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Zechariah 2:1
繁體中文
영문 원문
A man with a measuring line in his hand - Probably the Angel of the Lord, of whom Ezekiel has a like vision. Jerome: "He who before, when he lift up his eyes, had seen in the four horns things mournful, now again lifts up his eves to see a man, of whom it is written, "Behold a man whose name is the Branch" Zechariah 6:12; of whom we read above, "Behold a man riding upon a red horse, and he stood among the myrtle trees, which were in the bottom" Zechariah 1:8. Of whom too the Father saith; He builded My city, "whose builder and maker is God" Hebrews 11:10. He too is seen by Ezekiel in a description like this, "a man whose appearance was like the appearance of brass" Ezekiel 40:3, that is, "burnished and shining as fire, with a line of flax in his hand and a measuring reed" Ezekiel 1:7. The office also seems to be one of authority, not to measure the actual length and breadth of Jerusalem, but to lay down what it should be, (Cyril), "to mark it out broad and very long."
3
Zechariah 2:3
繁體中文
「與我說話的天使出去」——大概是要領受那為撒迦利亞而賜下的解釋；另有一位天使——既是他領受使命，便是較高的天使——「出來迎接他」，（看來很可能）是受了那定下這城將來尺寸之耶和華使者的指示。「另一位天使」這不確定的描述，暗示他既不是耶和華的使者，也不是（若二者有別的話）米迦勒，也不是那拿準繩的人，而是居中等級的使者：受較高者的指示，去指示較低者，那較低者便隨即指示撒迦利亞。
영문 원문
The angel that talked with me went forth - Probably to receive the explanation which was given him for Zechariah; and another angel, a higher angel, since he gives him a commission, "went forth to meet him," being (it seems probable) instructed by the Angel of the Lord, who laid down the future dimensions of the city. The indefiniteness of the description, another angel, implies that he was neither the Angel of the Lord, nor (were they different) Michael, or the man with the measuring line, but an angel of intermediate rank, instructed by one higher, instructing the lower, who immediately instructed Zechariah.
4
Zechariah 2:4
繁體中文
「你跑去對這少年人說」——指先知自己，他要把自己所聽見的報告給百姓。耶利米曾說：「我是年幼的」（耶利米書1:6）；那「少年人」——「年輕的先知」——也曾把以利沙的預言信息帶給耶戶。「少年」一詞雖常用於人，卻不適用也不應用於天使，因為天使沒有人類這種年歲的變化，乃是照受造時的樣式存在。
「耶路撒冷必有人居住，好像無城牆的鄉村」——或作「好像村莊」（參哈巴谷書3:14的註釋），就是說，人口不受拘限、不感狹窄，自由地擴展，不受城牆的約束，因而（順理成章地）也不需要城牆。顯然這不是屬地的城。像村莊一樣居住，是軟弱而非力量，是危險而非福氣。屬地的耶路撒冷在沒有城牆的日子，一直活在恐懼與軟弱之中。神感動祂的僕人，使他切望重建那城；城牆建成，城纔興盛。祂曾親自應許但以理：「正在艱難的時候，耶路撒冷城連街帶濠都必重新建造」（但以理書9:25）。此事之後七十三年，即主前443年，尼希米聽見「那些被擄歸回剩下的人…大遭患難，受凌辱；並且耶路撒冷的城牆拆毀，城門被火焚燒」（尼希米記1:3），就悲哀。他對亞達薛西說：「我列祖墳墓所在的那城已經荒涼，城門被火焚燒，我豈能面無愁容嗎？」（尼希米記2:3）蒙亞達薛西允准歸回後，他對猶太的首領說：「我們所遭的難，耶路撒冷怎樣荒涼，城門被火焚燒，你們都看見了。來吧，我們重建耶路撒冷的城牆，免得再受凌辱。」他們說：「我們起來建造吧！」於是他們奮勇做這善工（尼希米記2:17-18）。「城牆修完了…我們的仇敵…四圍的外邦人聽見了就懼怕，愁眉不展；因為見這工作完成是出乎我們的神」（尼希米記6:15-16）。
這預言於是直接展望基督的時代。它奇妙地描繪了基督之國那無疆無界的逐漸擴張——神的保護與榮耀，以及它防禦的性質。它要「像村莊一樣居住」，憑自身內在的繁衍能力，和平而溫柔地向左右擴展，如同一座沒有劃定界限、卻要充滿全地的城。區利羅說：「神為我們興起了一座城——那真正聖潔、遠近聞名的城，就是教會。基督以看不見的能力消滅反對者，以自己的榮耀充滿她，並彷彿站在居住其中者的當中，使她堅固。因為祂曾應許：『看哪，我常與你們同在，直到世界的末了。』以賽亞也曾提到這聖城：『你要看見耶路撒冷是一個安靜的居所，一個不挪移的帳幕…橛子永不拔出，繩子一根也不折斷』（以賽亞書33:20）；又對她說：『要擴張你帳幕之地，張大你居所的幔子，不要限止；要放長你的繩子，堅固你的橛子。因為你要向左向右開展』（以賽亞書54:2-3）。因為基督的教會無限地擴展加寬，不斷接納無數敬拜祂的靈魂。」魯佩圖斯說：「哪一位君王或皇帝能築起寬大到涵蓋全世界的城牆？然而，若沒有這樣的牆，就無法環繞那耶路撒冷——那遍布全世界的教會。這耶路撒冷——天上耶路撒冷正在朝聖途中的部分——在今世無牆而居，不被局限於一個卑陋之地或一個民族。但在那世界——她正天天被遷往的那裏——更不可能、也不該有、也實在沒有任何牆環繞她，除了主；主也是她中間的榮耀。」
영문 원문
And said unto him, Run, speak unto this young man - The prophet himself, who was to report to his people what he heard. Jeremiah says, "I am a youth" Jeremiah 1:6; and, "the young man," "the young prophet," carried the prophetic message from Elisha to Jehu. "Youth,'" common as our English term in regard to man, is inapplicable and unapplied to angels, who have not our human variations of age, but exist, as they were created.
