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Jer 15:1-21.
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英文原文
Jer 15:1-21.
GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER.
1. Moses . . . Samuel--eminent in intercessions
(Ex 32:11, 12; 1Sa 7:9; Ps 99:6).
be toward--could not be favorably inclined toward them.
out of my sight--God speaks as if the people were present before Him, along with Jeremiah.
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2. 死亡——致命的瘟疫
（Jer 18:21; 43:11； Eze 5:2, 12； Zec 11:9）。
英文原文
2. death--deadly plague
(Jer 18:21; 43:11; Eze 5:2, 12; Zec 11:9).
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3. 派定——
（Le 26:16）。
種類——刑罰的種類。
英文原文
3. appoint--
(Le 26:16).
kinds--of punishments.
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4. 使……被趕散——
(申 28:25； 結 23:46)。
宜作「我必將他們交給煩擾」，我必使他們流離飄泊，無處得安息〔CALVIN〕
(代下 29:8，
「患難」；旁註，「擾亂」)。
因瑪拿西——他如今已死，但其罪的影響仍然存留。一個惡人能造成何等大的禍患！即使他自己已悔改蒙赦免，惡果仍然存留。百姓從那時起就一直效法他的惡行；此處暗示，只因神的長久忍耐，刑罰的後果才被暫時擱延至今（參見
王上 14:16； 王下 21:11；23:26；24:3, 4)。
英文原文
4. cause . . . to be removed--
(De 28:25; Eze 23:46).
Rather, "I will give them up to vexation," I will cause them to wander so as nowhere to have repose [CALVIN];
(2Ch 29:8,
"trouble;" Margin, "commotion").
because of Manasseh--He was now dead, but the effects of his sins still remained. How much evil one bad man can cause! The evil fruits remain even after he himself has received repentance and forgiveness. The people had followed his wicked example ever since; and it is implied that it was only through the long-suffering of God that the penal consequences had been suspended up to the present time (compare
1Ki 14:16; 2Ki 21:11; 23:26; 24:3, 4).
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5. 轉到一邊……你的境況如何——誰會（在路過時）轉到一邊來向你致意（向你祝「平安」）呢？
英文原文
5. go aside . . . how thou doest--Who will turn aside (in passing by) to salute thee (to wish thee "peace")?
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6. 後悔得發倦——（Ho 13:14；11:8）。我已屢屏後悔我所要降的災禍（Jer 26:19；Ex 32:14；1Ch 21:15），並饒恕了他們；然而我的寬容並未使他們悔改，故我不再更改我的旨意（神以俯就人的思維方式說話），如今必要向他們報復。
英文原文
6. weary with repenting--
(Ho 13:14; 11:8).
I have so often repented of the evil that I threatened
(Jer 26:19; Ex 32:14; 1Ch 21:15),
and have spared them, without My forbearance moving them to repentance, that I will not again change My purpose (God speaking in condescension to human modes of thought), but will take vengeance on them now.
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7. 簸——即磨難（tribulation）——源於tribulum，一種將糠秕與麥子分開的打穀器具
(Mt 3:12)。
地的城門——即地的極界，通往該地的出入口所在。 MAURER 譯作：「我必簸散」，即把他們逐出「到地的諸門」
(Na 3:13)。
「在城門」；英文譯本的意象取自人以簸箕揚淨穀物；他站在打穀場的門口、露天之處，藉風力將麥子與糠秕分開；照樣，神威脅要將以色列逐出這地的疆界之外〔HOUBIGANT〕。
英文原文
7. fan--tribulation--from tribulum, a threshing instrument, which separates the chaff from the wheat
(Mt 3:12).
gates of the land--that is, the extreme bounds of the land through which the entrance to and exit from it lie. MAURER translates, "I will fan," that is, cast them forth "to the gates of the land"
(Na 3:13).
"In the gates"; English Version draws the image from a man cleaning corn with a fan; he stands at the gate of the threshing-floor in the open air, to remove the wheat from the chaff by means of the wind; so God threatens to remove Israel out of the bounds of the land [HOUBIGANT].
