1
2Ki 19:1-5.
简体中文
영문 원문
2Ki 19:1-5.
HEZEKIAH IN DEEP AFFLICTION.
1-3. when king Hezekiah heard it, he rent his clothes--The rending of his clothes was a mode of expressing horror at the daring blasphemy--the assumption of sackcloth a sign of his mental distress--his entrance into the temple to pray the refuge of a pious man in affliction--and the forwarding an account of the Assyrian's speech to Isaiah was to obtain the prophet's counsel and comfort. The expression in which the message was conveyed described, by a strong figure, the desperate condition of the kingdom, together with their own inability to help themselves; and it intimated also a hope, that the blasphemous defiance of Jehovah's power by the impious Assyrian might lead to some direct interposition for the vindication of His honor and supremacy to all heathen gods.
4
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简体中文
4. 活神——「活神」这一说法,与拉伯沙基所夸耀那些无力抵抗他主人得胜军兵的无知觉的假神相较,意义极为深远。
영문 원문
4. the living God--"The living God" is a most significant expression taken in connection with the senseless deities that Rab-shakeh boasted were unable to resist his master's victorious arms.
6
2Ki 19:6, 7.
简体中文
2Ki 19:6, 7.
因以赛亚 得安慰
6. 以赛亚说……不要惧怕——先知的答复令人十分振奋,因为它展望速速从入侵者手中得释放。「风声」、「谣言」、「倒在刀下」,这一简短的预言不久便在三方面全应验了——即促使他撤退的惊惶、临到他军队的毁灭,以及骤然结束其一生的暴毙。
영문 원문
2Ki 19:6, 7.
COMFORTED BY ISAIAH.
6. Isaiah said . . . Be not afraid--The prophet's answer was most cheering, as it held out the prospect of a speedy deliverance from the invader. The blast, the rumor, the fall by the sword, contained a brief prediction that was soon fulfilled in all the three particulars--namely, the alarm that hastened his retreat, the destruction that overtook his army, and the violent death that suddenly ended his career.
8
2Ki 19:8-13.
简体中文
2Ki 19:8-13.
西拿基立 致信 希西家, 出言 亵渎
8. 拉伯沙基……发现亚述王正在攻打立拿——拉吉是否已陷,并未说明。但西拿基立已将攻城锤调去攻打显然邻近的立拿堡垒
(Jos 10:29;
参
Jos 10:31; 15:42),
酒政在那里报告了他使命的执行情况。
영문 원문
2Ki 19:8-13.
SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH.
8. So Rab-shakeh . . . found the king of Assyria warring against Libnah--Whether Lachish had fallen or not, is not said. But Sennacherib had transferred his battering-rams against the apparently neighboring fortress of Libnah
(Jos 10:29;
compare
Jos 10:31; 15:42),
where the chief-cup-bearer reported the execution of his mission.
9
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简体中文
9-13. 他听见人论特哈加说,看哪,他已经出来与你争战等——这就是以赛亚所提的「谣言」
[2Ki 19:7]。
特哈加在上埃及作王,而梭(或作 Sabaco)则在下埃及统治。他是一位强大的君王,又一位塞索斯特里斯;他和 Sabaco 都留下了许多彰显其伟大的纪念碑。特哈加接受战俘的姓名和形象,至今仍可见于埃及的麦地尼特阿布神庙。这就是拉伯沙基所讥诮的「压伤的苇杖」所指望的援助
(2Ki 18:21)。
因希西家与埃及结盟而生的愤怒,或因希望更能迎击来自南方的进攻,促使他在听到特哈加进兵的消息之后,差一封威胁性的信给希西家,意图迫使犹大王立即献出京城投降。这封信以与拉伯沙基的演说相同的夸耀、专横的口吻写成,其亵渎之处更胜前者,并列出更多已被征服的地点,意在恐吓希西家,使他明白一切抵抗的企图都毫无指望。
영문 원문
9-13. when he heard say of Tirhakah . . ., Behold, he is come out to fight against thee, &c.--This was the "rumor" to which Isaiah referred
[2Ki 19:7].
