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Zec 2:1-13.
简体中文
英語原文
Zec 2:1-13.
THIRD VISION. The man with the measuring-line.
The city shall be fully restored and enlarged
(Zec 2:2-5).
Recall of the exiles
(Zec 2:6, 7).
Jehovah will protect His people and make their foes a spoil unto them
(Zec 2:8, 9).
The nations shall be converted to Jehovah, as the result of His dwelling manifestly amidst His people
(Zec 2:10-13).
1. man with a measuring-line--the same image to represent the same future fact as in
Eze 40:3; 47:4.
The "man" is Messiah (see on
Zec 1:8),
who, by measuring Jerusalem, is denoted as the Author of its coming restoration. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration.
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简体中文
2. 要量耶路撒冷——（参 Re 11:1; 21:15, 16）。
要看……宽多少……长多少——更当译为"要看将来的宽度与长度是多少"。
英語原文
2. To measure Jerusalem--(Compare
Re 11:1; 21:15, 16).
to see what is the breadth . . . what is the length--rather, "what is to be the due breadth and length."
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简体中文
3. 与我说话的天使……另一位天使——解说的天使遇到另一位天使，是那位正在量度的属神使者所差，要"跑"到撒迦利亚那里（Zec 2:4）。凡遵行神旨意的，不可只是匍匐、行走，而要欣然奔跑。
出来——即从我（撒迦利亚）这里出来。
出去——从那量度的天使那里出去。
英語原文
3. angel that talked with me . . . another angel--The interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah
(Zec 2:4).
Those who perform God's will must not merely creep, nor walk, but run with alacrity.
went forth--namely, from me (Zechariah).
went out--from the measuring angel.
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简体中文
4. 这少年人——撒迦利亚如此被称，因他受感说预言时仍是少年【格罗丢GROTIUS】。或因其事奉或服役而如此称呼（参 Nu 11:27; Jos 1:1）【瓦塔布卢VATABLUS】。自然地，"与撒迦利亚说话的天使"被请向他说出从神而来进一步的启示。
无城墙的乡村……牲畜——其居民将如此之多，城墙之内容不下，必散布在周围的田野上（Es 9:19）；他们也将如此安稳，无需在墙后为自己和牲畜寻求庇护。将来犹大也必成为"无城墙之乡村之地"（Eze 38:11）。属灵上，如今教会也已扩展到摩西规条的墙垣之外（Eph 2:14, 15），从城市扩展到乡村，那里的居民以他们的拉丁名字（pagani）命名异教徒（pagans），因他们是最晚脱离异教的。
英語原文
4. this young man--So Zechariah is called as being still a youth when prophetically inspired [GROTIUS]. Or, he is so called in respect to his ministry or service (compare
Nu 11:27; Jos 1:1)
[VATABLUS]. Naturally the "angel that talked with" Zechariah is desired to "speak to" him the further communications to be made from the Divine Being.
towns without walls for the multitude . . . Cattle--So many shall be its inhabitants that all could not be contained within the walls, but shall spread out in the open country around
(Es 9:19);
and so secure shall they be as not to need to shelter themselves and their cattle behind walls. So hereafter Judea is to be "the land of unwalled villages"
(Eze 38:11).
Spiritually, now the Church has extended herself beyond the walls
(Eph 2:14, 15)
of Mosaic ordinances and has spread from cities to country villages, whose inhabitants gave their Latin name (pagani) to pagans, as being the last in parting with heathenism.
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简体中文
5. 我……四围的火城——参 Zec 2:4。然而城既需要城墙，我耶和华便作其中一道无人敢近的火城（Zec 9:8; Isa 26:1）。
中间的荣耀——不仅是抵御外敌的保障，更是其中的荣耀（Isa 60:19; Re 21:23）。同样的"荣耀与保障"组合见于 Isa 4:5，暗指在旷野中保护并光照以色列的云柱火柱。参多坍的以利沙（2Ki 6:17）。神既作她的"荣耀"，她也必作祂的"荣耀"（Isa 62:3）。
英語原文
5. I . . . wall of fire round--Compare
Zec 2:4.
