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Zec 7:1-14.
繁體中文
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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繁體中文
2. 他們……打發人到……神殿——鄉間的猶太人打發人去耶路撒冷的神殿，即會眾那裏。祭壇早已立起（Ezr 3:3），雖然聖殿直到兩年後才竣工（Ezr 6:15）。祭司的職責是就律法的問題作出裁定（De 17:9; Mt 2:4）。
這裏用「伯特利」代替「伯特耶和華」（Beth-Jehovah），因為所指的不是殿本身（在 Zec 7:3 中稱為「伯特耶和華」），而是宗教當局。古伯特利久已不再是偶像敬拜的中心，所以這名字已失去其貶義。「耶和華的殿」用以指由祭司為首的敬拜者會眾（Zec 3:7; Ho 8:1）。毛勒（MAURER）把「神殿」當作「打發」的主語。亨德森（HENDERSON）則把「伯特利」當作主語。
沙利薛——一個亞述名字，意為「庫務總管」。
利堅米勒——意為「王的官員」。這些名字或許暗示求問者半異教的性格，這一點也可由「伯特利」（希伯來文意為「神的殿」）這名字——曾因金牛犢敬拜而聲名狼藉——所暗示。他們打發人到耶和華的殿，正如他們的祖宗打發人到古伯特利一樣，並非出於真正順從的心。
懇求耶和華——字面作「懇求……的面」，即獻祭——禱告的伴隨物——以求挽回祂的恩寵（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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繁體中文
3. 我在五月哭泣——「我」在此代表神的百姓（比較 Zec 8:21）。這一點較支持毛勒（MAURER）的見解，即把「神殿」——會眾——當作「打發」的主語。他們的虛偽顯明在他們更關心人所設立的儀式（本身並非不當），過於道德上的順從。再者，他們若信神關於教會與國家復興的應許，這禁食如今早該讓位給喜樂，因為喜樂的理由比憂愁更充分〔彭貝盧斯 PEMBELLUS〕。
對眾先知說——特別指哈該和撒迦利亞。五月十日被守為禁食日，因那是耶路撒冷被毀的週年紀念（Jer 52:12-14）。他們問：如今聖殿和城正在重建，這禁食是否還當繼續？
分別自己——藉分別自己為聖，不僅禁戒食物，也禁戒一切污穢（比較 Joe 2:16），正如在莊嚴的禁食中所慣行的。
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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繁體中文
5. 你要宣告萬民——這問題原是百姓大眾藉沙利薛和利堅米勒之名提出的。他們對這自加的禁食已厭倦了，因他們並非以真正敬虔的心靈來守。
七月——這禁食是為記念基大利及其同伴在米斯巴被殺，並導致猶太人四散（2Ki 25:25, 26; Jer 41:1-3）。
你們……是為我禁食嗎？——不；是為了在虛偽的私意崇拜中滿足自己。若是「為我」，你們就會不僅禁戒食物，也禁戒罪惡而「分別自己」（Isa 58:3-7）。他們錯誤地將禁食當作本身有功的目標，而不是為著神的榮耀與他們成聖的手段。真正敬虔的原則——歸向神——是缺乏的：因此「為我」一詞被著重重複。在解決敬虔外在形式的問題（即使如本案般合宜）之前，首要的問題是敬虔本身；那一旦確立，他們一切外在的遵守就成為聖潔，因為是「歸於主」（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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繁體中文
6. 你們為自己吃喝豈不是嗎？——字面作「豈不是你們吃喝嗎？」即不是為我和我的榮耀。你們的宴樂與禁食一樣，都不能增添我的榮耀。
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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7. 你們**豈不應當聽這話*——更恰當地說是「你們豈不應當行這話」，因為他們的問題自然是關於他們當行甚麼（Zec 7:3）；「聽」直到 Zec 7:12 才提及。意思是：耶和華向你們所要求的不是禁食，而是你們當遵行耶路撒冷全盛之時所賜給你們的誡命。你們若當時如此行，就不必設立禁食來記念其毀滅，因為它根本不會被毀（Zec 7:9-14）〔毛勒 MAURER〕。或如旁註，「這些豈不是……話」——那些早期先知的話（Isa 58:3; Jer 14:12），警告悖逆必遭咒詛，而事情的結果已如此可怖地印證了。你們若在罪上跟隨他們，就必在受苦上跟隨他們。英文譯本也有道理：你們焦急地查問禁食之事，其實你們當焦急於聽前代先知所教導、並在百姓受罰中得著證實的功課；悔改與順從比禁食更為所需。
平原——耶路撒冷西南。他們當時安然居住在防守最薄弱的地區。
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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繁體中文
9. 說——暗示這些給他們列祖的誡命，不僅是當時、更是如今耶和華的要求。我們不僅不可傷害，更當幫助我們的同胞。神喜悅這樣出於愛心的順從，過於空洞的儀式。
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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繁體中文
10. 圖謀惡——即設計惡事。七十士譯本理解為：不可懷報復之心（Le 19:18）。「彼此設計惡事」較為簡單（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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繁體中文
11. 扭轉肩頭——字面作「呈上頑梗的肩頭」；取自牲畜拒絕負軛的比喻（Ne 9:29，旁註）。
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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繁體中文
12. 心……金鋼石——（Eze 3:9; 11:19）。
主……藉眾先知藉他的靈差來——即藉從前受祂靈感動的先知所差來的。
所以……大發烈怒——（2Ch 36:16）。他們既推開順從的軛，神就將壓迫的軛加在他們身上。他們既使心硬如金鋼石，神就以審判擊碎他們剛硬的心。剛硬的心必受剛硬的對待。石頭越硬，破開它所需的鎚擊就越重。
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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繁體中文
13. 他呼求——藉祂的先知。
他們呼求——在他們的災難中。
我……不聽——同類的報應（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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繁體中文
14. 狂風——忿怒之風（Na 1:3）。
素不相識的萬國——外邦的、野蠻的。
在他們以後就成了荒涼——在他們被趕逐和被擄之後。神的護理奇妙的安排：沒有別人佔據這地，而在猶太人缺席期間為他們保留，直到他們七十年後歸回。
他們使……荒涼——猶太人是藉他們的罪如此行的。他們毀滅的過犯在於他們自己，而非巴比倫人（2Ch 36:21）。
美好之地——迦南。字面作「可戀慕之地」（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.
第二部分：教導性的篇章——第七、八章。
當遵行順從，而非禁食；及其賞賜。
1. 大流士……第四年——即在前述預言（Zec 1:1 等）之後兩年。
基斯流月——意為「沉滯」，指自然界在十一月所處的狀態，與本月相應。