서론
Introduction
英文原文
INTRODUCTION
THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies
(Zec 6:13).
He is called "the son of Berechiah the son of Iddo"
(Zec 1:1);
but simply "the son of Iddo" in
Ezr 5:1; 6:14.
Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon
(Ne 12:4).
Zechariah entered early on his prophetic functions
(Zec 2:4);
only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see
Introduction
to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord
(Mt 23:35)
as slain between the porch and the altar, must have been the one called the son of Jehoiada in
2Ch 24:21,
who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to
Mt 27:9 quoting Zec 11:12, 13
as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in
Mt 27:9.
The quotation there is not to the letter copied from Zechariah,
Jer 18:1, 2; 32:6-12,
may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in
Jer 18:1-19:15,
to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood"
[Mt 27:8, 9],
now bought by "the reward of iniquity"
[Ac 1:18]
in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.
The prophecy consists of four parts: (1) Introductory,
Zec 1:1-6.
(2) Symbolical,
Zec 1:7,
to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles
(Zec 9:1; 12:1)
accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews' polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.
The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.
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Zec 1:1-17.
Zec 1:1-17.
劝勉悔改的引言。异象。
番石榴树中的人：天使的安慰解释，鼓励犹太人建造城与殿；四角与四个匠人。
1. 参绪论。
2. 神已经对你们的列祖履行了祂的警告；那么，要谨慎，免得你们像他们从前对待先知那样，轻忽借我所传的祂的声音，以至你们也遭受同样的灾祸。撒迦利亚特别的目的，是要他们从自私的疏懒中醒悟，遵行神重建祂圣殿的命令（Hag 1:4-8）。
甚为不悦（sore displeased）——希伯来文作“以不悦为不悦”，即极其，非同寻常地不悦，这从犹太人的城被毁和他们被掳已显明。
英文原文
Zec 1:1-17.
INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISIONS. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers.
1. See
Introduction.
2. God fulfilled His threats against your fathers; beware, then, lest by disregarding His voice by me, as they did in the case of former prophets, ye suffer like them. The special object Zechariah aims at is that they should awake from their selfish negligence to obey God's command to rebuild His temple
(Hag 1:4-8).
sore displeased--Hebrew, "displeased with a displeasure," that is, vehemently, with no common displeasure, exhibited in the destruction of the Jews' city and in their captivity.
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3. 万军之耶和华说——哈该书与撒迦利亚书中常见的短语，暗示神无限的资源与无所不能的能力，以激发犹太人放心作工。
你们要转向我……我就转向你们——即那时，作为必然的结果，"我必转向你们"（Mal 3:7; Jas 4:8; 参 Jer 3:12; Eze 18:30; Mic 7:19）。神虽已使你们从被掳中归回，但除非你们真正悔改归正，这光景不会长久。神还预备了更重的鞭子，并已开始显出不满的征兆【加尔文CALVIN】。（Hag 1:6）。
英文原文
3. saith the Lord of hosts--a phrase frequent in Haggai and Zechariah, implying God's boundless resources and universal power, so as to inspire the Jews with confidence to work.
Turn ye unto me . . . and I will turn--that is, and then, as the sure consequence, "I will turn unto you"
(Mal 3:7; Jas 4:8;
compare also
Jer 3:12; Eze 18:30; Mic 7:19).
Though God hath brought you back from captivity, yet this state will not last long unless ye are really converted. God has heavier scourges ready, and has begun to give symptoms of displeasure [CALVIN].
(Hag 1:6).
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4. 你们不要效法你们的列祖——犹太人以他们的列祖夸口；但他指出他们的列祖是悖逆的，古人的榜样和悠久的习惯并不能为不顺服辩白（2Ch 36:15, 16）。
先前的先知——即被掳前居住的先知。他们的罪咎更重，因他们不仅有律法，更屡次被神的先知呼召悔改。
英文原文
4. Be ye not as your fathers--The Jews boasted of their fathers; but he shows that their fathers were refractory, and that ancient example and long usage will not justify disobedience
(2Ch 36:15, 16).
the former prophets--those who lived before the captivity. It aggravated their guilt that, not only had they the law, but they had been often called to repent by God's prophets.
