Chú giải chương
Ezekiel Chương 37
서론
Ezekiel 37 Introduction
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In Ezekiel 37:1-14, Ezekiel sees in a vision dead men raised to life; its meaning is given Ezekiel 37:11-14. In it, the doctrine of the Resurrection of the Body is at least implied. Such a figure would only have force with those who were familiar with this idea (compare 1 Samuel 2:6; Job 19:25-27; Psalm 16:10-11; Daniel 12:1-13). The vision was intended not only to comfort the despairing children of Israel - prefiguring the reinstatement of Israel now scattered and lifeless, as a community restored to their home, and rein-vigorated with spiritual life - but also to impress upon them the great truth of the Resurrection, which was greatly developed in the Scriptures of the Old Testament, but found its clear and unambiguous enunciation in the New. The prophecy concerns not only the Israel after the flesh but also the Israel of God; it points to a home in heaven and to a life of immortality.
1
Ezekiel 37:1
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平原——與 Ezekiel 3:22；Ezekiel 8:4 的「平原」是同一個字。「骸骨」代表散居列國、喪失民族與屬靈生命的以色列人。
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The valley - The same word as "the plain" Ezekiel 3:22; Ezekiel 8:4. The "dry bones" represented the Israelites dispersed abroad, destitute of life national and spiritual.
4
Ezekiel 37:4
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說預言——不是指預告將要發生的事，而只是指在神的默示之下說話。在 Ezekiel 37:5，不是「我必使」，而是「我使」或「我正在使」。
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Prophesy - Not in the sense of predicting what was to come to pass, but simply in that of speaking under the inspiration of God. In Ezekiel 37:5, not "I will cause," but I cause or am causing.
7
Ezekiel 37:7
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骨與骨相連——即每根骨連於骨架中自己適切的位置。
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Bone to his bone - i. e., to its proper place in the frame.
9
Ezekiel 37:9
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風——更確切的譯法如旁註及 Ezekiel 37:5 所示，作「氣息」。那些骸骨是「被殺之人」的骸骨，因為這景象正是迦勒底入侵之時可能出現的情形，而橫死的事實使先知想起百姓悲慘的境況。
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The wind - Rather, as in the margin and as in Ezekiel 37:5. The bones are the bones of the "slain," because the scene was one which was likely to occur in the time of the Chaldaean invasion, and the fact of violent death reminded the prophet of the miserable condition of the people.
11
Ezekiel 37:11
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我們的骨肉枯乾了——意即：「就我們而論，我們已被剪除。」百姓已陷入絕望。
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We are cut off for our parts - That is, "as for us, we are cut off." The people had fallen into despair.
16
Ezekiel 37:16
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這是論到以色列與猶大重新聯合、以色列歸於一位君王之下、彌賽亞的國度在地上在天上建立的預言。
Ezekiel 37:16
一根杖——在旁註參照中，眾支派的名字也是寫在杖或棍上。
為猶大……——忠於大衛家的不僅是猶大，還有便雅憫、利未、西緬的一部分，以及各支派中的個人（2 Chronicles 11:12-16）。比較旁註參照。
約瑟……以法蓮——比較 Psalm 78:67；Hosea 5:5 以下。此處「約瑟」是十個支派的通稱，包括為首的支派「以法蓮」及其同伴。「以色列全家」之前的「為」字當省略。此處「以色列全家」即十個支派。
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A prophecy of the reunion of Israel and Judah, the incorporation of Israel under one Ruler, the kingdom of Messiah upon earth and in heaven.
Ezekiel 37:16
One stick - So in the marginal reference the names of the tribes had been written on rods or sticks.
For Judah ... - To the house of David had remained faithful, not only Judah, but also Benjamin, Levi, and part of Simeon, and individual members of various tribes 2 Chronicles 11:12-16. Compare the marginal references.
Joseph ... Ephraim - Compare Psalm 78:67; Hosea 5:5 ff "Joseph" is the general name here for the ten tribes, including "Ephraim," the chief tribe, and his companions. Omit "for" before "all." "All the house of Israel" is here the ten tribes.
19
Ezekiel 37:19
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在以法蓮的手中——因為以法蓮是掌權的支派；這話與「在我的手中」相對。
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In the hand of Ephraim - Because Ephraim was the ruling tribe; the words are contrasted with "in mine hand."
20
Ezekiel 37:20
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這預兆是當著百姓的面照字面行了出來，不像有些預兆只行在異象之中（見 Ezekiel 3:1 的註釋）。
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This sign was literally enacted in the presence of the people, not, like some signs, merely in vision (see the Ezekiel 3:1 note).
21
Ezekiel 37:21
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招聚以色列子民之事，首先實現於從巴比倫歸回之時，以色列與猶大之分從此止息。完全的成就則關乎將來的時日——那時全部以色列都必來承認基督的統治。
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The gathering together of the children of Israel was to take effect in the first place in the return from Babylon, when the distinction of Israel and Judah should cease. The full completion concerns times still future, when all Israel shall come in to acknowledge the rule of Christ.
22
Ezekiel 37:22
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一個王——以色列歸回故土，將為應許之王、大衛之子降臨開路；祂要把真以色列——一切因信被算為神以色列民的人——招聚到祂的國裏。這一位大衛之王的統治，就是基督在祂的國度即教會中的統治。
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One king - The restoration of Israel to their native soil will lead the way to the coming of the promised King, the Son of David, who will gather into His kingdom the true Israel, all who shall by faith be acknowledged as the Israel of God. The reign of the One King David is the reign of Christ in His kingdom, the Church.
25
Ezekiel 37:25
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這是應許的擴充。這國度將存到「永遠」，這約將是「永遠的」約。這展望神一切應許的終極成全（1 Corinthians 15:24, 1 Corinthians 15:28）。
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An enlargement of the promises. The kingdom is to be "forever," the covenant "everlasting." This looks forward to the consummation of all God's promises 1 Corinthians 15:24, 1 Corinthians 15:28.
27
Ezekiel 37:27
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這是為神所悅納的僕人存留的最終福分。會幕與聖殿是祂同在的外在象徵。所羅巴伯重建聖殿，是神同在得以恢復的第一步；第二步是基督的同在——先是在肉身中，繼而在祂的教會裏；最終則是神和羔羊在新耶路撒冷裏永遠的同在（Revelation 21）。
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This gives a final blessing reserved for God's accepted servants. The tabernacle and temple were outward symbols of His presence. The re-erection of the temple by Zerubbabel was the first step to a restoration of the presence of God. The second step was the presence of Christ, first in the flesh, then in His Church, and finally the eternal presence of God and of the Lamb in the New Jerusalem Revelation 21.
在 Ezekiel 37:1-14，以西結在異象中看見死人復活；其含義記於 Ezekiel 37:11-14。其中至少隱含了身體復活的教義。這樣的表像，惟有對熟悉這觀念的人才具有力量（比較 1 Samuel 2:6；Job 19:25-27；Psalm 16:10-11；Daniel 12:1-13）。這異象不僅是要安慰絕望中的以色列兒女——預表那已四散而毫無生氣的以色列，將重新建立起來，成為歸回故土的群體，並因屬靈的生命重新得力——也是要使他們銘記復活這偉大的真理；這真理在舊約聖經中已有長足的發展，卻要到新約才得到清晰而明確的宣示。這預言不僅關乎按肉身作的以色列，也關乎神的以色列；它指向天上的家鄉和不朽的生命。