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Eze 28:1-26.
英文原文
Eze 28:1-26.
PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON.
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2. 因为等等——在
Eze 28:6
中重复地续述。归句（apodosis）从
Eze 28:7
开始。当时的“推罗君王”是伊托巴力二世（Ithobal 或 Ithbaal II）；这名字表明他与巴力——推罗人的至高神——关系密切，他是该神的代表。
我是神，我坐……神的座位……海中——正如神坐在祂天上坚固的堡垒中不受任何损伤，照样我也坐在波涛最猛的险境中安稳无虞，能随意驾驭它们，使其为我所用。这话虽首先应用于推罗王，正如类似的话也用于巴比伦王
(Isa 14:13, 14)，
却有更深远、更完全的应验——在撒但身上，并在敌基督身上
(Da 7:25; 11:36, 37; 2Th 2:4; Re 13:6)。
推罗王这种自以为超凡出尘的感觉，因推罗所立足的岛屿被称为“圣岛”[SANCONIATHON] 而更为助长；该岛奉祀赫丘力士，地位极其神圣，以致各殖民地都尊推罗为他们宗教以及政治存在之母城。希伯来文“神”作 El，即“大能者”。
却等等——尖锐的讥讽。
居心……如同神的心——你把自己当作神来思想。
英文原文
2. Because, &c.--repeated resumptively in
Eze 28:6.
The apodosis begins at
Eze 28:7.
"The prince of Tyrus" at the time was Ithobal, or Ithbaal II; the name implying his close connection with Baal, the Phœnician supreme god, whose representative he was.
I am a god, I sit in . . . seat of God . . . the seas--As God sits enthroned in His heavenly citadel exempt from all injury, so I sit secure in my impregnable stronghold amidst the stormiest elements, able to control them at will, and make them subserve my interests. The language, though primarily here applied to the king of Tyre, as similar language is to the king of Babylon
(Isa 14:13, 14),
yet has an ulterior and fuller accomplishment in Satan and his embodiment in Antichrist
(Da 7:25; 11:36, 37; 2Th 2:4; Re 13:6).
This feeling of superhuman elevation in the king of Tyre was fostered by the fact that the island on which Tyre stood was called "the holy island" [SANCONIATHON], being sacred to Hercules, so much so that the colonies looked up to Tyre as the mother city of their religion, as well as of their political existence. The Hebrew for "God" is El, that is, "the Mighty One."
yet, &c.--keen irony.
set thine heart as . . . heart of God--Thou thinkest of thyself as if thou wert God.
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3. 以西结讥讽地暗指伊托巴力对自己和推罗人智慧的自视之高，仿佛胜过但以理——但以理的名声甚至传到推罗，被认为胜过了迦勒底的智者。“你比……更智慧”，即在你自己看来
(Zec 9:2)。
没有什么秘密——即不能隐藏的财富
(Eze 28:4)。
可以瞒得过——即能被隐藏的。
英文原文
3. Ezekiel ironically alludes to Ithbaal's overweening opinion of the wisdom of himself and the Tyrians, as though superior to that of Daniel, whose fame had reached even Tyre as eclipsing the Chaldean sages. "Thou art wiser," namely, in thine own opinion
(Zec 9:2).
no secret--namely, forgetting riches
(Eze 28:4).
that they can hide--that is, that can be hidden.
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5.
(Ps 62:10)。
英文原文
5.
(Ps 62:10).
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*6. 因为（Because），*等——承上
Eze 28:2。
英文原文
6. Because, &c.--resumptive of
Eze 28:2.
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7. 所以——为归结。
外邦人……列国中的强暴人——以凶残著称的 Chaldean 外人
(Eze 30:11; 31:12)。
攻击你智慧之美——即攻击你借智慧所得、引以为傲的美物
(Eze 28:3-5)。
玷污你的光彩——使你国度的光辉黯淡。
英文原文
7. therefore--apodosis.
strangers . . . terrible of the nations--the Chaldean foreigners noted for their ferocity
(Eze 30:11; 31:12).
against the beauty of thy wisdom--that is, against thy beautiful possessions acquired by thy wisdom on which thou pridest thyself
(Eze 28:3-5).
defile thy brightness--obscure the brightness of thy kingdom.
