1
2Ch 6:1-41.
英文原文
2Ch 6:1-41.
SOLOMON BLESSES THE PEOPLE AND PRAISES GOD.
1. The Lord hath said that he would dwell in the thick darkness--This introduction to Solomon's address was evidently suggested by the remarkable incident recorded at the close of the last chapter: the phenomenon of a densely opaque and uniformly shaped cloud, descending in a slow and majestic manner and filling the whole area of the temple. He regarded it himself, and directed the people also to regard it, as an undoubted sign and welcome pledge of the divine presence and acceptance of the building reared to His honor and worship. He referred not to any particular declaration of God, but to the cloud having been all along in the national history of Israel the recognized symbol of the divine presence
(Ex 16:10; 24:16; 40:34; Nu 9:15; 1Ki 8:10, 11).
13
无标题
13. 所罗门造一个铜台——即一种平台。但希伯来文译作「台」的字，与指铜盆的字相同，暗示这宝座也许在形状或结构上与圣殿中的铜盆有些相似，是一种圆形高起的讲台，置于院中、燔祭坛前。
所罗门站在上面，屈膝跪下——他登上铜台之后，先后采取这两种姿态，各有不同的用意。他站着时，是向周围的群众讲话并祝福
(2Ch 6:3-11)。
随后他跪下，向天伸出手来，脸大概朝向祭坛，同时发出本章余下所记那优美动人的祷告。值得注意的是，这讲台上并没有座位——因为王在其上时不是站就是跪。它很可能顶上有华盖，或以幔子遮蔽，使这位王者发言人免受日头照射。
英文原文
13. Solomon had made a brazen scaffold--a sort of platform. But the Hebrew term rendered "scaffold," being the same as that used to designate the basin, suggests the idea that this throne might bear some resemblance, in form or structure, to those lavers in the temple, being a sort of round and elevated pulpit, placed in the middle of the court, and in front of the altar of burnt offering.
upon it he stood, and kneeled down upon his knees--After ascending the brazen scaffold, he assumed those two attitudes in succession, and with different objects in view. He stood while he addressed and blessed the surrounding multitude
(2Ch 6:3-11).
Afterwards he knelt down and stretched out his hands towards heaven, with his face probably turned towards the altar, while he gave utterance to the beautiful and impressive prayer which is recorded in the remainder of this chapter. It is deserving of notice that there was no seat in this pulpit--for the king either stood or knelt all the time he was in it. It is not improbable that it was surmounted by a canopy, or covered by a veil, to screen the royal speaker from the rays of the sun.
18
无标题
18-21. 何况我所建的这殿呢？求你垂听你仆人的祷告——凡对神之属灵本性有正当崇高看法的人，都不会以为他能为自己建造一座供神居住的殿，如同人为自己盖房一样。以为圣殿能增进神的荣耀，正如为伟人立纪念碑一样——这种观念几乎同样不妥、不可取。所罗门描述了圣殿真实正当的用途：他求主「垂听你仆人和你民以色列的祈求，他们当向此处所发的祷告」。简言之，建造圣殿的重大目的，与教会所构思的并无二致——即为按摩西律例的公开与群体敬拜提供机会和手段——求神的怜悯和恩眷——为过去所蒙的恩感谢，并为未来的福气祈求（参看
1Ki 8:22
的注释）。
圣殿——世上独一的圣殿——的这一宗教旨趣，事实上正是它最令人入胜的着眼点。
英文原文
18-21. how much less this house which I have built! Have respect therefore to the prayer of thy servant--No person who entertains just and exalted views of the spiritual nature of the Divine Being will suppose that he can raise a temple for the habitation of Deity, as a man builds a house for himself. Nearly as improper and inadmissible is the idea that a temple can contribute to enhance the glory of God, as a monument may be raised in honor of a great man. Solomon described the true and proper use of the temple, when he entreated that the Lord would "hearken unto the supplications of His servant and His people Israel, which they should make towards this place." In short, the grand purpose for which the temple was erected was precisely the same as that contemplated by churches--to afford the opportunity and means of public and social worship, according to the ritual of the Mosaic dispensation--to supplicate the divine mercy and favor--to render thanks for past instances of goodness, and offer petitions for future blessings (see on
1Ki 8:22).
This religious design of the temple--the ONE temple in the world--is in fact its standpoint of absorbing interest.
22
无标题
22. 人若得罪邻舍，邻舍叫他起誓，誓约带到这殿中你的坛前等——在无法取得证人证言、双方之间的分歧或争端只能借接受被告之誓来解决的情形下，逐渐有了一种惯例，并已取得习惯法的效力：当事人被带到坛前，在那里极其庄严地起誓，并附以咒诅——若他所否认的后来被发现不实，咒诅便临到他身上。本段正是对这种做法的暗示。
英文原文
22. If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house, &c.--In cases where the testimony of witnesses could not be obtained and there was no way of settling a difference or dispute between two people but by accepting the oath of the accused, the practice had gradually crept in and had acquired the force of consuetudinary law, for the party to be brought before the altar, where his oath was taken with all due solemnity, together with the imprecation of a curse to fall upon himself if his disavowal should be found untrue. There is an allusion to such a practice in this passage.