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5. 你们的列祖……和先知，他们岂能永远活着吗？——与"我的话"（Zec 1:6）相对，那话"永远长存"（1Pe 1:25）。"你们的列祖已经如预言所言灭亡；他们的下场当成为你们的警戒。但你们或说，先知也死了。我承认如此，但我的话并不消亡：他们虽死，他们从我所得、应验在你们列祖身上的预言，并不与他们同死。所以你们当谨慎，免得与他们同遭其命运。
英文原文
5. Your fathers . . . and the prophets, do they live for ever?--In contrast to "My words"
(Zec 1:6),
which "endure for ever"
(1Pe 1:25).
"Your fathers have perished, as was foretold; and their fate ought to warn you. But you may say, The prophets too are dead. I grant it, but still My words do not die: though dead, their prophetical words from Me, fulfilled against your fathers, are not dead with them. Beware, then, lest ye share their fate."
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6. 律例——我因罪而惩罚的决定性旨意。
我仆人……所传的——即命令他们向你们列祖宣告的。
岂不临到——即追上，如仇敌追上逃跑之人。
他们就回头——他们从先前的自满中回转，认明自己所受的刑罚正如神的先知所预言。
立志行——即定意行。参本节与 La 2:17。
我们的道路——恶道（Jer 4:18; 17:10; 23:2）。
英文原文
6. statutes--My determined purposes to punish for sin.
which I commanded my servants--namely, to announce to your fathers.
did they not take hold--that is, overtake, as a foe overtakes one fleeing.
they returned--Turning from their former self-satisfaction, they recognized their punishment as that which God's prophets had foretold.
thought to do--that is, decreed to do. Compare with this verse
La 2:17.
our ways--evil ways
(Jer 4:18; 17:10; 23:2).
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7. 接下来九个异象（Zec 1:8-6:15）的总体结构是：先呈现象征，然后在发问之后，附上解释。这些异象虽各自独立，却构成一个宏大的整体，在先知初次受差遣（Zec 1:1）后两三个月，于一夜之间呈现于先知心中。
细罢特月（Sebat）——犹太历十一月，从二月新月到三月新月。此词为迦勒底文，意为"嫩芽"，即树木开始发芽之月。
英文原文
7. The general plan of the nine following visions
(Zec 1:8-6:15)
is first to present the symbol; then, on a question being put, to subjoin the interpretation. Though the visions are distinct, they form one grand whole, presented in one night to the prophet's mind, two or three months after the prophet's first commission
(Zec 1:1).
Sebat--the eleventh month of the Jewish year, from the new moon in February to the new moon in March. The term is Chaldee, meaning a "shoot," namely, the month when trees begin to shoot or bud.
