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Zec 10:1-12.
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英文原文
Zec 10:1-12.
PRAYER AND PROMISE.
Call to prayer to Jehovah, as contrasted with the idol-worship which had brought judgments on the princes and people. Blessings promised in answer to prayer: (1) rulers of themselves; (2) conquest of their enemies; (3) restoration and establishment of both Israel and Judah in their own land in lasting peace and piety.
1. Ask . . . rain--on which the abundance of "corn" promised by the Lord
(Zec 9:17)
depends. Jehovah alone can give it, and will give it on being asked
(Jer 10:13; 14:22).
rain in . . . time of . . . latter rain--that is, the latter rain in its due time, namely, in spring, about February or March
(Job 29:23; Joe 2:23).
The latter rain ripened the grain, as the former rain in October tended to fructify the seed. Including all temporal blessings; these again being types of spiritual ones. Though God has begun to bless us, we are not to relax our prayers. The former rain of conversion may have been given, but we must also ask for the latter rain of ripened sanctification. Though at Pentecost there was a former rain on the Jewish Church, a latter rain is still to be looked for, when the full harvest of the nation's conversion shall be gathered in to God. The spirit of prayer in the Church is an index at once of her piety, and of the spiritual blessings she may expect from God. When the Church is full of prayer, God pours out a full blessing.
bright clouds--rather, "lightnings," the precursors of rain [MAURER].
showers of rain--literally, "rain of heavy rain." In
Job 37:6
the same words occur in inverted order [HENDERSON].
grass--a general term, including both corn for men and grass for cattle.
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2. 偶像——字面作"家神神像"（teraphim），即占卜时所求问的家神（参 Ho 3:4 注释）。格泽尼乌斯（GESENIUS）认为此词源自阿拉伯文词根"安慰"，指它们是赐安慰者。或出自一埃塞俄比亚词根"遗物"。撒迦利亚在此指出，犹太人因自己的偶像崇拜阻滞了神素来要赐的恩典，否则那恩典必赐给他们如今（Zec 10:1）所被劝勉去"求"的一切属世与属灵福气。
占卜者——向求问家神者作出回应的人：与耶和华和祂的真先知对立。
所见的是虚假——在作出回应时装作看见其实并未看见之事。
徒然安慰——字面作"以蒸气为安慰"，即向求问者赐下必归于虚无的安慰应许（Job 13:4; 16:2; 21:34）。
因此他们如羊群走迷——即以色列和犹大被掳去。
无牧人……如同羊群——羊没有牧人便走迷，受各样伤害，犹太人没有耶和华这位真牧人时也是如此；因为他们所信靠的假先知并不是牧人（Eze 34:5）。如今他们照样分散，因为他们不认识弥赛亚这位他们的牧人；这正预表门徒离弃耶稣逃跑时的光景（Mt 26:56; 参 Zec 13:7）。
英文原文
2. idols--literally, "the teraphim," the household gods, consulted in divination (see on
Ho 3:4).
Derived by GESENIUS from an Arabic root, "comfort," indicating them as the givers of comfort. Or an Ethiopian root, "relics." Herein Zechariah shows that the Jews by their own idolatry had stayed the grace of God heretofore, which otherwise would have given them all those blessings, temporal and spiritual, which they are now
(Zec 10:1)
urged to "ask" for.
diviners--who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets.
seen a lie--pretending to see what they saw not in giving responses.
comfort in vain--literally, "give vapor for comfort"; that is, give comforting promises to consulters which are sure to come to naught
(Job 13:4; 16:2; 21:34).
therefore they went their way--that is, Israel and Judah were led away captive.
as a flock . . . no shepherd--As sheep wander and are a prey to every injury when without a shepherd, so the Jews had been while they were without Jehovah, the true shepherd; for the false prophets whom they trusted were no shepherds
(Eze 34:5).
So now they are scattered, while they know not Messiah their shepherd; typified in the state of the disciples, when they had forsaken Jesus and fled
(Mt 26:56;
compare
Zec 13:7).
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3. 攻击牧人——即以色列和犹大中纵容偶像崇拜的民政首领。
惩罚——字面作"追讨"。同一词"眷顾"（无"追讨"之意），随即以好的含义使用，以加强对比。
公山羊——公山羊。"牧人"描述他们所当行的，"公山羊"则描述他们实际所是的，象征顽梗、放纵与可憎的情欲（Isa 14:9 边注; Eze 34:17; Da 8:5; Mt 25:33）。公山羊领头于羊群。犯罪居首的，受罚也居首。
眷顾——以怜悯眷顾（Lu 1:68）。
如壮马——在 Zec 9:13 中他们被描绘为弓箭的形像，此处则以其总司令——耶和华的战马为形像（So 1:9）。神能使祂的百姓虽如羊般胆怯，却如战马般勇敢。将军骑最华美、装饰最盛的马，并悉心照料。耶和华虽可因犹太人的卑劣弃绝他们，但祂顾念对他们的拣选与收纳：因此祂在此称他们为"祂的羊群"，因而拯救他们。
英文原文
3. against the shepherds--the civil rulers of Israel and Judah who abetted idolatry.
