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Eze 37:1-28.
英文原文
Eze 37:1-28.
THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION.
Three stages in Israel's revival present themselves to the prophet's eye. (1) The new awakening of the people, the resurrection of the dead
(Eze 37:1-14).
(2) The reunion of the formerly hostile members of the community, whose contentions had affected the whole
(Eze 37:15-28).
(3) The community thus restored is strong enough to withstand the assault of Gog, &c.
(Eze 38:1-39:29)
[EWALD].
1. carried . . . in the spirit--The matters transacted, therefore, were not literal, but in vision.
the valley--probably that by the Chebar
(Eze 3:22).
The valley represents Mesopotamia, the scene of Israel's sojourn in her state of national deadness.
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2. 枯干——因长期暴露于空气中而发白。
英文原文
2. dry--bleached by long exposure to the atmosphere.
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3. 这些骸骨能复活吗？……你知道——暗示就人而言，它们不能；但信心将可能性的问题交托给神，在祂没有难成的事
(De 32:39)。
这是基督徒信心的图景：尽管一切表象都与之相悖，却因神已经说了，就信将来死人普遍的复活
(Joh 5:21; Ro 4:17; 2Co 1:9)。
英文原文
3. can these bones live? . . . thou knowest--implying that, humanly speaking, they could not; but faith leaves the question of possibility to rest with God, with whom nothing is impossible
(De 32:39).
An image of Christian faith which believes in the coming general resurrection of the dead, in spite of all appearances against it, because God has said it
(Joh 5:21; Ro 4:17; 2Co 1:9).
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4. 说预言——向他们宣告神那赐生命的话语。正因神的话语有这内在的能力以成就其目的，所以先知们被说成是行了他们预言将要做的事
(Jer 1:10)。
英文原文
4. Prophesy--Proclaim God's quickening word to them. On account of this innate power of the divine word to effect its end, prophets are said to do that which they prophesy as about to be done
(Jer 1:10).
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5. 我……使气息进入你们里面——如此
Isa 26:19
所载同一异象，主要指以色列的复兴。至于神日后借其气息更新大地及其中一切受造之物，可比较
Ps 104:30。
你们就要活——再次复活过来。
英文原文
5. I . . . cause breath to enter into you--So
Isa 26:19,
containing the same vision, refers primarily to Israel's restoration. Compare as to God's renovation of the earth and all its creatures hereafter by His breath,
Ps 104:30.
ye shall live--come to life again.
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6. 你们就知道我是耶和华——因我必借复兴以色列一事，以实际作为证明我的神性。
英文原文
6. ye shall know that I am the Lord--by the actual proof of My divinity which I will give in reviving Israel.
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7. 响声——骨头互相碰撞时所发的响声。或许暗指 Cyrus 的诏令，或犹太人得释放归回时欢欣的响声。
骨头连络——直译作“你们骨头连络”；如
Jer 49:11
（希伯来文（Hebrew））所说：“你的寡妇可以倚靠我。”第二人称使场景生动地呈现在眼前，因为整个复活的场景是一出以行动预言，为要使言辞的预言更具体地临到百姓
(Eze 37:21)。
英文原文
7. noise--of the bones when coming in mutual collision. Perhaps referring to the decree of Cyrus, or the noise of the Jews' exultation at their deliverance and return.
bones came together--literally, "ye bones came together"; as in
Jer 49:11
(Hebrew), "ye widows of thine shall trust in Me." The second person puts the scene vividly before one's eyes, for the whole resurrection scene is a prophecy in action to render more palpably to the people the prophecy in word
(Eze 37:21).
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8. 到此为止，他们不过如难看的骸骨那样按序相连。下一步是依次为他们覆上筋、皮和肉，赋予他们美形；但其中仍“没有气息”活着。这或许暗示以色列日后归回 Judea 时，起初并未归正，正如从 Babylon 归回时部分如此
(Zec 13:8, 9)。
属灵而言：一个人可以具备一切属灵生命的表象，却全无生命，因此在神面前是死的。
英文原文
8. So far, they were only cohering in order as unsightly skeletons. The next step, that of covering them successively with sinews, skin, and flesh, gives them beauty; but still "no breath" of life in them. This may imply that Israel hereafter, as at the restoration from Babylon was the case in part, shall return to Judea unconverted at first
(Zec 13:8, 9).
Spiritually: a man may assume all the semblances of spiritual life, yet have none, and so be dead before God.
