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Eze 38:1-23.
简体中文
英文原文
Eze 38:1-23.
THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM.
The objections to a literal interpretation of the prophecy are--(1) The ideal nature of the name Gog, which is the root of Magog, the only kindred name found in Scripture or history. (2) The nations congregated are selected from places most distant from Israel, and from one another, and therefore most unlikely to act in concert (Persians and Libyans, &c.). (3) The whole spoil of Israel could not have given a handful to a tithe of their number, or maintained the myriads of invaders a single day
(Eze 38:12, 13).
(4) The wood of their invaders' weapons was to serve for fuel to Israel for seven years! And all Israel were to take seven months in burying the dead! Supposing a million of Israelites to bury each two corpses a day, the aggregate buried in the hundred eighty working days of the seven months would be three hundred sixty millions of corpses! Then the pestilential vapors from such masses of victims before they were all buried! What Israelite could live in such an atmosphere? (5) The scene of the Lord's controversy here is different from that in
Isa 34:6,
Edom, which creates a discrepancy. (But probably a different judgment is alluded to). (6) The gross carnality of the representation of God's dealings with His adversaries is inconsistent with Messianic times. It therefore requires a non-literal interpretation. The prophetical delineations of the divine principles of government are thrown into the familiar forms of Old Testament relations. The final triumph of Messiah's truth over the most distant and barbarous nations is represented as a literal conflict on a gigantic scale, Israel being the battlefield, ending in the complete triumph of Israel's anointed King, the Saviour of the world. It is a prophetical parable [FAIRBAIRN]. However, though the details are not literal, the distinctiveness in this picture, characterizing also parallel descriptions in writers less ideally picturesque than Ezekiel, gives probability to a more definite and generally literal interpretation. The awful desolations caused in Judea by Antiochus Epiphanes, of Syria (1 Maccabees; and PORPHYRY, quoted by JEROME on Ezekiel), his defilement of Jehovah's temple by sacrificing swine and sprinkling the altar with the broth, and setting up the altar of Jupiter Olympius, seem to be an earnest of the final desolations to be caused by Antichrist in Israel, previous to His overthrow by the Lord Himself, coming to reign (compare
Da 8:10-26; 11:21-45; 12:1; Zec 13:9; 14:2, 3).
GROTIUS explains Gog as a name taken from Gyges, king of Lydia; and Magog as Syria, in which was a city called Magog [PLINY, 5.28]. What Ezekiel stated more generally,
Re 20:7-9
states more definitely as to the anti-Christian confederacy which is to assail the beloved city.
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2. 歌革——玛各地之君。这一名号可能是该国诸王的通用称号，正如埃及的“法老”。“Chakan”是北亚人对他们君王的称呼，至今仍是土耳其苏丹的头衔：“歌革”（Gog）可能是这一称呼的缩写。在以西结时代，一支被称为希腊人称作“西古提人”的北亚游牧部落（可能包括高加索附近的摩施基人和提巴雷尼人，即此处的“米设……土巴”），曾对埃及发动远征[HERODOTUS, 1.103-106]。以西结可能采用了当时为人所熟知的这一史实，作为最后一次敌基督教同盟的理想称号。
玛各——
(Ge 10:2; 1Ch 1:5)。
这是属于雅弗后裔的一地之名。梵语中 Maha 意为“地”。歌革是该地区理想上的政治元首。在
Re 20:8
中，歌革和玛各是两个民族。
首要的君——更恰当的译法是“罗斯（Rosh）或 Rhos 的君”[七十士译本]。克里米亚的西古提陶里人（Tauri）即被称为此名。亚拉克斯河也称“Rhos”。现代俄罗斯人可能由此取其名，正如莫斯科和托博尔斯克取自米设和土巴——尽管他们真正的古名是 Slavi（斯拉夫人）或 Wends（文德人）。HENGSTENBERG 支持英文版的译法，因为“罗斯”在圣经中并未出现。“玛各原是歌革最初的国，但他后来又取得了米设和土巴，因而被称为他们的首要之君。”
英文原文
2. Gog--the prince of the land of Magog. The title was probably a common one of the kings of the country, as "Pharaoh" in Egypt. Chakan was the name given by the Northern Asiatics to their king, and is still a title of the Turkish sultan: "Gog" may be a contraction of this. In Ezekiel's time a horde of northern Asiatics, termed by the Greeks "Scythians," and probably including the Moschi and Tibareni, near the Caucasus, here ("Meshech . . . Tubal") undertook an expedition against Egypt [HERODOTUS, 1.103-106]. These names might be adopted by Ezekiel from the historical fact familiar to men at the time, as ideal titles for the great last anti-Christian confederacy.
Magog--
(Ge 10:2; 1Ch 1:5).
