Chú giải chương
Ezekiel Chương 12
1
Eze 12:1-28.
简体中文
bản gốc tiếng anh
Eze 12:1-28.
EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED.
1, 2. eyes to see, and see not, . . . ears to hear, and hear not--fulfilling the prophecy of
De 29:4,
here quoted by Ezekiel (compare
Isa 6:9; Jer 5:21).
Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most interested in this prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital.
3
Không có tiêu đề
简体中文
3. 搬移的物件——更恰当的译法是“流放者的行装”，即一个人作为流放者上路所需的物件，一根杖、一个行囊，以及食物和衣物的供应；照样
Jer 46:19
旁注作“被掳的器具”，即为此所需配备之物。他单纯的宣告既已失效，如今要借异象中所行之动作的言语描绘，给他们一个眼见的明证。
揣摩思想——
(De 32:29)。
bản gốc tiếng anh
3. stuff for removing--rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity,"
Jer 46:19,
Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision.
consider--
(De 32:29).
4
Không có tiêu đề
简体中文
4. 白昼——光天化日之下，人人都能看见你。
晚上——与“白昼”的话并不矛盾。行装要在白昼先送出，以西结要在黄昏时随后跟上[GROTIUS]；或说，预备工作在白天进行，实际的出发则在夜间完成[HENDERSON]。
好像被掳的人出来一样——字面作“好像被掳之人的出来”，即被掳之人群的出行，是在寂静的黑暗中：预表西底家在城被攻取之夜的逃亡
(Jer 39:4; 52:7)。
bản gốc tiếng anh
4. by day--in broad daylight, when all can see thee.
at even--not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [GROTIUS]; or, the preparations were to be made by day, the actual departure was to be effected at night [HENDERSON].
as they that go forth into captivity--literally, "as the goings forth of the captivity," that is, of the captive band of exiles, namely, amid the silent darkness: typifying Zedekiah's flight by night on the taking of the city
(Jer 39:4; 52:7).
5
Không có tiêu đề
简体中文
5. 挖——因为西底家将如挖墙的人一般逃脱，偷偷地完成逃亡
(Eze 12:12)。
带出去——即“你的物件”
(Eze 12:4)。
从那里——从墙上的洞口。西底家“从两墙之间的门”逃走
(Jer 39:4)。
bản gốc tiếng anh
5. Dig--as Zedekiah was to escape like one digging through a wall, furtively to effect an escape
(Eze 12:12).
carry out--namely, "thy stuff"
(Eze 12:4).
thereby--by the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls"
(Jer 39:4).
6
Không có tiêu đề
简体中文
6. 在……黄昏时（in . . . twilight）——更作“在黑暗中”。照样在
Ge 15:17。
“它”指“你的物件”。
遮住你的脸——像那把脸蒙起来、怕被遇见的人认出的人一样。所以犹太人和 Zedekiah 当偷偷摸摸地离去，因惶恐不敢四顾，急促奔逃[CALVIN]。
预兆（sign）——更作“一个兆头”，即为祸之兆。
bản gốc tiếng anh
6. in . . . twilight--rather, "in the dark." So in
Ge 15:17,
"it" refers to "thy stuff."
cover thy face--as one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [CALVIN].
sign--rather, "a portent," namely, for evil.
9
Không có tiêu đề
简体中文
9. 你做什么呢？——他们并非以受教之灵而问，乃是拿他的行为当作戏耍。
bản gốc tiếng anh
9. What doest thou?--They ask not in a docile spirit, but making a jest of his proceedings.
10
Không có tiêu đề
简体中文
10. 重担（burden）——即沉重的神谕。
君王（the prince）——他们所寄望得平安的 Zedekiah，正是要受苦最深之人。JOSEPHUS[Antiquities, 10.7]记载以西结曾将这预言的抄本送给 Zedekiah。正如耶利米曾写信给 Chebar 河边的俘虏，并因此初次引发了以西结的事奉，照样以西结自然也当送信至耶路撒冷以印证耶利米的警告。然而那君王以为
Eze 12:13
“他看不见 Babylon”与
Jer 24:8, 9
宣告他必被带到 Babylon 之间有矛盾，故两者都不信。圣经表面上的差异，在更深探究之下，往往是隐藏的和谐。
bản gốc tiếng anh
10. burden--that is, weighty oracle.
