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Zec 12:1-14.
繁體中文
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).
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繁體中文
2. 令人昏醉的杯——一個使喝的人搖晃的杯（源自一個希伯來文字根「搖晃」）。耶路撒冷自己喝過「令人昏醉的杯」，她也要照樣成為其仇敵的昏醉之杯（Isa 51:17, 22; Jer 13:13）。加爾文（CALVIN）依七十士譯本譯作「毀滅的門檻」，他們企圖跨越時要在其上絆跌粉碎。英文譯本較佳。
也在猶大——希伯來文的詞序字面作：「在攻擊耶路撒冷的圍困中，他（仇敵）也必攻擊猶大」；實際上暗示猶大既與耶路撒冷同受入侵，也必如京城一樣成為令入侵者昏醉的杯。毛勒（MAURER）與耶柔米（JEROME）譯作：「猶大也必有（昏醉的杯）」；即一些被仇敵脅迫的猶太人被迫加入攻打耶路撒冷的行列，並與圍攻者同遭傾覆。但 Zec 12:6, 7 表明猶大逃脫了，並成為仇敵的刑罰。
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.
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繁體中文
3.
（Zec 14:4, 6-9, 13）。
耶柔米（JEROME）說，巴勒斯坦有一風俗，以舉起一塊巨石來試驗年輕人的力量；「與它加重負擔」這話即指此風俗。比較 Mt 21:44：猶太人「跌」在那絆腳的石頭——彌賽亞——上面，就「跌碎」了；但這石頭要砸在敵基督身上——他因攻打歸回的猶太人而「以它為重擔」——並「把他砸得粉碎」。
地上……萬族——反基督聯盟對猶太人的攻擊將幾乎是全球性的。
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.
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繁體中文
4. 我必擊打……馬——攻擊之武器中對猶大尤為可怕的，因猶大沒有騎兵。正如法老傾覆之時（Ex 15:19, 21）。
看顧……猶大——為要看守猶大的安全。先前耶和華似乎閉上了眼，好像不顧念她。
眼目昏蒙——以致不顧一切地衝向自己的毀滅（比較 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).
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繁體中文
5. 必說——當他們看見仇敵被神以「狂亂」擊打之時。
猶大……耶路撒冷——此處作為鄉村與京城而有所區分。猶大承認她的「力量」在於「耶路撒冷及其居民」作為器皿，並在於「萬軍之耶和華他們的神」（特別居住在那裏）作為一切能力的源頭（Joe 3:16）。我的力量是在於耶路撒冷的居民，他們有耶和華他們的神作幫助。京城擊退仇敵，必使鄉間的猶太人確信同樣的神聖幫助也必拯救他們。
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.
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繁體中文
6. 關於「猶大的族長」，見 Zec 9:7 的註釋。
火盆——或作鍋。
火把……在禾捆裡——雖小，卻能吞滅周圍眾多仇敵。一位先知補充另一位。如此，Isa 29:1-24; Joe 3:1-21; Zec 12:1-14:21，所描述的更偏重敵基督的軍隊，而非他本人。但以理將他描繪為從第四獸或第四國長出的一角；聖約翰則將他描繪為一個有獨立存在的另一個獸。但以理著重於他作君王的世俗征服；聖約翰則更著重於他屬靈上的暴虐，故加上第二個獸——以屬靈外貌出現的假先知。一位所簡述的，另一位更詳盡地預言〔羅斯 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].
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繁體中文
7. 猶大要「首先得救」，因她謙卑地承認倚靠耶路撒冷，順服於耶和華的幫助之下。
帳棚——飄搖而不穩固，與猶大堅固的城防相對。但神揀選軟弱的，以使剛強的羞愧，叫一切屬血氣的誇口都歸於無有。
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.
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繁體中文
8. 然而耶路撒冷也要特別得著加力以抵禦仇敵。
軟弱的……必如大衛——對猶太人而言，大衛是地上力量與榮耀的最高典範（2Sa 17:8; 18:3; Joe 3:10）。
耶和華的使者在他們前面——那曾在曠野「在他們前面」行走的神聖使者，是天上的力量與榮耀的最高典範（Ex 23:20; 32:34）。「大衛家」就是「王」，以及從大衛而出的家族（Eze 45:7, 9）。當時大衛家處於相對軟弱的狀態。
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.
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繁體中文
9. 我必定意滅絕——我必立定心意、決意滅絕，等等（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).
