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Zechariah 7:1
영문 원문
In the fourth year of Darius - Two years after the series of visions, shown to him, and two years before the completion of the temple. Chisleu being December, it was the end of 518 b.c.
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Zechariah 7:2
彼らがベテ・エルを神の家に遣わしたとき — むしろ「ベテ・エルは…遣わした」。すなわち、ベテ・エルの住民が遣わしたのである。「神の家」は聖書のどこでもベテ・エルとは呼ばれていない。ベテ・エルは常に場所の名前である。神の家は、歴史家、詩篇作者、預言者たちによって、「ベテ・エロヒーム」、より一般的には「ベテ・ハ・エロヒーム」すなわち「神の家」、あるいは「主（ヤハウェ）の家」という名で示されている。ゼカリヤとハガイもこれらの名を用いている。神の家がエロボアムの偶像礼拝によって汚された後になって、ベテ・エルという名が初めて神の家に与えられたとは考えにくい。またヘブル語の語順では、ベテ・エルが自然に主語となる。彼らが神から答えを求めていた以上、彼らがベテ・エルに遣わした理由もない。ベテ・エルにいた者たちがエルサレムに遣わすために彼らはベテ・エルに送ったと言うのは無理があるが、それは語られていないからである。
遣わされた者の名が記録されているのに、遣わした者の名が言及されないのも不自然であろう。ベテ・エルはネヘミヤの時代には（Nehemiah 11:31）ベニヤミンの主要な町の一つであった。「ベテ・エルとアイの人々二百二十三人」（Ezra 2:28）がゼルバベルとともに帰還していた。答えが「この地の民」に向けられている以上、尋ねた者たちは疑いなくそうした者たちであり、なおバビロンにいる者たちではない。答えは、その問いが宗教的ではなかったことを示している。宗教上の事柄として問われたとはいえ。注目すべきことに、バビロンから贈り物を持って来た者たちの場合、その名前が神との何らかの関係を表すのに対し、これらの名前は特異なことに、一方はセンナヘリブの父を殺した子の名（Isaiah 37:38、2 Kings 19:37）であり、バビロンの王の君たちのうちのかしらの名、他方はおそらく世俗的な名、「王の友」である。
オソリウスは言う。「ベテ・エルという名の下に、そう呼ばれる町が理解されない理由を私は見出せない。エルサレムがまだ要塞化されていなかったので、ユダヤ人たちは、より悩まされずに済むさまざまな場所に住まいを選んだ。すべての憎しみは、隣人たちがかつての偉大さに回復されることを望まなかったあの町に集中していた。ほかの町々はそれほど悩まされなかった。それゆえベテ・エル、すなわちその町の人々の集会は、神にいけにえをささげ、そこにいる知者たちに相談するために、使者たちをエルサレムに遣わしたのである」。
主の恵みを求めるために — 彼らは、いわば、ネブカデレザルによって神の家が焼かれた日に自分たちがへりくだったことの報告をもって、神の好感を買おうとしたかったようである。神に関しては、この語は常に真剣な祈りによって神に願い求めることに用いられる。
영문 원문
When they held sent unto the house of God - Rather, "And Bethel sent;" that is, the inhabitants of Bethel sent. "The house of God" is nowhere in Holy Scripture called Bethel. Bethel is always the name of the place. . The "house of God" is designated by historians, Psalmists, prophets, by the name, "Beth-elohim," more commonly "Beth-Ha-elohim, the God;" or "of the Lord," YHVH. Zechariah and Haggai use these names. It is not likely that the name, Beth-el, should have first been given to the house of God, when it had been desecrated by the idolatries of Jeroboam. Bethel also is, in the Hebrew order of the words, naturally the subject . Nor is there any reason why they should have sent to Bethel, since they sought an answer from God. For it would be forced to say that they sent to Bethel, in order that those at Bethel should send to Jerusalem; which is not said.
It were unnatural also that the name of the sender should not have been mentioned, when the names of persons inferior, because sent, are recorded . Bethel, in Nehemiah's time Nehemiah 11:31, was one of the chief places of Benjamin. "Two hundred twenty and three of the men of Bethel and Ai" Ezra 2:28 had returned with Zerubbabel. The answer being to "the people" of the land, such were doubtless the enquirers, not those still in Babylon. The answer shows that the question was not religious, though put as matter of religion. It is remarkable that, whereas in the case of those who brought presents from Babylon, the names express some relation to God, these names are singularly, the one of a parricide son of Sennacherib Isaiah 37:38; 2 Kings 19:37, and of one, chief among the King of Babylon's princes ; the other probably a secular name, "the king's friend".
