1
1Ch 7:1-5.
简体中文
영문 원문
1Ch 7:1-5.
SONS OF ISSACHAR.
1. Jashub--or Job
(Ge 46:13).
2
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简体中文
2. 他们的数目在大卫年间共有二万二千六百人——虽然大卫在位时曾下令进行人口普查,但圣史心中是否念及此次统计,则不能确定,因为我们在此看到便雅悯支派也被列举
[1Ch 7:6-12],
而这一支派在大卫时代并未被数点;此外还有其他不同之处。
영문 원문
2. whose number was in the days of David two and twenty thousand and six hundred--Although a census was taken in the reign of David by order of that monarch, it is not certain that the sacred historian had it in mind, since we find here the tribe of Benjamin enumerated
[1Ch 7:6-12],
which was not taken in David's time; and there are other points of dissimilarity.
3
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简体中文
3. 五人,都是族长——此处只提及四人;既说有五人,则在这一数目中须将父亲以斯拉谢也算在内;否则便是经文中脱落了一个名字。他们各人都领导本支派中一个人数众多、颇具影响力的分支。
영문 원문
3. five: all of them chief men--Four only are mentioned; so that as they are stated to be five, in this number the father, Izrahiah, must be considered as included; otherwise one of the names must have dropped out of the text. They were each at the head of a numerous and influential division of their tribe.
5
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简体中文
5. 八万七千人——不包括陀拉分支所出的五万八千六百人
(1Ch 7:24),
如此大卫年间此支派的人口当为四万五千六百人。这一巨大增长当归因于多妻制的习俗,以及妇女的生育众多。多妻虽在希伯来人中获容许,主要盛行于显贵富豪之家;但在以萨迦支派中似乎被普遍视为一种特权,「因为他们有许多妻和儿子」 [1Ch 7:4]。
영문 원문
5. fourscore and seven thousand--exclusive of the 58,600 men which the Tola branch had produced
(1Ch 7:24),
so that in the days of David the tribe would have contained a population of 45,600. This large increase was owing to the practice of polygamy, as well as the fruitfulness of the women. A plurality of wives, though tolerated among the Hebrews, was confined chiefly to the great and wealthy; but it seems to have been generally esteemed a privilege by the tribe of Issachar, "for they had many wives and sons"
[1Ch 7:4].
6
1Ch 7:6-12.
简体中文
1Ch 7:6-12.
便雅悯
6. 便雅悯的儿子——《创世记》
Ge 46:21
中列有十人,但后来仅记五人
(1Ch 8:1; Nu 26:38)。
或许其中五人作为名门望族的族长而著称,但因两人于对便雅悯的血腥战事中阵亡
(Jud 20:46),
这一支派仅余三个分支,此处所列亦仅此三者。
耶叠——或作亚斯别
(Ge 46:21)。
영문 원문
1Ch 7:6-12.
OF BENJAMIN.
6. The sons of Benjamin--Ten are named in
Ge 46:21,
but only five later
(1Ch 8:1; Nu 26:38).
Perhaps five of them were distinguished as chiefs of illustrious families, but two having fallen in the bloody wars waged against Benjamin
(Jud 20:46),
there remained only three branches of this tribe, and these only are enumerated.
Jediael--Or Asbel
(Genesis 46. 21).
7
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简体中文
7. 比拉的儿子——他们各人是所属家族的族长或领袖。较早时期提到便雅悯有七个大家族
(Nu 26:38),
其中五个由这五位便雅悯的儿子为首,两个出自比拉。此处则具体列出比拉的五个家族,由此我们可推知:或因时间或因战争的蹂躏,便雅悯的状况已大变;或比拉的五个家族是从属于那直接源自先祖五子的其他大分支。
영문 원문
7. the sons of Bela--Each of them was chief or leader of the family to which he belonged. In an earlier period seven great families of Benjamin are mentioned
(Nu 26:38),
five of them being headed by these five sons of Benjamin, and two descended from Bela. Here five families of Bela are specified, whence we are led to conclude that time or the ravages of war had greatly changed the condition of Benjamin, or that the five families of Bela were subordinate to the other great divisions that sprang directly from the five sons of the patriarch.
12
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简体中文
12. 示平、户平——他们在
(Ge 46:21)
称为母平、户平,在
(Nu 26:39)
称为户反、书反。他们是珥或伊利的儿子
(1Ch 7:7)。
亚设的儿子户伸——应作「儿子」。
亚设——「亚设」意为「另一个」,有些著名批评家将「亚设」视为普通名词,将本段译作:「户伸,另一个儿子。」示平、母平和户伸都是复数词,因此指的不是个人,而是各自家族的首领;由于他们未被包含在上述列举之中
(1Ch 7:7, 9),
故以附录的形式插入此处。有人译为:「户伸,另一个的儿子」,即另一个支派或家族之子。这名字也出现在但的众子之中
(Ge 46:23);
有利于这一译法的推定是:圣史在记载了拿弗他利的家谱
(1Ch 7:13)
之后,补充说「辟拉的众子」——辟拉是但与拿弗他利的母亲。我们自然期望这两者会一同被提及,然而但若非在此处经文中,便完全没有被提及。
영문 원문
12. Shuppim also, and Huppim--They are called Muppim and Huppim
(Ge 46:21)
and Hupham and Shupham
(Nu 26:39).
