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Eze 5:1-17.
英文原文
Eze 5:1-17.
VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY.
1. knife . . . razor--the sword of the foe (compare
Isa 7:20).
This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers.
thine head--as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating
(2Sa 10:4, 5)
treatment. Especially in the case of a priest; for priests
(Le 21:5)
were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral.
balances--implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare
Mt 10:30).
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2. 这里描述了三类人。刀剑要毁灭三分之一的人民；饥荒和瘟疫要毁灭另外三分之一（
Eze 5:2
中的“火”在
Eze 5:12
中被解释为瘟疫和饥荒）；余下的要在列国中分散。最后这一部分中，只有少数人能逃脱，由系在以西结衣襟中的头发所象征
(Eze 5:3; Jer 40:6; 52:16)。
连这些人中，也有些要再被投入火的试炼中
(Eze 5:4; Jer 41:1, 2，
等等；Jer 44:14，
等等)。“衣襟”只能容纳少数，表达的是神良善所能及的极处。
英文原文
2. Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in
Eze 5:2
being explained in
Eze 5:12
to mean pestilence and famine); that which remained was to be scattered among the nations. A few only of the last portion were to escape, symbolized by the hairs bound in Ezekiel's skirts
(Eze 5:3; Jer 40:6; 52:16).
Even of these some were to be thrown into the fiery ordeal again
(Eze 5:4; Jer 41:1, 2, &c.; Jer 44:14,
&c.). The "skirts" being able to contain but few express that extreme limit to which God's goodness can reach.
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5, 6. 象征的解释：
耶路撒冷——不是单指那城，而是泛指以色列民，耶路撒冷是其中心和代表。
在……中间——在神眼中，耶路撒冷被视为全地的中心，为要从中心向四面八方将真光照耀列国。参较旁注（“肚脐”），
Eze 38:12; Ps 48:2; Jer 3:17。
在古代外邦世界中，再没有比迦南更合适作为据点的地方了，使神的百姓能从那里有效地影响世界的外邦主义。它位于最古老、最文明的国家——一边的埃及和埃塞俄比亚，另一边的巴比伦、尼尼微和印度，以及后来的波斯、希腊、罗马——之间。腓尼基的水手近在咫尺，借着他们本可把真宗教传到最遥远之地；周围又有以实玛利人——南亚和北非伟大的内陆商人。以色列如此被安置，不是为自己的私利，而是要作全世界属灵的恩主。参较整篇
Ps 67:1-7。
既在此事上失败，又落入拜偶像，他们的罪就远比外邦人更重；这并不是说以色列在可憎的偶像崇拜上字面上超过外邦人。而是“corruptio optimi pessima”（最好之物的败坏最为恶劣）；那本为最好之物的败坏，比那不够完全之物的败坏更糟：实为一切败坏中最恶劣的。因此他们的刑罚也最重。照样，如今基督教自称的教会若不作外邦世界的光，其所受的定罪将比他们更重
(Mt 5:13; 11:21-24; Heb 10:28, 29)。
英文原文
5, 6. Explanation of the symbols:
Jerusalem--not the mere city, but the people of Israel generally, of which it was the center and representative.
in . . . midst--Jerusalem is regarded in God's point of view as center of the whole earth, designed to radiate the true light over the nations in all directions. Compare Margin ("navel"),
Eze 38:12; Ps 48:2; Jer 3:17.