Osorius: "I do not see why under the name of Bethel, the city so called is not understood. For since Jerusalem was not yet fortified, the Jews chose them sites in various places, where they should be less harassed. All hatred was concentrated on that city, which the neighbors wished not to be restored to its former greatness. Other cities they did not so molest. Bethel then, that is, the assembly of the city, sent messengers to Jerusalem to offer sacrifices to God and consult the wise there."
To entreat the face of the Lord - They wished, it seems, (so to speak) to ingratiate themselves with God with an account of their past self-humiliation, on the day when the house of God was burned by Nebuchadnezzar. In regard to God, the word is always used of entreating Him by earnest prayer .
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Zechariah 7:3
私は第五の月に、身を聖別して泣くべきでしょうか — 「第五の月」の、七日から十日にかけて、エルサレムは炎上していた。ネブカデレザルによって火が放たれたのである。「彼は主の家と王の家を焼き、エルサレムのすべての家を焼いた。すべての大いなる者の家を火で焼いた」。
ヒエロニムスは言う。「さて、宮は建てられたと言われ、悲しみの原因がもはや残っていないと私たちが見ている以上、答えてほしい。私たちはこれを行うべきか、それとも悲しみを喜びに変えるべきか」。
身を聖別して — これは、彼らが守ってきた断食を強調するために付け加えられたように思われる。ナジル人は「ぶどう酒と強い酒から自分を聖別する」義務があった（Numbers 6:3）。同様に、彼らは主に対して自分を聖別し、主に献身した（Numbers 5。Amos 2:11の注を見よ）。彼らは食物から、楽しいものから、楽しみから、おそらくは罪からも、その日の間は自分を切り離していたが、持続的ではなかった。自分自身を神に捧げてはいなかったのである。
このように何年もの間してきたように — 文字どおりには「何年」。彼らがそれが七十年であることを知っていたにもかかわらず、数えきれないかのようである。
영문 원문
Should I weep in the fifth month, separating myself? - "In the fifth month," from the seventh to the tenth day, Jerusalem was in flames, fired by Nebuchadnezzar. "He burnt the house of the Lord, and the king's house, and all the houses of Jerusalem and every great man's house he burnt with fire" .
Jerome: "Now since it is said that the temple is builded and we see that no cause of sorrow remaineth, answer, we pray, are we to do this or to change our sorrow into joy?"
Separating myself - This seems to be added, to intensify the fast which they had kept. The Nazarite was bound to "separate himself from wine and strong drink" Numbers 6:3, and so, they severed themselves to the Lord, and consecrated themselves to Him (Numbers 5. See the note at Amos 2:11). These had severed themselves from food, from things pleasant, from pleasure, from sin, it may be, for the day, but not abidingly: they had not given themselves to God.
As I have done these so many years - Literally, "how many." As if, although they knew that they were seventy years, they could not count them.
