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Eze 2:1-10.
英文原文
Eze 2:1-10.
EZEKIEL'S COMMISSION.
1. Son of man--often applied to Ezekiel; once only to Daniel
(Da 8:17),
and not to any other prophet. The phrase was no doubt taken from Chaldean usage during the sojourn of Daniel and Ezekiel in Chaldea. But the spirit who sanctioned the words of the prophet implied by it the lowliness and frailty of the prophet as man "lower than the angels," though now admitted to the vision of angels and of God Himself, "lest he should be exalted through the abundance of the revelations"
(2Co 12:7).
He is appropriately so called as being type of the divine "Son of man" here revealed as "man" (see on
Eze 1:26).
That title, as applied to Messiah, implies at once His lowliness and His exaltation, in His manifestations as the Representative man, at His first and second comings respectively
(Ps 8:4-8; Mt 16:13; 20:18;
and on the other hand,
Da 7:13, 14; Mt 26:64; Joh 5:27).
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2. 灵……进入……正当祂说话的时候——神的话语总是伴随着圣灵
(Ge 1:2, 3)。
使……站在……脚上——他原是“伏在”地上的
(Eze 1:28)。
我们这一方的降卑，换来神那一方的升高
(Eze 3:23, 24; Job 22:29; Jas 4:6; 1Pe 5:5)。
“站在脚上”是他蒙召为神行走作工时合宜的姿态
(Eph 5:8; 6:15)。
我就听见——更恰当的译法是“那时我听见”。
英文原文
2. spirit entered . . . when he spake--The divine word is ever accompanied by the Spirit
(Ge 1:2, 3).
set . . . upon . . . feet--He had been "upon his face"
(Eze 1:28).
Humiliation on our part is followed by exaltation on God's part
(Eze 3:23, 24; Job 22:29; Jas 4:6; 1Pe 5:5).
"On the feet" was the fitting attitude when he was called on to walk and work for God
(Eph 5:8; 6:15).
that I heard--rather, "then I heard."
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3. 国民——更恰当的译法是“列国”；这一用词通常用于外邦人；此处用于犹太人，因他们已完全被偶像崇拜外邦化。照样，在
Isa 1:10
中，他们被称为“所玛”和“蛾摩拉”。他们如今成了“罗阿米”（非我民），不再是神的百姓
(Ho 1:9)。
英文原文
3. nation--rather, "nations"; the word usually applied to the heathen or Gentiles; here to the Jews, as being altogether heathenized with idolatries. So in
Isa 1:10,
they are named "Sodom" and "Gomorrah." They were now become "Lo-ammi," not the people of God
(Ho 1:9).
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4. 面无羞耻——字面作“硬着脸”
(Eze 3:7, 9)。
子民——承接“他们”
(Eze 2:3)；
“子民”行他们“列祖”所行的道。
我……差遣你——神以祂的命令对抗一切障碍。本分是我们的；事件在乎神。
主耶和华如此说——神以祂的名对抗百姓的顽梗。
英文原文
4. impudent--literally, "hard-faced"
(Eze 3:7, 9).
children--resumptive of "they"
(Eze 2:3);
the "children" walk in their "fathers'" steps.
I . . . send thee--God opposes His command to all obstacles. Duties are ours; events are God's.
Thus saith the Lord God--God opposes His name to the obstinacy of the people.
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5. 不听从——即不愿听。
他们必知道——即便他们不听，至少他们不能以无知作为自己顽梗的借口
(Eze 33:33)。
英文原文
5. forbear--namely, to hear.
yet shall know--Even if they will not hear, at least they will not have ignorance to plead as the cause of their perversity
(Eze 33:33).
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6. 蒺藜（briers）——不像*边注（Margin）*与 GESENIUS 所作“叛党”那样；这译法与“荆棘”搭配也不够贴切。*希伯来文（Hebrew）词源自一个意为“刺”的词根，如荨麻（nettles）*之刺。恶人也常被如此称呼
(2Sa 23:6; So 2:2; Isa 9:18)。
蝎子（scorpions）——一种约六英寸长的爬行动物，尾端有一致命的毒刺。
不要怕——
(Lu 12:4; 1Pe 3:14)。
英文原文
6. briers--not as the Margin and GESENIUS, "rebels," which would not correspond so well to "thorns." The Hebrew is from a root meaning "to sting" as nettles do. The wicked are often so called
(2Sa 23:6; So 2:2; Isa 9:18).
scorpions--a reptile about six inches long with a deadly sting at the end of the tail.
be not afraid--
(Lu 12:4; 1Pe 3:14).
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7. 极悖逆（most rebellious）——直译作“悖逆”本身：悖逆的实体。
英文原文
7. most rebellious--literally, "rebellion" itself: its very essence.
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8. 吃——（见
Jer 15:16;
Re 10:9, 10)。
意指他当完全领受这信息，并在心思中加以消化；不是字面的吃，而是对其不合口味之内容如此据为己有，使这些内容仿佛成为他的一部分，以致他能更生动地传给听众。
英文原文
8. eat--(See on
Jer 15:16;
Re 10:9, 10).
The idea is to possess himself fully of the message and digest it in the mind; not literal eating, but such an appropriation of its unsavory contents that they should become, as it were, part of himself, so as to impart them the more vividly to his hearers.
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9. 书卷——古时书本的形式。
英文原文
9. roll--the form in which ancient books were made.
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10. 内外——即正面与背面。通常羊皮卷卷起时只在里面书写；但神所赐即将临到的灾祸信息如此之多，以致背面也写满了。
英文原文
10. within and without--on the face and the back. Usually the parchment was written only on its inside when rolled up; but so full was God's message of impending woes that it was written also on the back.
Eze 2:1-10。
以西结的受任。
1. 人子——常用于以西结；仅一次用于但以理
(Da 8:17)，
并未用于其他任何先知。这一用语无疑取自但以理和以西结旅居迦勒底期间的迦勒底惯用语。但借着先知的话语赐下此称谓的那灵，借此暗指先知作为“比天使微小一点”之人的卑微与软弱，尽管他此刻已被允许看见天使和神本身的异象——“又恐怕他因所得的启示甚大，就过于自高”
(2Co 12:7)。
他如此被称呼是恰当的，因他是此处被启示为“人”的属神“人子”的预表（见
Eze 1:26
的讲解）。这一称谓应用于弥赛亚时，同时暗指祂的降卑与祂的升高，即祂作为代表性的人在第一次和第二次降临时各自的显现
(Ps 8:4-8; Mt 16:13; 20:18；
另一方面则有，
Da 7:13, 14; Mt 26:64; Joh 5:27)。