punished--literally, "visited upon." The same word "visited," without the upon, is presently after used in a good sense to heighten the contrast.
goats--he-goats. As "shepherds" described what they ought to have been, so "he-goats" describes what they were, the emblem of headstrong wantonness and offensive lust
(Isa 14:9,
Margin;
Eze 34:17; Da 8:5; Mt 25:33).
The he-goats head the flock. They who are first in crime will be first in punishment.
visited--in mercy
(Lu 1:68).
as his goodly horse--In
Zec 9:13
they were represented under the image of bows and arrows, here under that of their commander-in-chief, Jehovah's battle horse
(So 1:9).
God can make His people, timid though they be as sheep, courageous as the charger. The general rode on the most beautiful and richly caparisoned, and had his horse tended with the greatest care. Jehovah might cast off the Jews for their vileness, but He regards His election or adoption of them: whence He calls them here "His flock," and therefore saves them.
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4. 从他而出——犹大不再受外邦辖制，本族之中必出其首领。
房角石——指弥赛亚（Isa 28:16）。"角石"单表首领之意（1Sa 14:38 边注; Isa 19:13 边注）。马加比——犹大脱离压迫者安提阿古的首领与拯救者——是首要所指；但弥赛亚是那本体。弥赛亚支撑并联合教会，包括犹太人与外邦人。
钉子——（Jud 4:21; Isa 22:23）。东方帐篷内的大钉，其上挂着帐中大部分贵重之物。弥赛亚身上挂着祂百姓一切荣耀与盼望。
弓——（Zec 9:13）。犹大将不需要外邦的军兵。弥赛亚是她的战弓（Ps 45:4, 5; Re 6:2）。
一切掌权的——更当译为好的含义，即治理者，如同相关的埃塞俄比亚语词之意。如此处的"官长"，赛60:17，即向犹大进贡的列国收取贡物之人【路德维库斯·德·丢LUDOVICUS DE DIEU】。
英文原文
4. Out of him--Judah is to be no more subject to foreigners, but from itself shall come its rulers.
the corner--stone, Messiah
(Isa 28:16).
"Corners" simply express governors
(1Sa 14:38,
Margin;
Isa 19:13,
Margin). The Maccabees, Judah's governors and deliverers from Antiochus the oppressor, are primarily meant; but Messiah is the Antitype. Messiah supports and binds together the Church, Jews and Gentiles.
the nail--
(Jud 4:21; Isa 22:23).
The large peg inside an Oriental tent, on which is hung most of its valuable furniture. On Messiah hang all the glory and hope of His people.
bow--
(Zec 9:13).
Judah shall not need foreign soldiery. Messiah shall be her battle-bow
(Ps 45:4, 5; Re 6:2).
every oppressor--rather, in a good sense, ruler, as the kindred Ethiopic term means. So "exactor," in
Isa 60:17,
namely, one who exacts the tribute from the nations made tributary to Judah [LUDOVICUS DE DIEU].
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5. 骑马的——即仇敌的马兵。犹太人虽被律法禁止在争战中多置马匹（De 17:16），他们却被造成耶和华的战马（Zec 10:3; Ps 20:7），以致徒步践踏仇敌全军骑兵（Eze 38:4; Da 11:40）。骑兵是叙利亚希腊军队的主力（玛喀比前书3:39）。
英文原文
5. riders on horses--namely, the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle
(De 17:16),
they are made Jehovah's war horse
(Zec 10:3; Ps 20:7),
and so tread down on foot the foe with all his cavalry
(Eze 38:4; Da 11:40).
Cavalry was the chief strength of the Syro-Grecian army
(1 Maccabees 3:39).
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6. 犹大……约瑟——即十支派。分别提及犹大与以色列，表明将有一次比从巴比伦归回——那时只有犹大和少数其他支派的以色列人归回——更完全的复兴。马加比的拯救与此相连，正如画家将前景之物与远处山峦并置于同一画布；或如较近的行星与遥远的恒星同见于一苍穹。预言总是急于指向弥赛亚之下荣耀的终极成全。
使……归回……使他们住——即安稳地安置在他们自己的地。希伯来文动词由两个合成："我必使归回"和"我必使他们住"（Jer 32:37）。毛勒（MAURER）依另一字形译为"我必使他们居住"。
英文原文
6. Judah . . . Joseph--that is, the ten tribes. The distinct mention of both Judah and Israel shows that there is yet a more complete restoration than that from Babylon, when Judah alone and a few Israelites from the other tribes returned. The Maccabean deliverance is here connected with it, just as the painter groups on the same canvas objects in the foreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah.
bring them again to place them--namely, securely in their own land. The Hebrew verb is compounded of two, "I will bring again," and "I will place them"
(Jer 32:37).