The name of a land belonging to Japheth's posterity. Maha, in Sanskrit, means "land." Gog is the ideal political head of the region. In
Re 20:8,
Gog and Magog are two peoples.
the chief prince--rather, "prince of Rosh," or "Rhos" [Septuagint]. The Scythian Tauri in the Crimea were so called. The Araxes also was called "Rhos." The modern Russians may have hence assumed their name, as Moscow and Tobolsk from Meshech and Tubal, though their proper ancient name was Slavi, or Wends. HENGSTENBERG supports English Version, as "Rosh" is not found in the Bible. "Magog was Gog's original kingdom, though he acquired also Meshech and Tubal, so as to be called their chief prince."
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3. 他的豪迈称号被重复，为要暗示那入侵者仿佛不可战胜一般的骄傲自恃。
英文原文
3. His high-sounding titles are repeated to imply the haughty self-confidence of the invader as if invincible.
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4. 转回你——如一头桀骜的野兽，本想自行其道，却被更强的力量扭转，踏上必以毁灭告终的道路。撒但将被容许——借掌管的护理——迷惑他们，使他们归于毁灭
(Re 20:7, 8)。
钩子钩住你的腮颊——
(Eze 29:4; 2Ki 19:28)。
英文原文
4. turn thee back--as a refractory wild beast, which thinks to take its own way, but is bent by a superior power to turn on a course which must end in its destruction. Satan shall be, by overruling Providence, permitted to deceive them to their ruin
(Re 20:7, 8).
hooks into thy jaws--
(Eze 29:4; 2Ki 19:28).
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5. 波斯（Persia）……路比（Libya）——APPIAN 明确指出他们为 Antiochus 的军队提供兵员。
英文原文
5. Persia . . . Libya--expressly specified by APPIAN as supplying the ranks of Antiochus' army.
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6. 歌篾（Gomer）——即克里木鞑靼（Crim-Tartary）的 Celtic Cimmerians。
陀迦玛（Togarmah）——即高加索（Caucasus）的 Armenians，在 Iberia 以南。
英文原文
6. Gomer--the Celtic Cimmerians of Crim-Tartary.
Togarmah--the Armenians of the Caucasus, south of Iberia.
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7. 反讽。你和你的全军当预备一切作战所需的装备——好叫你们一同灭亡。
作……他们的保障——即你若能的话。
英文原文
7. Irony. Prepare thee and all thine with all needful accoutrements for war--that ye may perish together.
be . . . a guard unto them--that is, if thou canst.
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8. 你必被访问（thou shall be visited）——即被神在烈怒中访问
(Isa 29:6)。
或许暗指
Isa 24:21, 22，
“高位之军……必被聚拢……如同囚犯……在坑中……多日之后便被访问。”因此我宁愿取英文译本（English Version），而不取 GROTIUS 所译“你必得这远征的统帅”。“多日之后”由“末后之年”加以界定，即弥赛亚降临之前的时期，也就是在他第一次降临之前的 Antiochus 时期；在他第二次降临之前的 Antichrist 时期。
以色列山……永远荒凉——即在被掳漫长的时期中荒凉，这是 Judea 现今荒凉那更长时期的凭据（“永远荒凉”一语更完全地适用于此）。这标明此举的亵渎与凶残：竟攻击才从长久的灾祸中开始复原的神的百姓。
但它已被带出……他们要居住——更作“他们（以色列人）被带出……安然居住”[FAIRBAIRN]。*英文译本（English Version）*意为：“攻击那曾经荒凉、但如今（入侵之时）其民已从散居的列国中被带出的以色列，入侵者必发现他们安然居住，似乎是他轻易可取的猎物。”
英文原文
8. thou shall be visited--in wrath, by God
(Isa 29:6).
Probably there is allusion to
Isa 24:21, 22,
"The host of the high ones . . . shall be gathered . . . as prisoners . . . in the pit . . . and after many days shall they be visited." I therefore prefer English Version to GROTIUS rendering, "Thou shalt get the command" of the expedition. The "after many days" is defined by "in the latter years," that is, in the times just before the coming of Messiah, namely, under Antiochus, before His first coming; under Antichrist, before His second coming.
the mountains of Israel . . . always waste--that is, waste during the long period of the captivity, the earnest of the much longer period of Judea's present desolation (to which the language "always waste" more fully applies). This marks the impious atrocity of the act, to assail God's people, who had only begun to recover from their protracted calamities.
but it is brought . . . and they shall dwell--rather, "And they (the Israelites) were brought . . . dwelt safely" [FAIRBAIRN]. English Version means, "Against Israel, which has been waste, but which (that is, whose people) is now (at the time of the invasion) brought forth out of the nations where they were dispersed, and shall be found by the invader dwelling securely, so as to seem an easy prey to him."
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9. 密云遮盖大地——以你军队的众多。
英文原文
9. cloud to cover the land--with the multitude of thy forces.
