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Ezekiel Capítulo 36
1
Eze 36:1-38.
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Original em inglês
Eze 36:1-38.
ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY.
The distinction between Israel and the heathen (as Edom) is: Israel has a covenant relation to God ensuring restoration after chastisement, so that the heathen's hope of getting possession of the elect people's inheritance must fail, and they themselves be made desolate
(Eze 36:1-15).
The reason for the chastisement of Israel was Israel's sin and profanation of God's name
(Eze 36:16-21).
God has good in store for Israel, for His own name's sake, to revive His people; first, by a spiritual renewal of their hearts, and, next, by an external restoration to prosperity
(Eze 36:22-33).
The result is that the heathen shall be impressed with the power and goodness of God manifested so palpably towards the restored people
(Eze 36:34-38).
1, 2. mountains of Israel--in contrast to "Mount Seir" of the previous prophecy. They are here personified; Israel's elevation is moral, not merely physical, as Edom's. Her hills are "the everlasting hills" of Jacob's prophecy
(Ge 49:26).
"The enemy" (Edom, the singled-out representative of all God's foes), with a shout of exultation, "Aha!" had claimed, as the nearest kinsman of Israel (the brother of their father Esau), his vacated inheritance; as much as to say, the so-called "everlasting" inheritance of Israel and of the "hills," which typified the unmoved perpetuity of it
(Ps 125:1, 2),
has come to an end, in spite of the promise of God, and has become "ours" (compare
De 32:13; 33:15).
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3. 字面作，「因為，甚至因為」。
吞滅了你們——字面作「向你們喘息」，如獸向其獵物；暗示以東對以色列產業的貪婪覬覦
(Ps 56:1, 2)。
說話者的嘴——字面作「舌頭之嘴」，即讒謗者、多言之人。以東因以色列與耶和華的關聯而讒謗他們，彷彿祂不能拯救他們。
De 28:37
和 Jer 24:9
曾預言以色列在外邦中的羞辱
(Da 9:16)。
Original em inglês
3. Literally, "Because, even because."
swallowed you up--literally, "panted after" you, as a beast after its prey; implying the greedy cupidity of Edom as to Israel's inheritance
(Ps 56:1, 2).
lips of talkers--literally, "lips of the tongue," that is, of the slanderer, the man of tongue. Edom slandered Israel because of the connection of the latter with Jehovah, as though He were unable to save them.
De 28:37, and Jer 24:9
had foretold Israel's reproach among the heathen
(Da 9:16).
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4. 以無生命的受造物為稱呼對象，暗示受造之物也彷彿歎息切望從敗壞的奴役中得釋放，進入神兒女榮耀的自由
(Ro 8:19-21)
〔POLANUS〕。這暗示全地各部分重新蒙福的完整性。
嗤笑——
(Ps 79:4)。
Original em inglês
4. Inanimate creatures are addressed, to imply that the creature also, as it were, groans for deliverance from the bondage of corruption into the glorious liberty of the children of God
(Ro 8:19-21)
[POLANUS]. The completeness of the renewed blessedness of all parts of the land is implied.
derision--
(Ps 79:4).
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5. 將其作為掠物——即奪取那地為掠物，將其中的居民趕出。或將那地比作被扔給野獸的掠物。FAIRBAIRN 不必要地更改希伯來文標音，譯為「使他們可以搶奪其牧場」。
Original em inglês
5. to cast it out for a prey--that is, to take the land for a prey, its inhabitants being cast out. Or the land is compared to a prey cast forth to wild beasts. FAIRBAIRN needlessly alters the Hebrew pointing and translates, "that they may plunder its pasturage."
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6. 異教徒的羞辱——即異教徒用以遮蓋你的羞辱
(Ps 123:3, 4)。
Original em inglês
6. the shame of the heathen--namely, the shame with which the heathen cover you
(Ps 123:3, 4).
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7. 舉……我的手——作起誓的憑據
（結二十5； 創十四22）。
他們必擔當自己的羞辱——是永遠的羞辱；而以色列從這些外邦人所受的「羞辱」不過是暫時的。
Original em inglês
7. lifted . . . mine hand--in token of an oath
(Eze 20:5; Ge 14:22).
they shall bear their shame--a perpetual shame; whereas the "shame" which Israel bore from these heathen was only for a time.
