1
Zechariah 2:1
日本語
英語原文
A man with a measuring line in his hand - Probably the Angel of the Lord, of whom Ezekiel has a like vision. Jerome: "He who before, when he lift up his eyes, had seen in the four horns things mournful, now again lifts up his eves to see a man, of whom it is written, "Behold a man whose name is the Branch" Zechariah 6:12; of whom we read above, "Behold a man riding upon a red horse, and he stood among the myrtle trees, which were in the bottom" Zechariah 1:8. Of whom too the Father saith; He builded My city, "whose builder and maker is God" Hebrews 11:10. He too is seen by Ezekiel in a description like this, "a man whose appearance was like the appearance of brass" Ezekiel 40:3, that is, "burnished and shining as fire, with a line of flax in his hand and a measuring reed" Ezekiel 1:7. The office also seems to be one of authority, not to measure the actual length and breadth of Jerusalem, but to lay down what it should be, (Cyril), "to mark it out broad and very long."
3
Zechariah 2:3
日本語
私と語っていた御使いが出て行った — おそらくゼカリヤのために彼に与えられる説明を受け取るために。そして別の御使い — 彼が彼に任務を与える以上、より高い御使い — が「彼に会うために出て行った」。おそらく、都の未来の寸法を定められた主の御使いによって指示されたものである。描写の不定性 — 「別の御使い」— は、彼が主の御使いでもなく、（それらが異なるなら）ミカエルでも、測り縄を持つ人でもなく、より高い者によって指示され、下の者に指示する中間の位の御使いであり、その下の者が直ちにゼカリヤに指示したことを含意する。
英語原文
The angel that talked with me went forth - Probably to receive the explanation which was given him for Zechariah; and another angel, a higher angel, since he gives him a commission, "went forth to meet him," being (it seems probable) instructed by the Angel of the Lord, who laid down the future dimensions of the city. The indefiniteness of the description, another angel, implies that he was neither the Angel of the Lord, nor (were they different) Michael, or the man with the measuring line, but an angel of intermediate rank, instructed by one higher, instructing the lower, who immediately instructed Zechariah.
4
Zechariah 2:4
日本語
彼に言った、走って行ってこの若者に告げよ − 預言者自身を指すのであり、彼は聞いたことをその民に報告すべきであった。エレミヤは「私は若者です」(エレミヤ書 1:6)と言い、「若者」すなわち「若い預言者」は、エリシャからエフーへと預言の知らせを運んだ。人間について言う場合には私たちの英語として通用する「若者」という語は、私たち人間のような年齢による変化を持たず、創造されたときのままに存在する天使には、当てはまらず、適用されない。
エルサレムは城壁のない町々のように人が住む − あるいは村々のように、ということである(ハバクク書 3:14 の注釈を見よ)。すなわち、城壁の拘束なしに自由に広がり、したがって当然ながら城壁を必要としない、押し込められず窮屈でない人口を意味する。それゆえ、これは明らかに地の町ではない。村々のように住むことは、力ではなく弱さであり、祝福ではなく危険となるはずだからである。地のエルサレムは、城壁を欠いていた間じゅう、絶えず恐れと弱さのうちにあった。神はご自身のしもべの心に、これを回復したいという願いを置かれた。その城壁は建てられ、そのとき都は栄えた。神ご自身、ダニエルに「通りと城壁は、苦難の時のうちに再び建てられる」(ダニエル書 9:25)と約束されていたのである。この出来事から73年後、紀元前443年に、ネヘミヤは「捕囚を免れて残っている者たちが、その州にいて大きな悩みとそしりを受けており、エルサレムの城壁は崩され、その門は火で焼かれた」(ネヘミヤ記 1:3)と告げられて悲しんだ。彼はアルタクセルクセスに「私の先祖たちの墓所のある町が荒れ果て、その門が火で焼き尽くされているのに、私がどうして顔に悲しみを帯びずにいられましょうか」(ネヘミヤ記 2:3)と言った。アルタクセルクセスから帰還を許可されたとき、彼はユダヤ人の支配者たちに語った。「あなたがたの見ているとおり、私たちは悩みのうちにある。エルサレムは荒れ果て、その門は火で焼かれている。さあ、エルサレムの城壁を建て直そう。そうすれば私たちはもうそしりを受けなくてすむ。すると彼らは『立ち上がって建てよう』と言い、この良いわざのために手を強くした」(ネヘミヤ記 2:17-18)。「城壁が完成したとき、私たちの敵がみなこれを聞き、周囲の国々がみなこれを見て、自分たちの目で大いに意気消沈した。彼らはこのわざが私たちの神によってなされたことを悟ったからである」(ネヘミヤ記 6:15-16)。
それゆえこの預言は、まっすぐにキリストの時代を見据えている。その保護と栄光が神であるキリストの王国が、境も限界もなく次第に広がっていく様、またその防備の性格を、実に見事に描き出している。その王国は「村々のように住み」、自らを増し加える固有の力によって、右にも左にも、平和に柔和に広がるべきであった。それは境界を割り当てられず、全地を満たすべき町のようなものである。キュリロスは言う。「神は私たちのために教会を、あの真に聖なる名高い都を立てられた。キリストは見えない力をもって敵対者を滅ぼし尽くし、ご自身の栄光をもってこれを満たし、あたかもその中に住む者たちのただ中に立っておられるかのようである。『見よ、私は世の終わりまで、いつもあなたがたと共にいる』と約束されたからである。イザヤもこの聖なる都に言及している。『あなたの目はエルサレムを見る。静かな住まい、移されない天幕を。その杭は決して抜かれることなく、その綱は一本も断たれることはない』(イザヤ書 33:20)。また彼女に言う。『あなたの天幕の場所を広げ、あなたの住まいの幕屋を惜しむな。あなたの綱を伸ばし、あなたの杭を強くせよ。あなたは右にも左にも張り出すのだから』(イザヤ書 54:2-3)。キリストの教会は、ご自身を礼拝する数えきれない魂を受け入れながら、限りなく広げられ、拡張されていくからである」と。ルペルトは言う。「いずれの王また皇帝が、全世界を囲み込むほど広大な城壁を築くことができたであろうか。しかし、それなくしては、全世界に広がる教会であるあのエルサレムを囲むことはできなかったであろう。天のエルサレムの巡礼の部分であるこのエルサレムは、この現世においては城壁なしに住んでおり、卑しい一つの場所や一つの国民の中に閉じ込められていない。しかし、日々ここから移されていくあの世では、主のほかに、その周囲にいかなる城壁もあり得ず、あってはならず、実際に存在しない。主こそ、そのただ中におられる栄光だからである」と。