Jerusalem shall be inhabited as towns without walls - Or as villages (see the notes at Habakkuk 3:14), namely, an unconfined, uncramped population, spreading itself freely, without restraint of walls, and (it follows) without need of them. Clearly then it is no earthly city. To be inhabited as villages would be weakness, not strength; a peril, not a blessing. The earthly Jerusalem, so long as she remained unwalled, was in continual fear and weakness. God put it into the heart of His servant to desire to restore her; her wall was built, and then she prospered. He Himself had promised to Daniel, that "Her street shall be rebuilt, and her wall, even in strait of times" Daniel 9:25. Nehemiah mourned 73 years after this, 443 b.c., when it was told him, "The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire" Nehemiah 1:3. He said to Artaxerxes, "Why should not my countenance be sad, when the city, the place of my fathers' sepulehres, lieth waste, and the gates thereof are consumed with fire?" Nehemiah 2:3. When permitted by Artaxerxes to return, he addressed the rulers of the Jews, "Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire; come, and let us build up the wall of Jerusalem, that we be no more a reproach; and they said, let us rise and build. So they strengthened their hands for this good work" Nehemiah 2:17-18. When "the wall was finished and our enemies heard, and the pagan about us saw it, they were much cast down in their own eyes; for they perceived that this work was wrought of our God" Nehemiah 6:15-16.
This prophecy then looks on directly to the time of Christ. Wonderfully does it picture the gradual expansion of the kingdom of Christ, without bound or limit, whose protection and glory God is, and the character of its defenses. It should "dwell as villages," peacefully and gently expanding itself to the right and the left, through its own inherent power of multiplying itself, as a city, to which no bounds were assigned, but which was to fill the earth. Cyril: "For us God has raised a church, that truly holy and far-famed city, which Christ fortifies, consuming opponents by invisible powers, and filling it with His own glory, and as it were, standing in the midst of those who dwell in it. For He promised; "Lo, I am with you always even unto the end of the world." This holy city Isaiah mentioned: "thine eyes shall see Jerusalem, a quiet habitation; a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken" Isaiah 33:20; and to her he saith, "enlarge the place of thy, tent, and let them stretch forth the curtains of thine habitation; spare not; lengthen thy cords and strengthen thy stakes. For thou shalt break forth on the right hand and on the left" Isaiah 54:2-3. For the church of Christ is widened and extended boundlessly, ever receiving countless souls who worship Him." Rup.: "What king or emperor could make walls so ample as to include the whole world? Yet, without this, it could not encircle that Jerusalem, the church which is diffused through the whole world. This Jerusalem, the pilgrim part of the heavenly Jerusalem, is, in this present world, inhabited without walls, not being contained in vile place or one nation. But in that world, where it is daily being removed hence, much more can there not, nor ought to be, nor is, any wall around, save the Lord, who is also the glory in the midst of it."
5
Zechariah 2:5
繁體中文
「至於我，我要親自按我的本體，在她四圍作火的城牆」——不僅是保護，不僅是她內圈的一道屏障，無論仇敵如何逼近；更是對她仇敵的毀滅。以賽亞說：「凡為攻擊你造成的器械必不利用；凡在審判時興起用舌攻擊你的，你必定他為有罪」（以賽亞書54:17）。以賽亞又說，她的防禦必是非物質的：「我們有堅固的城；耶和華要將救恩定為城牆、為外郭」（以賽亞書26:1）；「你必稱你的牆為拯救，稱你的門為讚美」（以賽亞書60:18）。用另一個比喻則說：「我必在我家的四圍安營，使敵軍不得任意往來」（撒迦利亞書9:8）。
「我要作她中間的榮耀」——正如以賽亞所說：「耶和華卻要作你永遠的光，你神要為你的榮耀」（以賽亞書60:19）；論到基督又說：「到那日，耶和華發生的苗必華美尊榮——對那逃脫的以色列民而言」（以賽亞書4:2）。
영문 원문
And I, Myself in My own Being, will be to her a wall of fire - Not protection only, an inner circle around her, however near an enemy might press in upon her, but destructive to her enemies. Isaiah says, "No weapon that is formed against thee shall prosper, and every tongue that shall rise in judgment against thee thou shalt condemn" Isaiah 54:17. Its defense, Isaiah says, shall be immaterial. "We have a strong city; salvation shall God appoint for walls and bulwarks" Isaiah 26:1; "thou shalt call thy walls salvation and thy gates praise" Isaiah 60:18). By a different figure it is said, "I will encamp about mine house because of the army" Zechariah 9:8.
And glory will I be in the midst of her - As Isaiah says, "The Lord shall be unto thee an everlasting light, and thy God thy glory" Isaiah 60:19; and of Christ, "In that day shall the Branch of the Lord be Beauty and Glory - to the escaped of Israel" Isaiah 4:2.