They were the children of Ir, or Iri
(1Ch 7:7).
and Hushim, the sons--"son."
of Aher--"Aher" signifies "another," and some eminent critics, taking "Aher" as a common noun, render the passage thus, "and Hushim, another son." Shuppim, Muppim, and Hushim are plural words, and therefore denote not individuals, but the heads of their respective families; and as they were not comprised in the above enumeration
(1Ch 7:7, 9)
they are inserted here in the form of an appendix. Some render the passage, "Hushim, the son of another," that is, tribe or family. The name occurs among the sons of Dan
(Ge 46:23),
and it is a presumption in favor of this being the true rendering, that after having recorded the genealogy of Naphtali
(1Ch 7:13)
the sacred historian adds, "the sons of Bilhah, the handmaid, who was the mother of Dan and Naphtali." We naturally expect, therefore, that these two will be noticed together, but Dan is not mentioned at all, if not in this passage.
13
1Ch 7:13.
简体中文
1Ch 7:13.
拿弗他利
13. 沙龙——或作示冷
(Ge 46:24)。
辟拉的儿子——因但和拿弗他利是她的儿子,户伸以及
1Ch 7:13
所列举的人,都是她的孙子。
영문 원문
1Ch 7:13.
OF NAPHTALI.
13. Shallum--or Shillem
(Ge 46:24).
sons of Bilhah--As Dan and Naphtali were her sons, Hushim, as well as these enumerated in
1Ch 7:13,
were her grandsons.
14
1Ch 7:14-40.
简体中文
1Ch 7:14-40.
玛拿西
14, 15. 玛拿西的儿子——即后裔;因为亚斯列是孙辈,西罗非哈在血统上又隔一代
(Nu 26:33)。
经文现有的形式如此混乱复杂,要理清其家谱的头绪极其困难,为澄清其晦涩之处已提出了各种各样的推测。本段
[1Ch 7:14, 15]
大概应译作:「玛拿西的儿子是亚斯列,是他亚兰妾所生的;还有基列之父玛吉(是他妻所生的)。玛吉娶玛迦为妻,她是户平与示平的姐妹。」
영문 원문
1Ch 7:14-40.
OF MANASSEH.
14, 15. The sons of Manasseh--or descendants; for Ashriel was a grandson, and Zelophehad was a generation farther removed in descent
(Nu 26:33).
The text, as it stands, is so confused and complicated that it is exceedingly difficult to trace the genealogical thread, and a great variety of conjectures have been made with a view to clear away the obscurity. The passage
[1Ch 7:14, 15]
should probably be rendered thus: "The sons of Manasseh were Ashriel, whom his Syrian concubine bare to him, and Machir, the father of Gilead (whom his wife bare to him). Machir took for a wife Maachah, sister to Huppim and Shuppim."
21
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简体中文
21. 被迦特人……杀了,等——这一段有趣的小插曲让我们一窥希伯来人在埃及的社会状况;因为所叙述的事件似乎发生在以色列人离开该地之前。先祖以法莲当时仍在,尽管他必已届极高年;希伯来人——至少他的后裔——仍保持其牧放本色。他们为劫掠非利士邻族羊群而发动突袭,完全符合东方牧人的观念与习惯。因为在他们之中,对城镇居民或与之并无和睦盟约的其他游牧部族进行敌对侵袭,乃是司空见惯的事。但若我们将希伯来文质词「因为」译作「当……时候」,即「当他们下来取他们的牲畜时」,这一事件便呈现不同的面貌,因为上下文的脉络更倾向于这样的结论:「迦特人」才是侵略者,他们突然袭击以法莲的羊群,杀了牧人,包括以法莲的好几个儿子。这一灾祸在他们年迈父亲的帐棚周围笼罩了深深的忧愁,也成为他接受远方亲属前来慰问的缘由——这是东方的习俗,在约伯的历史中有显著的例证
(Job 2:11;
参
Joh 11:19)。
영문 원문
21. whom the men of Gath . . . slew, &c.--This interesting little episode gives us a glimpse of the state of Hebrew society in Egypt; for the occurrence narrated seems to have taken place before the Israelites left that country. The patriarch Ephraim was then alive, though he must have arrived at a very advanced age; and the Hebrew people, at all events those of them who were his descendants, still retained their pastoral character. It was in perfect consistency with the ideas and habits of Oriental shepherds that they should have made a raid on the neighboring tribe of the Philistines for the purpose of plundering their flocks. For nothing is more common among them than hostile incursions on the inhabitants of towns, or on other nomad tribes with whom they have no league of amity. But a different view of the incident is brought out, if, instead of "because," we render the Hebrew particle "when" they came down to take their cattle, for the tenor of the context leads rather to the conclusion that "the men of Gath" were the aggressors, who, making a sudden foray on the Ephraimite flocks, killed the shepherds including several of the sons of Ephraim. The calamity spread a deep gloom around the tent of their aged father, and was the occasion of his receiving visits of condolence from his distant relatives, according to the custom of the East, which is remarkably exemplified in the history of Job
(Job 2:11;
compare
Joh 11:19).
1Ch 7:1-5.
以萨迦的儿子
1. 雅述(Jashub)——或作约伯(Job)
(Ge 46:13)。