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8. 坑——即海底；这意象取自海战中被征服者。
众死（the deaths）——复数，因所指为多种死法
(Jer 16:4)。
被杀的人（of them . . . slain）——直译作“被刺透”。即那些身受多伤而死之人的那种死。
英文原文
8. the pit--that is, the bottom of the sea; the image being that of one conquered in a sea-fight.
the deaths--plural, as various kinds of deaths are meant
(Jer 16:4).
of them . . . slain--literally, "pierced through." Such deaths as those pierced with many wounds die.
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9. 还说——即仍说；指
Eze 28:2。
但是（but），等——但你亵渎的夸口必被证伪，你必被显明不过是人，不是神，在那位的手中（任其怜悯）。
英文原文
9. yet say--that is, still say; referring to
Eze 28:2.
but, &c.--But thy blasphemous boastings shall be falsified, and thou shalt be shown to be but man, and not God, in the hand (at the mercy) of Him.
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10. 未受割礼之人的死——即未受割礼或不敬虔的外邦人所该受的那种死；也许也是未受割礼之人所加的那种死，在犹太人眼中是极大的羞辱
(1Sa 31:4)；
对那曾嗤笑受割礼之犹太人的人，正是合宜的报应。
英文原文
10. deaths of . . . uncircumcised--that is, such a death as the uncircumcised or godless heathen deserve; and perhaps, also, such as the uncircumcised inflict, a great ignominy in the eyes of a Jew
(1Sa 31:4);
a fit retribution on him who had scoffed at the circumcised Jews.
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12. 封闭了全备（sealest up the sum）——直译作“你是那封闭完全之量度的”。一事封闭即完成之时
(Da 9:24)。
“全备”暗示完全的美，源自*希伯来文（Hebrew）*词根“量度”。即正常人——按准确法则而造之人。
英文原文
12. sealest up the sum--literally, "Thou art the one sealing the sum of perfection." A thing is sealed when completed
(Da 9:24).
"The sum" implies the full measure of beauty, from a Hebrew root, "to measure." The normal man--one formed after accurate rule.
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13. 在伊甸——Tyre 王以其从前高位（与其后的倾覆相对照）来描绘，所取的意象取自 Eden 中那原初的人——人性最像神之形态的预表。
神的园——理想之美的典范
(Eze 31:8, 9; 36:35)。
在 Tyre 王这个人身上，人性带着世上最大的优势再次受试。但正如 Adam 之例，神的美善恩赐只沦为骄傲与自我的仆役。
各样宝石——如在 Eden
(Ge 2:12)，
“金、珍珠、红玛瑙”。照样 Tyre 王按东方君王的样式披戴镶满珠宝的袍服。此处所提的九种宝石，与大祭司胸牌上十二种（代表十二支派）中的九种相应
(Ex 39:10-13; Re 21:14, 19-21)。
在每行三块共四行之中，希伯来文（Hebrew）省略了第三行，但Septuagint补足之。此处也暗指 Antichrist，他将僭妄地擅取我们神圣大祭司的职任
(Zec 6:13)。
鼓（tabrets）——铃鼓。
笛（pipes）——直译作乐笛或长笛上的“孔”。
受造——即你登基之日。铃鼓与一切欢乐的记号都已为你预备妥当（“在你中”，即“与你同在并为你”）。你不像别人那样要经过艰辛争斗才登上宝座。你一受造，就如 Adam 一样，周围已布满 Eden 的享受。FAIRBAIRN 将“笛”译作“女子”（参较
Ge 1:27)，
即奏乐的女子。MAURER 对这希伯来文（Hebrew）不作音乐解，而作前述宝石的镶嵌与装置解。
英文原文
13. in Eden--The king of Tyre is represented in his former high state (contrasted with his subsequent downfall), under images drawn from the primeval man in Eden, the type of humanity in its most Godlike form.
garden of God--the model of ideal loveliness
(Eze 31:8, 9; 36:35).
In the person of the king of Tyre a new trial was made of humanity with the greatest earthly advantages. But as in the case of Adam, the good gifts of God were only turned into ministers to pride and self.
every precious stone--so in Eden
(Ge 2:12),
"gold, bdellium, and the onyx stone." So the king of Tyre was arrayed in jewel-bespangled robes after the fashion of Oriental monarchs. The nine precious stones here mentioned answer to nine of the twelve (representing the twelve tribes) in the high priest's breastplate
(Ex 39:10-13; Re 21:14, 19-21).