Tirhakah reigned in Upper Egypt, while So (or Sabaco) ruled in Lower Egypt. He was a powerful monarch, another Sesostris, and both he and Sabaco have left many monuments of their greatness. The name and figure of Tirhakah receiving war captives, are still seen in the Egyptian temple of Medinet Abou. This was the expected succor which was sneered at by Rab-shakeh as "a bruised reed"
(2Ki 18:21).
Rage against Hezekiah for allying himself with Egypt, or the hope of being better able to meet this attack from the south, induced him, after hearing the rumor of Tirhakah's advance, to send a menacing letter to Hezekiah, in order that he might force the king of Judah to an immediate surrender of his capital. This letter, couched in the same vaunting and imperious style as the speech of Rab-shakeh, exceeded it in blasphemy, and contained a larger enumeration of conquered places, with the view of terrifying Hezekiah and showing him the utter hopelessness of all attempts at resistance.
14
2Ki 19:14-34.
简体中文
2Ki 19:14-34.
希西家 的祷告
14-19. 希西家从使者手中接过书信……上耶和华的殿——希西家读后,急忙进入圣殿,以孩子般信心的信赖将其展在耶和华面前,因其内容含有深深影响神尊荣的讥诮,便恳求从这位傲视神和人的狂妄之徒手中得拯救。这祷告的敬虔精神——在神威严的全足中认出祂(与亚兰人以为祂的能力不过局限于本地的设想形成鲜明对比);他承认神在其他各地所得的胜利;又承认他们木制偶像的毁灭——这些偶像按亚兰人的惯例被投入火中——因为他们的守护神并不是神;以及他恳求神介入的目的——使天下万国都知道惟独耶和华是神——这正是一位蒙选之民敬虔的神权君王所当有的姿态。
영문 원문
2Ki 19:14-34.
HEZEKIAH'S PRAYER.
14-19. Hezekiah received the letter . . . and went up into the house of the Lord--Hezekiah, after reading it, hastened into the temple, spread it in the childlike confidence of faith before the Lord, as containing taunts deeply affecting the divine honor, and implored deliverance from this proud defier of God and man. The devout spirit of this prayer, the recognition of the Divine Being in the plenitude of His majesty--so strikingly contrasted with the fancy of the Assyrians as to His merely local power; his acknowledgment of the conquests obtained over other lands; and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames--because their tutelary deities were no gods; and the object for which he supplicated the divine interposition--that all the kingdoms of the earth might know that the Lord was the only God--this was an attitude worthy to be assumed by a pious theocratic king of the chosen people.
20
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简体中文
20. 以赛雅……差人去——以赛亚既得了启示,便向王宣告他的祷告已蒙垂听。这预言的信息由三个不同的部分组成:第一, 西拿基立受到呼告
(2Ki 19:21-28),
用高度诗意的笔调,精妙地描绘了这位亚述暴君浮夸的虚荣、傲慢的矜持和放肆的不敬。第二, 对希西家说话
(2Ki 19:29-31),
并赐给他一个得拯救的兆头——即在头两年,敌人的临在将妨碍农事,但到了第三年,百姓便能像从前一样耕种田地、修整葡萄园,并享受其果实。第三, 宣告西拿基立入侵的结局
(2Ki 19:32-34)。
영문 원문
20. Then Isaiah . . . sent--A revelation having been made to Isaiah, the prophet announced to the king that his prayer was heard. The prophetic message consisted of three different portions:--First, Sennacherib is apostrophized
(2Ki 19:21-28)
in a highly poetical strain, admirably descriptive of the turgid vanity, haughty pretensions, and presumptuous impiety of the Assyrian despot. Secondly, Hezekiah is addressed
(2Ki 19:29-31),
and a sign is given him of the promised deliverance--namely, that for two years the presence of the enemy would interrupt the peaceful pursuits of husbandry, but in the third year the people would be in circumstances to till their fields and vineyards and reap the fruits as formerly. Thirdly, the issue of Sennacherib's invasion is announced
(2Ki 19:32-34).