英語原文
And said unto him, Run, speak unto this young man - The prophet himself, who was to report to his people what he heard. Jeremiah says, "I am a youth" Jeremiah 1:6; and, "the young man," "the young prophet," carried the prophetic message from Elisha to Jehu. "Youth,'" common as our English term in regard to man, is inapplicable and unapplied to angels, who have not our human variations of age, but exist, as they were created.
Jerusalem shall be inhabited as towns without walls - Or as villages (see the notes at Habakkuk 3:14), namely, an unconfined, uncramped population, spreading itself freely, without restraint of walls, and (it follows) without need of them. Clearly then it is no earthly city. To be inhabited as villages would be weakness, not strength; a peril, not a blessing. The earthly Jerusalem, so long as she remained unwalled, was in continual fear and weakness. God put it into the heart of His servant to desire to restore her; her wall was built, and then she prospered. He Himself had promised to Daniel, that "Her street shall be rebuilt, and her wall, even in strait of times" Daniel 9:25. Nehemiah mourned 73 years after this, 443 b.c., when it was told him, "The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire" Nehemiah 1:3. He said to Artaxerxes, "Why should not my countenance be sad, when the city, the place of my fathers' sepulehres, lieth waste, and the gates thereof are consumed with fire?" Nehemiah 2:3. When permitted by Artaxerxes to return, he addressed the rulers of the Jews, "Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire; come, and let us build up the wall of Jerusalem, that we be no more a reproach; and they said, let us rise and build. So they strengthened their hands for this good work" Nehemiah 2:17-18. When "the wall was finished and our enemies heard, and the pagan about us saw it, they were much cast down in their own eyes; for they perceived that this work was wrought of our God" Nehemiah 6:15-16.
This prophecy then looks on directly to the time of Christ. Wonderfully does it picture the gradual expansion of the kingdom of Christ, without bound or limit, whose protection and glory God is, and the character of its defenses. It should "dwell as villages," peacefully and gently expanding itself to the right and the left, through its own inherent power of multiplying itself, as a city, to which no bounds were assigned, but which was to fill the earth. Cyril: "For us God has raised a church, that truly holy and far-famed city, which Christ fortifies, consuming opponents by invisible powers, and filling it with His own glory, and as it were, standing in the midst of those who dwell in it. For He promised; "Lo, I am with you always even unto the end of the world." This holy city Isaiah mentioned: "thine eyes shall see Jerusalem, a quiet habitation; a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken" Isaiah 33:20; and to her he saith, "enlarge the place of thy, tent, and let them stretch forth the curtains of thine habitation; spare not; lengthen thy cords and strengthen thy stakes. For thou shalt break forth on the right hand and on the left" Isaiah 54:2-3. For the church of Christ is widened and extended boundlessly, ever receiving countless souls who worship Him." Rup.: "What king or emperor could make walls so ample as to include the whole world? Yet, without this, it could not encircle that Jerusalem, the church which is diffused through the whole world. This Jerusalem, the pilgrim part of the heavenly Jerusalem, is, in this present world, inhabited without walls, not being contained in vile place or one nation. But in that world, where it is daily being removed hence, much more can there not, nor ought to be, nor is, any wall around, save the Lord, who is also the glory in the midst of it."