Of the four rows of three in each, the third is omitted in the Hebrew, but is supplied in the Septuagint. In this, too, there is an ulterior reference to Antichrist, who is blasphemously to arrogate the office of our divine High Priest
(Zec 6:13).
tabrets--tambourines.
pipes--literally, "holes" in musical pipes or flutes.
created--that is, in the day of thine accession to the throne. Tambourines and all the marks of joy were ready prepared for thee ("in thee," that is, "with and for thee"). Thou hadst not, like others, to work thy way to the throne through arduous struggles. No sooner created than, like Adam, thou wast surrounded with the gratifications of Eden. FAIRBAIRN, for "pipes," translates, "females" (having reference to
Ge 1:27),
that is, musician-women. MAURER explains the Hebrew not as to music, but as to the setting and mounting of the gems previously mentioned.
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14. 受膏遮掩的基路伯——GESENIUS 译自Aramaic词根，“伸展的基路伯”。*英文译本（English Version）译自希伯来文（Hebrew）*词根，更佳。“借膏油分别为圣归耶和华的基路伯”[FAIRBAIRN]。
遮掩——以西结作为祭司所用的意象取自犹太圣殿，其中基路伯展翅遮掩施恩座，正如 Tyre 王——自视为半神——展其保护于 Tyre 的利益之上。基路伯——最高等动物存在的理想复合，也是蒙赎之人至终完全状态的预表——被用作 Tyre 王的形象，仿佛人性之至美。Antichrist 的僭妄是其进一步的指向，Tyre 王是他的预表。比较“像神……坐在神的殿里”
(2Th 2:4)。
我安置你——不是你自己安置自己
(Pr 8:16; Ro 13:1)。
在神的圣山上——即 Zion，延续这意象。
在……发光如火的宝石中间——他在野心的想象中站在了神的位置，“脚下仿佛有蓝宝石的铺石”，其荣耀如“烈火”
(Ex 24:10, 17)。
英文原文
14. anointed cherub--GESENIUS translates from an Aramaic root, "extended cherub." English Version, from a Hebrew root, is better. "The cherub consecrated to the Lord by the anointing oil" [FAIRBAIRN].
covereth--The imagery employed by Ezekiel as a priest is from the Jewish temple, wherein the cherubim overshadowed the mercy seat, as the king of Tyre, a demi-god in his own esteem, extended his protection over the interests of Tyre. The cherub--an ideal compound of the highest kinds of animal existence and the type of redeemed man in his ultimate state of perfection--is made the image of the king of Tyre, as if the beau ideal of humanity. The pretensions of Antichrist are the ulterior reference, of whom the king of Tyre is a type. Compare "As God . . . in the temple of God"
(2Th 2:4).
I have set thee--not thou set thyself
(Pr 8:16; Ro 13:1).
upon the holy mountain of God--Zion, following up the image.
in . . . midst of . . . stones of fire--In ambitious imagination he stood in the place of God, "under whose feet was, as it were, a pavement of sapphire," while His glory was like "devouring fire"
(Ex 24:10, 17).
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15. 完全——昌盛 [GROTIUS]， 且毫无瑕疵。希兰（Hiram）正是推罗（Tyrian）君王在早岁智慧昌盛时的典范
(1Ki 5:7
等)。
直到罪孽……在你中间——你与初造的人一样，因妄用神的恩赐而堕落，遂惹动神的忿怒。
英文原文
15. perfect--prosperous [GROTIUS], and having no defect. So Hiram was a sample of the Tyrian monarch in his early days of wisdom and prosperity
(1Ki 5:7,
&c.).
till iniquity . . . in thee--Like the primeval man thou hast fallen by abusing God's gifts, and so hast provoked God's wrath.
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16. 充满你中间——即充满了城的中枢；他作为国家的元首，与国家所未加遏制、反加助长的罪有分。
将你如同污秽之物赶出——不再被视为圣，而被逐出你所曾占据的圣洁之处（见
Eze 28:14)
（比较
Ps 89:39)。
英文原文
16. filled the midst of thee--that is, they have filled the midst of the city; he as the head of the state being involved in the guilt of the state, which he did not check, but fostered.
cast thee as profane--no longer treated as sacred, but driven out of the place of sanctity (see
Eze 28:14)
which thou hast occupied (compare
Ps 89:39).
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17. 荣光——你的荣美。
使你在列王面前……露体赤身——作为神向狂妄骄傲发怒的鉴戒。
英文原文
17. brightness--thy splendor.
lay thee before kings--as an example of God's wrath against presumptuous pride.
