1
2Ch 35:1-19.
英文原文
2Ch 35:1-19.
JOSIAH KEEPS A SOLEMN PASSOVER.
1-3. Moreover Josiah kept a passover--(See on
2Ki 23:21).
The first nine verses give an account of the preparations made for the celebration of the solemn feast
[2Ch 35:1-9].
The day appointed by the law was kept on this occasion (compare
2Ch 30:2, 13).
The priests were ranged in their courses and exhorted to be ready for their duties in the manner that legal purity required (compare
2Ch 29:5).
The Levites, the ministers or instructors of the people in all matters pertaining to the divine worship, were commanded
(2Ch 35:3)
to "put the holy ark in the house which Solomon did build." Their duty was to transport the ark from place to place according to circumstances. Some think that it had been ignominiously put away from the sanctuary by order of some idolatrous king, probably Manasseh, who set a carved image in the house of God
(2Ch 33:7),
or Amon; while others are of opinion that it had been temporarily removed by Josiah himself into some adjoining chamber, during the repairs on the temple. In replacing it, the Levites had evidently carried it upon their shoulders, deeming that still to be the duty which the law imposed on them. But Josiah reminded them of the change of circumstances. As the service of God was now performed in a fixed and permanent temple, they were not required to be bearers of the ark any longer; and, being released from the service, they should address themselves with the greater alacrity to the discharge of other functions.
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4. 你们应当按着宗族、照着班次预备自己——每一班次或分组当由同属一个父家的人组成。
照着大卫和……所罗门所写的——他们的吩咐记于
(2Ch 8:14； 1Ch 23:1-26:32)。
英文原文
4. prepare yourselves by the houses of your fathers, after your courses--Each course or division was to be composed of those who belonged to the same fathers' house.
according to the writing of David and . . . Solomon--Their injunctions are recorded
(2Ch 8:14; 1Ch 23:1-26:32).
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5. 站在圣所——即在祭司院，也就是宰杀祭牲之处。百姓按其家族，分为由几家组成的组或班，依次进入。当头一班进入院内（通常人数之多恰可填满其容量）时，门就关上，献祭便开始。利未人从宰杀处至祭坛排成行，将血和脂油从这一位传给下一位供职的祭司
(2Ch 30:16-18)。
英文原文
5. stand in the holy place--in the court of the priests, the place where the victims were killed. The people were admitted according to their families in groups or companies of several households at a time. When the first company entered the court (which consisted commonly of as many as it could well hold), the gates were shut and the offering was made. The Levites stood in rows from the slaughtering places to the altar, and handed the blood and fat from one to another of the officiating priests
(2Ch 30:16-18).
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6. 所以你们当宰逾越节的羊羔等——此处所给详细指示的用意，是为方便逾越节羊羔的分发。这些羊羔当由各家按其人数分食
(Ex 12:3)。
但许多百姓，尤其是来自以色列的人，因亚述的蹂躏而陷于贫困，须为他们提供记念逾越节的手段。因此王吩咐利未人，当逾越节羊羔被送到他们那里宰杀之时
(2Ch 35:7-9)，
当注意把一切安排得井井有条，使羊羔在正式献上之后，得以顺利交给各家，由各家自己分别烤了吃。
英文原文
6. So kill the passover, &c.--The design of the minute directions given here was to facilitate the distribution of the paschal lambs. These were to be eaten by the respective families according to their numbers
(Ex 12:3).
But multitudes of the people, especially those from Israel, having been reduced to poverty through the Assyrian devastations, were to be provided with the means of commemorating the passover. Therefore, the king enjoined the Levites that when the paschal lambs were brought to them to be killed
(2Ch 35:7-9)
they should take care to have everything put in so orderly a train, that the lambs, after due presentation, might be easily delivered to the various families to be roasted and eaten by themselves apart.
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7. 约西亚赐给百姓……羊羔和山羊羔——这些多半是为穷人预备的；羊羔或山羊羔可随方便取用
(Ex 12:5)。
和……公牛——是在节期各日中、于羊羔之后献上的。
英文原文
7. Josiah gave to the people . . . lambs and kids--These were in all probability destined for the poor; a lamb or a kid might be used at convenience
(Ex 12:5).
and . . . bullocks--which were offered after the lambs on each of the successive days of the feast.
