Comentário do capítulo
1 Kings Capítulo 14
1
1Ki 14:1-20.
简体中文
Original em inglês
1Ki 14:1-20.
AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM.
1. At that time--a phrase used often loosely and indefinitely in sacred history. This domestic incident in the family of Jeroboam probably occurred towards the end of his reign; his son Abijah was of age and considered by the people the heir to the throne.
2
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2. 耶罗波安对他的妻说:你起来改装——此处可见他作为父亲自然而迫切的焦虑,与一位背道君王深沉而诡诈的策略交织在一起。他如此极度谨慎,原因在于:他不愿承认自己是向真神而非他的偶像寻求关于未来的信息;他担心这事一旦公开,可能危及他整个政治体制的稳定;他也有一个强烈的预感,认为亚希雅对他大为不满,若由王后公开去咨询,亚希雅要么会羞辱她,要么会拒绝接待她。由于这些原因,他选中了自己的妻子,无论从哪一方面看,她都是最适合执行这样一件机密差事的人选,但他却建议她装扮成农妇的衣着和模样。何等荒唐的迷妄——竟以为能启示未来之神,看不透一层薄薄的伪装!
Original em inglês
2. Jeroboam said to his wife, Arise, I pray thee, and disguise thyself--His natural and intense anxiety as a parent is here seen, blended with the deep and artful policy of an apostate king. The reason of this extreme caution was an unwillingness to acknowledge that he looked for information as to the future, not to his idols, but to the true God; and a fear that this step, if publicly known, might endanger the stability of his whole political system; and a strong impression that Ahijah, who was greatly offended with him, would, if consulted openly by his queen, either insult or refuse to receive her. For these reasons he selected his wife, as, in every view, the most proper for such a secret and confidential errand, but recommended her to assume the garb and manner of a peasant woman. Strange infatuation, to suppose that the God who could reveal futurity could not penetrate a flimsy disguise!
3
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3-11. 带十个饼、几个薄饼、一瓶蜜去见他——这一份礼物与所装的农妇身份相称。薄饼是一种香甜的种子饼。先知虽然瞎眼,却因得了神的预告,知道这假冒的村妇要来,便在她一露面时,就称她为王后;并告知她,因耶罗波安的忘恩、背道,以及他对以色列的暴虐统治,灾祸将临到他们一家,也要临到那太过轻易跟随他拜偶像之创新的全国。
Original em inglês
3-11. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him--This was a present in unison with the peasant character she assumed. Cracknels are a kind of sweet seed-cake. The prophet was blind, but having received divine premonition of the pretended countrywoman's coming, he addressed her as the queen the moment she appeared, apprised her of the calamities which, in consequence of the ingratitude of Jeroboam, his apostasy, and outrageous misgovernment of Israel, impended over their house, as well as over the nation which too readily followed his idolatrous innovations.
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8. 你却不像我的仆人大卫——大卫虽然陷入重大的罪,却已悔改,并始终遵照律法维持了对神纯洁的敬拜。
Original em inglês
8. thou hast not been as my servant David--David, though he fell into grievous sins, repented and always maintained the pure worship of God as enjoined by the law.
10
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10、11. 我必使灾祸临到耶罗波安的家——此处使用了强烈的说法,表明他家彻底的灭绝;
凡在以色列中受拘束的和自由的——指那些最为隐秘地藏匿起来的人,正如在多妻制盛行之处王族后裔常被隐藏那样;另一句话,因东方宽大的衣着导致与西方不同的做法,不能指男子;它要么指极年幼的男童,或更可能指一条狗——耶罗波安家的毁灭将如此彻底,连属于这家的狗,一只也不能逃脱。这一特殊说法只在威胁要灭绝一个家族时出现
(1Sa 25:22-34)。
灭绝的方式见
(1Ki 16:4; 21:24)。
Original em inglês
10, 11. I will bring evil upon the house of Jeroboam--Strong expressions are here used to indicate the utter extirpation of his house;
him that is shut up and left in Israel--means those who were concealed with the greatest privacy, as the heirs of royalty often are where polygamy prevails; the other phrase, from the loose garments of the East having led to a different practice from what prevails in the West, cannot refer to men; it must signify either a very young boy, or rather, perhaps, a dog, so entire would be the destruction of Jeroboam's house that none, not even a dog, belonging to it should escape. This peculiar phrase occurs only in regard to the threatened extermination of a family
(1Sa 25:22-34).
See the manner of extermination
(1Ki 16:4; 21:24).
12
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12. 孩子必死——孩子的死,以及全境因失去王子而有的普遍哀悼,也都预言了。据犹太作家所言,他死时之所以深得众人惋惜,是因为他坚决反对设立金牛犊,并曾影响他父亲,使百姓得以自由前往耶路撒冷敬拜。
Original em inglês
12. the child shall die--The death and general lamentation felt through the country at the loss of the prince were also predicted. The reason for the profound regret shown at his death arose, according to Jewish writers, from his being decidedly opposed to the erection of the golden calves, and using his influence with his father to allow his subjects the free privilege of going to worship in Jerusalem.
13
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13. 以色列众人必为他哀哭,将他葬埋——他是耶罗波安全家中唯一可享葬礼的人。
Original em inglês
13. all Israel shall mourn for him, and bury him--the only one of Jeroboam's family who should receive the rites of sepulture.
14
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14. 耶和华必另立一王……只是现在还没到——即巴沙
(1Ki 15:27);
他已经兴起了——他已存在,只是尚未掌权。
Original em inglês
14. the Lord shall raise him up a king . . . but what? even now--namely, Baasha
(1Ki 15:27);
he was already raised--he was in being, though not in power.