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8. 他們將要到來——即以色列人即將歸回本地。這證明這預言首要是指從巴比倫歸回，那時「將到」，即相當臨近了。但這只部分應驗了預言，完全而最終的福氣在於將來，從巴比倫歸回只是其預嘗。
Original em inglês
8. they are at hand to come--that is, the Israelites are soon about to return to their land. This proves that the primary reference of the prophecy is to the return from Babylon, which was "at hand," or comparatively near. But this only in part fulfilled the prediction, the full and final blessing in future, and the restoration from Babylon was an earnest of it.
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10. 荒場重新建造——
賽五十八12，六十一4； 摩九11-12、14，
在那裡正如此處
（結三十四23-24），
大衛（彌賽亞的預表）和以東（以色列的仇敵）的名在將來的復興中被提及。
Original em inglês
10. wastes builded--
Isa 58:12; 61:4; Am 9:11, 12, 14,
where, as here
(Eze 34:23, 24),
the names of David, Messiah's type, and Edom, Israel's foe, are introduced in connection with the coming restoration.
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11. 比……起初更多——如約伯的事例
（伯四十二12）。
外邦國家一蹶不振，以色列卻必得以恢復——超過恢復；其末後的光景必勝過先前。
Original em inglês
11. do better . . . than at your beginnings--as in the case of Job
(Job 42:12).
Whereas the heathen nations fall irrevocably, Israel shall be more than restored; its last estate shall exceed even its first.
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12. 在你上面行走——以色列山啊
（結三十六8）！
你……你——從複數轉為單數：錫安山啊，從以色列其他眾山中分別出來
（結三十四26）； 或作這地。
你必不再……使他們喪失人——你必不再惹神使他們喪失兒女（如此補充省略語，因為以西結可能暗指
耶十五7，
「我必使他們喪失兒女」）。
Original em inglês
12. to walk upon you--O mountains of Israel
(Eze 36:8)!
thee . . . thou--change from plural to singular: O hill of Zion, singled out from the other mountains of Israel
(Eze 34:26);
or land.
thou shall no more . . . bereave them of men--Thou shalt no more provoke God to bereave them of children (so the ellipsis ought to be supplied, as Ezekiel probably alludes to
Jer 15:7,
"I will bereave them of children").
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13. 你這吞吃人的地——暗指探子的話
（民十三32）。
這地被擬人化為做了在其中所發生的事。它如不自然的母親一般吞吃，即它是其百姓的墳墓：先是迦南人——其先前的居民——因彼此爭戰，最終因以色列的刀劍；如今是猶太人，因內外諸患；例如戰爭、饑荒（ 結三十六30，
「列國中饑荒的羞辱」，暗示此處所指）。
Original em inglês
13. Thou land devourest up men--alluding to the words of the spies
(Nu 13:32).
The land personified is represented as doing that which was done in it. Like an unnatural mother it devoured, that is, it was the grave of its people; of the Canaanites, its former possessors, through mutual wars, and finally by the sword of Israel; and now, of the Jews, through internal and external ills; for example, wars, famine (to which
Eze 36:30,
"reproach of famine among the heathen," implies the allusion here is).
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14. 使人喪子——如此希伯來文邊註（Keri）所讀，為對應
結三十六13
中的「使人喪子」；但希伯來文正文（Chetib）作「使跌倒」或「絆跌」，既為較難的讀法，最不可能出自校訂者之手；而且它為下一個主題提供了好的過渡，即百姓災禍的道德原因——他們因罪而來的跌倒或絆跌。後者既止息，前者也止息。所以同一表達隨後出現在
結三十六15，
「你也不再使你的國民跌倒。」
Original em inglês
14. bereave--so the Keri, or Hebrew Margin reads, to correspond to "bereave" in
Eze 36:13;
but "cause to fall" or "stumble," in the Hebrew text or Chetib, being the more difficult reading, is the one least likely to come from a corrector; also, it forms a good transition to the next subject, namely, the moral cause of the people's calamities, namely, their falls, or stumblings through sin. The latter ceasing, the former also cease. So the same expression follows in
Eze 36:15,
"Neither shalt thou cause thy nations to fall any more."
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17. 經期中的婦人——
（利 15:19，
等）。
Original em inglês
17. removed woman--
(Le 15:19,
&c.).
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18, 19. 他們被遷移的原因乃是他們的罪，神的聖潔不容其不受罰而過去；正如婦人在律法上的不潔淨，是她被隔離於會眾之外的原因。
Original em inglês
18, 19. The reason for their removal was their sin, which God's holiness could not let pass unpunished; just as a woman's legal uncleanness was the reason for her being separated from the congregation.