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Zechariah 2:6
繁體中文
「哈！哈！你們要逃跑」——神為耶路撒冷的百姓既預備了這樣的安全與榮耀，那如此預備的主的使者就吩咐祂四散的百姓都來歸向它，同時救自己脫離將臨到巴比倫的危險。以賽亞也曾吩咐他們：「你們要從巴比倫出來，從迦勒底人中逃脫，以歡樂的聲音宣告傳說，將這事傳到地極，說：耶和華救贖了他的僕人雅各」（以賽亞書48:20）。「你們離開吧！離開吧！從巴比倫出來。不要沾不潔淨的物；要從其中出來。你們扛擡耶和華器皿的人哪，務要自潔」（以賽亞書52:11）。耶利米也說：「你們要從巴比倫中逃奔，各救自己的性命！不要因她的罪孽滅亡，因為這是耶和華報仇的時候，他必向巴比倫施行報應」（耶利米書51:6；另參50:8）。「我的民哪，你們要從其中出去！各人拯救自己，躲避耶和華的烈怒」（耶利米書51:45）。
「逃跑」、「拯救自己」這些字眼，暗示巴比倫有迫在眉睫的危險——兩年之後，即大利烏第四年，這危險果然臨到她。但這命令的懇切、三位先知的重複、以及以賽亞和耶利米的上下文，都暗示比一時的危險更深的東西，就是巴比倫風俗傳染的危險；許多沒有歸回的人，可能就是因此滯留那裏。因此在新約中，這些話被引用於世上那大惡之城：「你們務要從他們中間出來，與他們分別；不要沾不潔淨的物，我就收納你們」（哥林多後書6:17）；又在巴比倫的名下：「我又聽見從天上有聲音說：我的民哪，你們要從那城出來，免得與她一同有罪，受她所受的災殃」（啟示錄18:4）。
「因為我已將你們分散，如同天上的四方風」——北方之地雖以巴比倫為首都和中心，卻是指整個巴比倫帝國；因為它的入侵總是從北方臨到以色列，所以稱為「北方」（耶利米書1:13-14; 3:18; 4:6; 6:1, 22; 23:8）。但以斯帖記顯明，在此之後六十年，猶太人已散居波斯帝國一百二十七省，從印度（旁遮普）直到古實（以斯帖記1:1; 3:8, 12-14; 8:5, 9）；他們或如十支派被安置在「瑪代的城邑」（列王紀下17:6）一樣，是出於征服者的政策而被刻意分散安置，或是後來較受信任而自願遷徙。神呼召他們歸回時，提醒他們被分散之大。祂曾把他們分散，如同天上的四方風；那位不改變的神，又召他們回來。
영문 원문
Ho! ho! and flee - Such being the safety and glory in store for God's people in Jerusalem, He who had so provided it, the Angel of the Lord, bids His people everywhere to come to it, saving themselves also from the peril which was to come on Babylon. So Isaiah bade them, "Go ye forth of Babylon; flee ye from the Chaldaeans with a voice of singing; declare ye, tell this, utter it to the end of the earth; say ye, The Lord hath redeemed His servant Jacob" Isaiah 48:20. "Depart ye, depart ye, go ye out from thence; touch no unclean thing: go ye out of the midst of her; be ye clean, that bear the vessels of the Lord" Isaiah 52:11; and Jeremiah, "Flee ye out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity, for this is the time of the Lord's vengeance. He will render unto her a recompense" (Jeremiah 51:6, add. Jeremiah 50:8). "My people, go ye out of the midst of her, and deliver ye, every man his soul from the fierce anger of the Lord" Jeremiah 51:45.
The words, "flee, deliver thyself," imply an imminent peril on Babylon, such as came upon her, two years after this prophecy, in the fourth year of Darius. But the earnestness of the command, its repetition by three prophets, the context in isaiah and Jeremiah, imply something more than temporal peril, the peril of the infection of the manners of Babylon, which may have detained there many who did not return. Whence in the New Testament, the words are cited, as to the great evil city of the world; "Wherefore come out from among them and be ye separate, and touch not the unclean thing, and I will receive you" 2 Corinthians 6:17; and under the name of Babylon; "I heard another voice from heaven, saying, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues" Revelation 18:4.
For I have spread you abroad as the four winds of heaven - The north country, although its capital and center was Babylon, was the whole Babylonian empire, called "the North" Jeremiah 1:13-14; Jeremiah 3:18; Jeremiah 4:6; Jeremiah 6:1, Jeremiah 6:22; Jeremiah 23:8 because its invasions always came upon Israel from the north. But the book of Esther shows that, sixty years after this, the Jews were dispersed over the 127 provinces of the Persian empire, from India (the Punjab) to Ethiopia Esther 1:1; Esther 3:8, Esther 3:12-14; Esther 8:5, Esther 8:9, whether they were purposely placed by the policy of the conquerors in detatched groups, as the ten tribes were in the "cities of the Medes" 2 Kings 17:6, or whether, when more trusted, they migrated of their own accord. God, in calling them to return, reminds them of the greatness of their dispersion. He had dispersed them abroad as the four winds of heaven . He, the Same, recalled them.
7
Zechariah 2:7
繁體中文
「與巴比倫的女兒同住的錫安哪」——這一特別的慣用語之所以被選用，或許是要表達神的溫柔——甚至及於那將被毀滅、而以色列要從中逃脫的民。
영문 원문
Dwellest with the daughter of Babylon - The unusual idiom is perhaps chosen as expressive of God's tenderness, even to the people who were to be destroyed, from which Israel was to escape.