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9. 风——更作生命之灵或气息（边注 Margin）。因它与召它而来的“四风”不同。
从四方而来——暗示 Israel 要从地的四方被招聚
(Isa 43:5, 6; Jer 31:8)，
正如他们曾“散在四方之风”
(Eze 5:10; 12:14; 17:21；
比较
Re 7:1, 4)。
英文原文
9. wind--rather, the spirit of life or life-breath (Margin). For it is distinct from "the four winds" from which it is summoned.
from the four winds--implying that Israel is to be gathered from the four quarters of the earth
(Isa 43:5, 6; Jer 31:8),
even as they were "scattered into all the winds"
(Eze 5:10; 12:14; 17:21;
compare
Re 7:1, 4).
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10. 神如此尊重那即使在人口中的神圣之道。何况在神儿子口中呢！
(Joh 5:25-29)。
本章虽非直接证明死人复活，却间接如此；因为它以信主之犹太人已认可的未来之事为前提，并以此作为他们民族复兴的意象（如
Isa 25:8; 26:19; Da 12:2; Ho 6:2; 13:14；
比较注，见
Eze 37:12)。
英文原文
10. Such honor God gives to the divine word, even in the mouth of a man. How much more when in the mouth of the Son of God!
(Joh 5:25-29).
Though this chapter does not directly prove the resurrection of the dead, it does so indirectly; for it takes for granted the future fact as one recognized by believing Jews, and so made the image of their national restoration (so
Isa 25:8; 26:19; Da 12:2; Ho 6:2; 13:14;
compare Note, see on
Eze 37:12).
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11. 我们的骨头枯干了——
(Ps 141:7)，
由“我们的指望失去了”
(Isa 49:14)
加以解释；我们的国势如同无望复振的枯骨。
我们的分都断绝了——即就我们而言。我们身上毫无可望之处，如从树上“剪除”的枯枝，或从身上截除的肢体。
英文原文
11. Our bones are dried--
(Ps 141:7),
explained by "our hope is lost"
(Isa 49:14);
our national state is as hopeless of resuscitation, as marrowless bones are of reanimation.
cut off for our parts--that is, so far as we are concerned. There is nothing in us to give hope, like a withered branch "cut off" from a tree, or a limb from the body.
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12. 我的百姓——与“我们的分”
(Eze 37:11)
形成对照。那看自己便全然失去的盼望，在神里却必得着，因祂视他们为祂的百姓。他们与神立约的关系确保祂不容死亡永远掌权于他们之上。基督以同一原则作为身体复活的基础。神曾说：“我是 Abraham 的神”等等；神既收纳列祖为祂的，便承担为他们行一切全能所能行的事：祂既是永活的神，就必是活人——即那些祂以立约之爱约束自己必将他们复活之人的神，而不是死人的神。祂能——正因祂能——祂必——祂必须[FAIRBAIRN]。祂在收纳他们归恩时称他们为“我的百姓”；但在对祂仆人说话时却称“你的百姓”，仿佛要把他们从自己面前推开
(Eze 13:17; 33:2; Ex 32:7)。
从你们的坟墓中——从你们政治上死的状态中出来，起初在 Babylon，最终在各国（比较
Eze 6:8; Ho 13:14)。
犹太人视他们被掳与分散之地为他们的“坟墓”；他们的复兴如同“死而复生”
(Ro 11:15)。
从前骨头在平原上
(Eze 37:1, 2)；
如今在坟墓中，即有些犹太人在实际被掳的坟墓中，另有些散居各处却仍自由。二者在国格上都是死的。
英文原文
12. my people--in antithesis to "for our parts"
(Eze 37:11).
The hope that is utterly gone, if looking at themselves, is sure for them in God, because He regards them as His people. Their covenant relation to God ensures His not letting death permanently reign over them. Christ makes the same principle the ground on which the literal resurrection rests. God had said, "I am the God of Abraham," &c.; God, by taking the patriarchs as His, undertook to do for them all that Omnipotence can perform: He, being the ever living God, is necessarily the God of, not dead, but living persons, that is, of those whose bodies His covenant love binds Him to raise again. He can--and because He can--He will--He must [FAIRBAIRN]. He calls them "My people" when receiving them into favor; but "thy people," in addressing His servant, as if He would put them away from Him
(Eze 13:17; 33:2; Ex 32:7).
out of your graves--out of your politically dead state, primarily in Babylon, finally hereafter in all lands (compare
Eze 6:8; Ho 13:14).
The Jews regarded the lands of their captivity and dispersion as their "graves"; their restoration was to be as "life from the dead"
(Ro 11:15).
Before, the bones were in the open plain
(Eze 37:1, 2);
now, in the graves, that is, some of the Jews were in the graves of actual captivity, others at large but dispersed. Both alike were nationally dead.