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Zechariah 7:5
この地のすべての民に告げよ — ベテ・エルの人々は、あたかもひとりの人のように語った。それは、エドムがイスラエルに「あなたは私のところを通ってはならない」と言った(Numbers 20:18)のとも、イスラエルの人々がヒビ人に「あなたは私のただ中に住んでいるのかもしれない。私がどうしてあなたと契約を結べようか」と言った(Joshua 9:7)のとも同じである。神は、彼らにだけではなく、彼らと同じ思いを抱くすべての者、すなわち「この地のすべての民」、（私たちの言葉で言えば）住民全体に答えを与えられる。それは、エレミヤが「あなたがたとあなたがたの先祖、あなたがたの王たちとつかさたち、この地のすべての民」(Jeremiah 44:21)と言い、また「この地の民を呼び集めた書記官」(Jeremiah 52:25)と言っているのと同様である。
あなたがたが断食し、悲しんだとき — それは単なる食物を断つことではなかった（ユダヤ人の断食が、夕方から夕方まで途切れることのない断食という厳しいものであったにせよ）。そこには真実の悲嘆が伴っていた。すなわち、この語は死者のための悲嘆についてのみ用いられるのであり (Genesis 23:2; Genesis 50:10; 1 Samuel 25:1; 1 Samuel 28:3; 2 Samuel 1:12; 2 Samuel 3:31; 2 Samuel 11:26; 1 Kings 13:29-30; 1 Kings 14:13, 1 Kings 14:18; Ecclesiastes 12:5; Jeremiah 16:4-6; Jeremiah 22:18（二度）; Jeremiah 25:33; Jeremiah 34:5; Ezekiel 24:16, Ezekiel 24:23; Zechariah 12:10, Zechariah 12:12)、少数の実例においては、非常に大きな公的な災厄のためにも用いられる。おそらく胸を打ち叩くことが伴ったであろう。
第七の月に — バビロンの王が「あの地の総督」として立てたゲダルヤの殺害は、エルサレムの災いを完結させた。すなわち人々は、その殺害の報いが自分たちに及ぶことを恐れて、禁じられていたにもかかわらず、自発的にエジプトへ亡命したのである (Jeremiah 41-43)。
あなたがたは果たして私のために、この私のために断食したのか — 神は、彼らのそのような断食を、「私に、この私に！」と言うほどに、ご自身から言葉に尽くせぬほど掛け離れたものとして、きっぱりと退けられる。断食と悲嘆は真実であったが、非宗教的なものであり、その根拠を自己のみに置く、悪行への悔恨のようなものであった。神は、質問の誤りを正すことによって、ご自分の答えへの道を備えられる。オソリウスは言う。「あなたがたは私にではなく、自分自身に断食した。あなたがたが悲しんだのは自分の災いであって、自分の悪行ではなかった。あなたがたの公の断食は、私の栄光のためにではなく、自分自身の悲しみを嘆く思いから始められた。神の栄光に向けられないものは、何一つ神に喜ばれることはできない。義と敬虔をもってなされるものだけが、神の栄光に向けられうるのである。」
영문 원문
Speak unto all the people of the land - They of Bethel had spoken as one man, as Edom said to Israel, "Thou shalt not pass by me" Numbers 20:18; and "the men of Israel said to the Hivite; Perhaps thou dwellest in the midst of me, and how shall I make a league with thee?" Joshua 9:7. God gives the answer not to them only, but to all like-minded with them, "all the people of the land," the whole population (in our language); as Jeremiah says, "ye and your fathers, your kings and your princes and all the people of the land" Jeremiah 44:21, and, "the scribe who mustered the people of the land." Jeremiah 52:25.
When ye fasted and that, mourning - It was no mere abstinence from food (severe as the Jewish fasts were, one unbroken abstinence from evening to evening) but with real mourning, the word being used only of mourning for the dead (Genesis 23:2; Genesis 50:10; 1 Samuel 25:1; 1 Samuel 28:3; 2 Samuel 1:12; 2 Samuel 3:31; 2 Samuel 11:26; 1 Kings 13:29-30; 1 Kings 14:13, 1 Kings 14:18; Ecclesiastes 12:5; Jeremiah 16:4-6; Jeremiah 22:18; (twice); Jeremiah 25:33; Jeremiah 34:5; Ezekiel 24:16, Ezekiel 24:23; Zechariah 12:10, Zechariah 12:12), or, in a few instances, , for a very great public calamity; probably with beating on the breast.
In the seventh month - The murder of Gedaliah, "whom the king of Babylon made governor of the land," completed the calamities of Jerusalem, in the voluntary, but prohibited exile to Egypt, for fear lest the murder should be avenged on them Jeremiah 41-43.
Did ye at all fast unto Me, Me? - God emphatically rejects such fasting as their's had been, as something, unutterably alien from Him, "to Me, Me!" Yet the fasting and mourning had been real, but irreligious, like remorse for ill-deeds, which has self only for its ground. He prepares the way for His answer by correcting the error of the question. Osorius: "Ye fasted to yourselves, not to Me. For ye mourned your sorrows, not your misdeeds; and your public fast was undertaken, not for My glory, but out of feeling for your own grief. But nothing can be pleasing to God, which is not referred to His glory. But those things alone can be referred to His glory, which are done with righteousness and devotion."