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Zechariah 2:8
繁體中文
「在顯出榮耀之後」——約拿單意譯本作：「就是那應許要帶給你們的榮耀。」這既是常用的結構，這話就包含神行事的一大進程：先把恩寵顯給那肯受恩寵的人，然後棄絕或懲罰其餘的人；如八口進了方舟之後，洪水便來到；羅得和他的一家逃出所多瑪之後，火便從天降下；以色列過了紅海之後，法老的軍兵便淹沒；蒙揀選的得着了以色列所追求的，其餘的就瞎了眼（羅馬書11:7）。因此，「榮耀」就是神所說「我必作她中間的榮耀」的那榮耀。
更進一步，說話的這位乃是全能的神：「萬軍之耶和華如此說：在顯出榮耀之後，他差遣了我。我要向他們掄手，他們就必作服事他們之人的擄物……你們便知道萬軍之耶和華差遣我了。看哪，我要來住在你中間……那日，必有許多國歸附耶和華，作我的子民；我要住在你中間，你就知道萬軍之耶和華差遣我到你那裏來了」（撒迦利亞書2:8-10）。在這一連串應許中，那位以色列將知道是萬軍之耶和華所差來的「我」，正是那位把惟獨屬於全能神的事宣稱為自己之事的「我」：懲罰猶大的仇敵、住在教會和子民中間、接納外邦人作自己的子民；而以色列正是要憑這一切能力與慈愛的作為，知道萬軍之耶和華差遣了祂。
（耶柔米：「在隨後的『萬軍之耶和華如此說：在顯出榮耀之後，他差遣了我』等話中，說話的是救主；祂既是全能的神，便說自己是全能的父所差來的——不是按祂全能的所是，而是按祂在榮耀之後被差遣這一事實：祂『本有神的形像，不以自己與神同等為強奪的；反倒虛己，取了奴僕的形像，順服父以至於死，且死在十字架上』（腓立比書2:6以下）。基督被稱為全能者，並不足為奇；因為在約翰的啟示錄裏，我們讀到以祂的位格所說的話：『那誠實作見證的……說：我是阿拉法，我是俄梅戛，是昔在、今在、以後永在的全能者』（啟示錄1:5, 8）；『天上地下所有的權柄』都賜給了祂（馬太福音28:18）；祂又說：『凡父所有的，都是我的』（約翰福音16:15）。若一切都是祂的——就是說，神出於神，主出於主，光出於光——那麼祂也是全能者出於全能者；因為那些本質為一者，其榮耀不可能互異。」
「凡觸摸你們的」——就是傷害你們的——「就是觸摸他眼中的瞳人」，即那差祂來的全能神眼中的瞳人。耶柔米、狄奧多勒都這樣解釋；（另有人如區利羅，解作「觸摸自己的眼睛，自招災禍」；但其他經文的類比與此不符；）如摩西之歌所說：「耶和華遇見他在曠野……環繞他，看顧他，保護他，如同保護眼中的瞳人」（申命記32:10）；大衛也禱告說：「保護我，如同保護眼中的瞳人」（詩篇17:8）。
영문 원문
After the glory - Jonathan: "Which it is promised to bring upon you." This being the usual construction, the words involve a great course of God's dealing, of first showing favor to those who will receive favor, then abandoning or punishing the rest; as, when the eight souls had been received into the ark, the flood came; when Lot and his had escaped out of Sodom, the fire came down from heaven; when Israel had passed the Red Sea, Pharaoh's hosts were drowned; the election obtained what israel sought for, the rest were blinded. "The glory" then would be the glory, of which God says, "I will be the glory in the midst of you" Romans 11:7.
But further He who speaketh is Almighty God, "Thus saith the Lord of Hosts, He hath sent me; For lo I wave My hand against them - and ye shall know that the Lord of hosts hath sent me; Lo I come and dwell in the midst of thee, saith the Lord, and many nations shall cleave unto the Lord in that day, and they shall be to Me a people and I will dwell in the midst of thee, and thou shalt know, that the Lord of hosts hath sent me unto you" Zechariah 2:8-10. In all which series of promises, the I, of whom Israel were to know that the Lord of hosts had sent Him, is the I, who affirms of Himself what belongs to Almighty God only, inflicting punishment on the enemies of Judah, indwelling the Church and people, receiving the pagan as His own; and it is precisely by all these acts of power and love, that Israel shall know that the Lord of hosts had sent Him.
(Jerome: "In what follows, 'Thus saith the Lord of hosts, After glory, He hath sent Me' etc., the Saviour is introduced speaking, who, being Almighty God, saith that He was sent by the Father Almighty, not according to that whereby He was Almighty, but according to that, that, after glory, He was sent, "who being in the form of God, thought it not robbery to be equal with God; but emptied Himself, taking the form of a servant, and was made obedient unto the Father even unto death; and that, the death of the Cross" Philippians 2:6. Nor is it marvel that Christ is called Almighty, in whose Person we read in the Apocalypse of John, "These things saith the faithful Witness - I am Alpha and Omega, the beginning and the ending, saith the Lord, which was and which is and which is to come, the Almighty" Revelation 1:5, Revelation 1:8, "to whom all power is given in heaven and in earth" Matthew 28:18; and who saith, "All things of the Father's are Mine" John 16:15. But if all things, that is, God from God, Lord from. Lord, Light from Light, therefore also Almighty from Almighty; for it cannot be, that diverse should be the glory of those whose Nature is One."