No center in the ancient heathen world could have been selected more fitted than Canaan to be a vantage ground, whence the people of God might have acted with success upon the heathenism of the world. It lay midway between the oldest and most civilized states, Egypt and Ethiopia on one side, and Babylon, Nineveh, and India on the other, and afterwards Persia, Greece, and Rome. The Phœnician mariners were close by, through whom they might have transmitted the true religion to the remotest lands; and all around the Ishmaelites, the great inland traders in South Asia and North Africa. Israel was thus placed, not for its own selfish good, but to be the spiritual benefactor of the whole world. Compare
Ps 67:1-7
throughout. Failing in this, and falling into idolatry, its guilt was far worse than that of the heathen; not that Israel literally went beyond the heathen in abominable idolatries. But "corruptio optimi pessima"; the perversion of that which in itself is the best is worse than the perversion of that which is less perfect: is in fact the worst of all kinds of perversion. Therefore their punishment was the severest. So the position of the Christian professing Church now, if it be not a light to the heathen world, its condemnation will be sorer than theirs
(Mt 5:13; 11:21-24; Heb 10:28, 29).
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6. 变更……归于——更作“邪恶地抗拒我的判断”；“因邪恶而背叛我的律例”[BUXTORF]。但参看
Eze 5:7
末段。
英文原文
6. changed . . . into--rather, "hath resisted My judgments wickedly"; "hath rebelled against My ordinances for wickedness" [BUXTORF]. But see on
Eze 5:7,
end.
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7. 增多了（multiplied）——更作“更加肆无忌惮”；直译作“喧嚣”；对偶像怀有放纵的狂热。
也没有按着列国的判断去行——即不如列国持守假宗教那般持守真宗教。异教徒不“更换”他们的神，犹太人却把耶和华换作偶像（见
Eze 5:6，
“将我的判断变为恶行”，即拜偶像，
Jer 2:11)。
Chaldean 译本与 Masora 都支持否定式。另有人将其删去（如
Eze 11:12
所删），译作“却照着列国的判断”等等。然而
Eze 11:12
与本节都同样为真。他们在某一方面“照着列国而行”，即在一切恶事上；在另一方面，即在善事上、在宗教的热心上，他们却没有照着列国而行。
Eze 5:9
也证明否定式是原文原有的；因为他们既更换了自己的宗教，就没有像那没有更换自己宗教的列国一样去行；“我（也）必在你中间行我所未曾行过的事”。
英文原文
7. multiplied--rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols.
neither have done according to the judgments of the nations--have not been as tenacious of the true religion as the nations have been of the false. The heathen "changed" not their gods, but the Jews changed Jehovah for idols (see
Eze 5:6,
"changed My judgments into wickedness," that is, idolatry,
Jer 2:11).
The Chaldean version and the Masora support the negative. Others omit it (as it is omitted in
Eze 11:12),
and translate, "but have done according to the judgments," &c. However, both
Eze 11:12
and also this verse are true. They in one sense "did according to the heathen," namely, in all that was bad; in another, namely, in that which was good, zeal for religion, they did not.
Eze 5:9
also proves the negative to be genuine; because in changing their religion, they have not done as the nations which have not changed theirs, "I (also) will do in thee that which I have not done."
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8. 我，甚至我（I, even I）——极其可怕的强调。我，甚至我，你以为我在沉睡，我却始终作为全能的报应罪恶者而掌权，要在列国面前借对你的审判，彰显我公义的治理。
英文原文
8. I, even I--awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate My righteous government before the nations by judgments on thee.
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9. 见
Eze 5:7。
我未曾行过的事——比从前一切刑罚更重
(La 4:6; Da 9:12)。
这预言包括 Romans 之毁灭耶路撒冷，以及 Antichrist 最终的毁灭
(Zec 13:8, 9; 14:2)，
也包括 Nebuchadnezzar 所行的。他们的厄运并未因 Chaldean 的征服而穷尽。他们的命运中将有萌生不息的恶，因为正如主所预见，他们的品格中将有萌生不息的恶。正如神特别与 Israel 相连，照样在他们身上也将有神对罪之烈怒的特别彰显[FAIRBAIRN]。特权越高，滥用之时刑罚也越重。当神最大的恩赐——福音——赐下又被他们滥用时，那时“忿怒必临到他们身上，到了极处”
(1Th 2:16)。
英文原文
9. See on
Eze 5:7.
that which I have not done--worse than any former judgments
(La 4:6; Da 9:12).