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繁體中文
10. 猶太人未來的歸正，要從聖靈非同尋常的澆灌而來（Jer 31:9, 31-34; Eze 39:29）。
恩典……懇求的靈——「靈」在此不是所產生的靈，而是那產生「恩典」性情與「懇求」傾向的聖靈。加爾文（CALVIN）將「恩典的靈」解釋為神的恩典本身（藉此祂「傾」出祂憐憫的心腸），「與人心中對此的感覺相連」。「懇求的靈」是水銀柱，其升降是教會狀態的無誤測試〔摩爾 MOORE〕。希伯來文中「恩典」與「懇求」是同源詞；故譯為「恩典的懇求」。複數暗示「不斷」的懇求禱告。此處所應許的不僅是如前所述抵禦仇敵的外在幫助，更是隨後的內在恩典。
仰望我——以深切懇切的眼光注視，作為他們素來否認的彌賽亞。
扎——暗示彌賽亞的人性：正如「我必傾……靈」暗示祂的神性。
仰望……哀哭——真正的悔改從憑信看見釘十字架的救主而生。這是信心之眼注視祂時所落下的眼淚。恐懼只產生懊悔。真正的悔改者因愛那為其罪受苦的主，而為自己的罪流淚。
我……他——人稱的轉換，是因耶和華——彌賽亞先以自己的身份說話，隨後先知論及祂。猶太人為避免他們所「扎」的那位就是耶和華——彌賽亞——那位說「我必傾出……靈」的主——的結論，便將「我」改為「他」，並稱那「被扎的」為彌賽亞・便（子）・約瑟，他要在與歌革之戰中受苦，此後彌賽亞・便・大衛才來掌權。但希伯來文、迦勒底譯本、敘利亞文譯本、阿拉伯文譯本都反對此說；古時的猶太人也將此解為指彌賽亞。Ps 22:16 也論到祂被「扎」。Joh 19:37; Re 1:7 亦然。祂肋旁實際被扎，是他們一切侮辱對待的最高峰。那扎祂的羅馬兵丁的行動，就是他們的行動（Mt 27:25），在撒迦利亞書中也是如此算為他們的。希伯來文詞總是指字面上的刺透（如 Zec 13:3）；不是如毛勒（MAURER）和其他理性派學者（根據七十士譯本）所主張的比喻性的「被扎」、「受辱」。
如人為……兒子哀哭——（Jer 6:26; Am 8:10）。是猶太人特有的有力諺語，因他們視無子為咒詛與羞辱。特別適用於為彌賽亞——「許多弟兄中作長子的」（Ro 8:29）——哀哭。
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).
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繁體中文
11. 如 Zec 12:10 中他們哀哭的痛苦以一個私下的哀哭為例說明，照樣本節以一個公開的哀哭為例——猶太歷史中所記最大的一次，即為好王約西亞與法老尼哥陣亡時的悲劇。約西亞的統治是從希西家到國家傾覆這段時期中惟一的光明。耶利米為此寫了哀歌（2Ki 23:29, 30; 2Ch 35:22-27）。
哈達臨門——以斯德倫大平原上的一個地方或城邑，那是許多衝突的戰場，靠近米吉多；因敘利亞偶像臨門而得名。哈達也是太陽的名字——敘利亞人的主要神祇之一〔馬克羅比烏斯 MACROBIUS，《農神節》，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].
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繁體中文
12-14. 既是普遍的、又是個人的哀哭。
大衛……拿單——代表王室中最高與最低的。拿單不是先知，而是大衛的一個小兒子（2Sa 5:14; Lu 3:31）。
獨自——退隱與獨處對深切的個人敬虔是必需的。
妻子獨在一處——猶太婦女與男性分開敬拜（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).
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繁體中文
13. 利未……示每——祭司等級中最高與最低的（Nu 3:18, 21）。他們的榜樣以及王室等級的榜樣，當然會影響其餘的人。
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.
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繁體中文
14. 所有……剩下的人——經過那三分之二滅亡的火煉之後（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.
耶路撒冷日後成為審判其仇敵的工具；她的悔改與復興。
1. 默示——「沉重的預言」；對以色列的仇敵滿載毀滅；這用語也可能指以色列在蒙拯救之前所要經歷的隱含苦難。
論以色列——即論及以色列〔毛勒 MAURER〕。
鋪張——現在式；是如今鋪張，不僅僅是「曾鋪張」，好像神只是創造了宇宙便任其自行運轉（Joh 5:17）。
為除去一切不信、對以色列蒙拯救之可能性所生的疑慮，神在預言之前先提醒我們祂創造與維繫的大能。比較 Isa 42:5; 43:1; 65:17, 18 中類似的引言。
形成……人的靈——（Nu 16:22; Heb 12:9）。