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10. 恶念——即在以色列毫无防备之时攻击他们的念头。
英文原文
10. an evil thought--as to attacking God's people in their defenseless state.
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11. 安然居住——即安然无惧地居住（比较
Es 9:19)。
Antichrist 的预表 Antiochus 兵不血刃地取了耶路撒冷。
英文原文
11. dwell safely--that is, securely, without fear of danger (compare
Es 9:19).
Antiochus, the type of Antichrist, took Jerusalem without a blow.
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12. 地的高处——直译作地的“肚脐”
(Jud 9:37，
边注 Margin)。照样在
Eze 5:5，
Israel 被说成“在列国之中”；非指地理位置，乃指道德地位，即作为世界之福的中心位置：故（作为蒙爱之“城”，
Re 20:9)
也为人所妒。GROTIUS 译作“地之高处”（如
Eze 38:8)，
“以色列山”，即 Israel 在道德上被高举于世界之上。
英文原文
12. midst of the land--literally, "the navel" of the land
(Jud 9:37,
Margin). So, in
Eze 5:5,
Israel is said to be set "in the midst of the nations"; not physically, but morally, a central position for being a blessing to the world: so (as the favored or "beloved city,"
Re 20:9)
an object of envy. GROTIUS translates, "In the height of the land" (so
Eze 38:8),
"the mountains of Israel," Israel being morally elevated above the rest of the world.
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*13. 示巴（Sheba），*等——这些商业的民族虽未积极参与反对神之事业，却乐于见别人如此行。世俗之心使他们乐于经营入侵神百姓之人所得的不义之财。在他们，利益先于敬虔（马加比一书 3:41）。
少壮狮子——胆大的君王与首领。
英文原文
13. Sheba, &c.--These mercantile peoples, though not taking an active part against the cause of God, are well pleased to see others do it. Worldliness makes them ready to deal in the ill-gotten spoil of the invaders of God's people. Gain is before godliness with them (1 Maccabees 3:41).
young lions--daring princes and leaders.
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14. 你岂不晓得吗？——要付代价才知道，就是被刑罚所访，而 Israel 却安然居住。
英文原文
14. shalt thou not know it?--to thy cost, being visited with punishment, while Israel dwells safely.
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16. 我必带你来攻击我的地，好叫列国认识我——正如
Ex 9:16
中神对法老所说：“我若伸手用瘟疫攻击你和你的臣仆，你早就从地上除灭了。其实我叫你存立，是特要向你显我的大能，并要使我的名传遍天下。”
英文原文
16. I will bring thee against my land, that the heathen may know me--So in
Ex 9:16,
God tells Pharaoh, "For this cause have I raised thee up, for to show in thee My power; and that My name may be declared throughout all the earth."
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17. 你就是我从前在古时所指说的那人吗？——歌革（Gog）等在此被认同于其他预言中所论及的仇敌
(Nu 24:17-24; Isa 27:1；
比较
Isa 26:20, 21; Jer 30:23, 24; Joe 3:1; Mic 5:5, 6; Isa 14:12-14; 59:19)。
神被描绘为在歌革发动攻击之时向他说话；故此，“古时”乃指很久以前，即以西结发出这些预言之时；所以，他以及但以理（Daniel）
(Da 11:1-45)
和撒迦利亚（Zechariah）
(Zec 14:1-21)
都包括在此处“以色列的众先知”之中。
多年——以前。
英文原文
17. thou he of whom I have spoken in old time--Gog, &c. are here identified with the enemies spoken of in other prophecies
(Nu 24:17-24; Isa 27:1;
compare
Isa 26:20, 21; Jer 30:23, 24; Joe 3:1; Mic 5:5, 6; Isa 14:12-14; 59:19).
God is represented as addressing Gog at the time of his assault; therefore, the "old time" is the time long prior, when Ezekiel uttered these prophecies; so, he also, as well as Daniel
(Da 11:1-45)
and Zechariah
(Zec 14:1-21)
are included among "the prophets of Israel" here.
many years--ago.
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18. 怒气必从鼻孔中发出——直译作“鼻子”；在希伯来文中，这是忿怒的习惯用语，因人发怒时鼻孔喘气粗重。拟人法：神俯就人的思想方式
(Ps 18:8)。
英文原文
18. fury shall come up in my face--literally, "nose"; in Hebrew, the idiomatic expression for anger, as men in anger breathe strongly through the nostrils. Anthropopathy: God stooping to human modes of thought
(Ps 18:8).
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19. 大震动——地震：物质的动荡往往伴随着社会与道德的革命。
Joe 3:16
中也有预言；（比较
Hag 2:6, 7; Mt 24:7, 29; Re 16:18)。
英文原文
19. great shaking--an earthquake: physical agitations after accompanying social and moral revolutions. Foretold also in
Joe 3:16;
(compare
Hag 2:6, 7; Mt 24:7, 29; Re 16:18).