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20. 褻瀆了我的聖名，當他們——就是外邦人
對他們——就是以色列人——
說等——以色列人把柄交給外邦人，使他們藉以褻瀆神；外邦人自然會說，這些放高利貸、欺壓人、行姦淫等的人，如今在如此卑微的景況中，被「從祂的地」中「趕出」為俘虜，正是耶和華能為祂百姓成就、或願為他們成就之事的範本，並顯明這位所謂聖潔、全能、守約的神到底是怎樣的神！
（賽 52:5； 羅 2:24）。
Original em inglês
20. profaned my holy name, when they--the heathen
said to them--the Israelites.
These, &c.--The Israelites gave a handle of reproach to the heathen against God, who would naturally say, These who take usury, oppress, commit adultery, &c., and who, in such an abject plight, are "gone forth" as exiles "out of His land," are specimens of what Jehovah can or will effect, for His people, and show what kind of a God this so-called holy, omnipotent, covenant-keeping God must be!
(Isa 52:5; Ro 2:24).
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21. 我顧惜我的聖名——意即我為之動了憐憫；神自己的名既如此受辱，便是祂憐憫顧念的首要對象；其次才是祂的百姓，乃是因祂對其名的顧念〔FAIRBAIRN〕。
Original em inglês
21. I had pity for mine holy name--that is, I felt pity for it; God's own name, so dishonored, was the primary object of His pitying concern; then His people, secondarily, through His concern for it [FAIRBAIRN].
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22. 不是為你們的緣故——意即不是因你們有何功勞；因為相反地，在你們這一方面，一切都當惹動神繼續的嚴厲（參
申 9:5, 6）。
盼望的唯一且確實的根據，乃是神顧念「自己的名」，作為守約施恩的神
（詩 106:45），
祂必須為自己的名辯護，使其免受猶大人在外邦人面前所帶來的羞辱。
Original em inglês
22. not . . . for your sakes--that is, not for any merit in you; for, on the contrary, on your part, there is everything to call down continued severity (compare
De 9:5, 6).
The sole and sure ground of hope was God's regard to "His own name," as the God of covenant grace
(Ps 106:45),
which He must vindicate from the dishonor brought on it by the Jews, before the heathen.
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23. 證為聖——辯明並顯明為聖，與外邦人因猶大人的罪與所受的刑罰而對這名的褻瀆相對（見論
結 36:20）。
在你們身上顯為聖——意即關乎你們而言；我必在他們眼中被看為聖者，並在我對你們的作為上顯為公義
（結 20:41; 28:22）。
Original em inglês
23. sanctify--vindicate and manifest as holy, in opposition to the heathen reproaches of it brought on by the Jews' sins and their punishment (see on
Eze 36:20).
sanctified in you--that is, in respect of you; I shall be regarded in their eyes as the Holy One, and righteous in My dealings towards you
(Eze 20:41; 28:22).
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24. 首先應驗於從巴比倫的歸回；最終要應驗於「從各國」的歸回。
Original em inglês
24. Fulfilled primarily in the restoration from Babylon; ultimately to be so in the restoration "from all countries."
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25. 外在的復興必須以內在的復興為先決條件。他們景況的改變不可僅僅是表面的，必須以內心的根本更新為基礎。如此，外邦人便能從神子民重生的生命看出神是何等聖潔，從而領悟以色列過去的苦難不過是神公義的必要辯護。如此神的名便在外邦人面前被「證為聖」，神的子民也預備好領受外在的福分。
灑……水——用語取自律法；即以紅母牛的灰所調的水，用牛膝草灑在不潔之人身上
（民 19:9-18）；
其所表徵的乃是基督潔淨的血灑在良心與心上
（來 9:13, 14; 10:22；
參
耶 33:8； 弗 5:26）。
從你們的一切偶像——字面的偶像崇拜自從被擄以後便在猶大人中間止息了；至此，這預言已經應驗；但「從一切偶像得潔淨」，例如貪婪、對拿撒勒人耶穌的偏見，仍在將來。
Original em inglês
25. The external restoration must be preceded by an internal one. The change in their condition must not be superficial, but must be based on a radical renewal of the heart. Then the heathen, understanding from the regenerated lives of God's people how holy God is, would perceive Israel's past troubles to have been only the necessary vindications of His righteousness. Thus God's name would be "sanctified" before the heathen, and God's people be prepared for outward blessings.
sprinkle . . . water--phraseology taken from the law; namely, the water mixed with the ashes of a heifer sprinkled with a hyssop on the unclean
(Nu 19:9-18);
the thing signified being the cleansing blood of Christ sprinkled on the conscience and heart
(Heb 9:13, 14; 10:22;
compare
Jer 33:8; Eph 5:26).
from all your idols--Literal idolatry has ceased among the Jews ever since the captivity; so far, the prophecy has been already fulfilled; but "cleansing from all their idols," for example, covetousness, prejudices against Jesus of Nazareth, is yet future.