Yet as a city needs some wall, I JEHOVAH will act as one of fire which none durst approach
(Zec 9:8; Isa 26:1).
glory in the midst--not only a defense from foes outside, but a glory within
(Isa 60:19; Re 21:23).
The same combination of "glory and defense" is found in
Isa 4:5,
alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Compare Elisha in Dothan
(2Ki 6:17).
As God is to be her "glory," so she shall be His "glory"
(Isa 62:3).
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简体中文
6. 从北方之地逃回——即从巴比伦逃回：它是各外邦之地的预表，犹太人将来要从那里被召回；故此处指定"天的四风"，暗示他们将从四方归回（De 28:64; Jer 16:15; Eze 17:21）。他们当从巴比伦逃回的理由是：（一）神在故土应许赐给祂百姓的福分；（二）将临到他们仇敌的灾祸（Zec 2:7-9）。巴比伦即将在大流士面前倾覆，其居民将受可怕的灾难（Isa 48:20; Jer 50:8; 51:6, 45）。撒迦利亚时代仍有许多犹太人未归回犹大。他们迟延的原因是：（一）不信；（二）他们的故土长久荒凉，四周环伺强敌；（三）他们怀疑居鲁士与大流士所赐归回的自由，以为这些君王图谋忽然剿灭他们；（四）他们在巴比伦久居，已淡忘自己的故土；（五）那里的财富与安稳与犹大——殿与城尽成废墟——形成对比。这一切都暴露出可鄙的忘恩与对神格外恩典的漠视，而这恩典远胜世上一切财富【加尔文CALVIN与彭贝卢PEMBELLUS】。
因我将你们分散——论据是：我既将你们从故土散到四方，也能再将你们招聚回来。
英語原文
6. flee from the land of the north--that is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters
(De 28:64; Jer 16:15; Eze 17:21).
The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe
(Zec 2:7-9).
Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities
(Isa 48:20; Jer 50:8; 51:6, 45).
Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [CALVIN and PEMBELLUS].
for I have spread you abroad--The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.
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简体中文
7. 锡安……巴比伦的女子——你这惟一安稳居所是"锡安"——与圣殿不可分割地相连——的，全然错位于"住在巴比伦的女儿中"（即巴比伦与其民，Ps 137:8; Isa 1:8）。
在显出荣耀之后——在恢复耶和华同在之"荣耀"（Zec 2:5; Isa 4:5; Ro 9:4）到耶路撒冷之后，祂（父神）差遣我（子神，Isa 48:16，那属神的使者：神既是差遣者，又是被差遣者）向"掳掠你们的列国"施报。弥赛亚从父所受的两重职分是：（一）荣耀祂的教会；（二）刑罚其仇敌（2Th 1:7-10）。两职都彰显祂的荣耀（Pr 16:4）。
摸……他眼睛的瞳人——即耶和华眼睛的瞳人（De 32:10; Ps 17:8; Pr 7:2）。瞳孔是光线进入视网膜的通道，是眼中最柔嫩的部分；是我们最小心护卫免受伤害的肢体，因它最亲爱；最敏锐地感受最轻微的损伤，其损失无可挽回。
英語原文
7. O Zion . . . daughter of Babylon--Thou whose only sure dwelling is "Zion," inseparably connected with the temple, art altogether out of thy place in "dwelling with the daughter of Babylon" (that is, Babylon and her people,
Ps 137:8; Isa 1:8).
After the glory--After restoring the "glory"
(Zec 2:5; Isa 4:5; Ro 9:4)
of Jehovah's presence to Jerusalem, He (God the Father) hath commissioned ME (God the Son,
Isa 48:16,
the Divine Angel: God thus being at once the Sender and the Sent) to visit in wrath "the nations which spoiled you." Messiah's twofold office from the Father is: (1) to glorify His Church; (2) to punish its foes
(2Th 1:7-10).
Both offices manifest His glory
(Pr 16:4).
toucheth . . . the apple of his eye--namely, of Jehovah's eye
(De 32:10; Ps 17:8; Pr 7:2).