33
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简体中文
33. 必不得来到这城——也不能近到足以射箭的距离,甚至从抛射最远的攻城器械也不能;也不能在城市前方以围城所用的栅栏、挡板或掩体占据任何地面;也不能堆起(筑成)高于城墙的土垒,从其上窥探并控制城内。这些是古代兵法中主要的攻城方式,西拿基立一样也不被允许采用。拉伯沙基所率的军队虽向耶路撒冷进军,并在不远处扎营,意图封锁该城,却迟迟未发动围攻,大概是在等王攻下拉吉和立拿之后,带领其分队前来,以便以亚述的全部联军围困京都。这位入侵者决心征服犹大和邻近诸国
(Isa 10:7),
若非神的介入,耶路撒冷便无法得救。那位横扫巴勒斯坦、掳走以色列众支派的强大君王,人们大概以为他会在雕刻的石板或还愿的公牛上留下其功业的纪念。西拿基立的编年史中,对此远征有长篇而详细的记载,近来已译成英文;COLONEL RAWLINSON 在其评论中说,亚述版本证实了圣经记载中最重要的特征。犹太和亚述双方对此次战役的记述,整体而言,彼此有显著的相互印证[Outlines of Assyrian History]。
영문 원문
33. shall not come into this city--nor approach near enough to shoot an arrow, not even from the most powerful engine which throws missiles to the greatest distance, nor shall he occupy any part of the ground before the city by a fence, a mantelet, or covering for men employed in a siege, nor cast (raise) a bank (mound) of earth, overtopping the city walls, whence he may see and command the interior of the city. None of these, which were the principal modes of attack followed in ancient military art, should Sennacherib be permitted to adopt. Though the army under Rab-shakeh marched towards Jerusalem and encamped at a little distance with a view to blockade it, they delayed laying siege to it, probably waiting till the king, having taken Lachish and Libnah, should bring up his detachment, that with all the combined forces of Assyria they might invest the capital. So determined was this invader to conquer Judah and the neighboring countries
(Isa 10:7),
that nothing but a divine interposition could have saved Jerusalem. It might be supposed that the powerful monarch who overran Palestine and carried away the tribes of Israel, would leave memorials of his deeds on sculptured slabs, or votive bulls. A long and minute account of this expedition is contained in the Annals of Sennacherib, a translation of which has recently been made into English, and, in his remarks upon it, COLONEL RAWLINSON says the Assyrian version confirms the most important features of the Scripture account. The Jewish and Assyrian narratives of the campaign are, indeed, on the whole, strikingly illustrative of each other [Outlines of Assyrian History].
35
2Ki 19:35, 36.
简体中文
2Ki 19:35, 36.
一位 天使 毁灭 亚述人
35. 清早……他们都是死尸——保卫耶路撒冷的是全能者的奇事介入。至于毁灭亚述军队所用的次要媒介,最可能是一阵炎热的南风,即 simoon(西蒙风),至今仍常笼罩并毁灭整支商队。这一推测有
2Ki 19:7
和 Jer 51:1 的支持。 毁灭发生在夜间;官兵们既自以为万无一失,便疏于防范;军纪松弛;营中守卫不警醒,或许他们自己最先被除灭;那些睡着的人,未裹紧衣物,大量吸入毒气。倘若那是一个放纵欢乐之夜(在军营中并非罕事),他们的欢乐(也许是为一场胜利),或如 JOSEPHUS 所言「他们攻城的第一夜」,因其后果而成为他们毁灭的一个手段[CALMET, Fragments]。
영문 원문
2Ki 19:35, 36.
AN ANGEL DESTROYS THE ASSYRIANS.
35. in the morning . . . they were all dead corpses--It was the miraculous interposition of the Almighty that defended Jerusalem. As to the secondary agent employed in the destruction of the Assyrian army, it is most probable that it was effected by a hot south wind, the simoon, such as to this day often envelops and destroys whole caravans. This conjecture is supported by
2Ki 19:7 and Jer 51:1.
The destruction was during the night; the officers and soldiers, being in full security, were negligent; their discipline was relaxed; the camp guards were not alert, or perhaps they themselves were the first taken off, and those who slept, not wrapped up, imbibed the poison plentifully. If this had been an evening of dissolute mirth (no uncommon thing in a camp), their joy (perhaps for a victory), or "the first night of their attacking the city," says JOSEPHUS, became, by its effects, one means of their destruction [CALMET, Fragments].