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8. 夜间——犹太人以日落开始一日；故指该月二十四日之前的那夜（Zec 1:7）。
一人——即耶和华，三位一体中的第二位，以人的形像显现，是道成肉身的预表；被称为"耶和华的使者"（Zec 1:11, 12），"立约的使者耶和华"（Mal 3:1; 参 Ge 16:7 与 Zec 1:13; Ge 22:11 与 Zec 1:12; Ex 3:2 与 Zec 1:4）。祂既同时是神又是人，必是神人一位。
骑着——暗示在祂的护理中迅捷执行神的旨意；急速帮助祂的百姓。
红马——代表流血的颜色：暗示将向以色列的仇敌施报（参 2Ki 3:22; Isa 63:1, 2; Re 6:4）；也指火热的热心。
番石榴树中——犹太教会的象征：不是高耸的香柏树，而是卑微却芬芳的番石榴。正是其低微的光景使犹太人沮丧；这异象旨在以更美好的盼望鼓舞他们。那非受造的耶和华同在之使者站在（作为祂的居所，Ps 132:14）他们中间，是她安全的保证，尽管她如今卑微。
深处——即在低处或河底；暗指靠近幼发拉底河与底格里斯河的巴比伦，犹大被掳之地。番石榴喜低地与水边【彭贝卢PEMBELLUS】。毛勒（MAURER）另据一词根译为"在阴凉处"。
红马——即骑红马的马兵；Zec 1:10, 11 印证此解。
有斑点的……白马——"白"暗示犹大的得胜与胜利；"有斑点"（源自"交织"之根），是白与红两色的结合（栗色【摩尔MOORE】），暗示光景参杂，部分顺遂，部分不然【亨德森HENDERSON】；或指将临到犹太人仇敌的震怒（与"红"相应），与犹太人本身的得胜（与"白"相应）在神为其百姓的安排中相连【摩尔MOORE】。有些天使（"红马"）执行报应之职；另一些（"白的"）执行喜乐之职；还有一些（"有斑点的"）执行性质混合之职（参 Zec 6:2, 3）。神有各样使者促进祂教会的利益。
英文原文
8. by night--The Jews begin their day with sunset; therefore the night which preceded the twenty-fourth day of the month is meant
(Zec 1:7).
a man--Jehovah, the second person of the Trinity, manifested in man's form, an earnest of the incarnation; called the "angel of Jehovah"
(Zec 1:11, 12),
"Jehovah the angel of the covenant"
(Mal 3:1;
compare
Ge 16:7 with Zec 1:13;
Ge 22:11 with Zec 1:12;
Ex 3:2 with Zec 1:4).
Being at once divine and human, He must be God and man in one person.
riding--implying swiftness in executing God's will in His providence; hastening to help His people.
red horse--the color that represents bloodshed: implying vengeance to be inflicted on the foes of Israel (compare
2Ki 3:22; Isa 63:1, 2; Re 6:4);
also fiery zeal.
among the myrtle trees--symbol of the Jewish Church: not a stately cedar, but a lowly, though fragrant, myrtle. It was its depressed state that caused the Jews to despond; this vision is designed to cheer them with better hopes. The uncreated angel of Jehovah's presence standing (as His abiding place,
Ps 132:14)
among them, is a guarantee for her safety, lowly though she now be.
in the bottom--in a low place or bottom of a river; alluding to Babylon near the rivers Euphrates and Tigris, the scene of Judah's captivity. The myrtle delights in low places and the banks of waters [PEMBELLUS]. MAURER translates, from a different root, "in a shady place."
red horses--that is, horsemen mounted on red horses;
Zec 1:10, 11,
confirm this view.
speckled . . . white--The "white" implies triumph and victory for Judah; "speckled" (from a root "to intertwine"), a combination of the two colors white and red (bay [MOORE]), implies a state of things mixed, partly prosperous, partly otherwise [HENDERSON]; or, the connection of the wrath (answering to the "red") about to fall on the Jews' foes, and triumph (answering to the "white") to the Jews themselves in God's arrangements for His people [MOORE]. Some angels ("the red horses") exercised offices of vengeance; others ("the white"), those of joy; others ("the speckled"), those of a mixed character (compare
Zec 6:2, 3).
God has ministers of every kind for promoting the interests of His Church.
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9. 与我说话的天使——非"骑红马的人"，从 Zec 1:10 可见，他（属神的使者）与"与我说话的天使"（该用语见 Zec 1:13, 14; 2:3; 4:1, 4, 5; 5:5, 10; 6:4）有分别，后者即解说的天使。希伯来文"与我"或"在我里面"（Nu 12:8），暗示内在亲密的相通【耶柔米JEROME】。
指示你——向你心中的异象启示。
英文原文
9. the angel that talked with me--not the "man upon the red horse," as is evident from
Zec 1:10,
where he (the Divine Angel) is distinguished from the "angel that talked with me" (the phrase used of him,
Zec 1:13, 14; Zec 2:3; 4:1, 4, 5; 5:5, 10; 6:4),
that is, the interpreting angel. The Hebrew for "with me," or, "in me"
(Nu 12:8),
implies internal, intimate communication [JEROME].
show thee--reveal to thy mental vision.
