Comentário do capítulo
Zechariah Capítulo 2
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Zec 2:1-13.
繁體中文
Original em inglês
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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2. 要量耶路撒冷——（比較 Re 11:1; 21:15, 16）。
要看寬度是多少……長度是多少——更恰當地說是「應有的寬度和長度是多少」。
Original em inglês
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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3. 與我說話的天使……另一個天使——這位解釋的天使遇到了另一位天使，是那量度的神聖天使所差來，要他「跑去」見撒迦利亞（Zec 2:4）。遵行神旨意的人不可只是爬行或行走，而要樂意地奔跑。
出來——即從我（撒迦利亞）那裏出來。
前去——從那量度的天使那裏出來。
Original em inglês
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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4. 這少年人——撒迦利亞受感作先知時仍是個少年，故如此稱呼〔格羅提烏斯 GROTIUS〕。或因他的事奉或職任而如此稱呼（比較 Nu 11:27; Jos 1:1）〔瓦塔布盧斯 VATABLUS〕。自然地，那與撒迦利亞「說話的天使」要受囑咐「對他說」從神而來的進一步啟示。
無城牆的鄉村……牲畜——居民如此之多，城牆之內容納不下，要在周圍開闊的鄉間散居（Es 9:19）；他們也必如此安全，以至無需躲在城牆後面庇護自己和牲畜。日後猶大也要成為「無城牆鄉村之地」（Eze 38:11）。在屬靈上，如今教會已擴展到摩西律法條例的城牆之外（Eph 2:14, 15），從城市蔓延到鄉村，鄉村的居民以其拉丁文名稱（pagani）給了異教徒（pagans）這名，因他們是最後放棄異教的人。
Original em inglês
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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5. 我……四周的火城——比較 Zec 2:4。然而城既需要城牆，我耶和華就要作無人敢靠近的火城（Zec 9:8; Isa 26:1）。
其中作榮耀——不僅是抵禦外敵的保護，也是其中的榮耀（Isa 60:19; Re 21:23）。「榮耀與保護」的相同組合見於 Isa 4:5，暗指那在曠野中保護並照亮以色列的雲柱火柱。比較多坍的以利沙（2Ki 6:17）。神既是她的「榮耀」，她也要作祂的「榮耀」（Isa 62:3）。
Original em inglês
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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6. 從北方之地逃回——即從巴比倫：這是日後猶太人將被召回的各外邦之地的預表；故此指定了「天的四方」，暗示他們要從四方歸回（De 28:64; Jer 16:15; Eze 17:21）。
他們當逃離巴比倫的原因是：（一）因神應許賜給其百姓在本國的福氣；（二）因將要臨到他們仇敵的災禍（Zec 2:7-9）。巴比倫不久就要在大流士面前傾覆，其居民要遭受可怕的災難（Isa 48:20; Jer 50:8; 51:6, 45）。撒迦利亞時代許多猶太人還沒有回到猶太地。他們的遲延歸因於：（一）不信；（二）他們的地久已荒涼，周圍盡是苦毒的仇敵；（三）他們對古列和大流士所賜歸回的自由心存疑慮，好像這些君王有意突然將他們剿滅；（四）他們在巴比倫長住已使故土的記憶淡忘；（五）那裏的財富與安穩與猶太地——其聖殿和城邑盡都荒廢——形成對比。這一切都暴露出可恥的忘恩與對神特別恩典的漠視，而神的恩典遠勝世上一切財富〔加爾文 CALVIN 和彭貝盧斯 PEMBELLUS〕。
因為我將你們散佈——其推論是：我既將你們從你們的地分散到四方，也能將你們重新招聚回來。
Original em inglês
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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7. 錫安……巴比倫的女兒——你唯一穩妥的居所是「錫安」，與聖殿密不可分，你「住在巴比倫女兒中間」（即巴比倫與其百姓，Ps 137:8; Isa 1:8）是全然失位的。
在顯出榮耀之後——在恢復耶和華同在之「榮耀」（Zec 2:5; Isa 4:5; Ro 9:4）到耶路撒冷之後，祂（父神）已經差遣我（神子，Isa 48:16，那神聖的使者：如此神既是差遣者，又是奉差者）去以忿怒「審判擄掠你們的列國」。彌賽亞從父而來的雙重職分是：（一）使祂的教會得榮耀；（二）刑罰其仇敵（2Th 1:7-10）。兩個職分都彰顯祂的榮耀（Pr 16:4）。
摸……眼中的瞳人——即耶和華眼中的瞳人（De 32:10; Ps 17:8; Pr 7:2）。瞳孔，即光線通向視網膜的孔，是眼中最嬌嫩的部分；是我們最謹慎防護免受傷害的器官；是最能感受細微損傷、其喪失不可復原的器官。