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26. 新心——心思與意志。
靈——行動的動機與原則。
石心——在嚴肅的事上不受感動；如同「土淺石頭地」
（太 13:5, 20），
不適合接受好種以致結實。
肉心——不是與「屬靈」相對的「屬肉體」；而是易受感動、可教的，適合接受好種。在
結 18:31
中他們受命：「你們要將新心、新靈。」此處神說：「我也要賜給你們一個新心，將新靈放在你們裏面。」如此，人的責任與神的主權恩典被表明為並存的。人不能自己造一個新心，除非神賜下
（腓 2:12, 13）。
Original em inglês
26. new heart--mind and will.
spirit--motive and principle of action.
stony heart--unimpressible in serious things; like the "stony ground"
(Mt 13:5, 20),
unfit for receiving the good seed so as to bring forth fruit.
heart of flesh--not "carnal" in opposition to "spiritual"; but impressible and docile, fit for receiving the good seed. In
Eze 18:31
they are commanded, "Make you a new heart, and a new spirit." Here God says, "A new heart will I give you, and a new spirit will I put within you." Thus the responsibility of man, and the sovereign grace of God, are shown to be coexistent. Man cannot make himself a new heart unless God gives it
(Php 2:12, 13).
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27. 我的靈——
（結 11:19； 耶 32:39）。
從巴比倫歸回時的部分改革
（拉 10:6，
等；尼 8:1-9:38）
是日後在彌賽亞之下完全更新的預嘗。
Original em inglês
27. my spirit--
(Eze 11:19; Jer 32:39).
The partial reformation at the return from Babylon
(Ezr 10:6, &c.; Ne 8:1-9:38)
was an earnest of the full renewal hereafter under Messiah.
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28. 你們……我的子民，……我……你們的神——
（結 11:20； 耶 30:22）。
Original em inglês
28. ye . . . my people, . . . I . . . your God--
(Eze 11:20; Jer 30:22).
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29. 救……脫離一切……污穢——這是耶穌的職事，按祂名字的意義而言
（太 1:21）。
在末後的日子特別要為猶大人施行
（羅 11:26）。
呼召……五穀——如同主人「呼召」僕人；自然界一切的能力與產物都是耶和華的僕人
（詩 105:16； 太 8:8, 9）。
比較一切中間媒介從屬於那偉大的第一因，祂要賜「五穀」和一切美物給祂的百姓，
何 2:21, 22； 亞 8:12。
Original em inglês
29. save . . . from all . . . uncleannesses--the province of Jesus, according to the signification of His name
(Mt 1:21).
To be specially exercised in behalf of the Jews in the latter days
(Ro 11:26).
call for . . . corn--as a master "calls for" a servant; all the powers and productions of nature are the servants of Jehovah
(Ps 105:16; Mt 8:8, 9).
Compare as to the subordination of all the intermediate agents to the Great First Cause, who will give "corn" and all good things to His people,
Ho 2:21, 22; Zec 8:12.
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30. 在外邦人中不再有饑荒的譏誚——他們的譏誚
（結 36:36），
「你這吃人的地」，部分即指此。
Original em inglês
30. no more reproach of famine among the heathen--to which their taunt
(Eze 36:13),
"Thou land devourest up men," in part referred.
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31. 追念你們……惡行——帶著羞愧與厭惡。神在基督裏向以色列所顯那出乎意料的恩典與愛，將融化百姓成為真悔改，這是僅僅律法的恐懼所不能作到的
（結 16:61, 63； 詩 130:4； 亞 12:10；
參
耶 33:8, 9）。
Original em inglês
31. remember your . . . evil ways--with shame and loathing. The unexpected grace and love of God, manifested in Christ to Israel, shall melt the people into true repentance, which mere legal fear could not
(Eze 16:61, 63; Ps 130:4; Zec 12:10;
compare
Jer 33:8, 9).