the prince--The very man Zedekiah, in whom they trust for safety, is to be the chief sufferer. JOSEPHUS [Antiquities, 10.7] reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of Jeremiah. The prince, however, fancying a contradiction between
Eze 12:13;
"he shall not see Babylon," and
Jer 24:8, 9,
declaring he should be carried to Babylon, believed neither. Seeming discrepancies in Scripture on deeper search prove to be hidden harmonies.
11
Không có tiêu đề
简体中文
11. 预兆（sign）——即将来之祸的凶兆
(Eze 24:27; Zec 3:8，
边注 Margin)。应验
(2Ki 25:1-7; Jer 52:1-11)。
bản gốc tiếng anh
11. sign--portent of evil to come
(Eze 24:27; Zec 3:8,
Margin). Fulfilled
(2Ki 25:1-7; Jer 52:1-11).
12
Không có tiêu đề
简体中文
12. 君王……在他们中间——直译作“在他们之中的”，即众目所注之人，他们指望“在他的荫下”存活
(La 4:20)。
要搭肩上——即他的“搬家之物”；他行路的装备。
蒙住脸，看不见地——见
Eze 12:6；
Eze 12:6
的象征在本节得着解释。他必蒙住脸面，免得被人认出：对君王而言这是何等的屈辱！
bản gốc tiếng anh
12. prince . . . among them--literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live
(La 4:20).
shall bear--namely, his "stuff for removing"; his equipments for his journey.
cover his face, that he see not the ground--See on
Eze 12:6;
the symbol in
Eze 12:6
is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king!
13
Không có tiêu đề
简体中文
13. 我的网——即 Chaldean 军。他必纠缠其中无法逃脱，如陷于网眼之中。这是神的网
(Job 19:6)。
Babylon 是神的工具
(Isa 10:5)。
称为“网”
(Hab 1:14-16)。
将他带到 Babylon……他却看不见那地——因他在未到之前必被剜去双眼
(Jer 52:11)。
bản gốc tiếng anh
13. My net--the Chaldean army. He shall be inextricably entangled in it, as in the meshes of a net. It is God's net
(Job 19:6).
Babylon was God's instrument
(Isa 10:5).
Called "a net"
(Hab 1:14-16).
bring him to Babylon . . . ; yet shall he not see it--because he should be deprived of sight before he arrived there
(Jer 52:11).
14
Không có tiêu đề
简体中文
14. 一切……周围的人——他的随从：他的卫队。
军兵——直译作军队的“翅膀”
(Isa 8:8)。
拔出……刀剑追赶他们——（见
Eze 5:2；
Eze 5:12)。
bản gốc tiếng anh
14. all . . . about him--his satellites: his bodyguard.
bands--literally, "the wings" of an army
(Isa 8:8).
draw out . . . sword after them--(See on
Eze 5:2;
Eze 5:12).
16
Không có tiêu đề
简体中文
16. 我却要留下他们几个人……使他们述说……可憎恶的事——神将少数犹太余民分散在外邦人中的目的；即不仅使他们自己脱离偶像崇拜（见
Eze 12:15)，
更是要借他们自己的口，以及作为被掳者的整个境况，在列国中彰显神的公义，表明祂在他们因罪受罚之事上为正（比较
Isa 43:10; Zec 8:13)。
bản gốc tiếng anh
16. I will leave a few . . . that they may declare . . . abominations--God's purpose in scattering a remnant of Jews among the Gentiles; namely, not only that they themselves should be weaned from idolatry (see
Eze 12:15),
but that by their own word, as also by their whole state as exiles, they should make God's righteousness manifest among the Gentiles, as vindicated in their punishment for their sins (compare
Isa 43:10; Zec 8:13).