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Zechariah 7:6
あなたがたが食べるとき、飲むとき、それはあなたがたが食べ、あなたがたが飲むのではないか — 逆に今や、帰還の後にあなたがたが喜びのために宴会を催すとしても、これは信仰的な行いではない。あなたがたはその良いものを残らず自分のものとするが、神への感謝はない。使徒の言葉、「あなたがたは、食べるにも、飲むにも、何をするにも、すべてを神の栄光のためにしなさい」(1 Corinthians 10:31) に反するのである。「乏しい者を顧みずに、造り主の共有の賜物である体の滋養を受ける者は、自分自身のために食べ、自分自身のために飲む。また、しばらくの間自分から差し控えたものを貧しい人々に与えず、後ほど自分の食欲に供するために取っておく者は、だれであれ自分自身のために断食する。それゆえ、ヨエルによって『断食を聖別せよ』と言われる。『断食を聖別する』とは、ほかの善いわざを通して、神にふさわしい節制を示すことだからである。怒りをやめさせ、争いを静めさせよ。心が悪い快楽から抑えられないなら、肉を衰えさせるのはむだである。主が預言者によって、『見よ、あなたがたの断食の日に、あなたがたは快楽を求め、……見よ、あなたがたは争いと論争のために断食する』(Isaiah 58:3-4) と仰せられるからである」。
영문 원문
And when ye eat and when ye drink, is it not ye who eat and ye who drink? - Conversely now that, after your return, ye feast for joy, this is no religious act; ye have all the good of it, there is no thanksgiving to God. Contrary to the apostle's saying, "Whether ye eat or drink, or whatever ye do, do all to the glow of God" 1 Corinthians 10:31. "He eateth and drinketh to himself, who receiveth the nourishments of the body, which are the common gifts of the Creator, without the needy. And anyone fasts to himself, if he doth not give to the poor what for the time he withdraweth from himself, but keepeth it to be thereafter offered to his appetite. Hence, it is said by Joel, sanctify a fast. For to 'sanctify a fast' is to show an abstinence worthy of God through other good deeds. Let anger cease, quarrels be hushed. For in vain is the flesh worn, if the mind is not refrained from evil pleasures, since the Lord says by the prophet, "Behold, in the day of your fast ye find pleasure. Behold, ye fast for strife and debate ..." Isaiah 57:3-4.
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Zechariah 7:7
あなたがたは「聞かなかった」のか、それとも、その言葉を「知らない」のか — 動詞は、強調の問いの中で前提とされているのである。「これらの人々の血を、この私が……」(2 Samuel 23:17) と言うのと同じである。ダビデは嫌悪のゆえに「飲む」という語を省いたのである。
先の預言者たちによって — すなわち、イザヤとエレミヤによって語られた言葉である。「エルサレムが安らかに住んでいた」とき、すなわち、彼女自身を除く全世界がそうであったように安楽であったとき、「南の地と低地」——いずれもユダに属する土地——にも人が住んでいた。ゼカリヤが、人が住んでいた当時の状態を、住んでいない現在と対比している以上、回復はなお非常に不完全であった。山地、南の地、低地——低地はギリシャ人にもなおセフェラという名で知られていた——が、ユダの領土を構成していたのである (Joshua 10:40; Judges 1:9; Jeremiah 17:26; Jeremiah 32:44; Jeremiah 33:13)。
영문 원문
Should ye "not hear" the words, or, Know ye "not the words?" The verb is presupposed in the emphatic question, as in, "Shall I, the blood of these men?" 2 Samuel 23:17. David omits the word "drink" for abhorrence.
By the former prophets - Isaiah and Jeremiah , "when Jerusalem was dwelling abidingly," at ease, as the whole world then was, except herself, "and the south and the low-country," both belonging to Judah, were inhabited. The restoration then was still very incomplete, since he contrasts their then condition with the present, as inhabited or no. The mountain, the south, and the low country, known still by its name of Sephela to Greeks , made up the territory of Judah Joshua 10:40, Judges 1:9; Jeremiah 17:26; Jeremiah 32:44; Jeremiah 33:13.