MAURER, from a different form, translates, "I will make them to dwell."
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7. 如勇士——在与仇敌争战中（Zec 10:3, 5）。
快乐——因胜过仇敌而快乐。
儿女必看见——即尚未到服役年龄的。为教导人耐心等候神的应许。你们若目前未见应验，你们的儿女必看见，他们的喜乐将得以满足。
靠耶和华欢乐——因赐如此荣耀胜利的主。
英文原文
7. like a mighty man--in the battle with the foe
(Zec 10:3, 5).
rejoice--at their victory over the foe.
children shall see it--who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your children shall, and their joy shall be complete.
rejoice in the Lord--the Giver of such a glorious victory.
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8. 向他们发声——养蜂人借口哨将蜜蜂聚集。照样耶和华只借祂呼召的话语，必将分散的百姓招回巴勒斯坦（Zec 10:10; Isa 5:26; Eze 36:11）。约瑟夫【犹太战记 3:2】所记此后两百年间聚居加利利的群众，是预言将来更完全应验的凭据。
因我已经救赎他们——即在我的约之定旨中"救赎"了他们，包括属世与属灵两方面。
如从前加增——如从前繁盛之时。
英文原文
8. hiss for them--Keepers of bees by a whistle call them together. So Jehovah by the mere word of His call shall gather back to Palestine His scattered people
(Zec 10:10; Isa 5:26; Eze 36:11).
The multitudes mentioned by JOSEPHUS [Wars of the Jews, 3:2], as peopling Galilee two hundred years after this time, were a pledge of the future more perfect fulfilment of the prophecy.
for I have redeemed them--namely, in My covenant purpose "redeemed" both temporally and spiritually.
as they have increased--in former times.
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9. 将他们播散在……列民中——他们的分散有特别的设计。如种子撒得又远又广，他们自己得着苏醒之后，必最适合作使别人苏醒的工具（参 Mic 5:7）。他们对如今所居每一种土壤的微薄依附，以及其职业的商业性、因而世界性——使迁居对他们很容易——特别适合作宣教之工【摩尔MOORE】。基督降生前夕犹太人的广泛分散，照样为使徒在全世界各犹太会堂中的讲道预备了道路；各处都有先前所撒的旧约种子，当福音传道者将新约的光与热带到其上时，便准备发芽。如此为进入外邦人之中开了路。"必播散"是希伯来文将来式，论及已行、正行、并将来可能行的事【毛勒MAURER】（参 Ho 2:23）。
在远方记念我——（De 30:1; 2Ch 6:37）。暗示犹太人在他们所散居的"万国"中同时醒悟过来。参 Lu 15:17, 18 与 Ps 22:27"地的四极都记念并归向耶和华"——之前是"雅各的种子……以色列……敬畏祂、荣耀祂"；另参 Ps 102:13-15。
存活——政治与属灵的存活。
英文原文
9. sow them among . . . people--Their dispersion was with a special design. Like seed sown far and wide, they shall, when quickened themselves, be the fittest instruments for quickening others (compare
Mic 5:7).
The slight hold they have on every soil where they now live, as also the commercial and therefore cosmopolitan character of their pursuits, making a change of residence easy to them, fit them peculiarly for missionary work [MOORE]. The wide dispersion of the Jews just before Christ's coming prepared the way similarly for the apostles' preaching in the various Jewish synagogues throughout the world; everywhere some of the Old Testament seed previously sown was ready to germinate when the New Testament light and heat were brought to bear on it by Gospel preachers. Thus the way was opened for entrance among the Gentiles. "Will sow" is the Hebrew future, said of that which has been done, is being done, and may be done afterwards [MAURER], (compare
Ho 2:23).
shall remember me in far countries--
(De 30:1; 2Ch 6:37).
Implying the Jews' return to a right mind in "all the nations" where they are scattered simultaneously. Compare
Lu 15:17, 18, with Ps 22:27,
"All the ends of the world remembering and turning unto the Lord," preceded by the "seed of Jacob . . . Israel . . . fearing and glorifying Him"; also
Ps 102:13-15.
live--in political and spiritual life.