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8, 9. 他的首领——这些人将供物给了祭司和利未人；正如希西家的首领们
(2Ch 30:24)
所作的一样。他们是教会中的首领；即大祭司希勒家
(2Ch 34:9)、
撒迦利亚——大概是属以利亚撒家的第二位祭司
(2Ki 16:18)，
以及属以他玛家的耶歇。又因利未支派所得尚不充足
(2Ch 35:9)，
他们一些在希西家时代曾有卓越表现的显赫弟兄
(2Ch 31:12-15)，
便为利未人专用再捐献了大笔财物。
英文原文
8, 9. his princes--These gave to the priests and Levites; as those of Hezekiah's princes
(2Ch 30:24).
They were ecclesiastical princes; namely, Hilkiah the high priest
(2Ch 34:9).
Zechariah, probably the second priest of the Eleazar
(2Ki 16:18),
and Jehiel, of the Ithamar line. And as the Levitical tribes were not yet sufficiently provided
(2Ch 35:9),
some of their eminent brethren who had been distinguished in Hezekiah's time
(2Ch 31:12-15),
gave a large additional contribution for the use of the Levites exclusively.
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10, 11. 这样，事奉的职任都预备好了等——一切必要的预备既已完成，逾越节的定期既已来到，盛典便照例举行。记述中一个值得注意的特点，是利未人在预备祭物上——即宰杀和剥皮——所起的显著作用；这本是祭司独有的职务，但因这些职任人员无法应付超常的工作量，而利未人又已为这事奉正式分别为圣，便暂时被征入这项祭司的工作。在希西家时代的逾越节中，利未人也担任同样的职务部门，其所以偏离常规的理由是许多百姓尚未预备好
(2Ch 30:17)。
但这次全民都已正式分别为圣，因此这例外征用利未人的事奉，必是因守节人数众多而无可避免地必要。
英文原文
10, 11. So the service was prepared, &c.--All the necessary preparations having been completed, and the appointed time having arrived for the passover, the solemnity was celebrated. One remarkable feature in the account is the prominent part that was taken by the Levites in the preparation of the sacrifices; namely, the killing and stripping of the skins, which were properly the peculiar duties of the priests; but as those functionaries were not able to overtake the extraordinary amount of work and the Levites had been duly sanctified for the service, they were enlisted for the time in this priestly employment. At the passover in Hezekiah's time, the Levites officiated in the same departments of duty, the reason assigned for that deviation from the established rule being the unprepared state of many of the people
(2Ch 30:17).
But on this occasion the whole people had been duly sanctified, and therefore the exceptional enlistment of the Levites' services must have been rendered unavoidably necessary from the multitudes engaged in celebrating the passover.
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12. 他们将燔祭挪开——有些小牲畜既定为燔祭之用，便另行分开，免得与逾越节的羊羔混杂——后者是按某些规矩仔细挑选、用以圣礼分食的；这些燔祭的献上方式似乎如下：「各父家各分组一个接一个地排队庄严地来到祭坛前，把切下的份带到祭司那里，祭司便将这些肉块放在燔祭坛的火上。」
英文原文
12. they removed the burnt offerings--Some of the small cattle being designed for burnt offerings were put apart by themselves, that they might not be intermingled with the paschal lambs, which were carefully selected according to certain rules, and intended to be sacramentally eaten; and the manner in which those burnt offerings were presented seems to have been the following: "All the subdivisions of the different fathers' houses came one after another to the altar in solemn procession to bring to the priests the portions which had been cut off, and the priests laid these pieces upon the fire of the altar of burnt offering."
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13. 他们按规矩用火烤逾越节的羊羔——（参
Ex 12:7-9）。
这种预备方式是律法专为逾越节羊羔所定的；其余的祭和感谢祭都是用锅、壶、盘煮的
(1Sa 2:14)。
赶快分给众民——这急忙或因祭司事务繁多，或因食物的热度和香味否则便会减损。由此可知，这饭食不仅包括逾越节的羊羔，还包括感谢祭的肉——因为部分祭肉归献祭者所得，而此处献祭者既是王和众首领，便将其转给百姓；这些人被建议在献祭当日食用，但并未绝对禁止在次日食用
(Le 7:15-18)。
英文原文
13. they roasted the passover with fire according to the ordinance--(See
Ex 12:7-9).
This mode of preparation was prescribed by the law exclusively for the paschal lamb; the other offerings and thank offerings were cooked in pots, kettles, and pans
(1Sa 2:14).
divided them speedily among the people--The haste was either owing to the multiplicity of the priests' business, or because the heat and flavor of the viands would have been otherwise diminished. Hence it appears that the meal consisted not of the paschal lambs alone, but of the meat of the thank offerings--for part of the flesh fell to the portion of the offerer, who, being in this instance, the king and the princes, were by them made over to the people, who were recommended to eat them the day they were offered, though not absolutely forbidden to do so on the next
(Le 7:15-18).