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16. 木棍——暗指
Nu 17:2
的支派之杖。两根杖的合一，是用行动所发的预言，预言那要使十支派与犹大重新联合的弟兄之合。他们在耶罗波安（Jeroboam）之下的分裂，曾给立约之民带来最大的祸患；照样，他们既都借着生命之灵连于神，其首要的结果，便是他们在一位圣约之王——弥赛亚大卫（Messiah-David）——之下彼此联合。
犹大，以及……以色列人他的同伴——即犹大，以及除了便雅悯（Benjamin）和利未（Levi）之外，那些以法莲（Ephraim）、玛拿西（Manasseh）、西缅（Simeon）、亚设（Asher）、西布伦（Zebulun）、以萨迦（Issachar）中归附他的人，因为圣殿与合法的祭司体系在他境内
(2Ch 11:12, 13, 16; 15:9; 30:11, 18)。
这些人在十支派被掳之后便与犹大同化，并与犹大一同从巴比伦（Babylon）归回，故在将来的复兴中也必与那支派同列。
至于约瑟，就是以法莲的木棍——以法莲的后裔不仅领先于约瑟的其他后裔（比较
Eze 37:19)，
也领先于以色列的十支派。在士师时代的四百年间，它与其附属支派玛拿西和便雅悯曾居于首位：示罗（Shiloh）是其宗教中心；示剑（Shechem）是其民政中心。神已将长子名分从流便（因他污秽了父亲的床）转归约瑟，其代表以法莲虽较年幼，却被立定
(Ge 48:19; 1Ch 5:1)。
因其优越，故“以色列”作为“同伴”归于其下。此处（以法莲的情形）所用之“所有”，与犹大的情形不同——犹大仅以“以色列人”为“同伴”（即其中一部分，就是跟随犹大命运的人），暗示十支派的大部分并未在被掳归回时返回，而是与犹大有所区别，直到将来复兴时才与之联合。
英文原文
16. stick--alluding to
Nu 17:2,
the tribal rod. The union of the two rods was a prophecy in action of the brotherly union which is to reunite the ten tribes and Judah. As their severance under Jeroboam was fraught with the greatest evil to the covenant-people, so the first result of both being joined by the spirit of life to God is that they become joined to one another under the one covenant King, Messiah-David.
Judah, and . . . children of Israel his companions--that is, Judah and, besides Benjamin and Levi, those who had joined themselves to him of Ephraim, Manasseh, Simeon, Asher, Zebulun, Issachar, as having the temple and lawful priesthood in his borders
(2Ch 11:12, 13, 16; 15:9; 30:11, 18).
The latter became identified with Judah after the carrying away of the ten tribes, and returned with Judah from Babylon, and so shall be associated with that tribe at the future restoration.
For Joseph, the stick of Ephraim--Ephraim's posterity took the lead, not only of the other descendants of Joseph (compare
Eze 37:19),
but of the ten tribes of Israel. For four hundred years, during the period of the judges, with Manasseh and Benjamin, its dependent tribes, it had formerly taken the lead: Shiloh was its religious capital; Shechem, its civil capital. God had transferred the birthright from Reuben (for dishonoring his father's bed) to Joseph, whose representative, Ephraim, though the younger, was made
(Ge 48:19; 1Ch 5:1).
From its pre-eminence "Israel" is attached to it as "companions." The "all" in this case, not in that of Judah, which has only attached as "companions" "the children of Israel" (that is, some of them, namely, those who followed the fortunes of Judah), implies that the bulk of the ten tribes did not return at the restoration from Babylon, but are distinct from Judah, until the coming union with it at the restoration.
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18. 神并不解释这象征性的预言，直到犹太人受了这表记的激发而来求问先知。
英文原文
18. God does not explain the symbolical prophecy until the Jews have been stimulated by the type to consult the prophet.
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19. 从巴比伦（Babylon）归回时所达成的合一，只涵盖了以色列中比较少数的人；故此必须期盼将来完全的应验。
约瑟的木棍……在以法莲手中——以法莲（Ephraim）在约瑟的后裔中，曾在十支派中执掌权柄：这由“木棍”所象征的权柄，如今要从他那里撤去，与另一根——犹大（Judah）的权柄——在神手中合而为一。
它们——“约瑟的木棍”严格应用“它”；但以西结表达的是其意义，即臣服于它的十支派。
与他——即犹大；或作“它”，即犹大的木棍。
英文原文
19. The union effected at the restoration from Babylon embraced but comparatively few of Israel; a future complete fulfilment must therefore be looked for.
stick of Joseph . . . in the hand of Ephraim--Ephraim, of the descendants of Joseph, had exercised the rule among the ten tribes: that rule, symbolized by the "stick," was now to be withdrawn from him, and to be made one with the other, Judah's rule, in God's hand.
them--the "stick of Joseph," would strictly require "it"; but Ezekiel expresses the sense, namely, the ten tribes who were subject to it.
with him--that is, Judah; or "it," that is, the stick of Judah.
