1
Zec 12:1-14.
简体中文
英語原文
Zec 12:1-14.
JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION.
1. burden--"weighty prophecy"; fraught with destruction to Israel's foes; the expression may also refer to the distresses of Israel implied as about to precede the deliverance.
for Israel--concerning Israel [MAURER].
stretcheth forth--present; now, not merely "hath stretched forth," as if God only created and then left the universe to itself
(Joh 5:17).
To remove all doubts of unbelief as to the possibility of Israel's deliverance, God prefaces the prediction by reminding us of His creative and sustaining power. Compare a similar preface in
Isa 42:5; 43:1; 65:17, 18.
formeth . . . spirit of man--
(Nu 16:22; Heb 12:9).
2
無題
简体中文
2. 使人东倒西歪的杯——使喝的人摇晃之杯（源自希伯来文词根"摇晃"）。耶路撒冷自己曾喝"使人东倒西歪的杯"，将来也要照样待她的仇敌（Isa 51:17, 22; Jer 13:13）。加尔文（CALVIN）依七十士译本译为"毁灭的门槛"，他们企图越过时必在其上绊跌粉碎。英文译本更佳。
也攻击犹大——希伯来文字序字面作"也攻击犹大，在围攻耶路撒冷时他（仇敌）也必如此"；实际暗示犹大既与耶路撒冷同受入侵，也必如这京城一样，成为使入侵者东倒西歪的杯。毛勒（MAURER）与耶柔米（JEROME）译为："犹大也必有（这使人东倒西歪的杯）"，即一些被仇敌所迫的犹太人加入围攻耶路撒冷，与围攻者同遭覆灭。但 Zec 12:6, 7 表明犹大得以逃脱，并成为仇敌的鞭挞。
英語原文
2. cup of trembling--a cup causing those who drink it to reel (from a Hebrew root "to reel"). Jerusalem, who drank the "cup of trembling" herself, shall be so to her foes
(Isa 51:17, 22; Jer 13:13).
CALVIN with the Septuagint translates, "threshold of destruction," on which they shall stumble and be crushed when they attempt to cross it. English Version is better.
both against Judah--The Hebrew order of words is literally, "And also against Judah shall he (the foe) be in the siege against Jerusalem"; implying virtually that Judah, as it shares the invasion along with Jerusalem, so it shall, like the metropolis, prove a cup of trembling to the invaders. MAURER with JEROME translates, "Also upon Judah shall be (the cup of trembling); that is, some Jews forced by the foe shall join in the assault on Jerusalem, and shall share the overthrow with the besiegers. But
Zec 12:6, 7
show that Judah escapes and proves the scourge of the foe.
3
無題
简体中文
3.（Zec 14:4, 6-9, 13）。
耶柔米（JEROME）说，巴勒斯坦有以举起巨石来测验少年人力量之俗；"凡举起的，必受重伤"一语即指此俗。参 Mt 21:44：犹太人"跌"在绊脚石——弥赛亚——上，便"跌碎"；但这石头将落在那因攻击归回的犹太人而"举起它"的敌基督身上，把他"砸得稀烂"。
凡……地上万国——反基督的联盟对犹太人的攻击，将几乎是普世性的。
英語原文
3.
(Zec 14:4, 6-9, 13).
JEROME states it was a custom in Palestine to test the strength of youths by their lifting up a massive stone; the phrase, "burden themselves with it," refers to this custom. Compare
Mt 21:44:
The Jews "fell" on the rock of offense, Messiah, and were "broken"; but the rock shall fall on Antichrist, who "burdens himself with it" by his assault on the restored Jews, and "grind him to powder."
all . . . people of . . . earth--The Antichristian confederacy against the Jews shall be almost universal.
4
無題
简体中文
4. 我必击打……马——尤其令没有骑兵的犹大畏惧的攻击利器。法老覆灭时也是如此（Ex 15:19, 21）。
我必看顾……犹大——即看顾犹大的安全。此前耶和华似乎闭了眼，仿佛不顾念她。
眼目昏暗——以致盲目冲向自己的毁灭（参 Zec 14:12, 13）。
英語原文
4. I will smite . . . horse--The arm of attack especially formidable to Judah, who was unprovided with cavalry. So in the overthrow of Pharaoh
(Ex 15:19, 21).
open mine eyes upon . . . Judah--to watch over Judah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her.
blindness--so as to rush headlong on to their own ruin (compare
Zec 14:12, 13).