The prophecy includes the destruction of Jerusalem by the Romans, and the final one by Antichrist
(Zec 13:8, 9; 14:2),
as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldean conquest. There was to be a germinating evil in their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there was to be a peculiar manifestation of God's wrath against sin in their case [FAIRBAIRN]. The higher the privileges the greater the punishment in the case of abuse of them. When God's greatest favor, the gospel, was given, and was abused by them, then "the wrath was to come on them to the uttermost"
(1Th 2:16).
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10. 父亲……吃……儿子——暗指摩西的话
(Le 26:29; De 28:53)，
加上一个可悲的特点，即“儿子要吃他们的父亲”（见
2Ki 6:28; Jer 19:9; La 2:20; 4:10)。
英文原文
10. fathers . . . eat . . . sons--alluding to Moses' words
(Le 26:29; De 28:53),
with the additional sad feature, that "the sons should eat their fathers" (see
2Ki 6:28; Jer 19:9; La 2:20; 4:10).
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11. 我指着我的永生——最严肃的誓言，以神的自存担保此事的确凿。
玷污了我的圣所——犹太罪恶的顶峰：他们将偶像引入耶和华的殿而玷污了它。
减少（diminish）——直译作“收回”，即收回我的“眼”（紧随其后），即我的恩眷；
Job 36:7
以同样的方式使用这希伯来文（Hebrew）动词。犹太人既借“玷污”收回了神殿的圣洁，神也收回了对他们的脸光。这说法的意义在于暗指
De 4:2，
“你们所吩咐的……话，不可加添，也不可删减”；他们如此行了，所以神减少他们。六份抄本中作“我必剪除你”的读法并不如此可取。
英文原文
11. as I live--the most solemn of oaths, pledging the self-existence of God for the certainty of the event.
defiled my sanctuary--the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols.
diminish--literally, "withdraw," namely, Mine "eye" (which presently follows), that is, My favors;
Job 36:7
uses the Hebrew verb in the same way. As the Jews had withdrawn from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to
De 4:2,
"Ye shall not diminish aught from the word which I command you"; they had done so, therefore God diminishes them. The reading found in six manuscripts, "I will cut thee off," is not so good.
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12. 以平直的话语说明象征的含义
(Eze 5:2；
见
Eze 6:12; Jer 15:2; 21:9)。
拔出……刀剑追赶他们——
(Le 26:33)。
怀疑者反对说：在 Zedekiah 之时并无此处所预言之事发生，即三分之一死于瘟疫，三分之一死于刀下，三分之一分散四方，并有刀剑追赶他们。但这预言并非局限于 Zedekiah 之时。它包括 Israel 为其罪——尤其是那时期所犯之罪——所受或仍将受的一切
(Eze 17:21)。
它只是在 Zedekiah 时初次应验：那时许多人死于瘟疫与刀剑；许多人散在各方，并非如反对者所说只被带到 Babylonia（比较
Ezr 1:4; Es 3:8; Ob 14)。
瘟疫……和饥荒——由象征“火”表明
(Eze 5:2)。
比较
Isa 13:8; La 5:10；
瘟疫与饥荒如火般焚烧枯萎人的面貌。
英文原文
12. Statement in plain terms of what was intended by the symbols
(Eze 5:2;
see
Eze 6:12; Jer 15:2; 21:9).
draw out . . . sword after them--
(Le 26:33).
Skeptics object; no such thing happened under Zedekiah, as is here foretold; namely, that a third part of the nation should die by pestilence, a third part by the sword, and a third be scattered unto all winds, and a sword sent after them. But the prophecy is not restricted to Zedekiah's time. It includes all that Israel suffered, or was still to suffer, for their sins, especially those committed at that period
(Eze 17:21).