38
无标题
38. 他们若在……被掳之地……尽心归向你，又向他们的地……就是你赐给他们列祖的地祷告——这些话成了古今犹太人所爱用的惯例的由来：无论身处世界何方，祷告时都转向耶路撒冷；身在耶路撒冷或圣地的任何部分时，则面向圣殿
(1Ki 8:44)。
英文原文
38. If they return to thee . . . in the land of their captivity . . . and pray toward their land, which thou gavest unto their fathers--These words gave rise to the favorite usage of the ancient as well as modern Jews, of turning in prayer toward Jerusalem, in whatever quarter of the world they might be, and of directing their faces toward the temple when in Jerusalem itself or in any part of the holy land
(1Ki 8:44).
41
无标题
41. 耶和华神啊，求你起来——这些话不见于《列王纪上》关于这祷告的记载；但见于
Ps 132:8，
一般认为该诗是大卫所作，更确切地说是所罗门为这一场合而作的。「起来」一词在约柜从锡安的会幕移至摩利亚山上的圣殿时，十分合用。
进入你的安息之所——圣殿如此称呼
(Isa 66:1)，
因为它是一所固定永久的居所
(Ps 132:14)。
你能力的约柜——即你荣耀临在所象征的居所，你从其中发出你有权威的谕言，并在你的百姓渴慕需要之时彰显你的大能。它被称为神能力的约柜，是合宜的，因为希伯来民族早期历史中那些辉煌的神迹和辉煌的胜利，正是借它而成就的。它的景象在百姓心中激发出最大的振奋，同时在仇敌的阵中散布恐惧与惊惶（参
Ps 78:61）。
愿你的祭司……披上救恩——或作「披上公义」
(Ps 132:9)，
即不仅穿上你所指定为其职服的洁白细麻衣，更以真实圣洁的道德之美为装饰，使他们的身分和事奉——为他们自己和全体百姓——都蒙悦纳。如此他们便「披上救恩」，因为那是成圣品格的果效和结果。
英文原文
41. arise, O Lord God into thy resting-place--These words are not found in the record of this prayer in the First Book of Kings; but they occur in
Ps 132:8,
which is generally believed to have been composed by David, or rather by Solomon, in reference to this occasion. "Arise" is a very suitable expression to be used when the ark was to be removed from the tabernacle in Zion to the temple on Mount Moriah.
into thy resting-place--the temple so called
(Isa 66:1),
because it was a fixed and permanent mansion
(Ps 132:14).
the ark of thy strength--the abode by which Thy glorious presence is symbolized, and whence Thou dost issue Thine authoritative oracles, and manifest Thy power on behalf of Thy people when they desire and need it. It might well be designated the ark of God's strength, because it was through means of it the mighty miracles were wrought and the brilliant victories were won, that distinguish the early annals of the Hebrew nation. The sight of it inspired the greatest animation in the breasts of His people, while it diffused terror and dismay through the ranks of their enemies (compare
Ps 78:61).
let thy priests . . . be clothed with salvation--or with righteousness
(Ps 132:9),
that is, be equipped not only with the pure white linen garments Thou hast appointed for their robe of office, but also adorned with the moral beauties of true holiness, that their person and services may be accepted, both for themselves and all the people. Thus they would be "clothed with salvation," for that is the effect and consequence of a sanctified character.
42
无标题
42. 耶和华啊，求你不要厌弃你受膏者的面——即不要厌弃我——我已照你的应许和指派，被立为以色列的王和统治者。这话的意思等于：不要拒绝我现在的恳求；不要把我从你施恩的宝座前打发走，使我面色沮丧、内心失望。
记念向你仆人大卫所施的怜悯——即记念你应许给大卫的怜悯；并因那应许的缘故，垂听并应允我的祷告（参
Ps 132:10）。
英文原文
42. turn not away the face of thine anointed--that is, of me, who by Thy promise and appointment have been installed as king and ruler of Israel. The words are equivalent in meaning to this: Do not reject my present petitions; do not send me from Thy throne of grace dejected in countenance and disappointed in heart.
remember the mercies of David thy servant--that is, the mercies promised to David, and in consideration of that promise, hear and answer my prayer (compare
Ps 132:10).
2Ch 6:1-41.
所罗门为民祝福并颂赞神
1. 耶和华曾说他必住在幽暗之中——所罗门这番致辞的开场白，显然是受了上一章末尾所记那件非凡之事的启发：一朵浓密、不透光且形状匀整的云彩，以缓慢而庄严的姿态降下，充满整个圣殿。他自己视此为确凿的记号、为神悦纳人所建以尊崇敬拜祂之殿宇的美意凭据，并引导百姓也如此看待。他并非引证神某一次特定的宣告，而是指那朵云彩在以色列民族的历史中，向来都被公认为神临格的象征
(Ex 16:10; 24:16; 40:34; Nu 9:15; 1Ki 8:10, 11)。