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22. 一国——
(Isa 11:13; Jer 3:18; Ho 1:11)。
一王——不是所罗巴伯（Zerubbabel），他无论在实际上或名号上都不是王，所治理的不过少数犹太人，且只数年之久；而这里的王却永远作王。所指乃是弥赛亚（MESSIAH）
(Eze 34:23, 24)。 犹大与以色列在弥赛亚王之下的联合，象征犹太人与外邦人在祂之下的联合，如今部分实现，将来完全实现
(Eze 37:24; Joh 10:16)。
英文原文
22. one nation--
(Isa 11:13; Jer 3:18; Ho 1:11).
one king--not Zerubbabel, who was not a king either in fact or name, and who ruled over but a few Jews, and that only for a few years; whereas the King here reigns for ever. MESSIAH is meant
(Eze 34:23, 24).
The union of Judah and Israel under King Messiah symbolizes the union of Jews and Gentiles under Him, partly now, perfectly hereafter
(Eze 37:24; Joh 10:16).
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23.
(Eze 36:25)。
从……他们居住之处——
(Eze 36:28, 33)。 我必把他们从他们拜偶像的所在迁出，使他们住在自己的地，不再事奉偶像。
英文原文
23.
(Eze 36:25).
out of . . . their dwelling-places--
(Eze 36:28, 33).
I will remove them from the scene of their idolatries to dwell in their own land, and to serve idols no more.
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24. 大卫（David）——弥赛亚（见
Eze 34:23, 24
注释）。
英文原文
24. David--Messiah (See on
Eze 34:23, 24).
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25. 直到永远——
(Isa 60:21; Joe 3:20; Am 9:15)。
英文原文
25. for ever--
(Isa 60:21; Joe 3:20; Am 9:15).
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26. 平安的约——胜过旧的律法之约，因这是不能废掉的恩典之约
(Eze 34:25; Isa 55:3; Jer 32:40)。
我必立他们——使他们立于坚固的地位；不再如从前那样动荡不安。
我的圣所——神的殿；属灵上在一切弥赛亚真跟随者的心中
(2Co 6:16)； 并在某种字面意义上，在复兴的以色列中
(Eze 40:1-44:31)。
英文原文
26. covenant of peace--better than the old legal covenant, because an unchangeable covenant of grace
(Eze 34:25; Isa 55:3; Jer 32:40).
I will place them--set them in an established position; no longer unsettled as heretofore.
my sanctuary--the temple of God; spiritual in the heart of all true followers of Messiah
(2Co 6:16);
and, in some literal sense, in the restored Israel
(Eze 40:1-44:31).
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27. 我的帐幕……在他们中间——如所预言
(Ge 9:27)； Joh 1:14， “道……住在我们中间”（直译作“支搭帐幕”）；先在卑微中；日后在显赫的荣耀中
(Re 21:3)。
英文原文
27. My tabernacle . . . with them--as foretold
(Ge 9:27);
Joh 1:14,
"The Word . . . dwelt among us" (literally, "tabernacled"); first, in humiliation; hereafter, in manifested glory
(Re 21:3).
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28.
(Eze 36:23)。
使以色列成圣——将其分别为圣归我自己，且不可侵犯
(Ex 19:5, 6)。
英文原文
28.
(Eze 36:23).
sanctify Israel--set it apart as holy unto Myself and inviolable
(Ex 19:5, 6).
Eze 37:1-28。
枯骨复活的异象，象征以色列的死亡与复活。
以色列的复兴在先知眼前呈现三个阶段。(1) 百姓新的觉醒，即死人的复活
(Eze 37:1-14)。
(2) 先前彼此敌对、其纷争波及整体的各成员重新合一
(Eze 37:15-28)。
(3) 如此复兴的群体，已强大到足以抵挡歌革等等的攻击
(Eze 38:1-39:29)
[EWALD]。
1. 灵……提去——因此所成就的事并非字面发生，而是在异象之中。
平原——大概是迦巴鲁河边的那个
(Eze 3:22)。
这平原代表美索不达米亚，即以色列在属灵死亡状态中寄居之地。