The pupil, or aperture, through which rays pass to the retina, is the tenderest part of the eye; the member which we most sedulously guard from hurt as being the dearest of our members; the one which feels most acutely the slightest injury, and the loss of which is irreparable.
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简体中文
9. 抡……手——神只一挥手便能使一切仇敌倾倒（参 Ru 1:13; Job 31:21; Isa 11:15; 19:16; Ac 13:11）。
他们的仆人……为掠物——归给犹太人，他们曾是这些人的奴仆（参 Isa 14:2）。因犹太人从被掳归回到基督降临之间的光景多有患难，这预言只能在基督之下应验。
差遣我——（Isa 48:16; 61:1; Joh 10:36）。
英語原文
9. shake . . . hand--A mere wave of God's hand can prostrate all foes (compare
Ru 1:13; Job 31:21; Isa 11:15; 19:16; Ac 13:11).
a spoil to their servants--to the Jews whom they had once as their slaves (compare
Isa 14:2).
As the Jews' state between the return from Babylon and Christ's coming was checkered with much adversity, this prophecy can only have its fulfilment under Christ.
sent me--
(Isa 48:16; 61:1; Joh 10:36).
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简体中文
10. 我要住在……你中间——首先在弥赛亚第一次降临时（Ps 40:7; Joh 1:14; Col 2:9; 1Ti 3:16）；更完全地在祂第二次降临时（Isa 40:10）。如 Zec 9:9，参 Zec 9:9 注释（Isa 12:6; Eze 37:27; Zep 3:14）。同时神也属灵地住在祂百姓中间（2Co 6:16）。
英語原文
10. I will dwell in . . . midst of thee--primarily at Messiah's first advent
(Ps 40:7; Joh 1:14; Col 2:9; 1Ti 3:16);
more fully at His second advent
(Isa 40:10).
So
Zec 9:9,
where see on
Zec 9:9
(Isa 12:6; Eze 37:27; Zep 3:14).
Meanwhile God dwells spiritually in His people
(2Co 6:16).
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简体中文
11. 那日必有许多国……归服耶和华——犹太人被掳巴比伦的结果，是在他们归回后，因对其宗教的认识传开，许多外邦人作了归依者，在外邦人的院中敬拜（1Ki 8:41）。居鲁士、大流士、亚历山大、多利买·非拉德尔弗、奥古斯都、提比留，都借着献礼物尊重圣殿【格罗丢GROTIUS】。但这一切不过是将来外邦人归正的影子，那归正是耶和华住在耶路撒冷的结果（Ps 102:15, 16; Php 2:10, 11）。
差遣我到你们这里来——"到你们这里来"是此处加在 Zec 2:9 同一程式之上的。锡安首先必借着祂向其仇敌所施的审判，"知道（笼统地）万军之耶和华已经差遣了"弥赛亚。随后她必在经历上认识弥赛亚到她这里来的特别差遣。耶和华在此说"我要住"，然后又说万军之耶和华差遣了祂；因此差遣的耶和华与被差的耶和华必是同一。
英語原文
11. many nations . . . joined to the Lord in that day--The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of the Gentiles
(1Ki 8:41).
Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending offerings [GROTIUS]. But all this is but a shadow of the future conversion of the Gentiles which shall result from Jehovah dwelling in Jerusalem
(Ps 102:15, 16; Php 2:10, 11).
sent me unto thee--"unto thee" is here added to the same formula
(Zec 2:9).
Zion first shall "know (generally) that Jehovah of hosts hath sent" Messiah, by the judgments inflicted by Him on her foes. Subsequently, she shall know experimentally the particular sending of Messiah unto her. Jehovah here says, "I will dwell," and then that JEHOVAH of hosts sent Him; therefore Jehovah the Sender and Jehovah the Sent must be One.