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20. 鱼——因我所带来的舰队而受惊扰。
飞鸟等——因见如此众多的人而惊惶：这是一幅理想的图画。
山岭——即山上的堡垒。
陡峭的岩石——直译作“台阶”
(So 2:14)； 即山坡上为防止雨水冲刷泥土、为葡萄园而筑的陡峭梯田。
一切墙——城镇的墙。
英文原文
20. fishes--disturbed by the fleets which I will bring.
fowls, &c.--frightened at the sight of so many men: an ideal picture.
mountains--that is, the fortresses on the mountains.
steep places--literally, "stairs"
(So 2:14);
steep terraces for vines on the sides of hills, to prevent the earth being washed down by the rains.
every wall--of towns.
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21. 各人的刀……攻击他的兄弟——我要部分借我百姓的刀、部分借他们的刀彼此相杀来毁灭他们（比较
2Ch 20:23)。
英文原文
21. every man's sword . . . against his brother--I will destroy them partly by My people's sword, partly by their swords being turned against one another (compare
2Ch 20:23).
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22. 刑罚——法庭用语；因神在祂的击打中，是按祂自己不变之公义的原则行事，而非凭任性的冲动
(Isa 66:16; Jer 25:31)。
血……冰雹、火——
(Re 8:7; 16:21)。 其意象取自所多玛（Sodom）的毁灭和埃及（Egypt）的灾祸（比较
Ps 11:6)。 安提阿古（Antiochus）死于“瘟疫”（玛迦比二书〔2 Maccabees〕 9:5）。
英文原文
22. plead--a forensic term; because God in His inflictions acts on the principles of His own immutable justice, not by arbitrary impulse
(Isa 66:16; Jer 25:31).
blood . . . hailstones, fire--
(Re 8:7; 16:21).
The imagery is taken from the destruction of Sodom and the plagues of Egypt (compare
Ps 11:6).
Antiochus died by "pestilence" (2 Maccabees 9:5).
Eze 38:1-23。
歌革的攻击，以及神对他的审判。
对这预言字面解释的反对理由是：——(1) 歌革（Gog）之名的理想性质，该名是玛各（Magog）的词根，是圣经或历史中唯一与之相近的名字。(2) 所聚集的列国取自离以色列最远、彼此也相距最远的地方，因此最不可能协同行动（波斯人和路比人等等）。(3) 以色列全部的掠物，连这些入侵者人数十分之一的零头也无法供给，更不可能维持那成群的入侵者哪怕一天
(Eze 38:12, 13)。
(4) 入侵者兵器的木头要给以色列作燃料烧七年！而全体以色列人要花七个月埋葬死人！假设一百万以色列人每人每天埋葬两具尸体，七个月（约一百八十个工作日）所埋葬的总数将是三亿六千万具尸体！那么这些尸体在被全数埋葬之前所散发的瘟疫之气又当如何！有哪个以色列人能在这样的空气中存活？(5) 此处耶和华争辩的场合，不同于
Isa 34:6
中的以东，因而造成不一致。（但大概是指不同的审判。）(6) 这种对神对待仇敌之方式的粗鄙属肉体描绘，与弥赛亚时代不相称。因此需要非字面的解释。关于神治理原则的先知性描绘，是套用旧约关系中为人熟悉的形式。弥赛亚真理对最遥远、最野蛮之列国的最终得胜，被描绘为一场规模巨大的字面冲突，战场在以色列，以以色列受膏之王、世界之救主的完全得胜告终。这是一则先知性的比喻[FAIRBAIRN]。然而，尽管细节并非字面的，这幅图画（以及风格不如以西结那样富于理想化图景的作者在平行描述中所表现）的这种独特性，使更确定、总体上更字面的解释成为可能。叙利亚的安提阿古·伊皮法尼（Antiochus Epiphanes）在犹太所造成的可怖荒凉（《玛加比一书》；以及波菲利 PORPHYRY，为耶柔米 JEROME 论以西结书时所引用），他对耶和华圣殿的亵渎——献猪为祭、以肉汤洒坛、设立宙斯（Jupiter Olympius）的祭坛——似乎是敌基督将来在以色列造成最终荒凉的预演，此后主必亲自降临掌权，将其推翻（参较
Da 8:10-26; 11:21-45; 12:1; Zec 13:9; 14:2, 3)。
GROTIUS 将歌革解释为取自吕底亚王巨吉斯（Gyges）之名；玛各则解释为叙利亚，其中有一城名为玛各[PLINY, 5.28]。以西结较为笼统所述的，
Re 20:7-9
则更明确地论到将要攻击蒙爱之城的那个敌基督教同盟。