5
無題
简体中文
5. 必说——当他们见仇敌被神以"狂乱"击打之时。
犹大……耶路撒冷——此处分别指乡村与京城。犹大认明其"力量"在于"耶路撒冷及其居民"作为工具，并在于"万军之耶和华他们的神"（特居其间）作为一切能力的源头（Joe 3:16）。我的力量就是住耶路撒冷的居民，因有耶和华他们的神为助。京城击退仇敌，必使乡间的犹太人确信同样的神助也必拯救他们。
英語原文
5. shall say--when they see the foe divinely smitten with "madness."
Judah . . . Jerusalem--here distinguished as the country and the metropolis. Judah recognizes her "strength" to be "Jerusalem and its inhabitants" as the instrument, and "Jehovah of hosts their God" (dwelling especially there) as the author of all power
(Joe 3:16).
My strength is the inhabitants of Jerusalem, who have the Lord their God as their help. The repulse of the foe by the metropolis shall assure the Jews of the country that the same divine aid shall save them.
6
無題
简体中文
6. 关于"犹大的族长"，参 Zec 9:7 注释。
火盆——即火盘。
火把……在禾捆里——虽小，却能吞噬周围众多的仇敌。一位先知补充另一位。如此 Isa 29:1-24; Joe 3:1-21; Zec 12:1-14:21 更多描绘敌基督的军队而非其本人。但以理将他描绘为从第四兽即第四国长出的角；约翰则描绘他为有独立存在、分别的兽。但以理着重他作为君王属世的征服；约翰则更着重他属灵的暴虐，故他另加第二只兽——以属灵外貌而来的假先知。一位所简述的，另一位更详尽地预言【罗斯ROOS】。
英語原文
6. On "governors of Judah," see on
Zec 9:7.
hearth--or pan.
torch . . . in a sheaf--Though small, it shall consume the many foes around. One prophet supplements the other. Thus
Isa 29:1-24; Joe 3:1-21; Zec 12:1-14:21,
describe more Antichrist's army than himself. Daniel represents him as a horn growing out of the fourth beast or fourth kingdom; St. John, as a separate beast having an individual existence. Daniel dwells on his worldly conquests as a king; St. John, more on his spiritual tyranny, whence he adds a second beast, the false prophet coming in a semblance of spirituality. What is briefly described by one is more fully prophesied by the other [ROOS].
7
無題
简体中文
7. 犹大必"首先得救"，因其谦卑承认依赖耶路撒冷，附属于耶和华的帮助之下。
帐棚——迁徙而不稳固，与犹大坚固的防御相对。但神拣选软弱的以混淆刚强的，使一切人的夸耀都被搁置。
英語原文
7. Judah is to be "first saved," because of her meek acknowledgment of dependence on Jerusalem, subordinate to Jehovah's aid.
tents--shifting and insecure, as contrasted with the solid fortifications of Judah. But God chooses the weak to confound the mighty, that all human glorying may be set aside.
8
無題
简体中文
8. 然而耶路撒冷也必特别蒙加力量以抵御仇敌。
软弱的……必如大卫——对犹太人而言，大卫是地上力量与荣耀的最高典范（2Sa 17:8; 18:3; Joe 3:10）。
耶和华的使者在他们前面——即在他们于旷野中"行在他们前面"的属神使者，是天上力量与荣耀的最高典范（Ex 23:20; 32:34）。"大卫家"是"君王"，及其由大卫而出的家族（Eze 45:7, 9）。那时大卫家处于相对软弱的状态。
英語原文
8. Jerusalem, however, also shall be specially strengthened against the foe.
feeble . . . shall be as David--to the Jew, the highest type of strength and glory on earth
(2Sa 17:8; 18:3; Joe 3:10).
angel of the Lord before them--the divine angel that went "before them" through the desert, the highest type of strength and glory in heaven
(Ex 23:20; 32:34).
"The house of David" is the "prince," and his family sprung from David
(Eze 45:7, 9).
David's house was then in a comparatively weak state.