18
Không có tiêu đề
简体中文
18. 象征性地描绘他们在被掳中、尤其在围城之时，所要怀着饥荒与惊恐吃那少得可怜之食物的情景。
bản gốc tiếng anh
18. Symbolical representation of the famine and fear with which they should eat their scanty morsel, in their exile, and especially at the siege.
19
Không có tiêu đề
简体中文
19. 本地的民——指迦勒底（Chaldea）之地“本地”的犹太人，他们自以为被掳而悲苦，嫉妒留在耶路撒冷（Jerusalem）的犹太人，以为他们有福。
以色列地——与迦勒底“本地的民”相对。留在耶路撒冷的犹太人，远非被掳之人所认为的那样有福，实在是悲苦的，因为最坏的事还在他们前头，而被掳之人已逃脱了即将来临之围城的灾祸。
地……其中所有的必成为荒凉——直译作“使那地（即犹大〔Judea〕）被剥夺其丰盛”；那地原本充满居民、丰盛的羊群与五谷，如今要被倒空。
因……强暴——
(Ps 107:34)。
bản gốc tiếng anh
19. people of the land--the Jews "in the land" of Chaldea who thought themselves miserable as being exiles and envied the Jews left in Jerusalem as fortunate.
land of Israel--contrasted with "the people in the land" of Chaldea. So far from being fortunate as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege.
land . . . desolate from all that is therein--literally, "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled.
because of . . . violence--
(Ps 107:34).
20
Không có tiêu đề
简体中文
20. 那些城——耶路撒冷（Jerusalem）毁灭之后仍留在犹大（Judea）的城邑。
bản gốc tiếng anh
20. the cities--left in Judea after the destruction of Jerusalem.
22
Không có tiêu đề
简体中文
22. 俗语——那不信的讥诮，说所威胁的审判迟迟不来，必永不会来；因屡次重复，已成为他们的“俗语”。这种怀疑的习气，当代的先知都有见证
(Jer 17:15; 20:7; Zep 1:12)。 以西结在迦巴鲁（Chebar）如此与耶利米同感，并在耶路撒冷（Jerusalem）坚固他的见证。同样讥诮的倾向在较早之时已显出，但尚未发展成固定的“俗语”
(Isa 5:19; Am 5:18)。 这又将是在末世时的特征，那时“信”将被视为过时之物
(Lu 18:8)， 因它原封不动，而世俗的技艺与学问却日新月异；那时“万物从创世以来依旧持续”将成为论据，反对万物会因主的再来而忽然停止的可能
(Isa 66:5; 2Pe 3:3, 4)。 神那本该领人悔改的恒久忍耐，反倒被用来反对祂的话语
(Ec 8:11; Am 6:3)。
日子……迟延……异象落空——他们的双重论据：（1）这些预言要等到我们以后很久才会应验。（2）它们必将落空，成为虚幻的影子。神在
Eze 12:23, 25
中回答了这两点。
bản gốc tiếng anh
22. proverb--The infidel scoff, that the threatened judgment was so long in coming, it would not come at all, had by frequent repetition come to be a "proverb" with them. This skeptical habit contemporary prophets testify to
(Jer 17:15; 20:7; Zep 1:12).
Ezekiel, at the Chebar, thus sympathizes with Jeremiah and strengthens his testimony at Jerusalem. The tendency to the same scoff showed itself in earlier times, but had not then developed into a settled "proverb"
(Isa 5:19; Am 5:18).
It shall again be the characteristic of the last times, when "faith" shall be regarded as an antiquated thing
(Lu 18:8),
seeing that it remains stationary, whereas worldly arts and sciences progress, and when the "continuance of all things from creation" will be the argument against the possibility of their being suddenly brought to a standstill by the coming of the Lord
(Isa 66:5; 2Pe 3:3, 4).