For he who toucheth - So as to injure , you, "toucheth the apple of His eye," that is, of Him who sent Him, Almighty God. So Jerome, Theodoret Others, as Cyril, of his own eye, turning to evil to himself; but the analogy of the other passages is against it), as in the song of Moses, "He led him about, He instructed him, He kept him as the apple of His eye" Deuteronomy 32:10; and David prays, "Keep me as the apple of the eye" Psalm 17:8.
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Zechariah 2:9
繁體中文
「看哪，我必向他們掄手」——正如神從前對祂百姓的仇敵所應許的一樣；「他們就必作慣常服事他們之人的擄物」。
「你們便知道萬軍之耶和華差遣我了」——狄奧多勒（Theodoret）說：「祂受差遣，不是以神的身分，而是以人的身分。因為以神而論，祂與父同等。祂說：『我在父裏面，父在我裏面』，又說，『住在我裏面的父做他自己的事』（約翰福音14:10）；又說，『我與父原為一』（約翰福音10:30）；『人看見了我，就是看見了父』（約翰福音14:9）。但祂是以人的身分受差遣，為我們成全那神聖的安排，而毫不減損神性。因此，先知所暗示的，不僅是位格的區別，更是位格的同等。」
영문 원문
For behold I will shake My hand against them - As God promised of old against the enemies of His people , and they shall be a spoil to those who served them habitually.
And ye shall know that the Lord of hosts hath sent Me - Theodoret: "He was sent, not as God, but as Man. For as God He is equal to the Father. For He saith, "I am in the Father and the Father in Me, and, The Father who dwelleth in Me He doeth the works" John 14:10, and, "I and My Father are one" John 10:30, and "He who hath seen Me hath seen the Father" John 14:9. But He is sent, as man, fulfilling the dispensation for us, not lessening the divine nature. The prophet then intimated not the duality only, but the equality of the persons."
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Zechariah 2:10
繁體中文
「錫安城啊，應當歡樂歌唱」——這是錫安蒙召進入的大喜的禧年。此外她還三次蒙同樣的話邀請，都是因着神同在的恢復或更新：「你這不懷孕、不生養的，要歌唱」（以賽亞書54:1）——正如這裏，是因外邦人的歸入；「錫安的民哪，應當歌唱！以色列啊，應當歡樂！耶路撒冷的民哪，應當滿心歡喜快樂！耶和華──你的神──以色列的王，在你中間」（西番雅書3:14-15）；「錫安的居民哪，當揚聲歡呼，因為在你們中間的以色列聖者乃為至大」（以賽亞書12:6）。喜樂的源頭，是神一次新的來臨——一次使祂可以永遠居住在他們中間的來臨。這若不是道成肉身，還能是甚麼？正如約翰說：「道成了肉身，住在我們中間」（約翰福音1:14）；又說：「看哪，神的帳幕在人間。他要與人同住，他們要作他的子民。神要親自與他們同在，作他們的神」（啟示錄21:3）。
區利羅（Cyril）說：「由此你也可以曉得，救主降臨世上，在天上是何等大的喜樂的主題。所以祂不能不吩咐屬靈的錫安——就是『永生神的教會』（提摩太前書3:15）、那憑信得救之人至聖的群眾——揚聲歌唱、歡喜快樂。因為已經宣告：祂要來，且要住在她中間。約翰對我們說，道『在世界』（約翰福音1:10）；祂身為神，並未與祂的受造之物隔絕，祂自己乃是一切生命者的生命之源，持守萬有，使之得享安好與生命；『世界卻不認識他』（約翰福音1:10），因為世界敬拜受造之物。及至祂取了我們的樣式，由聖童女成孕，『在地上顯現，與人往來』，祂就來到我們中間。蒙神默示的大衛也見證說：『我們的神要來，決不閉口』（詩篇50:3）。那時，外邦人也得了避風的港。因為如今受教導的不再只是以色列一族，福音的宣講使全地披上金色，在每一邦每一國，祂的名『為大』。」
耶柔米（Jerome）說：「這話也當理解為論到主的位格：祂勸勉那從被擄歸回故土的百姓歡喜快樂，因為主自己要來，住在她中間；許多國民要信靠祂——論到這些國民，經上說：『你求我，我就將列國賜你為基業，將地極賜你為田產』（詩篇2:8）；祂要住在他們中間，正如祂對門徒所說：『看哪，我就常與你們同在，直到世界的末了』（馬太福音28:20）。」
영문 원문
Sing and rejoice, O daughter of Zion - It is a great jubilee of joy, to which Zion is invited. Thrice beside is she invited with this same word, and all for the restored or renewed Presence of God. "Cry aloud for joy, thou barren which bare not" Isaiah 54:1, as here, on the coming in of the Gentiles, "Cry aloud for joy, O daughter of Zion; jubilate, O Israel; rejoice and exult with all the heart, O daughter of Jerusalem; the Lord, the King of Israel, is in the midst of thee" Zephaniah 3:14-15. "Shout and cry aloud for joy, O inhabitant of Zion; for great in the midst of thee is the Holy One of Israel" Isaiah 12:6. The source of joy is a fresh coming of God, a coming, whereby He should dwell abidingly among them: truly what is this, but the Incarnation? As John saith, "The Word was made Flesh and dwelt among us" John 1:14; and, "Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them and shall be their God" Revelation 21:3.
