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Zec 7:1-14.
简体中文
英語原文
Zec 7:1-14.
II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD.
1. fourth year of . . . Darius--two years after the previous prophecies
(Zec 1:1,
&c.).
Chisleu--meaning "torpidity," the state in which nature is in November, answering to this month.
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简体中文
2. 他们……打发到……神殿——乡间的犹太人打发人到耶路撒冷的神殿即会众那里。祭坛早已立起（Ezr 3:3），虽然圣殿两年后才完工（Ezr 6:15）。祭司的职责是就律法上的问题作出裁决（De 17:9; Mt 2:4）。此处用伯特利（Beth-el）而不用耶和华殿（Beth-Jehovah），因所指的是宗教当局，而非殿本身（在 Zec 7:3 称"耶和华殿"）。古时的伯特利早已不再是偶像敬拜的中心，故此名已失去其贬义。"耶和华的殿"用以指由祭司为首的敬拜者会众（Zec 3:7; Ho 8:1）。毛勒（MAURER）以"神殿"为"打发"的主语；亨德森（HENDERSON）则以"伯特利"为"打发"的主语。
沙利色（Sharezer）——亚述名字，意为"库房总管"。
利坚米勒（Regemmelech）——意为"王的臣宰"。这些名字或许暗示求问者半异教的性质，这在"伯特利"（希伯来文意为"神的殿"）这名字上也可能有所暗示，因该处曾以牛犊敬拜臭名昭著。他们打发到耶和华的殿，正如他们的祖先打发到古时的伯特利，并非出于真正顺服的心。
恳求耶和华——字面作"恳求……的面"，即献祭——祷告的伴随物——以博取祂的恩宠（1Sa 13:12）。
英語原文
2. they . . . sent unto . . . house of God--The Jews of the country sent to the house of God or congregation at Jerusalem. The altar was long since reared
(Ezr 3:3),
though the temple was not completed till two years afterwards
(Ezr 6:15).
The priests' duty was to give decision on points of the law
(De 17:9; Mt 2:4).
Beth-el is here used instead of Beth-Jehovah, because the religious authorities, rather than the house itself (designated "Beth-Jehovah" in
Zec 7:3),
are intended. The old Beth-el had long ceased to be the seat of idol-worship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests
(Zec 3:7; Ho 8:1).
MAURER makes the "house of God" nominative to "sent." HENDERSON makes "Beth-el" so.
Sherezer--an Assyrian name meaning, "Prefect of the treasury."
Regemmelech--meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience.
pray before the Lord--literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor
(1Sa 13:12).
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简体中文
3. 我在五月间是否还要哭泣——此处的"我"代表神的百姓（参 Zec 8:21）。这更支持毛勒（MAURER）的观点，以"神殿"即会众为"打发"的主语。他们的虚伪由此可见，因他们更关心人所设立之仪式（其本身并无不当），过于道德上的顺服。再者，他们若信神关于教会与国家复兴的应许，如今禁食就当为喜乐所取代，因喜乐的缘由比悲伤更多【彭贝卢PEMBELLUS】。
问……众先知——特指哈该与撒迦利亚。五月十日被守为禁食日，因是耶路撒冷被毁的周年纪念（Jer 52:12-14）。他们问：如今圣殿和城正在重建，这禁食是否还要继续？
分离自己——借分离而自洁，不仅不进食，也远离一切玷污（参 Joe 2:16），这在严肃的禁食中是常例。
英語原文
3. Should I weep in the fifth month--"I" represents here the people of God (compare
Zec 8:21).
This rather favors MAURER'S view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [PEMBELLUS].
to the prophets--Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem
(Jer 52:12-14).
They ask, Should the fast be continued, now that the temple and city are being restored?
separating myself--sanctifying myself by separation, not only from food, but from all defilements (compare
Joe 2:16)
as was usual in a solemn fast.
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5. 你要宣告……众民——此问题原是沙利色与利坚米勒代表百姓大众所问。他们所自行设立的禁食，因未以真正敬虔之心遵守，早已生厌。
七月——这禁食为记念基大利及随从在米斯巴被杀，导致犹太人四散（2Ki 25:25, 26; Jer 41:1-3）。
你们……是向我禁食吗？——不；是借虚伪的私自敬拜满足自己。若是向我，你们就不仅禁绝食物，也当远离罪恶（Isa 58:3-7）。他们错将禁食当作本身有功的终局，而非以荣耀神、追求成圣为目标的途径。真敬虔的原理——归向神——是缺失的：故"向我"一语重复以示强调。在决定敬虔外在形式的问题（即便如此处本是合宜的）之前，首要的问题在于敬虔本身；一决定，他们一切外在的遵守便因"归于主"而成圣（Ro 14:6）。
英語原文
5. Speak unto all--The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion.
seventh month--This fast was in memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews
(2Ki 25:25, 26; Jer 41:1-3).
did ye . . . fast unto me?--No; it was to gratify yourselves in hypocritical will-worship. If it had been "unto Me," ye would have "separated yourselves" not only from food, but from your sins
(Isa 58:3-7).
They falsely made the fast an end intrinsically meritorious in itself, not a means towards God's glory in their sanctification. The true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto Me." Before settling questions as to the outward forms of piety (however proper, as in this case), the great question was as to piety itself; that being once settled, all their outward observances become sanctified, being "unto the Lord"
(Ro 14:6).
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简体中文
6. 你们为自己吃吗？——字面作"岂不是你们吃吗？"即不是为我和我的荣耀。你们的宴乐并不比禁食更增添我的荣耀。
英語原文
6. did not ye eat for yourselves?--literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.
