Chapter commentary
2 Kings Chapter 3
1
2Ki 3:1-3.
繁體中文
English original
2Ki 3:1-3.
JEHORAM'S EVIL REIGN OVER ISRAEL.
1, 2. Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat--(compare
1Ki 22:51).
To reconcile the statements in the two passages, we must suppose that Ahaziah, having reigned during the seventeenth and the greater part of the eighteenth year of Jehoshaphat, was succeeded by his brother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two years in conjunction with his father, died at the end of that period when Jehoram ascended the throne. His policy was as hostile as that of his predecessors to the true religion; but he made some changes. Whatever was his motive for this alteration--whether dread of the many alarming judgments the patronage of idolatry had brought upon his father; or whether it was made as a small concession to the feelings of Jehoshaphat, his ally, he abolished idolatry in its gross form and restored the symbolic worship of God, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah.
4
2Ki 3:4, 5.
繁體中文
王下 3:4、5.
摩押王米沙背叛
4-6. 摩押王米沙，云云——因他的疆土涵蓋廣闊的牧區，他每年所納的貢物是十萬隻羊羔的羊毛和十萬隻公綿羊的羊毛。時至今日，東方仍普遍以地的出產或土產來繳納關稅與賦稅。
English original
2Ki 3:4, 5.
MESHA, KING OF MOAB, REBELS.
4-6. Mesha king of Moab, &c.--As his dominions embraced an extensive pasture country, he paid, as annual tribute, the wool of a hundred thousand lambs and a hundred thousand rams. It is still common in the East to pay custom and taxes in the fruits or natural produce of the land.
5
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繁體中文
5. 摩押王背叛——這是
王下 1:1
的重述，為要引出聯軍出征鎮壓此次叛亂的記載；這叛亂在亞哈謝短暫在位期間一直任其發展、未加制止。
English original
5. king of Moab rebelled--This is a repetition of
2Ki 1:1,
in order to introduce an account of the confederate expedition for crushing this revolt, which had been allowed to continue unchecked during the short reign of Ahaziah.
6
2Ki 3:6-24.
繁體中文
王下 3:6-24.
以利沙應許得水與勝過摩押
6. 約蘭王……數點以色列人——從自己的百姓中徵集軍兵，同時尋求與約沙法結盟；正如從前與亞哈那次一樣，約沙法欣然應允
(王上 22:4)。
English original
2Ki 3:6-24.
ELISHA PROMISES WATER AND VICTORY OVER MOAB.
6. King Jehoram . . . numbered Israel--made a levy from his own subjects, and at the same time sought an alliance with Jehoshaphat, which, as on the former occasion with Ahab, was readily promised
(1Ki 22:4).
8
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繁體中文
8-12. 我們從哪條路上去呢？他回答說：要從以東曠野的路上去——這是一條漫長而迂迴的路，繞過死海的南端。然而約沙法偏要選這條路，部分是因為他們將要抵達的摩押領土是最不設防的一處；部分也是因為他可以藉此把以東王的兵力也拉進這次出征。但深入那分隔以東與摩比的亞希深谷岩石險道時，聯軍人畜都因缺水而陷入絕境。他們原盼望這谷中的河道——即撒烈溪
(申 2:13-18)
[ROBINSON]——有水，卻失望發現它是乾的。約蘭絕望之際，敬虔的約沙法卻求問一位耶和華的先知；得知以利沙就在附近，三王便「下到他那裏」，即下到他的帳幕，那帳幕或在營中，或在營旁。他是被神的靈引導到那裏，正是為了這特殊的目的。他們去找他，不僅是出於敬意，更是為了懇求他的幫助。
English original
8-12. Which way shall we go up? And he answered, The way through the wilderness of Edom--This was a long and circuitous route, by the southern bend of the Dead Sea. Jehoshaphat however preferred it, partly because the part of the Moabite territory at which they would arrive, was the most defenseless; and partly because he would thereby enlist, in the expedition, the forces of the king of Edom. But, in penetrating the deep, rocky valley of Ahsy, which forms the boundary between Edom and Moab, the confederate army was reduced, both man and beast, to the greatest extremities for want of water. They were disappointed by finding the wady of this valley, the brook Zered
(De 2:13-18)
[ROBINSON], dry. Jehoram was in despair. But the pious mind of Jehoshaphat inquired for a prophet of the Lord; and, on being informed that Elisha was at hand, the three kings "went down to him"; that is, to his tent, which was either in the camp, or close by it. He had been directed thither by the Spirit of God for this special purpose. They went to him, not only as a mark of respect, but to supplicate for his assistance.
11
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繁體中文
11. 從前倒水在以利亞手上的——即作他的僕人——這是僕人常盡的職責之一。此處用這話作為「一位真實而偉大的先知」的同義詞，他必將神的旨意向我們顯明。
English original
11. which poured water on the hands of Elijah--that is, was his servant--this being one of the common offices of a servant. The phrase is used here as synonymous with "a true and eminent prophet," who will reveal God's will to us.
13
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繁體中文
*13, 14. 我與你何干？*云云——以利沙為要激起他們深切的謙卑與痛悔，對以色列王嚴詞回絕，並以嘲諷的口吻叫他去找巴力和他的術士。但那些懇求者——尤其是王的懇求之語，承認這次災禍是出於耶和華的手——他們困苦的處境感動了先知，使他鄭重宣告：他之所以對約蘭稍加關心，完全是因著約沙法這位耶和華真僕人的緣故。
English original
13, 14. What have I to do with thee? &c.--Wishing to produce a deep spirit of humility and contrition, Elisha gave a stern repulse to the king of Israel, accompanied by a sarcastic sneer, in bidding him go and consult Baal and his soothsayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of the Lord in this distress, drew from the prophet the solemn assurance, that solely out of respect to Jehoshaphat, the Lord's true servant, did he take any interest in Jehoram.