Original em inglês
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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9. 掄……手——神一揮手就能傾覆一切仇敵（比較 Ru 1:13; Job 31:21; Isa 11:15; 19:16; Ac 13:11）。
給服事他們的人為掠物——給猶太人——他們曾一度作其奴僕（比較 Isa 14:2）。由於猶太人從被擄歸回到基督降世之間的境遇多有挫折，這預言只能在基督之下才得應驗。
差遣我——（Isa 48:16; 61:1; Joh 10:36）。
Original em inglês
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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10. 我要住在……你中間——首先在彌賽亞第一次降臨之時（Ps 40:7; Joh 1:14; Col 2:9; 1Ti 3:16）；更完全地在祂第二次降臨之時（Isa 40:10）。參 Zec 9:9，見 Zec 9:9 的註釋（Isa 12:6; Eze 37:27; Zep 3:14）。在此期間，神屬靈地居住在祂百姓中間（2Co 6:16）。
Original em inglês
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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11. 許多國……在那日歸向耶和華——猶太人在巴比倫被擄的結果是：他們隨後歸回之時，藉著其宗教知識的傳播，許多外邦人成為歸依者，在外邦人院中敬拜（1Ki 8:41）。古列、大流士、亞歷山大、多利買・非拉鐵非、奧古士都、提比留，都藉著獻禮物尊重聖殿〔格羅提烏斯 GROTIUS〕。但這一切不過是將來外邦人歸正的影子——那歸正是耶和華住在耶路撒冷的結果（Ps 102:15, 16; Php 2:10, 11）。
差遣我到你們這裏來——「到你們這裏」在此加在同樣的套語上（Zec 2:9）。錫安首先藉著祂向其仇敵所施的審判，「（一般地）知道萬軍之耶和華已經差遣了」彌賽亞。隨後，她要在經歷上認識彌賽亞到她這裏來的特定差遣。耶和華在此說「我要住」，然後說萬軍之耶和華差遣了祂；所以差遣的耶和華與奉差的耶和華必是同一位。
Original em inglês
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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12. 猶大作為他在聖地的分——為免外邦「萬國歸向耶和華」（Zec 2:11）會使猶太人擔心他們與祂獨特的關係（De 4:20; 9:29; 32:9）——作「祂的產業」——會終止，本節被加上，以保證祂日後「必再」使他們如此。
必再揀選耶路撒冷——神恩典的進程曾一度中斷，但祂的約並未被廢棄（Ro 11:28, 29）；揀選是一次永遠的，故必永遠有效。
Original em inglês
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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13. 凡有血氣的，都當靜默——（Hab 2:20）。「讓所有人以靜默的敬畏與肅敬等候主即將為祂百姓所作的介入！」這呼籲既是對那以為自己勢不可擋而驕矜的外邦仇敵，也是對那不信神應許、以為不可置信的猶太人而發。他們必須靜默的三個理由是暗示的：（一）他們不過是「血肉」，軟弱無知；（二）祂是耶和華，全智全能；（三）祂已經「從祂的住處興起」，誰能在祂面前站立呢？〔彭貝盧斯 PEMBELLUS〕（Ps 76:8, 9）。
他從他的聖所興起了——即從天上（De 26:15; 2Ch 30:27; Isa 63:15），為要審判並為祂百姓報仇（Isa 26:21）；或從祂聖的殿中——當撒迦利亞勸他們重建之時，那殿看來微不足道、尚未完工〔加爾文 CALVIN〕。但呼籲眾人「靜默」更可能是在神從久居不見的天上出來、即將向仇敵施報之時——在祂入住錫安和聖殿之前。然而 Ps 50:1, 2（「從錫安」），Ps 50:3（比較 Hab 2:3），Ps 50:4 較支持加爾文（CALVIN）的見解。神如今在外邦仇敵對祂百姓口出狂言之時「靜默」；但「我們的神要來，決不閉口」；那時輪到凡有血氣的在祂面前「靜默」。
Original em inglês
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.
第三個異象。
手拿準繩的人。
城必將完全恢復並擴張（Zec 2:2-5）。召回被擄之人（Zec 2:6, 7）。耶和華必保護祂的百姓，使他們的仇敵成為他們的掠物（Zec 2:8, 9）。萬民必歸向耶和華，這是祂彰顯同在於其百姓中間的結果（Zec 2:10-13）。
1. 手拿準繩的人——與 Eze 40:3; 47:4 中用以表徵同一未來事實的意象相同。這「人」就是彌賽亞（參 Zec 1:8 的註釋），祂藉著量度耶路撒冷，表明自己是其將來復興的締造者。如此，撒迦利亞時代的猶太人便受激勵繼續建造。在將來的復興中，他們更要因此大受激勵。