Commentario del capitolo
2 Kings Capitolo 3
1
2Ki 3:1-3.
简体中文
Originale inglese
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.
简体中文
2Ki 3:4, 5.
摩押王 米沙 背叛
4-6. 摩押王米沙等——因他的疆域包括广大的牧场,他每年所纳的贡物,是十万只羊羔和十万只公绵羊的毛。在东方,以地的果实或天然出产缴纳关税和税赋,至今仍很普遍。
Originale inglese
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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简体中文
5. 摩押王背叛——这是
2Ki 1:1
的重复,为要引入对联合远征镇压这次叛变的记述;这叛变在亚哈谢短暂在位期间一直未受遏制。
Originale inglese
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.
简体中文
2Ki 3:6-24.
以利沙 应许 得水 与胜过 摩押
6. 约兰王……数点以色列人——从自己的臣民中征兵,同时寻求与约沙法结盟,后者一如从前与亚哈那样,欣然应允
(1Ki 22:4)。
Originale inglese
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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简体中文
8-12. 我们从哪条路上去呢?他回答说,走以东旷野的路——这是一条漫长而迂回的路线,绕过死海的南端。约沙法之所以偏好此路,部分因为他们在那里所抵达的摩押领土最缺乏防御;部分因为他可以藉此招来以东王的兵力加入远征。但当联军深入亚希那条幽深的岩石山谷——它构成以东与摩押的边界——时,人畜都因缺水而陷入极大的困境。他们发现那谷的旱河,即撒列溪
(De 2:13-18)
[ROBINSON]
是干的,不禁大失所望。约兰绝望了。但约沙法敬虔的心寻求一位耶和华的先知;既被告知以利沙就在近处,三王便「下到他那里」,即下到他的帐棚——帐棚或在营中,或在营旁。他是受神的灵引导为此特目的来到那里。他们到他那里,不仅出于尊敬,更是为恳求他的帮助。
Originale inglese
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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简体中文
11. 曾用水倒在以利亚手上的——即作他的仆人——这是仆人常见的职分之一。这短语在此用作「一位真实而卓越的先知」的同义语,他能向我们启示神的旨意。
Originale inglese
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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简体中文
*13、14. 我与你何干?*等——以利沙为要引发深深的谦卑与痛悔之心,严厉地斥退了以色列王,并以讥诮之语,打发他去请教巴力和他的术士。但王等恳求者身处困苦,尤其是恳切的言辞——他们承认这次灾难是出于耶和华的手——从先知口中引出严肃的保证:他之所以关心约兰,完全是因约沙法这位耶和华真仆人的缘故。
Originale inglese
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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简体中文
15. 你们给我弹琴——东方人很重视音乐安抚人心的功效;古代的先知在开始其工作之前,似乎常藉此为预备,以赞美和祷告来领受先知的灵感。
耶和华的手——这一短语含义深远,表明说预言的恩赐不是天然或固有的才能,而是神的大能与恩典所赐的。
Originale inglese
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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简体中文
16. 你们要在这谷中满处挖沟——能盛水的沟。
Originale inglese
16. Make this valley full of ditches--capable of holding water.
17
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简体中文
17. 你们必不见风——东方人常用见风一语,因久旱之后,常有稻草、尘土或沙土的乌云被卷入空中。
Originale inglese
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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简体中文
20-24. 献素祭的时候——即早晨献祭之时,无疑伴随着庄严的祷告;这次祷告大概由以利沙主持,正如从前以利亚在类似场合所作的
(1Ki 18:36)。
忽然有水从以东那方向流来——在远离以色列营的以东东部山地,一场大雨——一种骤雨——降下,使旱河骤然满溢,但他们既没有看见风,也没有看见雨。神的介入体现在将自然规律引入到预定的方式以达成预定的结局[KEIL]。 这不仅以丰沛的水源为困境中的以色列军带来了帮助,更为摩押人带来了毁灭;后者看见水在晨日灿烂的光辉下红如血,便以为联军诸王起了内讧,互相残杀,血流遍野;于是全速冲向他们的营盘,指望大获战利品,却遇见了早已预备好作战的以色列人;以色列人迎战并追赶他们。他们的国土沿途被蹂躏——这在东方向来被视为最大的荒凉
(2Ki 3:24)。
Originale inglese
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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简体中文
25. 吉珥哈列设——(即今之凯拉克 Kerak)——摩押的城堡——当时大概是该地惟一的堡垒。
Originale inglese
25. Kir-haraseth--(now Kerak)--Castle of Moab--then, probably, the only fortress in the land.
27
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简体中文
27. 将应当接续他作王的长子献为燔祭等——因这可怖之举——联军将摩押王逼到这一步——以色列便招致了神的审判;即围攻者惧怕他们因促成了律法所禁止的人祭
(Le 18:21; 20:3)
而惹动的神怒,便匆忙撤围。
Originale inglese
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.
约兰 在以色列 行恶 的统治
1、2. 约兰在撒玛利亚登基作以色列王,正是约沙法第十八年——(参
1Ki 22:51)。
要调和两处经文的记载,我们必须假定:亚哈谢既在约沙法第十七年以及第十八年大部分时间作王,便在该第十八年之末由其兄弟约兰(即 Jehoram)继位;否则便是亚哈谢曾与其父共同执政两年,于该时期之末驾崩,由约兰继位。他的政策与前人一样,对真宗教充满敌意;但他也作了一些改变。无论他作此改动的动机为何——是出于对偶像赞助给其父所带来的众多可怕审判的畏惧;还是作为对其盟友约沙法感受的一点小小让步,他废除了粗陋形式的偶像崇拜,恢复了象征性的敬拜神的制度;而这一制度自耶罗波安以来,历代以色列王一直用以作为将其臣民与犹大臣民隔开的一道隔墙。