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Zechariah 7:8
ゼカリヤは、先の預言者たちの言葉を直接引用するのではなく、ご自身に新たに与えられた彼らの勧めの要点を示すのである。
영문 원문
Instead of quoting the former prophets, Zechariah gives the substance of their exhortations, as renewed to himself.
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번역 준비 중 · 영문 원문Zechariah 7:9
Thus spake the Lord - that is, through the former prophets, for he goes on to speak of their rejection in the past. "Execute true judgment." He retains the words of Ezekiel. The injunction itself runs throughout the prophets. "Shew mercy" (as Isaiah 1:17, Isaiah 1:23; Isaiah 58:6-7; Jeremiah 7:5; Ezekiel 18:8; Hosea 12:6, etc.), that is, tender love, to all; compassion, to the unhappy. Omit no act of love, God so loves the loving. Lap.: "Like Paul to the Romans Rom 13:9, he names only the duties to the neighbor, but understands what relates to God. For the love of our neighbor presupposes the love of God, from which it springs." Jerome: "After strictness of justice, let mercy to all follow, and specially to brethren, of the same blood and of one faith. Brother and neighbor we ought to account the whole human race, since we are all born of one parent, or those who are of the household of faith, according to the parable of the Gospel, "which willeth us to understand by neighbor, nor our kin, but all men" (Luke 10:30 ff).
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번역 준비 중 · 영문 원문Zechariah 7:10
And oppress not - He had commanded positive acts of love; he now forbids every sort of unlove. "He that oppresseth the poor," Solomon had said, "reproacheth his Maker. The widow, the orphan, the stranger, the afflicted" Proverbs 24:31, are, throughout the law, the special objects of God's care. This was the condition which God made by Jeremiah; "If ye thoroughly amend your ways and your doings, if ye thoroughly execute judgment between a man and his neighbor; if ye oppress not the stranger the fatherless and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt, then will I cause you to dwell in this, place" Jeremiah 7:5-7. It was on the breach of the covenant to set their brethren free in the year of release, that God said; "I proclaim a liberty for you to the sword, to the pestilence and to the famine, and I will make you to be removed into all the kingdoms of the earth" Jeremiah 34:17.
And let none of you imagine - that is, "devise, as, by Micah, God retorted the evil upon them. They "devised evil on their beds; therefore, behold, against this family do I devise an evil, from which ye shall not remove your necks" Micah 2:1, Micah 2:3.
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번역 준비 중 · 영문 원문Zechariah 7:11
But they gave a backsliding shoulder - Like a restive animal, which would not endure the yoke, dull and stupid as the beasts: as Hosea says, "Israel slideth back like a backsliding heifer" Hosea 4:16. Nehemiah confesses the same; "they gave a backsliding shoulder and hardened their neck and would not hear" Nehemiah 9:29.
And made heavy their ears - Fulfilling in themselves what God foretold to Isaiah would be the result of his preaching, "make their ears heavy." The heart, which will not hearken, becomes duller by the outward hearing, as Paul says, "The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God; but that which beareth thorns and briars is rejected" Hebrews 6:7-8.
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번역 준비 중 · 영문 원문Zechariah 7:12
Harder than adamant - The stone, whatever it be, was hard enough to cut ineffaceable characters : it was harder than flint . It would cut rocks; it could not be graven itself, or receive the characters of God.
This is the last sin, obduracy, persevering impenitence, which "resisted the Holy Spirit" Acts 7:51. and "did despite to the Spirit of grace" Hebrews 10:29. Not through infirmity, but of set purpose, they hardened themselves, lest "they should convert" Isaiah 6:10 and be healed. They feared to trust themselves to God's word, lest He should convert them by it.
Lest they should hear the law and the words which the Lord God sent by His Spirit by the hand of the former prophets - The Holy Spirit was the chief agent; "by His Spirit;" the inspired prophets were His instruments; by the hand of. Nehemiah confesses the same to God: "Thou didst protest to them by Thy Spirit by the hand of Thy prophets" Nehemiah 9:30. Moses was one of the greatest prophets. The law then may be included, either as delivered by Moses, or as being continually enforced by all the prophets. Observe the gradations:
(1) The words of God are not heard.
(2) The restive shoulder is shown; people turn away, when God, by the inner motions of His Spirit or by lesser chastisements, would bring them to the yoke of obedience. Osorius: "They would not bear the burden of the law, whereas they willingly bore that most heavy weight of their sins."