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14. 这样以后，他们为自己和祭司预备——利未人之所以这样帮助祭司，全因祭司整日被事占用，无暇为自己预备任何饮食。
英文原文
14. afterwards they made ready for themselves, and for the priests--The Levites rendered this aid to the priests solely because they were so engrossed the entire day that they had no leisure to provide any refreshments for themselves.
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15. 歌唱的……都在自己的地方——当祭司和百姓如此忙碌之时，诗班也并未闲着。他们要唱诵某些诗篇，即第一百一十三篇至第一百一十八篇，在每一班献祭者持续的期间，要唱一遍、两遍，甚至三遍。因他们不能离开岗位——每当新的一班进来，歌唱便要重新开始——利未人也为他们预备饮食；因各班轮流替换，当全体诗班当值之时，一部分歌诗的弟兄暂时退下，享用送到他们面前的食物。
英文原文
15. And the singers . . ., were in their place--While the priests and people were so much engaged, the choir was not idle. They had to sing certain Psalms, namely, the hundred thirteenth to the hundred eighteenth inclusive, once, twice, and even a third time, during the continuance of each company of offerers. As they could not leave their posts, for the singing was resumed as every fresh company entered, the Levites prepared for them also; for the various bands relieved each other in turn, and while the general choir was doing duty, a portion of the tuneful brethren, relieved for a time, partook of the viands that were brought them.
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18. 在以色列中从撒母耳的日子以来，没有守过这样的逾越节——这次逾越节的一个特色是约西亚的慷慨。但使它胜过以往一切盛典的，不是仪式的壮观，也不是聚集的敬拜者人数之众；因为除少数来自以色列国的之外，这些人都限于两个支派；而是王和百姓的热切虔诚，对纯传统习俗的摒弃，以及对律法书上所定遵守之礼——其原本抄本的发现曾引起如此大的轰动——甚至在最细微之处的异常严格遵守。《列王纪》的作者不作「从撒母耳的日子」，而作「从士师治理以色列人的日子」
[2Ki 23:22]。
两处的意思相同，因为撒母耳结束了士师的时代。
所有在场的犹大人和以色列人——北方王国的大多数百姓已被掳，但所余留的居民中有些人这一次前往耶路撒冷。共用羊羔和山羊羔 37,600 只，按
[2Ch 35:7]
每十人一只计，参节者便有 376,000 人。
英文原文
18. there was no passover like to that kept in Israel from the days of Samuel--One feature by which this passover was distinguished was the liberality of Josiah. But what distinguished it above all preceding solemnities was, not the imposing grandeur of the ceremonies, nor the immensity of the assembled concourse of worshippers; for these, with the exception of a few from the kingdom of Israel, were confined to two tribes; but it was the ardent devotion of the king and people, the disregard of purely traditional customs, and the unusually strict adherence, even in the smallest minutiæ, to the forms of observance prescribed in the book of the law, the discovery of an original copy of which had produced so great a sensation. Instead of "from the days of Samuel," the author of the Book of Kings says, "from the days of the judges who judged Israel"
[2Ki 23:22].
The meaning is the same in both passages, for Samuel concluded the era of the judges.
all Judah and Israel that were present--The great majority of the people of the northern kingdom were in exile, but some of the remaining inhabitants performed the journey to Jerusalem on this occasion. 37,600 paschal lambs and kids were used, which
[2Ch 35:7],
at ten to a company, would make 376,000 persons attending the feast.
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19. 这逾越节是约西亚作王第十八年守的——「据载
(2Ki 22:3)
约西亚在当年第八个月差沙番去见希勒家。」这话若以史实为据，则此处所记一切事件（自
2Ch 34:8-35:19）
必都发生在约五个半月之内。如此我们便有证据表明，约西亚在位第十八年是从秋季算起的（参
2Ch 29:3）。
他作王第十八年的圣年第八个月，便是他第十八年的第二个月，而新年的第一个月便是第七个月 [贝特奥（BERTHEAU）]。
英文原文
19. In the eighteenth year of the reign Josiah was this passover kept--"It is said
(2Ki 22:3)
that Josiah sent Shaphan to Hilkiah in the eighth month of that year." If this statement rests upon an historical basis, all the events narrated here (at
2Ch 34:8-35:19)
must have happened in about the space of five months and a half. We should then have a proof that the eighteenth year of Josiah's reign was reckoned from the autumn (compare
2Ch 29:3).