5
Zechariah 2:5
日本語
私は、自分自身、私の存在をもって、その四周で火の城壁となる − ただ守るだけの内側の囲いではなく、敵がどれほど近く押し寄せてきても、その敵どもを滅ぼす城壁であるという意味である。イザヤは「あなたに敵して造り出されるすべての兵器は成功せず、さばきのために立ってあなたを責めるすべての舌は、あなたが罪に定める」(イザヤ書 54:17)と言う。イザヤは、その防備が物質的なものにはならないと言う。「私たちには堅固な都がある。主は救いを城壁と外郭として定められる」(イザヤ書 26:1)。「あなたは自分の城壁を救いと、自分の門を賛美と呼ぶ」(イザヤ書 60:18)。異なる比喩をもってしては「軍勢のゆえに、私は私の家のまわりに陣を張る」(ゼカリヤ書 9:8)と言われる。
私はそのただ中で栄光となる − イザヤが「主はあなたのとこしえの光となり、あなたの神はあなたの栄光となる」(イザヤ書 60:19)と言うとおりであり、キリストについても「その日、主の若枝は美しく栄光に満ちる。それはイスラエルの逃れた者たちにとってそうである」(イザヤ書 4:2)と言われるのである。
英語原文
And I, Myself in My own Being, will be to her a wall of fire - Not protection only, an inner circle around her, however near an enemy might press in upon her, but destructive to her enemies. Isaiah says, "No weapon that is formed against thee shall prosper, and every tongue that shall rise in judgment against thee thou shalt condemn" Isaiah 54:17. Its defense, Isaiah says, shall be immaterial. "We have a strong city; salvation shall God appoint for walls and bulwarks" Isaiah 26:1; "thou shalt call thy walls salvation and thy gates praise" Isaiah 60:18). By a different figure it is said, "I will encamp about mine house because of the army" Zechariah 9:8.
And glory will I be in the midst of her - As Isaiah says, "The Lord shall be unto thee an everlasting light, and thy God thy glory" Isaiah 60:19; and of Christ, "In that day shall the Branch of the Lord be Beauty and Glory - to the escaped of Israel" Isaiah 4:2.
6
Zechariah 2:6
日本語
おお、おお、逃げよ — エルサレムにある神の民のためにこのような安全と栄光が蓄えられているので、それをそのように備えられた方、すなわち主の使いは、あらゆる所にいるご自身の民に、そこへ来るように命じ、またバビロンに臨むべき危険からも自らを救うように命じられる。イザヤも彼らに命じた。「バビロンから出よ。歌声とともにカルデア人の間から逃げよ。これを告げ知らせ、これを伝えよ、地の果てまで。『主はそのしもべヤコブを贖われた』と言え」(Isaiah 48:20)。「立ち去れ、立ち去れ、そこから出て行け。汚れたものに触れるな。その中から出よ。主の器を担う者よ、身を清めよ」(Isaiah 52:11)。またエレミヤはこう言う。「バビロンのただ中から逃げ出せ、おのおの自分のいのちを救え。その不義のゆえに断ち滅ぼされるな。これは主の復讐の時であるからだ。主はそれに報いを払われる」(Jeremiah 51:6、加えて Jeremiah 50:8)。「わが民よ、彼女のただ中から出て行け。おのおの、主の激しい怒りから自分のいのちを救え」(Jeremiah 51:45)。
「逃げよ、自分を救え」という言葉は、この預言の二年後、ダリヨスの第四年に実際にバビロンに臨んだものと同様の、切迫した危険を含意している。しかし、この命令の切実さ、三人の預言者によるその反復、イザヤとエレミヤにおける文脈は、一時的な危険以上のもの、すなわちバビロンの風習への感染の危険を含意している。それが、帰還しなかった多くの人々をそこに引き留めたのかもしれない。それゆえ新約聖書では、これらの言葉は、世界の大いなる悪しき都について引用されている。「『それゆえ、彼らの中から出て、分離せよ、と主は仰せられる。汚れたものに触れてはならない。そうすれば、わたしはあなたがたを受け入れる』」(2 Corinthians 6:17)。また、バビロンという名の下に、「私はもう一つの声が天から聞こえるのを聞いた。それは言う。『わたしの民よ、彼女から出て行け。彼女の罪にあずからないように、また彼女の災害を受けないようにせよ』」(Revelation 18:4)。
わたしがあなたがたを天の四方の風のように散らしたからである — 北の地とは、その首都と中心はバビロンであったが、バビロン帝国全体を指し、その侵略が常に北からイスラエルに臨んだので「北」と呼ばれた (Jeremiah 1:13-14; Jeremiah 3:18; Jeremiah 4:6; Jeremiah 6:1, Jeremiah 6:22; Jeremiah 23:8)。しかしエステル記は、これより六十年後、ユダヤ人たちがインド（パンジャーブ）からエチオピアに至るまで、ペルシャ帝国の百二十七州に散らされていたことを示している (Esther 1:1; Esther 3:8, Esther 3:12-14; Esther 8:5, Esther 8:9)。十部族が「メディアの諸都市」に置かれたのと同じく (2 Kings 17:6)、征服者たちの政策によって意図的に離れ離れの集団として配置されたのであるにせよ、より信頼されるようになってから自ら進んで移住したのであるにせよ、である。神は、彼らを帰還へと召しながら、彼らの離散の大きさを思い起こさせる。神は彼らを天の四方の風のように広く散らされた。そして、同じその方が、彼らを再び呼び集められたのである。
英語原文