36
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简体中文
36. 亚述王西拿基立……就拔营回去了——所走的路与来时相同
(2Ki 19:33)。
其路线见
(Isa 10:28-32)。
贝鲁特附近的古道在黎巴嫩岩石边缘上,沿着古时的莱科斯河(Nahr-el Kelb)。在石灰岩垂直的岩面上,不同高度处可见刻有亚述铭文的石板;这些铭文经解读之后,发现含有西拿基立的名字。这样,这些石板的保存,使亚述入侵者的怒气转而赞美耶和华。
住在尼尼微——这一说法暗示相当长的一段时间;他的编年史将其历史延续到他在耶路撒冷那次灾难性战役之后至少五年。他的灾祸找不到任何记录,因亚述人的惯例是只记录胜利。雕刻只呈现图画光明的一面。
영문 원문
36. So Sennacherib king of Assyria . . . went and returned--the same way as he came
(2Ki 19:33).
The route is described
(Isa 10:28-32).
The early chariot track near Beyrout is on the rocky edge of Lebanon, which is skirted by the ancient Lycus (Nahr-el Kelb). On the perpendicular face of the limestone rock, at different heights, are seen slabs with Assyrian inscriptions, which having been deciphered, are found to contain the name of Sennacherib. Thus, by the preservation of these tablets, the wrath of the Assyrian invaders is made to praise the Lord.
dwelt at Nineveh--This statement implies a considerable period of time, and his Annals carry on his history at least five years after his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as the Assyrian practice was to record victories alone. The sculptures give only the sunny side of the picture.
37
2Ki 19:37.
简体中文
2Ki 19:37.
西拿基立 被杀
37. 他在他的神尼斯洛的庙中叩拜的时候——即 Assarae 或 Asshur,亚述万神殿之首,并非以秃鹫头形象出现(现已确定那是一位祭司),而是以圆圈中有翼形象的形状出现,这是亚述的守护神。碑刻上的王站在或跪在这形象之下,举手表示祷告或敬拜。
他的儿子们用刀杀了他——西拿基立的性情大概因挫折而更加暴戾,对臣民和奴仆表现出最野蛮的残酷和难以忍受的暴政,直到最终被他的两个儿子所弑;据说他本打算将这两个儿子献祭,以安抚诸神,求得恢复繁荣。弑父者逃往亚美尼亚,第三子以撒哈顿登基。
영문 원문
2Ki 19:37.
SENNACHERIB SLAIN.
37. as he was worshipping in the house of Nisroch--Assarae, or Asshur, the head of the Assyrian Pantheon, represented not as a vulture-headed figure (that is now ascertained to be a priest), but as a winged figure in a circle, which was the guardian deity of Assyria. The king is represented on the monuments standing or kneeling beneath this figure, his hand raised in sign of prayer or adoration.
his sons smote him with the sword--Sennacherib's temper, exasperated probably by his reverses, displayed itself in the most savage cruelty and intolerable tyranny over his subjects and slaves, till at length he was assassinated by his two sons, whom, it is said, he intended to sacrifice to pacify the gods and dispose them to grant him a return of prosperity. The parricides taking flight into Armenia, a third son, Esar-haddon, ascended the throne.
2Ki 19:1-5.
希西家 深陷 苦难
1-3. 希西家王听见,就撕裂衣服——撕裂衣服是表明对那胆大包天的亵渎之言感到震惊的方式;披上麻衣是他内心愁苦的表征;进入圣殿祈祷,是敬虔人在苦难中的避难所;将亚述人的话转告以赛亚,则是为求得先知的指教与安慰。托付信息时所用的措辞,以强烈的修辞手法描述了国势的危殆,以及他们自救无力;同时也暗示了一个盼望:那不敬虔的亚述人既公然藐视耶和华的大能,或许会导致神直接介入,以捍卫祂自己的尊荣,并向一切外邦的神显明祂至高无上的地位。