The very long-suffering of God, which ought to lead men to repentance, is made an argument against His word
(Ec 8:11; Am 6:3).
days . . . prolonged . . . vision faileth--their twofold argument: (1) The predictions shall not come to pass till long after our time. (2) They shall fail and prove vain shadows. God answers both in
Eze 12:23, 25.
23
Không có tiêu đề
简体中文
23. 成就——直译作“话”，即应验了的话；即先知们所说的任何话的有效应验就在眼前。
bản gốc tiếng anh
23. effect--literally, "the word," namely, fulfilled; that is, the effective fulfilment of whatever the prophets have spoken is at hand.
24
Không có tiêu đề
简体中文
24. 不再有……虚幻的异象……谄媚的占卜——那些以平安稳妥的应许“谄媚”百姓的假先知
(La 2:14)，
都必被事情本身所揭穿并羞辱。
bản gốc tiếng anh
24. no more . . . vain vision . . . flattering divination--All those false prophets
(La 2:14),
who "flattered" the people with promises of peace and safety, shall be detected and confounded by the event itself.
25
Không có tiêu đề
简体中文
25. 话……必应验——与他们的讥诮“异象落空”
(Eze 12:22)
相对。重复“我要说……说”等（或如 FAIRBAIRN 所言：“因为我耶和华说话，无论我说什么话，都必成就”）暗示神何时说话，效果必随之而来；因为说话的神在自己里面并不分裂
(Eze 12:28; Isa 55:11; Da 9:12; Lu 21:33)。
不再迟延——与讥诮
(Eze 12:22)
“日子迟延”相对。
在你们的日子——就在你们活着的时候（比较
Mt 24:34)。
bản gốc tiếng anh
25. word . . . shall come to pass--in opposition to their scoff "the vision faileth"
(Eze 12:22).
The repetition, "I will speak . . . speak," &c. (or as FAIRBAIRN, "For I, Jehovah, will speak whatever word I shall speak, and it shall be done") implies that whenever God speaks, the effect must follow; for God, who speaks, is not divided in Himself
(Eze 12:28; Isa 55:11; Da 9:12; Lu 21:33).
no more prolonged--in opposition to the scoff
(Eze 12:22),
"The days are prolonged."
in your days--while you are living (compare
Mt 24:34).
27
Không có tiêu đề
简体中文
27. 并非仅仅重复
(Eze 12:22)
的讥诮；那里讥诮者断言所威胁的灾祸既屡次被推迟，必无实际；这里形式主义者并未否认灾祸之日将到，只断言那日仍远
(Am 6:3)。 从这种肉体的安逸过渡到前一类人的公然不信，是轻而易举的。
bản gốc tiếng anh
27. Not a mere repetition of the scoff
(Eze 12:22);
there the scoffers asserted that the evil was so often threatened and postponed, it must have no reality; here formalists do not go so far as to deny that a day of evil is coming, but assert it is still far off
(Am 6:3).
The transition is easy from this carnal security to the gross infidelity of the former class.
Eze 12:1-28。
以西结以搬迁被掳为预表：关于西底家被掳与失明的预言；责备犹太人对这事遥远与否的不信揣测。
1, 2. 有眼可以看，却看不见……有耳可以听，却听不见——应验了
De 29:4
的预言，以西结在此加以引用（参较
Isa 6:9; Jer 5:21)。
以西结需要常常被提醒百姓的顽梗，免得他因预言收效甚微而灰心。他们“看不见”是顽梗的结果，不是无能为力。他们是存心瞎眼的。与这预言最有切身关系的是耶路撒冷的居民；以西结正是在他们中间被灵提去，在异象中（而非外在实地）施行了这些预表性的行动。同时，这象征性的预言也是为要警告迦巴鲁的被掳之民，不可像许多人那样、违背神已启示的话语，而怀着返回耶路撒冷的指望——仿佛那城将要存立一般；他们身居远方，心却仍寄居在那败坏、注定灭亡的京城中。