Ho! ho! and flee - Such being the safety and glory in store for God's people in Jerusalem, He who had so provided it, the Angel of the Lord, bids His people everywhere to come to it, saving themselves also from the peril which was to come on Babylon. So Isaiah bade them, "Go ye forth of Babylon; flee ye from the Chaldaeans with a voice of singing; declare ye, tell this, utter it to the end of the earth; say ye, The Lord hath redeemed His servant Jacob" Isaiah 48:20. "Depart ye, depart ye, go ye out from thence; touch no unclean thing: go ye out of the midst of her; be ye clean, that bear the vessels of the Lord" Isaiah 52:11; and Jeremiah, "Flee ye out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity, for this is the time of the Lord's vengeance. He will render unto her a recompense" (Jeremiah 51:6, add. Jeremiah 50:8). "My people, go ye out of the midst of her, and deliver ye, every man his soul from the fierce anger of the Lord" Jeremiah 51:45.
The words, "flee, deliver thyself," imply an imminent peril on Babylon, such as came upon her, two years after this prophecy, in the fourth year of Darius. But the earnestness of the command, its repetition by three prophets, the context in isaiah and Jeremiah, imply something more than temporal peril, the peril of the infection of the manners of Babylon, which may have detained there many who did not return. Whence in the New Testament, the words are cited, as to the great evil city of the world; "Wherefore come out from among them and be ye separate, and touch not the unclean thing, and I will receive you" 2 Corinthians 6:17; and under the name of Babylon; "I heard another voice from heaven, saying, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues" Revelation 18:4.
For I have spread you abroad as the four winds of heaven - The north country, although its capital and center was Babylon, was the whole Babylonian empire, called "the North" Jeremiah 1:13-14; Jeremiah 3:18; Jeremiah 4:6; Jeremiah 6:1, Jeremiah 6:22; Jeremiah 23:8 because its invasions always came upon Israel from the north. But the book of Esther shows that, sixty years after this, the Jews were dispersed over the 127 provinces of the Persian empire, from India (the Punjab) to Ethiopia Esther 1:1; Esther 3:8, Esther 3:12-14; Esther 8:5, Esther 8:9, whether they were purposely placed by the policy of the conquerors in detatched groups, as the ten tribes were in the "cities of the Medes" 2 Kings 17:6, or whether, when more trusted, they migrated of their own accord. God, in calling them to return, reminds them of the greatness of their dispersion. He had dispersed them abroad as the four winds of heaven . He, the Same, recalled them.
7
Zechariah 2:7
日本語
バビロンの娘とともに住む者よ — この珍しい慣用表現は、イスラエルが逃れ出るべき、滅び定められた民にさえ及ぶ神の柔和さを表現するために選ばれたのかもしれない。
英語原文
Dwellest with the daughter of Babylon - The unusual idiom is perhaps chosen as expressive of God's tenderness, even to the people who were to be destroyed, from which Israel was to escape.