Cyril: "Hence too you may learn how great a subject of contentment above is the Presence of the Saviour upon earth. He could not then but bid the spiritual Zion, "which is the Church of the Living God" 1 Timothy 3:15, the most sacred multitude of those saved by faith, to cry aloud for joy and rejoice. But it was announced that He should come and be in the midst of her. For John saith to us, The Word "was in the world" John 1:10, and, being God, was not severed from His creatures, but He was Himself the Source of life to all living, and holding all things together to well-being and life; but "the world knew Him not" John 1:10 : for it worshiped the creature. But He came among us, when, taking our likeness, He was conceived by the holy Virgin, and "was seen upon earth and conversed with men" , and the divine David witnesseth saying, "Our God shall come manifestly, and shall not keep silence" Psalm 50:3. Then also was there a haven for the Gentiles. For now no longer was the race of Israel alone taught, but the whole earth was engoldened with the evangelical preachings, and in every nation and country "great is His Name."
Jerome: "This too is to be understood of the Person of the Lord, that He exhorts His people, being restored from the captivity to their former abode, to be glad and rejoice, because the Lord Himself cometh and dwelleth in the midst of her, and many nations shall believe in Him, of whom it is said, "Ask of Me and I will give Thee nations for Thine inheritance, and the ends of the earth for Thy possession" Psalm 2:8, and He shall dwell in the midst of them, as He saith to His disciples, "Lo, I am with you always, even unto the end of the world" Matthew 28:20.
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Zechariah 2:11
繁體中文
「必有許多國歸附耶和華」——以緊密的聯合貼附於祂。以賽亞曾這樣論到個別的歸信者（以賽亞書56:3-6）；耶利米曾用這字論到以色列從巴比倫歸回後彼此的勸勉：他們要「去尋求耶和華他們的神」，說：「來吧，我們要與耶和華聯合，以至於永遠，永不忘記」（耶利米書50:4-5）。如今撒迦利亞把這預言用到「許多國」身上。猶太人自己也不過半數歸回，區區一小群；他們在異教徒中沒有引領一人歸信，預言卻持續發出它不間斷的聲音：「必有許多國歸附耶和華。」
「作我的子民」——直譯是「對我成為一個民」。這正是基督教會的歷史：在多樣中合一；許多國仍保持其國族的存在，卻蒙神承認為一個子民、祂自己的子民。這些話正是神在埃及收納以色列時所用的：「我要以你們為我的百姓，我也要作你們的神」（出埃及記6:7）。這是祂與他們所立的約：「你順從耶和華你神今日與你所立的約……他今日立你作他自己的子民，他也要作你的神」（申命記29:12-13；另參利未記26:12；申命記27:9；撒母耳記上12:22；撒母耳記下7:23-24；列王紀下11:17；歷代志上17:22；歷代志下23:16；耶利米書7:23；11:4）。與此相反的，是異教徒的名號——「不成子民的」；神說，祂要以這民「惹動以色列的憤恨」（申命記32:21）。耶利米表達了這聯合的緊密：「腰帶怎樣緊貼人腰，照樣，我也使以色列全家和猶大全家緊貼我，好叫他們屬我為子民，使我得名聲，得頌讚，得榮耀」（耶利米書13:11）。這是以色列存在的目的；以色列也要被恢復到這地步（耶利米書24:7；30:22；31:1；32:38），且是藉着悔改歸正（以西結書11:20；14:11；36:28；37:23、27；撒迦利亞書8:8）。「許多國」要蒙准進入以色列這特有的特權；卻不是與以色列分離地進入，因為祂加上說：「我要住在你中間」——在猶大之中。神要住在祂那由以色列人和外邦人組成的教會中，卻是叫外邦人接在以色列上，與他們成為一。
영문 원문
And many nations shall join themselves - cleaving to Him by a close union. Isaiah had so spoken of single proselytes Isaiah 56:3-6; Jeremiah had used the word of Israel's self-exhortation after the return from Babylon; "going and weeping," they shall go and seek the Lord their God, saying, "Come and let us join ourselves unto the Lord, in a perpetual covenant that shall not be forgotten" Jeremiah 50:4-5. This Zechariah now predicts of "many nations." The Jews were scarcely half-restored themselves, a mere handful. They had wrought no conversions among the pagan, yet prophecy continues its unbroken voice, "many nations shall join themselves unto the Lord."
And shall be My people - Literally, "be to Me a people." This is exactly the history of the Christian church, unity amid diversity; many nations still retaining their national existence, yet owned by God as one people and His own. The words are those in which God adopted Israel in Egypt; "I will take you to Me for a people, and I will be your God" Exodus 6:7. This was the covenant with them, "that thou shouldest enter into covenant with the Lord thy God, that He may establish thee today for a people unto Himself, and that he may be unto thee a God" (Deuteronomy 29:12-13, add Leviticus 26:12; Deuteronomy 27:9; 1 Samuel 12:22; 2 Samuel 7:23-24; 2 Kings 11:17; 1 Chronicles 17:22; 2 Chronicles 23:16; Jeremiah 7:23; Jeremiah 11:4). The contrary was the title of the pagan, "not a people; with whom God said, I will move Israel to jealousy" Deuteronomy 32:21. The closeness of union Jeremiah expresses; "As the girdle cleaveth to the loins of a man, so have I caused to cleave to Me the whole house of Israel and the whole house of Judah, saith the Lord, that they might be unto Me for a people and for a name and for a praise and for a glory" Jeremiah 13:11. This was the object of the existence of Israel; to this it was to be restored Jeremiah 24:7; Jeremiah 30:22; Jeremiah 31:1; Jeremiah 32:38 by conversion Ezekiel 11:20; Ezekiel 14:11; Ezekiel 36:28; Ezekiel 37:23, Ezekiel 37:27; Zechariah 8:8; to this special privilege of Israel "many nations" were to be admitted; yet not so as to be separate from Israel, for He adds, "and I will dwell in, the midst of thee," Judah. God would dwell in His Church, formed of Israel and the Gentiles, yet so that the Gentiles should be grafted into Israel, becoming one with them.