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简体中文
12. 犹大作他在圣地的分——恐外邦"列国归服耶和华"（Zec 2:11）会使犹太人担心他们与祂特别的关系（De 4:20; 9:29; 32:9）——作"祂的产业"——将会止息，故加上本节，向他们保证祂将来必"再"使他们如此。
再拣选耶路撒冷——神恩典的进程虽一时中断，祂的约却未被废弃（Ro 11:28, 29）；拣选是一劳永逸的，故必永远有效。
英語原文
12. Judah his portion in the holy land--Lest the joining of the Gentile "nations to Jehovah"
(Zec 2:11)
should lead the Jews to fear that their peculiar relation to Him
(De 4:20; 9:29; 32:9)
as "His inheritance" should cease, this verse is added to assure them of His making them so hereafter "again."
choose Jerusalem again--The course of God's grace was interrupted for a time, but His covenant was not set aside
(Ro 11:28, 29);
the election was once for all, and therefore shall hold good for ever.
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简体中文
13. 凡有血气的，都当在主面前静默——（Hab 2:20）。"让一切人在静默的敬畏与崇敬中，等候主即将为祂百姓所作的介入！"这呼吁既对外邦仇敌——他们以自己的权势为不可抗拒而自傲——也向不信的犹太人——他们怀疑神的应许为难以置信。他们必须静默，暗含三个理由：（一）他们不过是"血肉"，软弱无知；（二）祂是耶和华，全智全能；（三）祂已经"从祂的居所兴起"，谁能站在祂面前？【彭贝卢PEMBELLUS】（Ps 76:8, 9）。
他从他的圣所兴起——即从天上（De 26:15; 2Ch 30:27; Isa 63:15），为审判并为祂百姓报仇（Isa 26:21）；或作从祂的圣殿——尽管当撒迦利亚勉励他们重建时，它看似卑微而不完整【加尔文CALVIN】。但呼吁众人"静默"，更当指神已从祂长久隐居的天上出来，即将向仇敌施报——在祂住锡安与圣殿之先。然而 Ps 50:1, 2（"从锡安"）、Ps 50:3（参 Hab 2:3）、Ps 50:4 支持加尔文的观点。神如今在外邦仇敌对祂百姓说狂傲话时"静默"；但"我们的神要来，绝不闭口"；那时凡有血气的也必转而在祂面前"静默"。
英語原文
13. Be silent, O all flesh--
(Hab 2:20).
"Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people!" The address is both to the Gentile foes, who prided themselves on their power as if irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1) they are but "flesh," weak and ignorant; (2) He is JEHOVAH, all-wise and all-powerful; (3) He is already "raised up out of His place," and who can stand before Him? [PEMBELLUS],
(Ps 76:8, 9).
he is raised up out of his holy habitation--that is, out of heaven
(De 26:15; 2Ch 30:27; Isa 63:15),
to judge and avenge His people
(Isa 26:21);
or, "out of His holy" temple, contemptible and incomplete as it looked then when Zechariah urged them to rebuild it [CALVIN]. But the call to all to "be silent" is rather when God has come forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, before taking up His dwelling in Zion and the temple. However,
Ps 50:1, 2
("Out of Zion"),
Ps 50:3
(compare
Hab 2:3),
Ps 50:4,
favors CALVIN'S view. God is now "silent" while the Gentile foe speaks arrogance against His people; but "our God shall come and no longer keep silence"; then in turn must all flesh "be silent" before Him.
Zec 2:1-13.
第三个异象。
持准绳的人。
城必将完全恢复并扩建（Zec 2:2-5）。召回被掳之人（Zec 2:6, 7）。耶和华必保护祂的百姓，使他们的仇敌成为他们的掠物（Zec 2:8, 9）。万民必归向耶和华，作为祂明显地住在祂百姓中间的结果（Zec 2:10-13）。
1. 持准绳的人——与 Eze 40:3; 47:4 中表征同一未来事实的意象相同。这“人”是弥赛亚（参 Zec 1:8 注释），祂借量度耶路撒冷，表明自己是其将来复兴的创始者。这样，撒迦利亚时代的犹太人便大得鼓励继续建造。在将来的复兴中，他们更将因此大受激励。