"The eighth month" of the sacred year in the eighteenth year of his reign would be the second month of his eighteenth year, and the first month of the new year would be the seventh month [BERTHEAU].
20
2Ch 35:20-27.
2Ch 35:20-27.
他的去世
20. 这事以后，约西亚修完了殿——他大概盘算：敬拜神的恢复，加上全地真实宗教的复兴，按着神的应许和希伯来人一贯的经历，必将带来一段安定太平、越发昌盛的时期。他的希望落空了。他重新建立真道之后那段光明的太平时期十分短暂。但必须注意，这一中断并非因神应许的信实有所缺欠，而是因犹大国因全国的背道而自陷的境地——这背道正招致那早已警告、却久被迟延的神之刑罚。
埃及王尼哥上来，要在伯拉河边的迦基米施争战——尼哥是普萨美提克之子，在约西亚作王第二十年继承埃及王位。他是一位胆大有为的王，全心投入埃及与亚述两大强国长久以来为争夺政治霸权而进行的斗争。双方都嫉视对方的侵略举动，都愿保持巴勒斯坦作为边境屏障。以色列倾覆之后，犹大国在这方面的地位便加倍重要。王和百姓虽强烈偏向与埃及结盟，但自玛拿西以来，它已成为亚述的藩属。约西亚忠于他的政治责任，也忠于他的宗教责任，认为自己有义务维护其亚述宗主的利益。因此「埃及王尼哥上来要攻迦基米施，约西亚便出去迎击他。」迦基米施在幼发拉底河东岸，是亚述西面的门户；埃及王前往那里，必沿巴勒斯坦海岸由海路北上。约西亚作为忠心的藩属，决意阻挡尼哥穿过该国北部的进军。两军相会于「米吉多谷」，即以斯德伦谷或平原。埃及王或是取水路，或是经非利士平原，沿海岸而行，绕过迦密山西北角，而至米吉多大平原。这既是通往幼发拉底河的直路，也是其战车唯一可通之路，同时也使犹大和耶路撒冷完全留在其右侧。然而在这谷中，埃及军必须横穿那地，约西亚便能在此时最方便地拦截其去路。为避免渡基顺河的困难，尼哥走其南岸，因此必经过米吉多。约西亚率战车马兵从耶路撒冷追击，必须沿经撒玛利亚的大道北行，经凯弗库德（古加伯哥提亚）而至米吉多 [范德费尔德（VAN DE VELDE）]。
英文原文
2Ch 35:20-27.
HIS DEATH.
20. After all this, when Josiah had prepared the temple--He most probably calculated that the restoration of the divine worship, with the revival of vital religion in the land, would lead, according to God's promise and the uniform experience of the Hebrew people, to a period of settled peace and increased prosperity. His hopes were disappointed. The bright interval of tranquillity that followed his re-establishment of the true religion was brief. But it must be observed that this interruption did not proceed from any unfaithfulness in the divine promise, but from the state into which the kingdom of Judah had brought itself by the national apostasy, which was drawing down upon it the long threatened but long deferred judgments of God.
Necho king of Egypt came up to fight against Carchemish by Euphrates--Necho, son of Psammetichus, succeeded to the throne of Egypt in the twentieth year of Josiah. He was a bold and enterprising king, who entered with all his heart into the struggle which the two great powers of Egypt and Assyria had long carried on for the political ascendency. Each, jealous of the aggressive movements of its rival, was desirous to maintain Palestine as a frontier barrier. After the overthrow of Israel, the kingdom of Judah became in that respect doubly important. Although the king and people had a strong bias for alliance with Egypt, yet from the time of Manasseh it had become a vassal of Assyria. Josiah, true to his political no less than his religious engagements, thought himself bound to support the interests of his Assyrian liege lord. Hence, when "Necho king of Egypt came up to fight Carchemish, Josiah went out against him." Carchemish, on the eastern side of the Euphrates, was the key of Assyria on the west, and in going thither the king of Egypt would transport his troops by sea along the coast of Palestine, northwards. Josiah, as a faithful vassal, resolved to oppose Necho's march across the northern parts of that country. They met in the "valley of Megiddo," that is, the valley or plain of Esdraelon. The Egyptian king had come either by water or through the plains of Philistia, keeping constantly along the coast, round the northwest corner of Carmel, and so to the great plain of Megiddo. This was not only his direct way to the Euphrates, but the only route fit for his chariots, while thereby also he left Judah and Jerusalem quite to his right. In this valley, however, the Egyptian army had necessarily to strike across the country, and it was on that occasion that Josiah could most conveniently intercept his passage. To avoid the difficulty of passing the river Kishon, Necho kept to the south of it, and must, therefore, have come past Megiddo. Josiah, in following with his chariots and horsemen from Jerusalem, had to march northwards along the highway through Samaria by Kefr-Kud (the ancient Caper-Cotia) to Megiddo [VAN DE VELDE].
