1
2Ki 13:1-7.
简体中文
英語原文
2Ki 13:1-7. JEHOAHAZ'S WICKED REIGN OVER ISRAEL.
1-3. Jehoahaz . . . reigned seventeen years--Under his government, which pursued the policy of his predecessors regarding the support of the calf-worship, Israel's apostasy from the true God became greater and more confirmed than in the time of his father Jehu. The national chastisement, when it came, was consequently the more severe and the instruments employed by the Lord in scourging the revolted nation were Hazael and his son and general Ben-hadad, in resisting whose successive invasions the Israelitish army was sadly reduced and weakened. In the extremity of his distress, Jehoahaz besought the Lord, and was heard, not on his own account
(Ps 66:18; Pr 1:28; 15:8),
but that of the ancient covenant with the patriarchs
(2Ki 13:23).
4
無題
简体中文
4. 他见以色列所受的欺压——即怜悯祂选民衰败的境况。神的尊荣与真宗教的利益,都要求赐给他们拯救,以遏制那拜偶像之敌的夸胜,并止息他们亵渎的讥诮——说神已经离弃了以色列
(De 32:27; Ps 12:4)。
英語原文
4. he saw the oppression of Israel--that is, commiserated the fallen condition of His chosen people. The divine honor and the interests of true religion required that deliverance should be granted them to check the triumph of the idolatrous enemy and put an end to their blasphemous taunts that God had forsaken Israel
(De 32:27; Ps 12:4).
5
無題
简体中文
5. 一位拯救者——这既不是指某位爱国的护卫者,也不是指某次重大的胜利,而是指约哈斯的两位继任者——约阿施和耶罗波安——为以色列所得的拯救;约阿施收回了亚兰人从他父亲手中夺去的众城
(2Ki 13:25),
耶罗波安则恢复了以色列昔日的疆界
(2Ki 14:25)。
英語原文
5. a saviour--This refers neither to some patriotic defender nor some signal victory, but to the deliverance obtained for Israel by the two successors of Jehoahaz, namely, Joash, who regained all the cities which the Syrians had taken from his father
(2Ki 13:25);
and Jeroboam, who restored the former boundaries of Israel
(2Ki 14:25).
6
無題
简体中文
6. 那木偶仍然存留——亚舍拉,即亚哈所立的偶像
(1Ki 16:33),
这本是应当拆毁的
(De 7:5)。
英語原文
6. there remained the grove--Asherah--the idol set up by Ahab
(1Ki 16:33),
which ought to have been demolished
(De 7:5).
7
無題
简体中文
7. 使他们如打场的尘土——东方打场在户外一块平坦的空地上进行,其上涂抹一层覆盖物,以尽可能地防止泥土、沙子或碎石扬起;但虽有这一预防措施,仍有大量的这些东西不可避免地与谷粒混在一起;同时稻草也被打得粉碎。因此这是一个极为贴切的比喻,东方人常用以形容国难深重、几近灭绝的境况
(Isa 21:10; Mic 4:12; Jer 51:33)。
这比喻源于一种野蛮的战时习俗,哈薛切实照着行了
(Am 1:3, 4;
参
2Sa 18:31; Jud 8:7)。
英語原文
7. made them like the dust in threshing--Threshing in the East is performed in the open air upon a level plot of ground, daubed over with a covering to prevent, as much as possible, the earth, sand, or gravel from rising; a great quantity of them all, notwithstanding this precaution, must unavoidably be taken up with the grain; at the same time the straw is shattered to pieces. Hence it is a most significant figure, frequently employed by Orientals to describe a state of national suffering, little short of extermination
(Isa 21:10; Mic 4:12; Jer 51:33).
The figure originated in a barbarous war custom, which Hazael literally followed
(Am 1:3, 4;
compare
2Sa 18:31; Jud 8:7).
8
2Ki 13:8-25.
简体中文
2Ki 13:8-25.
约阿施 继位
8. 他的勇力——特此注明,为要表明以色列人受外敌欺压的苦楚,并非因其君王的怯懦或无能,而完全是因他们背道的恶行,招致神公义而可畏的审判。
英語原文
2Ki 13:8-25.
JOASH SUCCEEDS HIM.
8. his might--This is particularly noticed in order to show that the grievous oppression from foreign enemies, by which the Israelites were ground down, was not owing to the cowardice or imbecility of their king, but solely to the righteous and terrible judgment of God for their foul apostasy.
12
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简体中文
12、13. 他与亚玛谢交战时的勇力——(参
2Ki 14:8-14)。
关于他生平与治国的通常摘要在此时出现较早,又在犹大王治国的记述中重复一遍
(2Ki 14:15)。
英語原文
12, 13. his might wherewith he fought against Amaziah--(See on
2Ki 14:8-14).
The usual summary of his life and reign occurs rather early, and is again repeated in the account given of the reign of the king of Judah
(2Ki 14:15).
14
無題
简体中文
14-19. 以利沙得了必死的病——每个人的死都因某种疾病所致,以利沙也是如此。但在提及此事时,似乎暗暗地将他与其先知前辈(他没有经历死亡)作一对比。
以色列王约阿施下来看他,在他面前哭泣——王到他因这致命之病躺卧之处探望他,表达了深切的忧伤,并非因他对先知个人的尊敬,而是因他的去世将给国家带来不可估量的损失。
*我父啊,我父啊!*等——(参
2Ki 2:12)。
这些话似乎是对一位被视为国家杰出护卫者与拯救者所用的恭维语。将其用在以利沙身上——他藉其劝勉和祷告为以色列获得了许多荣耀的胜利——表明王具有一定的信心与信赖;这信心虽然微弱,却被悦纳,并引出了先知临终的祝福。
英語原文
14-19. Elisha was fallen sick of his sickness whereof he died--Every man's death is occasioned by some disease, and so was Elisha's. But in intimating it, there seems a contrast tacitly made between him and his prophetic predecessor, who did not die.