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简体中文
7. 你们岂不应听这些话吗——更当译为"你们岂不应行这些话"，因他们的提问自然关乎当行什么（Zec 7:3）；"听"直到 Zec 7:12 才提及。意思是：耶和华向你们所要的不是禁食，而是当耶路撒冷尚完整时赐给你们的诫命，你们当遵守。你们若那时如此行，就无需设立禁食来记念它的毁灭，因它根本不会被毁（Zec 7:9-14）【毛勒MAURER】。或如边注，"这些话岂不是"从前先知（Isa 58:3; Jer 14:12）的话吗，那些话因不顺服而以咒诅相胁，事情的发展已可畏地印证了。你们若在罪上跟随他们，就必在受苦上跟随他们。英文译本意义亦通：你们焦急地询问禁食之事，而你们本当焦急地听从前先知所教导、并在百姓受罚中得证实的功课；所要求的是悔改与顺服，而非禁食。
平原——在耶路撒冷西南。那时他们安然居住在最无防守的地区。
英語原文
7. Should ye not hear the words--rather, "Should ye not do the words," as their question naturally was as to what they should do
(Zec 7:3);
"hearing" is not mentioned till
Zec 7:12.
The sense is, It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in its integrity. Had ye done so then, ye would have had no occasion to institute fasts to commemorate its destruction, for it would never have been destroyed
(Zec 7:9-14)
[MAURER]. Or, as the Margin, "Are not these the words" of the older prophets
(Isa 58:3; Jer 14:12)
which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye must follow them in suffering. English Version is good sense: Ye inquire anxiously about the fasts, whereas ye ought to be anxious about hearing the lesson taught by the former prophets and verified in the nation's punishment; penitence and obedience are required rather than fasts.
the plain--southwest of Jerusalem. They then inhabited securely the region most unguarded.
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9. 宣告——暗示这些对其祖先所发的训诫，不单当时、也是如今耶和华的要求。我们不仅不可伤害，更当帮助同胞。神喜悦这样出于爱的顺服，胜过空洞的仪式。
英語原文
9. speaketh--implying that these precepts addressed to their ancestors were the requirements of Jehovah not merely then, but now. We must not only not hurt, but we must help our fellow men. God is pleased with such loving obedience, rather than with empty ceremonies.
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10. 图谋恶事——即筹画恶事。七十士译本解为：不可怀报复之念（Le 19:18）。"彼此图谋恶事"更简单（Ps 36:4; Mic 2:1）。
英語原文
10. imagine evil--that is, devise evil. The Septuagint takes it, Harbor not the desire of revenge
(Le 19:18).
"Devise evil against one another" is simpler
(Ps 36:4; Mic 2:1).
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11. 扭转肩头——字面作"显出顽梗的肩头"；取自牲畜不肯负轭的形像（Ne 9:29 边注）。
塞……耳朵——（Isa 6:10; Jer 7:26; Ac 7:57）。
英語原文
11. pulled away the shoulder--literally, "presented a refractory shoulder"; an image from beasts refusing to bear the yoke
(Ne 9:29, Margin).
stopped . . . ears--
(Isa 6:10; Jer 7:26; Ac 7:57).
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简体中文
12. 心……金钢石——（Eze 3:9; 11:19）。
主……借……先知所差的灵——即借从前受祂灵感的先知所差遣的。
所以……大怒——（2Ch 36:16）。他们既推开顺服的轭，神就将压迫的轭加在他们身上。他们既使心如金钢石般硬，神就以审判击碎他们的硬心。硬心必受硬待。石头越硬，击碎它的锤击也越重。
英語原文
12. hearts . . . adamant--
(Eze 3:9; 11:19).
Lord . . . sent in Spirit by . . . prophets--that is, sent by the former prophets inspired with His Spirit.
therefore . . . great wrath--
(2Ch 36:16).
As they pushed from them the yoke of obedience, God laid on them the yoke of oppression. As they made their heart hard as adamant, God brake their hard hearts with judgments. Hard hearts must expect hard treatment. The harder the stone, the harder the blow of the hammer to break it.
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13. 他们呼求——借祂的先知呼求。
他们呼求——在他们的灾难中呼求。
我……不应允——同类报应（Pr 1:24-26; Isa 1:15; Mic 3:4）。
英語原文
13. he cried--by His prophets.
they cried--in their calamities.
I . . . not hear--retribution in kind
(Pr 1:24-26; Isa 1:15; Mic 3:4).
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14. 暴风——震怒之暴风（Na 1:3）。
素不认识的列国——外邦而野蛮的。
在他们之后荒凉——即在他们被逐与被掳之后。神的护理奇妙地安排，无人占据那地，而在犹太人离去期间为他们保留，直到七十年后他们归回。
他们使……荒凉——犹太人借其罪如此行。他们毁灭的责任在于自己，而非巴比伦人（2Ch 36:21）。
美好之地——即迦南。字面作"可慕之地"（Jer 3:19）。
英語原文
14. whirlwind--of wrath
(Na 1:3).
nations whom they knew not--foreign and barbarous.
desolate after them--after their expulsion and exile. It was ordered remarkably by God's providence, that no occupants took possession of it, but that during the Jews' absence it was reserved for them against their return after seventy years.
they laid . . . desolate--The Jews did so by their sins. The blame of their destruction lay with themselves, rather than with the Babylonians
(2Ch 36:21).
pleasant land--Canaan. Literally, "the land of desire"
(Jer 3:19).
Zec 7:1-14.
二、教导部分，第七、八章。当顺服，而非禁食；及其赏赐。
1. 大流士……第四年——即先前预言（Zec 1:1 等）之后两年。
基斯流月——意为"沉滞"，乃自然界在十一月所处的状态，与此月相应。