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Zechariah 2:12
繁體中文
「耶和華必收回猶大作他的分」——「耶和華的產業」是神通常加給以色列的名號（申命記4:20；9:26、29；撒母耳記上26:19；撒母耳記下14:16；20:19；21:3；列王紀上8:51；詩篇28:9；33:12；68:10；78:62、71；119:1；106:40；約珥書2:17；3:2〔希伯來文〕；以賽亞書19:25；47:6；耶利米書12:7-9；50:11）。神稱為以色列的分（耶利米書10:16；51:19），也稱為敬虔之人的分（詩篇16:5；73:26；119:57；142:6；耶利米哀歌3:24）。以色列稱為神的分，此外僅一處（申命記32:9）；說神以以色列為業，也只有一處：「求你赦免我們的罪孽和罪惡，以我們為你的產業」（出埃及記34:9）。撒迦利亞把這兩個罕見的慣用語結合在一起。
「聖地」——這地又因神成為聖潔，因祂的臨在而被分別為聖。祂稱自己向摩西顯現之處為「聖地」（出埃及記3:5）。照樣，經上說到「聖所」（利未記10:17；14:13）、「聖殿」（歷代志上29:3）、「聖櫃」（歷代志下35:3）、「聖城」（尼希米記11:1、18；以賽亞書48:2；52:1）、「聖山」（以賽亞書27:13；耶利米書31:23；撒迦利亞書8:3）、「聖民」（以賽亞書62:12）、「聖屋」（以西結書42:13）；或按其與那使之成聖之神的關係，說到「我的聖山」（詩篇2:6；以賽亞書11:9；56:7；57:13；65:11、25；66:20；以西結書20:40；約珥書2:1；3:17；俄巴底亞書1:16；西番雅書3:11）、「你聖潔的居所」（出埃及記15:13）、「你聖潔的住處」（申命記26:15；「他聖潔的住處」詩篇68:6；耶利米書25:30；撒迦利亞書2:17）、「你的聖殿」（詩篇5:8；79:1；138:2；約拿書2:5、8；「他的聖殿」彌迦書1:2；哈巴谷書2:20）、「你的聖山」（詩篇15:1；43:3；但以理書9:16；「他的聖山」詩篇3:5；48:2；99:9）、「你的聖所」（詩篇28:2）、「你的聖城」（但以理書9:24）、「聖邑」（以賽亞書64:9）、「他的聖所」（詩篇24篇）、「他的聖境」（詩篇78:54）。這不是一個專門術語，像今日的人刻意說「聖地」那樣。凡與神有關的，都是聖的。這地是聖的，不是因其中居民有何功德，而是因為神在那裏受敬拜、特別臨在那裏。這是「願你的聖教會在普天下認你為主」的預期和預表。他們的列祖曾使這地「被血玷污」（詩篇106:38）；神說，「他們玷污了我的地」（耶利米書2:7；3:9；16:18）；以西結特別稱之為「未得潔淨之地」（以西結書22:24）。如今神說：「我要除掉這地的罪惡」（撒迦利亞書3:9），這地既蒙祂分別為聖，就再次成為聖地。
這不只是外邦人的歸信；正如以賽亞（以賽亞書2:3）和彌迦（彌迦書4:2）所預言的，是以耶路撒冷為中心的歸信，正如我們的主復活後向使徒們解明的：「人要奉他的名傳悔改、赦罪的道，從耶路撒冷起直傳到萬邦」（路加福音24:47）。
영문 원문
And the Lord shall inherit Judah His portion - The inheritance of the Lord is the title which God commonly gave to Israel (Deuteronomy 4:20; Deuteronomy 9:26, Deuteronomy 9:29; 1 Samuel 26:19; 2 Samuel 14:16; 2 Samuel 20:19; 2 Samuel 21:3; 1 Kings 8:51; Psalm 28:9; Psalm 33:12; Psalm 68:10; Psalm 78:62, Psalm 78:71; Psalm 119:1; Psalm 106:40, Joel 2:17; Joel 3:2, (Hebrew) Isaiah 19:25; Isaiah 47:6; Jeremiah 12:7-9; Jeremiah 50:11). God is said to be the portion of Israel Jeremiah 10:16; Jeremiah 51:19; of the pious Psalm 16:5; Psalm 73:26; Psalm 119:57; Psalm 142:6; Lamentations 3:24; once only beside, is Israel said to be the portion of God Deuteronomy 32:9; once only is God said to inherit Israel, "Pardon our iniquity and our sin, and take us for thine inheritance" Exodus 34:9. Zechariah unites the two rare idioms.