(3) Obduracy. Osorius: "Their adamantine heart could be softened neither by promises nor threats." Therefore nothing remained but the great wrath, which they had treasured to themselves against the day of wrath. And so Zechariah returns to that, wherewith his message and visions of future mercy began, the great wrath which fell upon their fathers Zechariah 1:7.
Osorius: "'I sought not,' He says, 'for your tears; I enjoined not bitterness of sorrow; but what, had they been done, the calamity, for which those tears were meet, had never befallen you. What was it which I admonished you formerly by the former prophets to recall you from sin? What I bid you by Zechariah now. This I preach, admonish, testify, inculcate upon you. '"
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번역 준비 중 · 영문 원문Zechariah 7:13
And it came to pass - that is, this which God had said, "As He cried and they heard not, so shall they cry and I will not hear, saith the Lord of hosts." God had often said this. "It shall be too late to cry for mercy, when it is the time of justice." So Wisdom had said by Solomon; "then, that is, when distress and anguish cometh upon them, they shall call upon Me, but I will not answer; they shall seek Me early, and they shall not find Me" Proverbs 1:27-28. So by Isaiah, "When ye spread forth your hands, I will hide Mine eyes from you; yea, when ye make many prayers, I will not hear; your hands are full of bloods" Isaiah 1:15. So by Hosea, Hosea 5:6, by Micah M1 Corinthians 3:4, by Jeremiah Jer 11:14; Jeremiah 14:12. It was one message which was verilied in every day of chastisement, "there will be a 'too late;'" not a final "too late," until the end of ends comes, but a "too late" for them, a "too late" to avert that particular judgment of God, whereby the sinner's earthly trial and future were changed permanently .
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번역 준비 중 · 영문 원문Zechariah 7:14
But I scattered them - Rather, "And I will scatter them." The saying continues what God had said that he had said, and which had come to pass. Among all nations whom they knew not. So God had repeatedly said by Jeremiah, "I will cast you out of this land into a land that ye know not, ye nor your fathers; where I will not show you favor" (Jeremiah 16:13; add Jeremiah 15:14; Jeremiah 17:4). This was the aggravation of the original woe in the law: "The Lord shall bring a nation against thee from far, from the end of the earth, a nation whose tongue thou shalt not understand, a nation of fierce countenance" Deuteronomy 28:49-50. There was no mitigation of suffering, when the common bond between man and man, mutual speech, was wanting.
That no man passed through nor returned - Literally, "from passer through and from returner;" as in the prophecy of Alexander's march and return, "because of him that passeth by and of him that returneth" Zechariah 9:8; and of Seir God saith, "I will cut off from him, passer-through and returner" . As we say, there shall be no traffic more through her.
And they made the pleasant land desolate - They were the doers of what they by their sins caused, by bringing down the judgments of God. Heretofore the land which God had given them, had been in our language "the envy" of all who knew it now they had made it into a desolation, one wide waste Joel 1:7; Isaiah 13:9; Jeremiah 2:15; Jeremiah 4:7; Jeremiah 18:16; Jeremiah 19:8; Jeremiah 25:9; Jeremiah 50:3; Jeremiah 51:29.
Dionysius: "What is said in the beginning of the chapter against Jews who abstained indiscreetly, applies mystically to all, not inward, but rude Christians, who not being diligent enough but rather negligent about acts of piety and inward prayer and reformation of the powers of the soul, account highly of bodily exercises and outward observances, and use no slight scrupulosity as to things of less moment, and do not attend to the chief things, charity, humility, patience meekness. On these it must be inculcated, that if they wish their fasts and other outward exercises to please God, they must judge true judgment, and be compassionate, kind, liberal to their neighbors, keep their mind ever steadfast in God, cast away wholly all hardness of heart, and be soft and open to receive within them the word of God. Otherwise their land will be desolate, that is, deprived of the indwelling of the Holy Spirit, and they scattered amid various vices." Jerome: "That which was formerly a pleasant land, and the hospice of the Trinity, is turned into a desert and dwelling-place of dragons."
ダリヨの第四年に — 彼に示された一連の幻の二年後、宮の完成の二年前である。キスレウの月は十二月に当たるので、これは紀元前518年の終わりであった。