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18. 你的圣所——即圣地，在
Eze 28:14
中归于推罗（Tyre）王，作为他理想的位置。他既“玷污”了它，神也必“玷污”他
(Eze 28:16)。
火……吞灭——他既妄用在“火石”之中
(Eze 28:16)
所得的尊高，神也必使祂的“火”来“吞灭”他。
英文原文
18. thy sanctuaries--that is, the holy places, attributed to the king of Tyre in
Eze 28:14,
as his ideal position. As he "profaned" it, so God will "profane" him
(Eze 28:16).
fire . . . devour--As he abused his supposed elevation amidst "the stones of fire"
(Eze 28:16),
so God will make His "fire" to "devour" him.
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21. 西顿（Zidon）——以其渔业闻名（源自词根 Zud，“捕鱼”）；其后又以其广大的商业闻名；其艺术的优雅是出了名的。由迦南（Canaan）长子所建
(Ge 10:15)。 推罗（Tyre）是从它分出的支派，故与推罗一同被迦勒底人（Chaldeans）倾覆。它被单独提及，是因为它的偶像崇拜（亚斯他录〔Ashtaroth〕、塔模斯〔Tammuz〕或亚多尼〔Adonis〕）对以色列的感染，比推罗的偶像更深
(Eze 8:14; Jud 10:6; 1Ki 11:33)。 臭名昭著的耶洗别（Jezebel）就是西顿王的女儿。
英文原文
21. Zidon--famous for its fishery (from a root, Zud, "to fish"); and afterwards for its wide extended commerce; its artistic elegance was proverbial. Founded by Canaan's first-born
(Ge 10:15).
Tyre was an offshoot from it, so that it was involved in the same overthrow by the Chaldeans as Tyre. It is mentioned separately, because its idolatry (Ashtaroth, Tammuz, or Adonis) infected Israel more than that of Tyre did
(Eze 8:14; Jud 10:6; 1Ki 11:33).
The notorious Jezebel was a daughter of the Zidonian king.
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22. 在其中显为圣——当列国看见我因她的罪而向她施报之时，便知道我是圣洁的审判者。
英文原文
22. shall be sanctified in her--when all nations shall see that I am the Holy Judge in the vengeance that I will inflict on her for sin.
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24. 不再……有荆棘……临到……以色列——如同留在迦南（Canaan）的拜偶像列国（其中西顿〔Zidon〕在亚设（Asher）境内被明确提及，
Jud 1:31）
那样
(Nu 33:55; Jos 23:13)。
“荆棘”先使以色列人陷入罪中，然后又成为刑罚他们的工具。
刺人的——直译作“使人发苦”。同样的希伯来文在
(Le 13:51, 52)
译作“发炎”。恶人常被称为“荆棘”
(2Sa 23:6)。
英文原文
24. no more . . . brier . . . unto . . . Israel--as the idolatrous nations left in Canaan (among which Zidon is expressly specified in the limits of Asher,
Jud 1:31)
had been
(Nu 33:55; Jos 23:13).
"A brier," first ensnaring the Israelites in sin, and then being made the instrument of punishing them.
pricking--literally, "causing bitterness." The same Hebrew is translated "fretting"
(Le 13:51, 52).
The wicked are often called "thorns"
(2Sa 23:6).
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25, 26. 在从巴比伦（Babylon）归回时部分应验，那时犹太教非但没有被外邦主义吞没，反而借归正者入侵周围列国的偶像崇拜。完全的成就仍属将来，那时以色列在基督之下要成为基督教世界的中心；其预尝见于那位从推罗（Tyre）西顿（Sidon）一带来寻求救主的妇人
(Mt 15:21, 24, 26-28；
比较
Isa 11:12)。
安然居住——
(Jer 23:6)。
英文原文
25, 26. Fulfilled in part at the restoration from Babylon, when Judaism, so far from being merged in heathenism, made inroads by conversions on the idolatry of surrounding nations. The full accomplishment is yet future, when Israel, under Christ, shall be the center of Christendom; of which an earnest was given in the woman from the coasts of Tyre and Sidon who sought the Saviour
(Mt 15:21, 24, 26-28;
compare
Isa 11:12).
dwell safely--
(Jer 23:6).
Eze 28:1-26。
针对推罗王的预言性挽歌，视其为整个邦国属肉体骄傲与自恃之灵的顶峰与化身。母城西顿的倾覆。以色列的复兴，与推罗西顿形成对比。