8
Zechariah 2:8
日本語
栄光の後に — ヨナタンは、「あなたがたの上にもたらすと約束された栄光」と言い換える。これが通常の構文であるとすれば、この言葉は、神のみわざの大きな歩みを含んでいる。すなわち、まず恵みを受け入れる者たちに恵みを示し、その後、残りの者たちを捨て置くか罰せられる、ということである。八人のたましいが箱舟に受け入れられた後、洪水が来た。ロトとその者たちがソドムから逃れた後、天から火が降って来た。イスラエルが紅海を渡った後、パロの軍勢は水に沈められた。選ばれた者たちはイスラエルが求めていたものを得、残りの者たちは盲目とされた (Romans 11:7)。それゆえ「栄光」とは、神が「わたしはあなたのただ中で栄光となる」と仰せられるあの栄光であろう。
さらに、語っておられる方は、全能の神ご自身である。「万軍の主はこう仰せられる。栄光の後に、彼はわたしを遣わされた。見よ、わたしは彼らに向かって手を振る。彼らは、自分たちに仕えた者たちの戦利品となる。あなたがたは、万軍の主がわたしを遣わされたことを知るであろう。見よ、わたしは来て、あなたのただ中に住む、と主は仰せられる。その日、多くの国々が主に付き従って、わたしの民となる。そしてわたしはあなたのただ中に住む。あなたは、万軍の主がわたしをあなたがたに遣わされたことを知るであろう」(Zechariah 2:8-10)。この一連の約束のすべてにおいて、イスラエルが万軍の主がお遣わしになったことを知ることになる「わたし」とは、ユダの敵たちに刑罰を科し、教会と民のうちに住まい、異邦人をご自身の民として受け入れる——全能の神にのみ属する事がらを、ご自身について断言しておられるその「わたし」なのである。そしてイスラエルが、万軍の主がこの方を遣わされたことを知るのは、まさにこれらすべての力と愛とのわざによってなのである。
ヒエロニムスは言う。「続く『万軍の主はこう仰せられる。栄光の後に、彼はわたしを遣わされた』等々の言葉においては、救い主が語る者として登場しておられる。全能の神であられるこの方が、全能の父がご自身を遣わされたと言われるのは、この方が全能であられるということによるのではなく、栄光の後に遣わされたということによるのである。この方は『神の形を保っておられたが、神と等しくあることを強奪とは思われず、ご自身を空しくして、しもべの形を取り、人としての姿をもって現れ、父に従順であって、死に至るまで、しかも十字架の死に至るまでへりくだられた』(Philippians 2:6以下)。キリストが全能者と呼ばれるのは、驚くに当たらない。ヨハネの黙示録において、この方の位格のうちに、『忠実な証人である方が——わたしはアルファであり、オメガである。今おられ、以前おられ、やがて来られる方、全能者である——こう言われる』(Revelation 1:5, 1:8) と読まれるからである。この方には『天においても地においても、すべての権威が与えられて』(Matthew 28:18) おり、『父のものはすべて、わたしのものです』(John 16:15) と仰せられる。すべてのものがこの方のものであるならば——すなわち、神から出た神、主から出た主、光から出た光であるならば——全能者から出た全能者でもある。本性が一つである方々の栄光が異なることはありえないからである」。
あなたがたに触れる者は — すなわち、傷つけるために触れる者は、その方の目の瞳に触れるのである。「その方の」とは、この方を遣わされた方、全能の神のことである。ヒエロニムスもテオドレトもこう解し、ほかの多くも同様である。キュリロスなどはこれを、その者自身の目に触れる、すなわち自分自身のために悪を招くとの意味にとるが、他の箇所との類推はこれに反対している。モーセの歌には、「主は彼を囲い、彼を教え、ご自分の目の瞳のように彼を守られた」(Deuteronomy 32:10) とあり、ダビデも「私を瞳のように守ってください」(Psalm 17:8) と祈っている。
英語原文
After the glory - Jonathan: "Which it is promised to bring upon you." This being the usual construction, the words involve a great course of God's dealing, of first showing favor to those who will receive favor, then abandoning or punishing the rest; as, when the eight souls had been received into the ark, the flood came; when Lot and his had escaped out of Sodom, the fire came down from heaven; when Israel had passed the Red Sea, Pharaoh's hosts were drowned; the election obtained what israel sought for, the rest were blinded. "The glory" then would be the glory, of which God says, "I will be the glory in the midst of you" Romans 11:7.
But further He who speaketh is Almighty God, "Thus saith the Lord of Hosts, He hath sent me; For lo I wave My hand against them - and ye shall know that the Lord of hosts hath sent me; Lo I come and dwell in the midst of thee, saith the Lord, and many nations shall cleave unto the Lord in that day, and they shall be to Me a people and I will dwell in the midst of thee, and thou shalt know, that the Lord of hosts hath sent me unto you" Zechariah 2:8-10. In all which series of promises, the I, of whom Israel were to know that the Lord of hosts had sent Him, is the I, who affirms of Himself what belongs to Almighty God only, inflicting punishment on the enemies of Judah, indwelling the Church and people, receiving the pagan as His own; and it is precisely by all these acts of power and love, that Israel shall know that the Lord of hosts had sent Him.