It only received its primary fulfilment under Zedekiah: numbers then died by the pestilence and by the sword; and numbers were scattered in all quarters and not carried to Babylonia alone, as the objectors assert (compare
Ezr 1:4; Es 3:8; Ob 14).
pestilence . . . and famine--signified by the symbol "fire"
(Eze 5:2).
Compare
Isa 13:8; La 5:10;
plague and famine burning and withering the countenance, as fire does.
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13. 使我的怒气向他们止息——如同在它适当而永久的安息之处
(Isa 30:32，
边注 Margin)。
我就得了安慰——俯就人的观念而表达；意指祂借公义的审判为自己的义辩护而得的满足
(De 28:63; Pr 1:26; Isa 1:24)。
他们就知道——借着痛苦的体验。
英文原文
13. cause my fury to rest upon them--as on its proper and permanent resting-place
(Isa 30:32,
Margin).
I will be comforted--expressed in condescension to man's conceptions; signifying His satisfaction in the vindication of His justice by His righteous judgments
(De 28:63; Pr 1:26; Isa 1:24).
they shall how--by bitter experience.
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14. 在列国中的羞辱——Israel 所效法其偶像的外邦，非但不安慰，反因这些偶像所招的灾祸而幸灾乐祸（比较
Lu 15:15)。
英文原文
14. reproach among the nations--They whose idolatries Israel had adopted, instead of comforting, would only exult in their calamities brought on by those idolatries (compare
Lu 15:15).
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15. 训诲——直译作“矫正的管教”，即一个引人警惕罪之致命后果的显著例证。“它必”一语；所有古译本作“你”，这与上下文相符。
英文原文
15. instruction--literally, "a corrective chastisement," that is, a striking example to warn all of the fatal consequences of sin. For "it shall be"; all ancient versions have "thou," which the connection favors.
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16. 饥荒的箭——冰雹、雨水、老鼠、蝗虫、霉烂（见
De 32:23, 24)。
加增饥荒——直译作“聚集”或“收集”。当你们因逃脱了干旱、霉烂等而以为丰收稳妥之时，我必另寻方法 [CALVIN]，
将之聚集如入侵军队的兵力，使饥荒临到你们。
英文原文
16. arrows of famine--hail, rain, mice, locusts, mildew (see
De 32:23, 24).
increase the famine--literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [CALVIN], which I will congregate as the forces of an invading army, to bring famine on you.
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17. 恶兽——或许指毁灭性的征服者
(Da 7:4)。
更宜作字面的“野兽”，它们出没于荒凉之地，如犹大（Judea）将变成的样子（比较
Eze 34:28; Ex 23:29; De 32:24; 2Ki 17:25)。
同样的威胁以多种形式重复，为要唤醒那漫不经心的人。
刀剑——内战。
英文原文
17. beasts--perhaps meaning destructive conquerors
(Da 7:4).
Rather, literal "beasts," which infest desolated regions such as Judea was to become (compare
Eze 34:28; Ex 23:29; De 32:24; 2Ki 17:25).
The same threat is repeated in manifold forms to awaken the careless.
sword--civil war.
Eze 5:1-17。
剃发之异象，及其所预示的灾祸。
1. 刀……剃刀——指仇敌的刀剑（参较
Isa 7:20）。
这一异象所暗示的审判，比前一个异象所预示的埃及式苦难更为严厉，因为他们的罪比他们祖宗的罪更大。
你的头——作为犹太人的代表。头发被全部剃光，意味着严厉而屈辱的对待
(2Sa 10:4, 5)。
对祭司而言尤其如此；因为祭司
(Le 21:5)
被禁止“使头秃”，他们的头发乃是分别为圣的记号；借此暗示礼仪的必须让位于道德的。
天平——暗示耶和华在衡量“分定”（即分配给各人）的刑罚份额时所运用的公正的辨别：“头发”即犹太人：神的天平不容许哪怕一根头发逃脱精确的称量（参较
Mt 10:30)。