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10. 回答——"立约的使者"在此代替解说的天使作答，暗示借着解说的天使所传的一切启示都源于祂。
主已在遍地往来——若"撒但在地上走来走去"（暗示无休止的活动）为要害神的百姓（Job 1:7），主就差遣别的天使在遍地"走来走去"，以不间断的活动处处对抗撒但的计谋，保护祂的百姓（Ps 34:7; 91:11; 103:20, 21; Heb 1:14）。
英文原文
10. answered--The "angel of the covenant" here gives the reply instead of the interpreting angel, to imply that all communications through the interpreting angel come from Him as their source.
Lord hath sent to walk to and fro through the earth--If "Satan walks to and fro in the earth" (implying restless activity) on errands of mischief to God's people
(Job 1:7),
the Lord sends other angels to "walk to and fro" with unceasing activity everywhere to counterwork Satan's designs, and to defend His people
(Ps 34:7; 91:11; 103:20, 21; Heb 1:14).
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11. 侍立的天使向众天使之主报告："全地……安息"。外邦"全地"兴盛，而犹大荒凉、圣殿尚未恢复，这是 Zec 1:12 中属神的使者向父神代求的有力依据。当犹大降至最低谷、外邦升至最高峰时，正是耶和华为祂百姓动工之时。
安静——即安稳居住。
英文原文
11. The attendant angels report to the Lord of angels, "the earth . . . is at rest." The flourishing state of the heathen "earth," while Judah was desolate and its temple not yet restored, is the powerful plea in the Divine Angel's intercession with God the Father in
Zec 1:12.
When Judah was depressed to the lowest point, and the heathen elated to the highest, it was time for Jehovah to work for His people.
sitteth still--dwells surely.
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12. 弥赛亚不仅站在祂百姓（"番石榴树"，Zec 1:8）中间，更有效地为他们向父（"主"即"万军之耶和华"）代求（Zec 1:13; Heb 7:25）。参 Ps 102:13-20; Isa 62:6, 7，论及犹大在祷告蒙允中复兴。
回答回答说——即继续说话：接着说。
要到几时——弥赛亚的百姓也照样向他们的元首发问。Re 6:10"要等到几时"等。从前祈求是徒然，但如今神所定的"七十年"（Jer 25:11; 29:10）既已满，就当向祢祈求应许的应验，因祢的恩典尚未完全显明，祢的应许尚未应验。神的应许不是要使我们懒惰，而是要激发我们的祷告。亨德森（HENDERSON）从耶路撒冷被毁（公元前588年）起算七十年，推测尚有两年才满（公元前520年）。
英文原文
12. Not only does Messiah stand among His people (the "myrtles,"
Zec 1:8),
but intercedes for them with the Father ("Lord," or "Jehovah of hosts") effectively
(Zec 1:13; Heb 7:25).
Compare
Ps 102:13-20; Isa 62:6, 7,
as to Judah's restoration in answer to prayer.
answered and said--said in continuation of the discourse: proceeded to say.
how long--Messiah's people pray similarly to their Head.
Re 6:10,
"How long," &c. Heretofore it was vain to pray, but now that the divinely appointed "threescore and ten years"
(Jer 25:11; 29:10)
are elapsed, it is time to pray to Thee for the fulfilment of Thy promise, seeing that Thy grace is not yet fully manifested, nor Thy promise fulfilled. God's promises are not to make us slothful, but to quicken our prayers. HENDERSON, dating the seventy years from the destruction of Jerusalem (588 B.C.), supposes two years of the seventy had yet to run (520 B.C.).