(Jerome: "In what follows, 'Thus saith the Lord of hosts, After glory, He hath sent Me' etc., the Saviour is introduced speaking, who, being Almighty God, saith that He was sent by the Father Almighty, not according to that whereby He was Almighty, but according to that, that, after glory, He was sent, "who being in the form of God, thought it not robbery to be equal with God; but emptied Himself, taking the form of a servant, and was made obedient unto the Father even unto death; and that, the death of the Cross" Philippians 2:6. Nor is it marvel that Christ is called Almighty, in whose Person we read in the Apocalypse of John, "These things saith the faithful Witness - I am Alpha and Omega, the beginning and the ending, saith the Lord, which was and which is and which is to come, the Almighty" Revelation 1:5, Revelation 1:8, "to whom all power is given in heaven and in earth" Matthew 28:18; and who saith, "All things of the Father's are Mine" John 16:15. But if all things, that is, God from God, Lord from. Lord, Light from Light, therefore also Almighty from Almighty; for it cannot be, that diverse should be the glory of those whose Nature is One."
For he who toucheth - So as to injure , you, "toucheth the apple of His eye," that is, of Him who sent Him, Almighty God. So Jerome, Theodoret Others, as Cyril, of his own eye, turning to evil to himself; but the analogy of the other passages is against it), as in the song of Moses, "He led him about, He instructed him, He kept him as the apple of His eye" Deuteronomy 32:10; and David prays, "Keep me as the apple of the eye" Psalm 17:8.
9
Zechariah 2:9
日本語
「見よ、わたしは彼らに向かって手を振る」— 神が昔、ご自身の民の敵どもに対して約束されたとおりであり、彼らは、習慣的に自分たちに仕えていた者たちの略奪物となるであろう。
「あなたがたは、万軍の主がわたしを遣わされたことを知るであろう」— テオドレトはこう言う。「御子は、神としてではなく、人として遣わされたのである。神としては父と等しい方であるからである。すなわち『わたしは父のうちにおり、父はわたしのうちにおられる。また、わたしのうちにおられる父が、ご自分のわざを行っておられる』(John 14:10)、『わたしと父とは一つである』(John 10:30)、『わたしを見た者は、父を見たのである』(John 14:9) と仰せられる。しかし人としては、私たちのための摂理のわざを成就するために遣わされたのであり、これは神的本性を減じるものではない。それゆえ預言者は、位格の二重性のみならず、その同等性をも示唆したのである。」
英語原文
For behold I will shake My hand against them - As God promised of old against the enemies of His people , and they shall be a spoil to those who served them habitually.
And ye shall know that the Lord of hosts hath sent Me - Theodoret: "He was sent, not as God, but as Man. For as God He is equal to the Father. For He saith, "I am in the Father and the Father in Me, and, The Father who dwelleth in Me He doeth the works" John 14:10, and, "I and My Father are one" John 10:30, and "He who hath seen Me hath seen the Father" John 14:9. But He is sent, as man, fulfilling the dispensation for us, not lessening the divine nature. The prophet then intimated not the duality only, but the equality of the persons."
10
Zechariah 2:10
日本語
まだ翻訳がありません。
英語原文
Sing and rejoice, O daughter of Zion - It is a great jubilee of joy, to which Zion is invited. Thrice beside is she invited with this same word, and all for the restored or renewed Presence of God. "Cry aloud for joy, thou barren which bare not" Isaiah 54:1, as here, on the coming in of the Gentiles, "Cry aloud for joy, O daughter of Zion; jubilate, O Israel; rejoice and exult with all the heart, O daughter of Jerusalem; the Lord, the King of Israel, is in the midst of thee" Zephaniah 3:14-15. "Shout and cry aloud for joy, O inhabitant of Zion; for great in the midst of thee is the Holy One of Israel" Isaiah 12:6. The source of joy is a fresh coming of God, a coming, whereby He should dwell abidingly among them: truly what is this, but the Incarnation? As John saith, "The Word was made Flesh and dwelt among us" John 1:14; and, "Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them and shall be their God" Revelation 21:3.
Cyril: "Hence too you may learn how great a subject of contentment above is the Presence of the Saviour upon earth. He could not then but bid the spiritual Zion, "which is the Church of the Living God" 1 Timothy 3:15, the most sacred multitude of those saved by faith, to cry aloud for joy and rejoice. But it was announced that He should come and be in the midst of her. For John saith to us, The Word "was in the world" John 1:10, and, being God, was not severed from His creatures, but He was Himself the Source of life to all living, and holding all things together to well-being and life; but "the world knew Him not" John 1:10 : for it worshiped the creature. But He came among us, when, taking our likeness, He was conceived by the holy Virgin, and "was seen upon earth and conversed with men" , and the divine David witnesseth saying, "Our God shall come manifestly, and shall not keep silence" Psalm 50:3. Then also was there a haven for the Gentiles. For now no longer was the race of Israel alone taught, but the whole earth was engoldened with the evangelical preachings, and in every nation and country "great is His Name."