In the holy land - The land is again made holy by God, and sanctified by His Presence. So He calls the place where He revealed Himself to Moses, "holy ground" Exodus 3:5. So it is said, "the holy place" Leviticus 10:17; Leviticus 14:13, "the holy house" 1 Chronicles 29:3, "the holy ark" 2 Chronicles 35:3, "the holy city" Nehemiah 11:1, Nehemiah 11:18; Isaiah 48:2; Isaiah 52:1, "the holy mountain" Isaiah 27:13; Jeremiah 31:23; Zechariah 8:3, "the holy people" Isaiah 62:12, "the holy chambers" (Ezekiel 42:13 all), or, with reference to their relation to God who consecrates them, "My holy mountain" Psalm 2:6; Isaiah 11:9; Isaiah 56:7; Isaiah 57:13; Isaiah 65:11, Isaiah 65:25; Isaiah 66:20; Ezekiel 20:40; Joel 2:1; Joel 3:17; Obadiah 1:16. Zephaniah 3:11, "Thy holy habitation" Exodus 15:13, "Thy holy dwelling-place" (Deuteronomy 26:15. "His holy hab." Psalm 68:6; Jeremiah 25:30; Zechariah 2:1-13 :17) "thy holy temple" (Psalm 5:8; Psalm 79:1; Psalm 138:2; Jonah 2:5, Jonah 2:8, "His holy temple," Micah 1:2; Habakkuk 2:20), "Thy holy mountain" (Psalm 15:1; Psalm 43:3; Daniel 9:16. "His holy hill," Psalm 3:5; Psalm 48:2; Psalm 99:9), "Thy holy oracle" Psalm 28:2, "Thy holy city" Daniel 9:24, "cities" Isaiah 64:9, "His holy place" Psalm 24:1-10 :, "His holy border." Psalm 78:54. It is not one technical expression, as people now by a sort of effort speak of "the holy land." Everything which has reference to God is holy. The land is holy, not for any merits of theirs, but because God was worshiped there, was specially present there. It was an anticipation and type of "Thy holy Church throughout all the world doth acknowledge Thee." This land their fathers had "polluted with blood" Psalm 106:38; God says, "they defiled My land" Jeremiah 2:7; Jeremiah 3:9; Jeremiah 16:18; Ezekiel called her eminently, "the land that is not cleansed" Ezekiel 22:24. Now God said, "I will remove the iniquity of the land" Zechariah 3:9, and she was again a holy land, as hallowed by Him.
It is not a mere conversion of the pagan, But, as Isaiah Isa 2:3 and Micah M1 Corinthians 4:2 foretold; a conversion, of which Jerusalem should be the center, as our Lord explained to the Apostles after His Resurrection, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem" Luke 24:47.
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Zechariah 2:13
繁體中文
「凡有血氣的，都當靜默」——直譯是「一切血氣都當在耶和華面前靜默」（參哈巴谷書2:20註釋，207頁）：這是指人在其軟弱中（創世記6:3；歷代志下32:8；約伯記10:4；詩篇56:4；78:39；以賽亞書31:3；耶利米書17:5），照新約的說法就是「血肉」（馬太福音16:17；哥林多前書15:50；加拉太書1:16），站在造他的神面前。「凡有血氣的」——全人類（創世記6:12；詩篇65:3；145:21；以賽亞書40:5-6；49:26；66:23；約珥書3:1；以西結書21:4、9-10）——都當在神面前靜默，因為祂的審判與祂的憐憫一樣，臨到一切。
「因為他興起」——當神寬容我們時，祂似乎靜默不動；當祂施展大能時，祂便興起——或為我們，當我們禱告「主啊，求你興起幫助我」（詩篇59:4；另參7:7；44:24）；或出於義怒。祂的「聖居所」同指會幕（撒母耳記上2:29、32；詩篇26:9；68:6）、聖殿（歷代志下36:15）和天上（申命記26:15；耶利米書25:30；歷代志下30:27），因為祂的臨在遍於一切。
영문 원문
Be silent - Literally, "hush all flesh, before the Lord" (see at Habakkuk 2:20, p. 207); man in his weakness Genesis 6:3; 2 Chronicles 32:8; Job 10:4; Psalm 56:4; Psalm 78:39; Isaiah 31:3; Jeremiah 17:5, "flesh and blood" in the language of the New Testament Matthew 16:17; 1 Corinthians 15:50; Galatians 1:16, before God his Maker. "All flesh," the whole human race Genesis 6:12; Psalm 65:3; Psalm 145:21; Isaiah 40:5-6; Isaiah 49:26; Isaiah 66:23; Joel 3:1; Ezekiel 21:4, Ezekiel 21:9-10, is to be hushed before God, because His judgments, as His mercies, are over all.
For God ariseth - God seemeth to be quiescent, as it were, when He bears with us; to arise, when He puts forth His power, either for us, when we pray, "Lord, awake to help me" (Psalm 59:4, add Psalm 7:7; Psalm 44:24); or in displeasure. His "holy habitation" is alike the tabernacle 1 Samuel 2:29, 1 Samuel 2:32; Psalm 26:9; Psalm 68:6, temple 2 Chronicles 36:15, heaven Deuteronomy 26:15; Jeremiah 25:30; 2 Chronicles 30:27, since His presence is in all.
手裏拿量度繩的人——大概是主的使者，以西結也曾見過關於祂的類似異象。耶柔米：「先前舉目觀看、在四角中看見哀傷之事的，如今再次舉目要看一個人；論到這人，經上寫著：『看哪，那名稱為大衛苗裔的』(Zechariah 6:12)；我們在上文也讀到：『看哪，有一人騎著紅馬，站在窪地番石榴樹中間』(Zechariah 1:8)。父也論到祂說：祂建造了我的城，那城『是神所經營所建造的』(Hebrews 11:10)。以西結也在類似的描述中看見祂：『有一個人，顏色如銅』(Ezekiel 40:3)，就是『光亮如擦亮的銅、如火閃耀，手中有麻繩和量度的竿』(Ezekiel 1:7)。這職分似乎也帶有權柄：不是要量度耶路撒冷實際的長寬，而是要定規它將來的規模（區利羅 [Cyril]），『把它劃定為又寬又長』。」