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13. 主——即耶和华，称为"耶和华的使者"（Zec 1:12）。
美善……安慰的话——字面作"话，安慰"。这些安慰之言的主题见 Zec 1:14 等；即完全重建的应许，Jer 29:10, 11（参 Isa 57:18; Ho 11:8）。
英文原文
13. the Lord--JEHOVAH, called "the angel of the Lord (Jehovah)"
(Zec 1:12).
good words and comfortable words--literally, "words, consolations." The subject of these consolatory words is stated in
Zec 1:14,
&c.; the promise of full re-establishment,
Jer 29:10, 11
(compare
Isa 57:18; Ho 11:8).
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14. 你要宣告——大声宣告，使众人都能清楚听见（Isa 40:6; 58:1）。
我为耶路撒冷热心——如丈夫为受他人亏待的妻子热心，耶和华也为无故被外邦人伤害的犹大热心（Zec 8:2; Nu 25:11, 13; 1Ki 19:10; Joe 2:18）。
英文原文
14. Cry--Proclaim so as to be heard clearly by all
(Isa 40:6; 58:1).
I am jealous for Jerusalem--As a husband jealous for his wife, wronged by others, so Jehovah is for Judah, who has been injured wantonly by the heathen
(Zec 8:2; Nu 25:11, 13; 1Ki 19:10; Joe 2:18).
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15. 甚为恼怒列国——与"我只稍微恼怒"我的百姓相对。神对祂百姓的不悦是暂时的、为要管教；对列国压迫者则是最终致命的（Jer 30:11）。神用来管教祂百姓的工具，祂用完之后便丢在火中。
安逸——肉体的安稳。比"安歇"（Zec 1:11）更强。他们"安逸"，但我既对他们"甚为恼怒"，他们的安逸就是可咒诅的。犹大在"患难"中，但我既爱她、为她热心，她便有充足理由受鼓励进行建殿之工。
加害过分——加害我的百姓过于我所要的。列国为满足自己的野心与报复，要彻底灭绝犹大（Isa 47:6; Eze 25:3, 6; Ob 10-17）。
英文原文
15. very sore displeased with the heathen--in contrast with "I was but a little displeased" with My people. God's displeasure with His people is temporary and for their chastening; with the heathen oppressors, it is final and fatal
(Jer 30:11).
God's instruments for chastising His people, when He has done with them, He casts into the fire.
are at ease--carnally secure. A stronger phrase than "is at rest"
(Zec 1:11).
They are "at ease," but as I am "sore displeased" with them, their ease is accursed. Judah is in "affliction," but as I love her and am jealous for her, she has every reason to be encouraged in prosecuting the temple work.
helped forward the affliction--afflicted My people more than I desired. The heathen sought the utter extinction of Judah to gratify their own ambition and revenge
(Isa 47:6; Eze 25:3, 6; Ob 10-17).
16
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16. 我现今回到——我从前在怒中已离开她（Ho 5:15）。
施怜悯——不只一种，也不只一次，而是多次的怜悯。
我的殿必重建——此时（大流士第二年，Zec 1:1）只有根基（Hag 2:18）。直到大流士第六年才完工（Ezr 6:15）。
准绳——（Job 38:5）。为建造用的准绳，不是草率，而是按度量的规整。不仅圣殿，耶路撒冷也将被重建（Ne 2:3 等; 参 Zec 2:1, 2）。至于将来的圣殿与城，参 Eze 41:3; 42:1-44:31; 45:6。
英文原文
16. I am returned--whereas in anger I had before withdrawn from her
(Ho 5:15).
with mercies--not merely of one kind, nor once only, but repeated mercies.
my house shall be built--which at this time (the second year of Darius,
Zec 1:1)
had only its foundations laid
(Hag 2:18).
It was not completed till the sixth year of Darius
(Ezr 6:15).
line--
(Job 38:5).
The measuring-line for building, not hastily, but with measured regularity. Not only the temple, but Jerusalem also was to be rebuilt
(Ne 2:3,
&c.; compare
Zec 2:1, 2).
Also, as to the future temple and city,
Eze 41:3; 42:1-44:31; 45:6.
