Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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The prophet, overpowered by his last vision, is roused by the angel to behold another, Zechariah 4:1; intended also to assure the Jews of the success of Joshua and Zerubbabel in building the temple, and surmounting every obstacle in the way; till at length, by the good providence of God, it should be finished, amidst the joyful acclamations of the spectators, Zechariah 4:2-10. The angel's explanation of the golden candlestick, and of the two olive trees, Zechariah 4:11-14.
INTRODUCTION TO Zechariah 4
In this chapter are contained the vision of a golden candlestick, and of two olive trees by it, and the explanation thereof. The preparation to this vision, which is the awaking of the prophet, as of a man out of sleep, is in Zechariah 4:1. The vision of the candlestick, and olive trees, is in Zechariah 4:2. The candlestick is described by the matter of it, gold; and by the parts of it, its bowl, lamps, and pipes; and the olive trees by their situation; the explanation of which is at the request of the prophet, he not knowing what they meant, Zechariah 4:4 when it is observed to him, that this represents, under the type of Zerubbabel building the temple, the building of the Gospel church by Christ; and which is done and finished, not by might or power of man, but by the Spirit, notwithstanding all opposition, and contempt of it, to the great joy of many, who observe the grace of God, and his providential care and goodness, in it, Zechariah 4:6 and upon the prophet's inquiring the meaning of the two olive trees, which he was ignorant of, he is told that these are the two anointed ones that stood by the Lord of the whole earth, Zechariah 4:11.
Zec 4:1-14.
第五個異象。
純金的燈臺和兩棵橄欖樹。聖殿必將藉著神之靈的幫助而完工。
1. 喚醒了我——先知因前一個異象而驚異，正處於出神般的沉睡之中。「又來喚醒我」並非暗示天使曾離去而如今再返回，而是「再次喚醒我」的希伯來慣用語。
那天使又回來——這位天使（如先前一樣，Zechariah 2:3）曾出去，為要從更高的天使或從神領受新的指示。
「喚醒我」——如同人從睡眠中被喚醒。撒迦利亞被異象的宏大所懾，必已陷入一種恍惚之中，正如公綿羊和公山羊的異象之後，加百列與他說話時，但以理說：「我面伏在地沉睡，有一位摸我，扶我站起來」(Daniel 8:18)；又如同在那位天使的聲音中——那天使在他禁食三個星期之後 (Daniel 10:9) 來，要向他宣告真確書上的事 (Daniel 10:21)；以及在登山變像時，「彼得和他的同伴都打盹，既清醒了，就看見他的榮光」(Luke 9:32)。奧索里烏（Osorius）：「顯給這屬神之人的，是奇妙而可畏的奧祕。他看見了耶和華的苗；他看見了祂無敵的大能；他看見了祂神聖悟性與護理的光輝；他看見了美善與尊嚴的宏大。他既被定住、仍驚愕不已，在心中反覆思想這些事時，便沉入一種睡眠，魂遊象外，四圍被黑暗籠罩，遂明白神聖智慧的隱祕事，非任何人的心思所能完全領悟。至此他領會：他的感官既被壓倒，他所看見的，就唯獨是智慧的總綱——神這卓越的浩大無法測透。他陷於這睡眠之中，直到天使喚醒他，觀看更多的奧祕。」
The angel - came again, and waked me - Abp. Newcome considers this vision as represented on the same night, Zechariah 1:8, with the preceding ones. See the latter part of Zechariah 1:10, compared with Zechariah 3:9. After some interval the prophet, overpowered with the vision which had been presented to him, was awakened from his prophetic trance as from a sleep.
And the angel that talked with me,.... See Zechariah 1:9,
came again, and waked me, as a man that is wakened out of his sleep; into which he fell, after he had had the former vision; see Daniel 8:18.
By the golden candlestick is foreshowed the good success of Zerubbabel’s foundation, Zechariah 4:1-10; by the two olive trees the two anointed ones, Zechariah 4:11-14.
The angel that talked with me; Christ, who for some time had left Zechariah, and bestowed some time on new dressing, and cleansing, and adorning Joshua, the high priest.
Came again: this is the fourth time of Christ’s revealing his mind to this prophet by vision.
Waked me; either roused him out of a drowsy fit and bodily sleep, or out of an ecstasy, or wonder, that surprising him, he was as if asleep; or shaked him out of a sluggish negligence, or an observance of these things.
ZECHARIAH CHAPTER 4
By the golden candlestick is foreshowed the good success of Zerubbabel’s foundation, Zechariah 4:1-10; by the two olive trees the two anointed ones, Zechariah 4:11-14.
The angel that talked with me; Christ, who for some time had left Zechariah, and bestowed some time on new dressing, and cleansing, and adorning Joshua, the high priest.
Came again: this is the fourth time of Christ’s revealing his mind to this prophet by vision.
Waked me; either roused him out of a drowsy fit and bodily sleep, or out of an ecstasy, or wonder, that surprising him, he was as if asleep; or shaked him out of a sluggish negligence, or an observance of these things.
本章另有一個安慰的異象；這異象經先知解明，其中充滿了對神子民現今困境的鼓勵。他們的困境大到以為自己的景況無望，聖殿永不能再建，聖城也永不能再有人居住；因此這異象的旨趣就在於表明：神必憑自己的大能成全這工，儘管為這工出力的朋友何等微弱，攔阻這工的仇敵何等強盛。內容如下：I. 先知被喚醒觀看異象（亞2:1）。II. 異象的本身——一個有七盞燈的燈臺，其油直接由兩棵長在其旁、分立左右的橄欖樹供應，並使燈常常點著（亞2:2-3）。III. 藉此所要賜給建殿之人的總體鼓勵——勸他們繼續這善工，並保證這工至終必得成全（亞2:4-10）。IV. 為進一步闡明這些保證而對異象所作的詳細解釋（亞2:11-14）。