15
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繁體中文
15. 你們找一個彈琴的來——音樂在安定心神上的功效，在東方極受重視；看來古時的先知在投入事奉之前，通常會藉此作為預備，以讚美和禱告預備自己領受先知的靈感。
耶和華的手——這話意味深長，表明說預言的恩賜並非出於天性或本來固有的恩賜，而是藉著神的大能與恩典所賜的。
English original
15. bring me a minstrel--The effect of music in soothing the mind is much regarded in the East; and it appears that the ancient prophets, before entering their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus.
the hand of the Lord--a phrase significantly implying that the gift of prophecy was not a natural or inherent gift, but conferred by the power and grace of God.
16
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繁體中文
16. 你們要在這谷中滿處挖溝——要挖能盛水的溝。
English original
16. Make this valley full of ditches--capable of holding water.
17
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繁體中文
17. 你們雖不見風——東方人常說看見風，因為久旱之後，麥稈、灰塵或沙土常被旋卷入空中。
English original
17. Ye shall not see wind--It is common in the East to speak of seeing wind, from the clouds of straw, dust, or sand, that are often whirled into the air, after a long drought.
20
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繁體中文
20-24. 獻素的時候——即獻晨祭之時，無疑伴隨著莊嚴的禱告；這些禱告可能由以利沙在此次帶領，一如以利亞在類似場合所作的
(王上 18:36)。
忽然有水從以東方向流來——在遠離以色列營、以東山區之處，降下大雨，一種傾盆暴雨，使河道頓時滿溢；但他們既看不見風，也看不見雨。神的介入體現在：自然律被引入，以預定的方式達到既定的目的 [KEIL]。 這不僅藉豐沛的水供應為以色列軍解困，更為摩押人帶來毀滅——他們看見水在朝陽耀眼光輝下紅如血，便斷定聯軍諸王反目相殺，遍地浸透了彼此屠殺的血；於是滿以為可得大批擄物而衝向敵營，卻遇到早已備戰的以色列人，被擊敗追趕。他們的國土沿途被毀，在東方這向來被視為最大的荒涼
(王下 3:24)。
English original
20-24. when the meat offering was offered--that is, at the time of the morning sacrifice, accompanied, doubtless, with solemn prayers; and these led, it may be, by Elisha on this occasion, as on a similar one by Elijah
(1Ki 18:36).
behold, there came water by the way of Edom--Far from the Israelitish camp, in the eastern mountains of Edom, a great fall of rain, a kind of cloudburst, took place, by which the wady was at once filled, but they saw neither the wind nor the rains. The divine interposition was shown by introducing the laws of nature to the determined end in the predetermined way [KEIL]. It brought not only aid to the Israelitish army in their distress, by a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the refulgent rays of the morning sun, red like blood, concluded the confederate kings had quarrelled and deluged the field with their mutual slaughter; so that, rushing to their camp in full expectation of great spoil, they were met by the Israelites, who, prepared for battle, fought and pursued them. Their country was laid waste in the way, which has always been considered the greatest desolation in the East
(2Ki 3:24).
25
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繁體中文
25. 吉珥哈列設——（即今日的克拉克）——摩押的堡壘——當時可能是那地唯一的堅固城。
English original
25. Kir-haraseth--(now Kerak)--Castle of Moab--then, probably, the only fortress in the land.
27
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繁體中文
27. 將那應當接續他作王的長子，在城上獻為燔祭，云云——聯軍迫使摩押王作出這可怖之舉，以色列便因此招致神的審判；即圍城者懼怕神的憤怒——他們因給予了律法所禁止的人祭機會而招惹了這怒氣
(利 18:21；20:3)， 便急忙解圍而去。
English original
27. took his eldest son that should have reigned in his stead, and offered him for a burnt offering, &c.--By this deed of horror, to which the allied army drove the king of Moab, a divine judgment came upon Israel; that is, the besiegers feared the anger of God, which they had incurred by giving occasion to the human sacrifice forbidden in the law
(Le 18:21; 20:3),
and hastily raised the siege.
2Ki 3:1-3.
約蘭 在以色列 行惡 的統治
1、2. 約蘭在撒瑪利亞登基作以色列王,正是約沙法第十八年——(參
1Ki 22:51)。
要調和兩處經文的記載,我們必須假定:亞哈謝既在約沙法第十七年以及第十八年大部分時間作王,便在該第十八年之末由其兄弟約蘭(即 Jehoram)繼位;否則便是亞哈謝曾與其父共同執政兩年,於該時期之末駕崩,由約蘭繼位。他的政策與前人一樣,對真宗教充滿敵意;但他也作了一些改變。無論他作此改動的動機為何——是出於對偶像贊助給其父所帶來的眾多可怕審判的畏懼;還是作為對其盟友約沙法感受的一點小小讓步,他廢除了粗陋形式的偶像崇拜,恢復了象徵性的敬拜神的制度;而這一制度自耶羅波安以來,歷代以色列王一直用以作為將其臣民與猶大臣民隔開的一道隔牆。