17
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17. 如今——尽管此前俯伏于卑贱之中。
我的城邑——不仅耶路撒冷，也包括犹大下属的城邑。神视这一切为特别属祂的，故必恢复。
繁荣……蔓延——或作溢出；取自溢流的器皿或泉源的隐喻（参 Pr 5:16）【彭贝卢PEMBELLUS】。指地上果实的丰盛——五谷与新酒——以及公民的大量增加；也指属灵的兴盛。
安慰锡安——（Isa 40:1, 2; 51:3）。
拣选——（Zec 2:12; 3:2; Isa 14:1）。此处意为"借慈爱的行动显明祂已拣选"。祂从亘古不变的拣选是一切这样特别慈爱之举的源头。
英文原文
17. yet--though heretofore lying in abject prostration.
My cities--not only Jerusalem, but the subordinate cities of Judah. God claims them all as peculiarly His, and therefore will restore them.
through prosperity . . . spread abroad--or overflow; metaphor from an overflowing vessel or fountain (compare
Pr 5:16)
[PEMBELLUS]. Abundance of fruits of the earth, corn and wine, and a large increase of citizens, are meant; also spiritual prosperity.
comfort Zion--
(Isa 40:1, 2; 51:3).
choose--
(Zec 2:12; 3:2; Isa 14:1).
Here meaning, "show by acts of loving-kindness that He has chosen." His immutable choice from everlasting is the fountain whence flow all such particular acts of love.
18
Zec 1:18-21.
Zec 1:18-21.
第二个异象。
犹太人仇敌的势力必被粉碎。
18. 四角——对如犹太人这样牧养的民族，群中最强者之角自然暗示力量与自觉强壮之骄傲的象征：故指世界的掌权者（Re 17:3, 12）。在撒迦利亚时代，四这数目指地平的四方。神的百姓无论转向何处，都有仇敌要面对（Ne 4:7）：北有亚述、迦勒底、撒玛利亚；南有埃及与亚拉伯；西有腓立士丁；东有亚扪与摩押。但先知中的圣灵看得更远，即指四个世界强权——直到弥赛亚的国，第五个，倾覆并吞并其余一切之前，惟独这些将要兴起的强权。那时只有巴比伦与玛代波斯已经兴起，但不久希腊马其顿将继之（如 Zec 9:13 所预言），而罗马——第四个也是最后一个——将随之而来（Da 2:1-49; 7:1-28）。此处论及修补四国对犹大与以色列所造成的祸患，证明那详尽的应验尚在未来，所给的只是部分凭据——即倾覆了到撒迦利亚时代为止"打散"犹大的两个世界强权（Jer 51:2; Eze 5:10, 12）。四国中只有两国已经兴起，这论据对我们并无分量，因为我们相信先知中的神的灵将未来视为现在；所以我们不被那些以此为据、否认此处与 Zec 6:1 指四大世界王国的理性派所左右。
英文原文
Zec 1:18-21.
SECOND VISION. The power of the Jews foes shall be dissipated.
18. four horns--To a pastoral people like the Jews the horns of the strongest in the herd naturally suggested a symbol of power and pride of conscious strength: hence the ruling powers of the world
(Re 17:3, 12).
The number four in Zechariah's time referred to the four cardinal points of the horizon. Wherever God's people turned, there were foes to encounter
(Ne 4:7);
the Assyrian, Chaldean, and Samaritan on the north; Egypt and Arabia on the south; Philistia on the west; Ammon and Moab on the east. But the Spirit in the prophet looked farther; namely, to the four world powers, the only ones which were, or are, to rise till the kingdom of Messiah, the fifth, overthrows and absorbs all others in its universal dominion. Babylon and Medo-Persia alone had as yet risen, but soon Græco-Macedonia was to succeed (as
Zec 9:13
foretells), and Rome the fourth and last, was to follow
(Da 2:1-49; 7:1-28).