Joash the king of Israel came down unto him, and wept over his face--He visited him where he was lying ill of this mortal sickness, and expressed deep sorrow, not from the personal respect he bore for the prophet, but for the incalculable loss his death would occasion to the kingdom.
my father, my father! &c.--(See on
2Ki 2:12).
These words seem to have been a complimentary phrase applied to one who was thought an eminent guardian and deliverer of his country. The particular application of them to Elisha, who, by his counsels and prayer, had obtained many glorious victories for Israel, shows that the king possessed some measure of faith and trust, which, though weak, was accepted, and called forth the prophet's dying benediction.
15
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简体中文
15-18. 你取弓箭——敌对行动通常由传令官宣告;有时则由君王或元帅公开正式地向敌方境内射一箭来宣告。以利沙吩咐约阿施如此行,作为一种象征性的举动,意在更充分而有力地表明应许以色列王胜过亚兰人的诸般胜利。他将手按在王的手上,是要表明那箭所发的力量是藉先知从耶和华而来的。他向东射出的第一箭——射向他王国中亚兰人所夺、位于撒玛利亚以东的那一部分——是向他们宣战的宣告。他将其余的箭射在地上,是象征他将获得的胜利次数;但他在第三次便止住,暴露了他信心的软弱;因为所射出的箭既象征一次胜过亚兰人的胜利,显然他射得越多,所得的胜利便越多。他既如此快便止住,他的征服便不能完全。
英語原文
15-18. Take bow and arrows--Hostilities were usually proclaimed by a herald, sometimes by a king or general making a public and formal discharge of an arrow into the enemy's country. Elisha directed Joash to do this, as a symbolical act, designed to intimate more fully and significantly the victories promised to the king of Israel over the Syrians. His laying his hands upon the king's hands was to represent the power imparted to the bow shot as coming from the Lord through the medium of the prophet. His shooting the first arrow eastward--to that part of his kingdom which the Syrians had taken and which was east of Samaria--was a declaration of war against them for the invasion. His shooting the other arrows into the ground was in token of the number of victories he was taken to gain; but his stopping at the third betrayed the weakness of his faith; for, as the discharged arrow signified a victory over the Syrians, it is evident that the more arrows he shot the more victories he would gain. As he stopped so soon, his conquests would be incomplete.
20
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简体中文
20、21. 以利沙死了——他比以利亚享受了更快乐的一生,因他性情较温和,所担的使命也不那么严厉。他粗陋的衣着甚至在宫廷中也受人尊敬。
新年之初——即春天,古代通常在此时开始战役的季节。来自摩押的劫掠队伍通常在这时入侵以色列的领土。抬尸体的人因看见其中一队而惊惶,便匆匆将所抬的尸体放在以利沙的坟墓里——只要把洞口的石头挪开,这是很容易做到的。按照犹太和东方的习俗,他的尸体——以及那奇异地复活之人的尸体——并不是装在棺材里,而只是用布裹好;因此两具尸体可以接触;这神迹的目的是要激发以色列的王和百姓对以利沙关于与亚兰人之战尚未应验之预言的信心。因此历史学家随即记载了预言在历史中的应验
(2Ki 13:22-25),
即敌人的败北、被夺之城的收复,以及这些城归还以色列国。
英語原文
20, 21. Elisha died--He had enjoyed a happier life than Elijah, as he possessed a milder character, and bore a less hard commission. His rough garment was honored even at the court.
coming in of the year--that is, the spring, the usual season of beginning campaigns in ancient times. Predatory bands from Moab generally made incursions at that time on the lands of Israel. The bearers of a corpse, alarmed by the appearance of one of these bands, hastily deposited, as they passed that way, their load in Elisha's sepulchre, which might be easily done by removing the stone at the mouth of the cave. According to the Jewish and Eastern custom, his body, as well as that of the man who was miraculously restored, was not laid in a coffin, but only swathed; so that the bodies could be brought into contact, and the object of the miracle was to stimulate the king's and people of Israel's faith in the still unaccomplished predictions of Elisha respecting the war with the Syrians. Accordingly the historian forthwith records the historical fulfilment of the prediction
(2Ki 13:22-25),
in the defeat of the enemy, in the recovery of the cities that had been taken, and their restoration to the kingdom of Israel.
2Ki 13:1-7. 约哈斯 在以色列 行恶 的统治
1-3. 约哈斯……作王十七年——在他的统治下,沿袭了前任诸王扶持金牛犊崇拜的政策,以色列对真神的背叛比其父耶户时代更加严重,也更为根深蒂固。因此,临到全国的刑罚也更加严厉;耶和华用以鞭打这个叛离之国的器皿,便是哈薛和他的儿子兼元帅便哈达。在抵御他们接连不断的入侵中,以色列军队损失惨重、元气大伤。在极度困苦之中,约哈斯恳求耶和华,并蒙了应允,并不是因他自己的缘故
(Ps 66:18; Pr 1:28; 15:8),
而是因神与列祖所立的古约
(2Ki 13:23)。