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10. 埃及……亚述——前者是以色列最早的压迫者，后者是最后的压迫者之一（或代表四大世界王国，其中亚述居首）：是现今普世分散的预表，埃及在南，亚述在北，是罗盘上相对的两端。毛勒（MAURER）推测许多以色列人在提革拉毗列色入侵时逃到"埃及"。但 Isa 11:11 与本段更符合将来复兴的观点。
基列……黎巴嫩——全圣地以其两界描述，东界（约旦河外的"基列"）与北界（"黎巴嫩"）。
容不下他们——即因人数太多而不够居住（Isa 49:20; 54:3）。
英文原文
10. Egypt . . . Assyria--the former the first, the latter among the last of Israel's oppressors (or representing the four great world kingdoms, of which it was the first): types of the present universal dispersion, Egypt being south, Assyria north, opposite ends of the compass. MAURER conjectures that many Israelites fled to "Egypt" on the invasion of Tiglath-pileser. But
Isa 11:11
and this passage rather accord with the view of the future restoration.
Gilead . . . Lebanon--The whole of the Holy Land is described by two of its boundaries, the eastern ("Gilead" beyond Jordan) and the northern ("Lebanon").
place shall not be found for them--that is, there shall not be room enough for them through their numbers
(Isa 49:20; 54:3).
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11. 经过……海必受苦——将"海"人格化；祂必苦待海，即叫它不再作以色列归回巴勒斯坦的阻碍（Isa 11:15, 16）。武加大译本译为"海的狭窄"。毛勒（MAURER）译为"他必劈开并击打"。英文译本最佳（Ps 114:3）。正如耶和华击打红海为祂百姓开路（Ex 14:16, 21），将来祂也必在一切阻碍以色列复兴的障碍中开路。
河——即尼罗河（Am 8:8; 9:5），或幼发拉底河。如此本节前半的红海与幼发拉底河对应后半的"亚述"与"埃及"。
埃及的权柄……灭没——（Eze 30:13）。
英文原文
11. pass . . . sea with affliction--Personifying the "sea"; He shall afflict the sea, that is, cause it to cease to be an obstacle to Israel's return to Palestine
(Isa 11:15, 16).
Vulgate translates, "The strait of the sea." MAURER, "He shall cleave and smite." English Version is best
(Ps 114:3).
As Jehovah smote the Red Sea to make a passage for His people
(Ex 14:16, 21),
so hereafter shall He make a way through every obstacle which opposes Israel's restoration.
the river--the Nile
(Am 8:8; 9:5),
or the Euphrates. Thus the Red Sea and the Euphrates in the former part of the verse answer to "Assyria" and "Egypt" in the latter.
sceptre of Egypt . . . depart--
(Eze 30:13).
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12. 我……在……耶和华里使……强壮——（Ho 1:7）。我——父——必在主弥赛亚，神儿子之名（即所显明的权能）中使他们强壮。
奉他的名……行——即在各处、持续地在祂的保护下，并照祂的旨意生活（Ge 5:22; Ps 20:1, 7; Mic 4:5）。
英文原文
12. I . . . strengthen them in . . . Lord--
(Ho 1:7).
I, the Father, will strengthen them in the name, that is, the manifested power, of the Lord, Messiah, the Son of God.
walk . . . in his name--that is, live everywhere and continually under His protection, and according to His will
(Ge 5:22; Ps 20:1, 7; Mic 4:5).
Zec 10:1-12.
祈祷与应许。
呼吁向耶和华祈祷，与那招致审判临到首领和百姓的偶像敬拜相对照。蒙允所赐的福分：（一）从他们中间兴起的首领；（二）胜过仇敌；（三）以色列与犹大在持久平安与敬虔中归回故土并被建立。
1. 求……雨——主所应许丰盛的"五谷"（Zec 9:17）全赖乎此。惟有耶和华能赐下，也必在祈求时赐下（Jer 10:13; 14:22）。
春雨……时候……下雨——即按时降的春雨，也就是在春季，约二月或三月（Job 29:23; Joe 2:23）。春雨使谷物成熟，正如十月的早雨促使种子发芽结实。这包括一切属世福气；这些又是属灵福气的预表。神虽已开始赐福我们，我们却不可放松祷告。悔改的早雨或许已经赐下，但我们仍须求成熟成圣的春雨。五旬节时犹太教会虽得了早雨，但春雨仍待仰望，那时这民族归主的丰满收成将全数归给神。教会中祷告的灵，既是她敬虔的指标，也是她可望从神得属灵福气的指标。当教会充满祷告，神就倾倒丰满的福气。
光明的云彩——更当译为"闪电"，是雨的前奏【毛勒MAURER】。
阵雨——字面作"大雨之雨"。Job 37:6 中同样的字以倒序出现【亨德森HENDERSON】。
草——是统称，既包括人吃的五谷，也包括牲畜吃的草。