The fact that the repairing of the evils caused to Judah and Israel by all four kingdoms is spoken of here, proves that the exhaustive fulfilment is yet future, and only the earnest of it given in the overthrow of the two world powers which up to Zechariah's time had "scattered" Judah
(Jer 51:2; Eze 5:10, 12).
That only two of the four had as yet risen, is an argument having no weight with us, as we believe God's Spirit in the prophets regards the future as present; we therefore are not to be led by Rationalists who on such grounds deny the reference here and in
Zec 6:1
to the four world kingdoms.
19
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19. 犹大、以色列——虽有以色列十支派中的一些人随犹大从巴比伦归回，但前者与后者完全的归回在此被预言，必尚在未来。
英文原文
19. Judah, Israel--Though some of the ten tribes of Israel returned with Judah from Babylon, the full return of the former, as of the latter, is here foretold and must be yet future.
20
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20. 四个匠人——即"工匠"。此处所指的是过去或将来用以粉碎那"打散"犹大之"外邦"权势的各样工具。每一个四角都有一个劈砍的"匠人"来击倒它。神百姓的每一个仇敌，神都预备了足以毁灭它的对抗力量。
英文原文
20. four carpenters--or "artificers." The several instrumentalities employed, or to be employed, in crushing the "Gentile" powers which "scattered" Judah, are hereby referred to. For every one of the four horns there was a cleaving "artificer" to beat it down. For every enemy of God's people, God has provided a counteracting power adequate to destroy it.
21
无标题
21. 这些角——更当译为那些角，即与问题中"这些"所指的"匠人"——即毁灭的工匠（"善于毁灭"，Ex 21:31）——有所区别的角。
无人……抬头——他们因沉重的灾祸而如此沮丧（Job 10:15）。
惊吓——使他们惊恐（Eze 30:9）。
举起……角——在自觉强壮的骄傲中（Ps 75:4, 5）辖制犹大（Eze 34:21）。
英文原文
21. These are the horns--rather, Those, namely, the horns being distinguished from the "carpenters," or destroying workmen ("skilful to destroy,"
Ex 21:31),
intended in the "these" of the question.
no man . . . lift up his head--so depressed were they with a heavy weight of evils
(Job 10:15).
to fray--to strike terror into them
(Eze 30:9).
lifted up . . . horn--in the haughtiness of conscious strength
(Ps 75:4, 5)