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21, 22. 他却差遣使者……犹大王啊，我与你何干？——尼哥不愿徒费时间和力量，便告诉犹大王他无意骚扰犹大人；他的远征只针对他旧敌亚述；并且他是奉神明文的差遣而行的。解经家对此意见不一：这究竟是神借耶利米所赐的真实差遣，还是他只是借用神名为权威，使约西亚不能不遵从。约西亚既不能确知尼哥声明之真伪，他起来抵挡他并未犯罪；即使有罪，也只是无知的罪。交战还是发生了。约西亚受了致命伤
[2Ch 35:23]。
英文原文
21, 22. But he sent ambassadors . . . What have I to do with thee, thou king of Judah?--Not wishing to spend time, or strength in vain, Necho informed the king of Judah that he had no intention of molesting the Jews; that his expedition was directed solely against his old Assyrian enemy; and that he had undertaken it by an express commission from God. Commentators are not agreed whether it was really a divine commission given him through Jeremiah, or whether he merely used the name of God as an authority that Josiah would not refuse to obey. As he could not know the truth of Necho's declaration, Josiah did not sin in opposing him; or, if he sinned at all, it was a sin of ignorance. The engagement took place. Josiah was mortally wounded
[2Ch 35:23].
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24. 他们把他从那战车上扶下来，放在第二辆车上——即他平日所用、较之战车更为舒适的车。这位贤王之死，成为普世而持久的惋惜。
英文原文
24. took him out of that chariot, and put him in the second chariot--the carriage he had for ordinary use, and which would be more comfortable for the royal sufferer than the war chariot. The death of this good king was the subject of universal and lasting regret.
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25. 耶利米为约西亚哀歌等——先知的挽歌并未传给我们；但它似乎在国民中长期保存，并由职业歌者在某些公开场合唱诵；这些歌者所唱的挽歌，大概取自一本为国内贤德伟人之死而作的丧礼诗集。争战所在的米吉多谷，靠近哈达临门那城；因此为约西亚之死的哀悼被称为「米吉多谷哈达临门的大哀哭」，这哀悼如此之大、持续如此之久，以致哈达临门的哀哭后来成为一句成语，用以形容任何巨大而非凡的忧伤
(Zec 12:11)。
英文原文
25. Jeremiah lamented for Josiah, &c.--The elegy of the prophet has not reached us; but it seems to have been long preserved among his countrymen and chanted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. The spot in the valley of Megiddo where the battle was fought was near the town of Hadad-rimmon; hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of Megiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a proverbial phrase to express any great and extraordinary sorrow
(Zec 12:11).
2Ch 35:1-19.
约西亚守庄重的逾越节
1-3. 约西亚守逾越节——（参看
2Ki 23:21
的注释）。
头九节记述了为守这庄严节期所作的预备
[2Ch 35:1-9]。
这次是照律法所定的日期守节（参
2Ch 30:2, 13）。
祭司按班次排列，并受劝勉要照礼仪洁净的要求预备好尽其职任（参
2Ch 29:5）。
利未人——百姓在一切关乎敬拜神之事上的职事人员与教导者——则受命
(2Ch 35:3)
「将圣约柜安放在所罗门所建的殿里」。他们的职责原是按情况所需将约柜从一处抬到另一处。有人认为约柜曾被某个拜偶像的王——大概是在神殿中设立雕刻之像的玛拿西
(2Ch 33:7)，
或亚们——下令从圣所中羞辱地移走；也有人认为约柜是约西亚本人在修理圣殿期间暂时移到旁边的某个房间里的。在放回约柜时，利未人显然是用肩抬的，认为律法所加于他们的职责仍旧如此。但约西亚提醒他们处境已经改变。如今事奉神既已在固定永久的圣殿中举行，他们就不再需要作抬约柜的人；既已免去这职务，便当更加殷勤地履行其他职责。