Jerome: "This too is to be understood of the Person of the Lord, that He exhorts His people, being restored from the captivity to their former abode, to be glad and rejoice, because the Lord Himself cometh and dwelleth in the midst of her, and many nations shall believe in Him, of whom it is said, "Ask of Me and I will give Thee nations for Thine inheritance, and the ends of the earth for Thy possession" Psalm 2:8, and He shall dwell in the midst of them, as He saith to His disciples, "Lo, I am with you always, even unto the end of the world" Matthew 28:20.
11
Zechariah 2:11
日本語
まだ翻訳がありません。
英語原文
And many nations shall join themselves - cleaving to Him by a close union. Isaiah had so spoken of single proselytes Isaiah 56:3-6; Jeremiah had used the word of Israel's self-exhortation after the return from Babylon; "going and weeping," they shall go and seek the Lord their God, saying, "Come and let us join ourselves unto the Lord, in a perpetual covenant that shall not be forgotten" Jeremiah 50:4-5. This Zechariah now predicts of "many nations." The Jews were scarcely half-restored themselves, a mere handful. They had wrought no conversions among the pagan, yet prophecy continues its unbroken voice, "many nations shall join themselves unto the Lord."
And shall be My people - Literally, "be to Me a people." This is exactly the history of the Christian church, unity amid diversity; many nations still retaining their national existence, yet owned by God as one people and His own. The words are those in which God adopted Israel in Egypt; "I will take you to Me for a people, and I will be your God" Exodus 6:7. This was the covenant with them, "that thou shouldest enter into covenant with the Lord thy God, that He may establish thee today for a people unto Himself, and that he may be unto thee a God" (Deuteronomy 29:12-13, add Leviticus 26:12; Deuteronomy 27:9; 1 Samuel 12:22; 2 Samuel 7:23-24; 2 Kings 11:17; 1 Chronicles 17:22; 2 Chronicles 23:16; Jeremiah 7:23; Jeremiah 11:4). The contrary was the title of the pagan, "not a people; with whom God said, I will move Israel to jealousy" Deuteronomy 32:21. The closeness of union Jeremiah expresses; "As the girdle cleaveth to the loins of a man, so have I caused to cleave to Me the whole house of Israel and the whole house of Judah, saith the Lord, that they might be unto Me for a people and for a name and for a praise and for a glory" Jeremiah 13:11. This was the object of the existence of Israel; to this it was to be restored Jeremiah 24:7; Jeremiah 30:22; Jeremiah 31:1; Jeremiah 32:38 by conversion Ezekiel 11:20; Ezekiel 14:11; Ezekiel 36:28; Ezekiel 37:23, Ezekiel 37:27; Zechariah 8:8; to this special privilege of Israel "many nations" were to be admitted; yet not so as to be separate from Israel, for He adds, "and I will dwell in, the midst of thee," Judah. God would dwell in His Church, formed of Israel and the Gentiles, yet so that the Gentiles should be grafted into Israel, becoming one with them.
12
Zechariah 2:12
日本語
まだ翻訳がありません。
英語原文
And the Lord shall inherit Judah His portion - The inheritance of the Lord is the title which God commonly gave to Israel (Deuteronomy 4:20; Deuteronomy 9:26, Deuteronomy 9:29; 1 Samuel 26:19; 2 Samuel 14:16; 2 Samuel 20:19; 2 Samuel 21:3; 1 Kings 8:51; Psalm 28:9; Psalm 33:12; Psalm 68:10; Psalm 78:62, Psalm 78:71; Psalm 119:1; Psalm 106:40, Joel 2:17; Joel 3:2, (Hebrew) Isaiah 19:25; Isaiah 47:6; Jeremiah 12:7-9; Jeremiah 50:11). God is said to be the portion of Israel Jeremiah 10:16; Jeremiah 51:19; of the pious Psalm 16:5; Psalm 73:26; Psalm 119:57; Psalm 142:6; Lamentations 3:24; once only beside, is Israel said to be the portion of God Deuteronomy 32:9; once only is God said to inherit Israel, "Pardon our iniquity and our sin, and take us for thine inheritance" Exodus 34:9. Zechariah unites the two rare idioms.