tyrannizing over Judah
(Eze 34:21).
绪论
撒迦利亚（Zechariah）这个名字的意思是耶和华所记念的人：这是旧约中常见的名字，另有五个人同名。像耶利米和以西结一样，他既是祭司也是先知，这使他适合传达某些具有祭司性质的预言（Zec 6:13）。
他被称为“比利家之孙，易多的儿子撒迦利亚”（Zec 1:1）；但在 Ezra 5:1; 6:14 中仅称为“易多的儿子”。可能他父亲早逝，因此，正如犹太家谱中有时出现的情形，他被称为“易多的儿子”，即以祖父为称。易多是随所罗巴伯和约书亚从巴比伦归回的祭司之一（Ne 12:4）。
撒迦利亚很早就开始先知事奉（Zec 2:4），仅比哈该迟两个月，时为大流士王第二年，即公元前520年。两位先知的目的都是在撒玛利亚人阻挠之后，鼓励百姓及其宗教与民政领袖约书亚和所罗巴伯继续重建圣殿的工程（参哈该书绪论）。撒迦利亚尤其借详尽揭示与当时神政国及其有形标志——圣殿——衰颓现状相连的荣耀未来，来达成此目的。他离开出生地巴比伦时必很年轻。我们的主曾提到（Mt 23:35）那位被杀于廊子和祭坛之间的“巴拉加的儿子撒迦利亚”，必是历代志下24:21所记那位被称为耶何耶大之子、如此遇害的人：同一人常有二名；主既引用希伯来圣经，而历代志下是其最后一卷，自然提到希伯来正典次序中最后一位殉道者，正如祂曾以亚伯为第一位。由于 Mt 27:9 将 Zec 11:12, 13 引为耶利米的话，梅德（MEDE）怀疑第九至十四章的真实性，将之归于耶利米；他认为这些章节在被掳归回后才被发现，因蒙撒迦利亚认可，遂附于其预言之后，正如亚古珥的箴言附于所罗门的箴言之后。除两卷古意大利文（即旧武加大译本之前版本）抄本外，所有最古老的权威文献在 Mt 27:9 均作耶利米。该处的引文并非逐字抄自撒迦利亚，Jer 18:1, 2; 32:6-12 的内容也可能在马太心中，或许也在撒迦利亚心中，因此前者提到耶利米。亨斯滕贝格（HENGSTENBERG）同样认为，马太提耶利米而非撒迦利亚，是为引人注意撒迦利亚的预言不过是 Jer 18:1-19:15 那可畏神谕的重申，将在犹太民族灭亡中应验。耶利米早已借窑匠的器皿这一意象描绘了他们在尼布甲尼撒入侵中的覆灭；而撒迦利亚实质上重申了这一威胁——因百姓拒绝弥赛亚而将在弥赛亚时代再度临到——因此马太借提耶利米，实际上暗示“血田”【Mt 27:8, 9】——如今以“作恶之工价”【Ac 1:18】在欣嫩子谷买下——早已是预言厄运的场景，可怕的灾祸曾在其中被象征性地预示：如今以叛徒的价银买下那田，重新唤起了预言并复兴了咒诅——这咒诅古时由耶利米宣告，曾应验于巴比伦围城——又由撒迦利亚重申，将再次应验于罗马的毁灭。莱特富（LIGHTFOOT）（引自《巴他拉》B. BATHRA与金赤KIMCHI）较不可能地认为，圣经第三部分即先知书以耶利米为始，因此全部先知书乃以“耶利米”之名被引用。这些章节中提及“以法莲”和“以色列”，与犹大有别，并不能证明此预言写于十支派仍为独立王国之时；倒不如说暗示将来不仅犹大，连十支派也将归回，其凭据见于随其犹太弟兄在居鲁士之下从被掳之地归回的十支派人数之中。这些内容中并无任何迹象暗示当时有王治理犹大。希伯来正典的编纂者将这些章节归于撒迦利亚，而非耶利米；公元前三百年的七十士译本也印证了这一点。
全书预言分为四部分：（一）引论，Zec 1:1-6。（二）象征部分，Zec 1:7 至第六章末，包含九个异象；这些都在一夜之间赐下，具有象征性质。（三）教导部分，第七、八章答覆伯特利人关于某一节期的询问。（四）预言部分，第九章至全卷末。末后六章预言亚历山大沿巴勒斯坦西岸进军埃及；神在那时及马加比时代对犹太人的保护；弥赛亚的降临、受苦与作王；罗马毁灭耶路撒冷及犹太政体的瓦解；他们的归信与复兴；倾覆在迦南攻击他们的恶人联盟；以及外邦人加入他们的圣洁敬拜【亨德森HENDERSON】。前数章与后数章风格的差异，缘于主题的不同；前六章具有象征与独特的性质，而末后各章的诗体风格极妙地契合所论述的题材。其标题（Zec 9:1; 12:1）与随之而来的预言内容相符；前八章中出现的引言格式不必在末六章出现，并不影响作者的一致性。末六章未提及圣殿竣工和百姓被掳后归回，正是我们可预期的——因为若如所料，这些章节写于圣殿竣工和犹太政体在被掳后恢复之后很久，其处境与先知写较早各章时所关注的已大不相同。
其风格随主题而异：时而如对话，时而如诗歌。他所用象征隐晦费解，故附有解释。其散文如以西结——详尽、平稳而重复。韵律略有参差，对仗也不完全对称。尽管如此，仍常可见早期先知那种崇高的格调，且风格与题材之间总体相称。生动的描绘是其独特的优点。偶尔出现迦勒底文（亚兰文）用语。撒迦利亚的另一特点，是在其预言场景中引入属灵的存有。