9
無題
简体中文
9. 我定意除灭——我必以坚决的热忱定意除灭等。（Hag 2:22）。
英語原文
9. I will seek to destroy--I will set Myself with determined earnestness to destroy, etc.
(Hag 2:22).
10
無題
简体中文
10. 犹太人将来的归正，将源于圣灵特别的浇灌（Jer 31:9, 31-34; Eze 39:29）。
施恩……恳求的灵——这里的"灵"不是所产生的灵，而是那产生"恩惠"性情与"恳求"倾向的圣灵。加尔文（CALVIN）将"施恩的灵"解为神的恩典本身（祂借以"倾倒"其慈悲的胸怀），"与人心中对它的感觉相连"。"恳求的灵"是水银柱，其升降是教会光景无误的测试【摩尔MOORE】。在希伯来文中，"恩惠"与"恳求"是同源词；故当译为"恩惠的恳求"。复数暗示"不住地"恳求。此处所应许的不仅是先前那样的外在帮助抵御仇敌，更是随后的内在恩典。
仰望我——以深切恳切的目光仰望他们素来否认的弥赛亚。
扎——暗示弥赛亚的人性；正如"我必……浇灌……灵"暗示祂的神性。
仰望……悲哀——真正的悔改源自凭信心看见钉十字架的救主。那是信心的眼仰望祂时所流下的泪。恐惧只产生懊悔。真正的悔改者因爱那为他们受苦的主而为己罪流泪。
我……他——人称的转换，是因为耶和华——弥赛亚先以自己的身份说话，然后先知论及祂。犹太人为避免得出他们所"扎"的就是耶和华——弥赛亚——那说"我必浇灌……灵"之主的结论，将"我"改为"他"，并将"被扎"者说成是弥赛亚·约瑟之子，他要在与歌革的争战中受苦，然后弥赛亚·大卫之子才来作王。但希伯来文、迦勒底文、叙利亚文、阿拉伯文都反对这说法；古时的犹太人也将之解为弥赛亚。Ps 22:16 也论到祂被"扎"。如 Joh 19:37; Re 1:7。祂肋旁被扎是他们一切侮辱对待的顶点。那扎祂的罗马兵丁的举动就是他们的举动（Mt 27:25），撒迦利亚书此处也如此算账。那希伯来文词总用于字面的扎（如 Zec 13:3）；并非如毛勒（MAURER）等理性派（依七十士译本）所主张的隐喻之"扎"，即"侮辱"。
如人……为……儿子悲哀——（Jer 6:26; Am 8:10）。这是犹太人中特别有力的谚语，因他们视无子为咒诅与羞辱。用以形容为弥赛亚——"在许多弟兄中作长子"（Ro 8:29）——悲哀，格外贴切。
英語原文
10. Future conversion of the Jews is to flow from an extraordinary outpouring of the Holy Spirit
(Jer 31:9, 31-34; Eze 39:29).
spirit of grace . . . supplications--"spirit" is here not the spirit produced, but THE HOLY SPIRIT producing a "gracious" disposition, and inclination for "supplications." CALVIN explains "spirit of grace" as the grace of God itself (whereby He "pours" out His bowels of mercy), "conjoined with the sense of it in man's heart." The "spirit of supplications" is the mercury whose rise or fall is an unerring test of the state of the Church [MOORE]. In Hebrew, "grace" and "supplications" are kindred terms; translate, therefore, "gracious supplications." The plural implies suppliant prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace is promised subsequently.
look upon me--with profoundly earnest regard, as the Messiah whom they so long denied.
pierced--implying Messiah's humanity: as "I will pour . . . spirit" implies His divinity.
look . . . mourn--True repentance arises from the sight by faith of the crucified Saviour. It is the tear that drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins in love to Him who in love has suffered for them.
me . . . him--The change of person is due to Jehovah-Messiah speaking in His own person first, then the prophet speaking of Him. The Jews, to avoid the conclusion that He whom they have "pierced" is Jehovah-Messiah, who says, "I will pour out . . . spirit," altered "me" into "him," and represent the "pierced" one to be Messiah Ben (son of) Joseph, who was to suffer in the battle with Cog, before Messiah Ben David should come to reign. But Hebrew, Chaldee, Syriac, and Arabic oppose this; and the ancient Jews interpreted it of Messiah.