In the holy land - The land is again made holy by God, and sanctified by His Presence. So He calls the place where He revealed Himself to Moses, "holy ground" Exodus 3:5. So it is said, "the holy place" Leviticus 10:17; Leviticus 14:13, "the holy house" 1 Chronicles 29:3, "the holy ark" 2 Chronicles 35:3, "the holy city" Nehemiah 11:1, Nehemiah 11:18; Isaiah 48:2; Isaiah 52:1, "the holy mountain" Isaiah 27:13; Jeremiah 31:23; Zechariah 8:3, "the holy people" Isaiah 62:12, "the holy chambers" (Ezekiel 42:13 all), or, with reference to their relation to God who consecrates them, "My holy mountain" Psalm 2:6; Isaiah 11:9; Isaiah 56:7; Isaiah 57:13; Isaiah 65:11, Isaiah 65:25; Isaiah 66:20; Ezekiel 20:40; Joel 2:1; Joel 3:17; Obadiah 1:16. Zephaniah 3:11, "Thy holy habitation" Exodus 15:13, "Thy holy dwelling-place" (Deuteronomy 26:15. "His holy hab." Psalm 68:6; Jeremiah 25:30; Zechariah 2:1-13 :17) "thy holy temple" (Psalm 5:8; Psalm 79:1; Psalm 138:2; Jonah 2:5, Jonah 2:8, "His holy temple," Micah 1:2; Habakkuk 2:20), "Thy holy mountain" (Psalm 15:1; Psalm 43:3; Daniel 9:16. "His holy hill," Psalm 3:5; Psalm 48:2; Psalm 99:9), "Thy holy oracle" Psalm 28:2, "Thy holy city" Daniel 9:24, "cities" Isaiah 64:9, "His holy place" Psalm 24:1-10 :, "His holy border." Psalm 78:54. It is not one technical expression, as people now by a sort of effort speak of "the holy land." Everything which has reference to God is holy. The land is holy, not for any merits of theirs, but because God was worshiped there, was specially present there. It was an anticipation and type of "Thy holy Church throughout all the world doth acknowledge Thee." This land their fathers had "polluted with blood" Psalm 106:38; God says, "they defiled My land" Jeremiah 2:7; Jeremiah 3:9; Jeremiah 16:18; Ezekiel called her eminently, "the land that is not cleansed" Ezekiel 22:24. Now God said, "I will remove the iniquity of the land" Zechariah 3:9, and she was again a holy land, as hallowed by Him.
It is not a mere conversion of the pagan, But, as Isaiah Isa 2:3 and Micah M1 Corinthians 4:2 foretold; a conversion, of which Jerusalem should be the center, as our Lord explained to the Apostles after His Resurrection, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem" Luke 24:47.
13
Zechariah 2:13
日本語
まだ翻訳がありません。
英語原文
Be silent - Literally, "hush all flesh, before the Lord" (see at Habakkuk 2:20, p. 207); man in his weakness Genesis 6:3; 2 Chronicles 32:8; Job 10:4; Psalm 56:4; Psalm 78:39; Isaiah 31:3; Jeremiah 17:5, "flesh and blood" in the language of the New Testament Matthew 16:17; 1 Corinthians 15:50; Galatians 1:16, before God his Maker. "All flesh," the whole human race Genesis 6:12; Psalm 65:3; Psalm 145:21; Isaiah 40:5-6; Isaiah 49:26; Isaiah 66:23; Joel 3:1; Ezekiel 21:4, Ezekiel 21:9-10, is to be hushed before God, because His judgments, as His mercies, are over all.
For God ariseth - God seemeth to be quiescent, as it were, when He bears with us; to arise, when He puts forth His power, either for us, when we pray, "Lord, awake to help me" (Psalm 59:4, add Psalm 7:7; Psalm 44:24); or in displeasure. His "holy habitation" is alike the tabernacle 1 Samuel 2:29, 1 Samuel 2:32; Psalm 26:9; Psalm 68:6, temple 2 Chronicles 36:15, heaven Deuteronomy 26:15; Jeremiah 25:30; 2 Chronicles 30:27, since His presence is in all.
手に測り縄を持つ人 — おそらく主の御使いのことで、エゼキエルは同様の幻を見ている。ヒエロニムスは言う。「前に目を上げたとき、四つの角の中に悲しい事柄を見た者が、今また目を上げて、一人の人を見る。その人について『見よ、その名を若枝という人がいる』（Zechariah 6:12）と書かれており、その人については前に『見よ、赤い馬に乗った人がいて、谷底のミルトスの木の間に立っていた』（Zechariah 1:8）と読んだ。その人について父も言われる。彼はわたしの都を建てた、『その都を建てまた造られたのは神である』（Hebrews 11:10）。エゼキエルも、このような描写の中で彼を見ている。『その姿は青銅の姿のような人』（Ezekiel 40:3）、すなわち『磨かれて火のように輝き、手に亜麻の縄と測り竿を持つ』（Ezekiel 1:7）。この務めもまた、権威のものであるように思われる。エルサレムの実際の長さと幅を測るためではなく、それがどうあるべきかを定めるためである。（キュリロス）『それを広く、非常に長く示すため』である。」