17
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17. 得撒——一个极其秀美的地方
(So 6:4),
在撒玛利亚以东三小时路程之处,以色列成为独立王国后,为开国君主所选,并在短短三个朝代中作为王室的住所。以法莲那部分地区肥沃的平原和林木葱郁的山丘,为开辟类似亚述和波斯诸王「御苑」的园林游乐场提供了条件[STANLEY]。其遗址为大村庄泰尔提塞(Taltise)所据[ROBISON]。王后一到王宫门口,就接到儿子垂危的消息,正如先知所预言的
[1Ki 14:12]。
Original em inglês
17. Tirzah--a place of pre-eminent beauty
(So 6:4),
three hours' travelling east of Samaria, chosen when Israel became a separate kingdom, by the first monarch, and used during three short reigns as a residence of the royal house. The fertile plains and wooded hills in that part of the territory of Ephraim gave an opening to the formation of parks and pleasure-grounds similar to those which were the "paradises" of Assyrian and Persian monarchs [STANLEY]. Its site is occupied by the large village of Taltise [ROBINSON]. As soon as the queen reached the gate of the palace, she received the intelligence that her son was dying, according to the prophet's prediction
[1Ki 14:12].
19
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19. 耶罗波安其余的事——对这家族所宣告的一切警告,都没有改变他的政策或他的统治。
Original em inglês
19. the rest of the acts of Jeroboam--None of the threatenings denounced against this family produced any change in his policy or government.
21
1Ki 14:21-24.
简体中文
1Ki 14:21-24.
罗波安的恶政
21. 罗波安……在耶路撒冷作王——此处特别指明耶路撒冷为「耶和华从以色列各支派中所选择、立祂名的城」,既是对十支派背道的反思,也是对在那城引进拜偶像及其伴随罪恶之加重恶行的证据。
他母亲名叫拿玛,是亚扪人——她的异教出身和作为王太后的影响,被指为罗波安偏离真宗教的缘由。受先知警告
(1Ki 12:23)
的引导,加上大量以色列人迁入他的国境
(1Ki 12:17; 2Ch 11:16),
他在位的前三年仍是真宗教的忠实庇护者
(2Ch 11:17)。
但后来他开始并鼓励普遍的背道;拜偶像成了盛行的敬拜形式,他在位期间王国的宗教状况,可用邱坛、偶像、树林,以及其中肆无忌惮举行的污秽仪式来描述。这段描述正合迦南敬拜的特征。
Original em inglês
1Ki 14:21-24.
REHOBOAM'S WICKED REIGN.
21. he reigned . . . in Jerusalem--Its particular designation as "the city which the Lord did choose out of all the tribes of Israel, to put his name there," seems given here, both as a reflection on the apostasy of the ten tribes, and as a proof of the aggravated wickedness of introducing idolatry and its attendant vices there.
his mother's name was Naamah an Ammonitess--Her heathen extraction and her influence as queen mother are stated to account for Rehoboam's tendency to depart from the true religion. Led by the warning of the prophet
(1Ki 12:23),
as well as by the large immigration of Israelites into his kingdom
(1Ki 12:17; 2Ch 11:16),
he continued for the first three years of his reign a faithful patron of true religion
(2Ch 11:17).
But afterwards he began and encouraged a general apostasy; idolatry became the prevailing form of worship, and the religious state of the kingdom in his reign is described by the high places, the idolatrous statues, the groves and impure rites that with unchecked license were observed in them. The description is suited to the character of the Canaanitish worship.
25
1Ki 14:25-31.
简体中文
1Ki 14:25-31.
示撒劫掠耶路撒冷
25、26. 埃及王示撒上来——他是神手中惩罚全国背道的工具。这位王虽曾是所罗门的岳父,却与罗波安并无亲属关系;但有极大的可能,他属于另一个王朝(参见
2Ch 12:2)。
他就是埃及古迹上的示松克(Sheshonk),在卡纳克的一块浮雕上,他被描绘为拖拉着俘虏,那些俘虏因面貌特征特别,被公认为犹太人。
Original em inglês
1Ki 14:25-31.
SHISHAK SPOILS JERUSALEM.
25, 26. Shishak king of Egypt came up--He was the instrument in the hand of Providence for punishing the national defection. Even though this king had been Solomon's father-in-law, he was no relation of Rehoboam's; but there is a strong probability that he belonged to another dynasty (see on
2Ch 12:2).
He was the Sheshonk of the Egyptian monuments, who is depicted on a bas-relief at Karnak, as dragging captives, who, from their peculiar physiognomy, are universally admitted to be Jews.
29
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29. 罗波安其余的事……不都写在……犹大诸王记上吗?——这并不是正典中那卷称为《历代志》的书,而是犹大的国家档案。
Original em inglês
29. Now the rest of the acts of Rehoboam . . ., are they not written in the book of the chronicles?--not the book so called and comprehended in the sacred canon, but the national archives of Judah.
30
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30. 罗波安与耶罗波安常常争战——前者被禁止发动侵略战争;但两国之间素来猜忌争胜,他可能被迫采取警惕的防御措施,边境上也常有零星的冲突。
Original em inglês
30. there was war between Rehoboam and Jeroboam--The former was prohibited from entering on an aggressive war; but as the two kingdoms kept up a jealous rivalry, he might be forced into vigilant measures of defense, and frequent skirmishes would take place on the borders.
1Ki 14:1-20.
亚希雅宣告神对耶罗波安的审判
1. 那时——这是圣史中常被宽泛而不确定地使用的一个用语。耶罗波安家中这件家务事,大概发生在他统治的末期;他的儿子亚比雅已经成年,并被百姓视为王位继承人。