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35. 他們必說——外邦人，他們曾一度以以色列的荒涼作為辱沒耶和華之名的根據
（結 36:20, 21）；
但如今祂如此為其聖潔辯護
（結 36:22, 23），
以致這些外邦人也不得不承認以色列那超乎更新的福分是神自己的作為，是榮耀祂名的根據
（結 36:36）。
伊甸——正如推羅（一般世界權勢的典型：亞述也是如此，是「神的園——伊甸」中的香柏樹，
結 31:8, 9），
在原有的優越條件上曾被比作「神的園——伊甸」
（結 28:13），
從其中不可挽回地墮落了；照樣，以色列一度荒涼，卻要成為「耶和華的園——伊甸」
（賽 51:3），
並且如此不改變。
Original em inglês
35. they shall say--The heathen, who once made Israel's desolation a ground of reproach against the name of Jehovah Himself
(Eze 36:20, 21);
but now He so vindicates its sanctity
(Eze 36:22, 23)
that these same heathen are constrained to acknowledge Israel's more than renewed blessedness to be God's own work, and a ground for glorifying His name
(Eze 36:36).
Eden--as Tyre (the type of the world powers in general: so Assyria, a cedar "in the garden of God, Eden,"
Eze 31:8, 9),
in original advantages, had been compared to "Eden, the garden of God"
(Eze 28:13),
from which she had fallen irrecoverably; so Israel, once desolate, is to be as "the garden of Eden"
(Isa 51:3),
and is to be so unchangeably.
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36. 主……說了……也必成就——
（民 23:19）。
Original em inglês
36. Lord . . . spoken . . . do it--
(Nu 23:19).
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37. 我仍要為此事被他們求問——以致應允他們。從前祂拒絕被以色列求問，因為求問者的心境不適於領受福氣
（結 14:3; 20:3）。
但日後，正如從巴比倫歸回時
（尼 8:1-9:38； 但 9:3-20, 21, 23），
神必預備祂百姓的心
（結 36:26），
使他們正確地為祂即將賜下的福氣禱告
（詩 102:13-17, 20； 亞 12:10-14; 13:1）。
如同一群羊——恢復
（結 34:23, 31）
的意象。
Original em inglês
37. I will yet for this be inquired of--so as to grant it. On former occasions He had refused to be inquired of by Israel because the inquirers were not in a fit condition of mind to receive a blessing
(Eze 14:3; 20:3).
But hereafter, as in the restoration from Babylon
(Ne 8:1-9:38; Da 9:3-20, 21, 23),
God will prepare His people's hearts
(Eze 36:26)
to pray aright for the blessings which He is about to give
(Ps 102:13-17, 20; Zec 12:10-14; 13:1).
like a flock--resuming the image
(Eze 34:23, 31).
38
Sem título
繁體中文
38. 聖潔的羊群——為獻祭而挑選的大群牲畜，在三個大節期——逾越節、五旬節和住棚節——被帶到耶路撒冷。
Original em inglês
38. As the holy flock--the great flock of choice animals for sacrifice, brought up to Jerusalem at the three great yearly festivals, the passover, pentecost, and feast of the tabernacles.
Eze 36:1-38.
以色列向仇敵報仇，並得復興——先是內在的聖潔，後是外在的繁榮。
以色列與異邦（如以東）的區別在於：以色列與神有盟約關係，確保在受懲之後得以復興，因此異邦想要奪取選民產業的指望必歸徒然，他們自己反要荒涼
(Eze 36:1-15)。
以色列受罰的原因是以色列的罪與對神名的褻瀔
(Eze 36:16-21)。
神為以色列預備了美福，是為祂自己名的緣故，要復興祂的百姓；首先是心靈的更新，其次是外在恢復繁榮
(Eze 36:22-33)。
結果是：異邦將因神如此明顯地彰顯在復興之百姓身上的大能與美善而震撼
(Eze 36:34-38)。
1, 2. 以色列的山——與前一預言中的「西珥山」相對照。此處山被擬人化；以色列的高舉是道德上的，不像以東那樣僅僅是地理上的。她的山嶺是雅各預言中的「永世山嶺」
(Ge 49:26)。
「仇敵」（以東，作為神一切仇敵中被點名的代表）以歡呼「阿哈！」自居為以色列最近的親屬（他們父親以掃的兄弟），要承受以色列所空出的產業；這等於說，以色列與「山嶺」那所謂「永遠」的產業——那象徵其不可動搖之永恆性的（詩 125:1, 2）——已經到了盡頭，儘管有神的應許，如今卻成了「我們的」（比較
De 32:13; 33:15)。