Ps 22:16
also refers to His being "pierced." So
Joh 19:37; Re 1:7.
The actual piercing of His side was the culminating point of all their insulting treatment of Him. The act of the Roman soldier who pierced Him was their act
(Mt 27:25),
and is so accounted here in Zechariah. The Hebrew word is always used of a literal piercing (so
Zec 13:3);
not of a metaphorical piercing, "insulted," as MAURER and
other Rationalists (from the Septuagint) represent.
as one mourneth for . . . son--
(Jer 6:26; Am 8:10).
A proverbial phrase peculiarly forcible among the Jews, who felt childlessness as a curse and dishonor. Applied with peculiar propriety to mourning for Messiah, "the first-born among many brethren"
(Ro 8:29).
11
無題
简体中文
11. 如 Zec 12:10 以一件私人的哀悼之事说明他们哀哭的痛苦，本节则以一件公开的事说明——犹太史中所记最大的哀悼：为贤君约西亚在埃及法老尼哥的争战中暴亡而哀。约西亚的治理是从希西家到国家覆亡期间惟一的光明；耶利米为此场合写了哀歌（2Ki 23:29, 30; 2Ch 35:22-27）。
哈达临门——以斯德伦大平原上的一处地方或城邑，是多次争战的战场，靠近米吉多；因叙利亚偶像临门而得名。哈达也是太阳之名，是叙利亚人的主神之一【马可罗比乌斯MACROBIUS，《萨图尔纳利亚》1.23】。
英語原文
11. As in
Zec 12:10
the bitterness of their mourning is illustrated by a private case of mourning, so in this verse by a public one, the greatest recorded in Jewish history, that for the violent death in battle with Pharaoh-necho of the good King Josiah, whose reign had been the only gleam of brightness for the period from Hezekiah to the downfall of the state; lamentations were written by Jeremiah for the occasion
(2Ki 23:29, 30; 2Ch 35:22-27).
Hadad-rimmon--a place or city in the great plain of Esdraelon, the battlefield of many a conflict, near Megiddo; called so from the Syrian idol Rimmon. Hadad also was the name of the sun, a chief god of the Syrians [MACROBIUS, Saturnalia, 1.23].
12
無題
简体中文
12-14. 既是普世的，也是各别的哀哭。
大卫……拿单——代表王室中最高与最低的。拿单不是先知，而是大卫的一个幼子（2Sa 5:14; Lu 3:31）。
独自——退隐与独处是深切的个人信仰所必需的。
妻子独自——犹太女性与男性分开敬拜（Ex 15:1, 20）。
英語原文
12-14. A universal and an individual mourning at once.
David . . . Nathan--representing the highest and lowest of the royal order. Nathan, not the prophet, but a younger son of David
(2Sa 5:14; Lu 3:31).
apart--Retirement and seclusion are needful for deep personal religion.
wives apart--Jewish females worship separately from the males
(Ex 15:1, 20).
13
無題
简体中文
13. 利未……示每——祭司体系中最高与最低的（Nu 3:18, 21）。他们的榜样以及王室秩序的榜样，自然会影响其余的人。
英語原文
13. Levi . . . Shimei--the highest and lowest of the priestly order
(Nu 3:18, 21).
Their example and that of the royal order would of course influence the rest.
14
無題
简体中文
14. 凡……剩下的——经过火的试炼，其中三分之二倒下之后（Zec 13:8, 9）。
英語原文
14. All . . . that remain--after the fiery ordeal, in which two-thirds fall
(Zec 13:8, 9).
Zec 12:1-14.
耶路撒冷将来作为审判她仇敌的工具；她的悔改与复兴。
1. 默示——"沉重的预言"，对以色列的仇敌满载毁灭；此说法也可能暗指交付之前含蓄提及的以色列之苦难。
论以色列——关乎以色列【毛勒MAURER】。
铺张——现在时；是如今，不单是"曾经铺张"，仿佛神只是创造后就任宇宙自行运转（Joh 5:17）。为消除一切对以色列能否得救所生的不信之疑，神在预言之前先提醒我们祂创造与维系的大能。参 Isa 42:5; 43:1; 65:17, 18 中类似的序言。
造……人的灵——（Nu 16:22; Heb 12:9）。