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8. 他們的寡婦——即我百姓的
(Jer 15:7)。
使……增多——先知性的過去時態：我必使之增多。
少年人的母親——「母親」是集合詞；在「寡婦」之後，自然接著提到她們的兒子（「少年人」）因「毀滅者」而喪失；正因被殺的男子眾多，「寡婦」才如此之多〔CALVIN〕。也有人將「母親」如
2Sa 20:19
那樣理解為京城耶路撒冷；「我已使毀滅者攻擊『母親』」，即尼布甲尼撒——他受其父尼布普拉撒差遣，抵禦埃及入侵者
(2Ki 23:29; 24:1)，
並佔據猶大。但
Jer 15:7
表明所指的是未來而非過去；而「寡婦」既為字面意義，「母親」大概也是如此。
午間——一天中最熱之時，軍事行動通常暫停；因此意為出乎意料，呼應平行的「忽然」；若如另一些人那樣解作「公開地」，則不符合平行結構（參
Ps 91:6)。
它——英文譯本似乎以「它」指母城，以「他」指「毀滅者」；如此「它」便與「城」平行。更恰當的譯法是：「我必使哀痛與恐怖忽然臨到他們（即將喪失兒子的『母親們』）。」
城——應出自意為「發熱」的詞根，即哀痛或驚惶。七十士譯本亦如此。
英文原文
8. Their widows--My people's
(Jer 15:7).
have brought--prophetical past: I will bring.
mother of the young men--"mother" is collective; after the "widows," He naturally mentions bereavement of their sons ("young men"), brought on the "mothers" by "the spoiler"; it was owing to the number of men slain that the "widows" were so many [CALVIN]. Others take "mother," as in
2Sa 20:19,
of Jerusalem, the metropolis; "I have brought on them, against the 'mother,' a young spoiler," namely, Nebuchadnezzar, sent by his father, Nabopolassar, to repulse the Egyptian invaders
(2Ki 23:29; 24:1),
and occupy Judea. But
Jer 15:7
shows the future, not the past, is referred to; and "widows" being literal, "mother" is probably so, too.
at noonday--the hottest part of the day, when military operations were usually suspended; thus it means unexpectedly, answering to the parallel, "suddenly"; openly, as others explain it, will not suit the parallelism (compare
Ps 91:6).
it--English Version seems to understand by "it" the mother city, and by "him" the "spoiler"; thus "it" will be parallel to "city." Rather, "I will cause to fall upon them (the 'mothers' about to be bereft of their sons) suddenly anguish and terrors."
the city--rather, from a root "heat," anguish, or consternation. So the Septuagint.
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9. 生了七個——
(1Sa 2:5)。
「七」是完全的數目，表明完全的豐盛。
氣力——因她的眾子中連一個也沒有留下
(Jer 15:8)。
日頭在白晝落下——她在興盛的頂峰被命運離棄
(Am 8:9)。
她……抱愧——母親們（「她」為集合詞）因失去所有兒女、盼望落空而蒙羞。
英文原文
9. borne seven--
(1Sa 2:5).
Seven being the perfect number indicates full fruitfulness.
languisheth--because not even one is left of all her sons
(Jer 15:8).
sun is gone down while . . . yet day--Fortune deserts her at the very height of her prosperity
(Am 8:9).
she . . . ashamed--The mothers (she being collective) are put to the shame of disappointed hopes through the loss of all their children.
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10.（Jer 20:14；Job 3:1 等）。耶利米似乎生性特別敏感；然而聖靈使他在明知其話語必得罪人、因而招致仇視、使自己敏感的心靈受傷的情況下，仍能傳遞信息。
爭競的人——飽受「全地」之人的爭鬥（Ps 80:6）。
我從未借給等——諺語，意為「我沒有給人任何與我爭競的藉口」。
英文原文
10.
(Jer 20:14; Job 3:1,
&c.). Jeremiah seems to have been of a peculiarly sensitive temperament; yet the Holy Spirit enabled him to deliver his message at the certain cost of having his sensitiveness wounded by the enmities of those whom his words offended.
man of strife--exposed to strifes on the part of "the whole earth"
(Ps 80:6).
I have neither lent, &c.--proverbial for, "I have given no cause for strife against me."
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11. 實在——字面作「豈不是？」即「必定如此」。
你的餘數——即你一生的最終結局；你如今看來如此悲慘的一生，終必以亨通結束〔CALVIN〕。那些自以為將是存活的餘數、而你將滅亡的人，他們自己反倒要倒下，而你卻要存留並蒙征服者的恩待〔JUNIUS〕，
(Jer 40:4, 5; 39:11, 12)。
Keri讀作：「我必釋放你（或如 MAURER 所言『我必堅立你』）得好處」
(Jer 14:11； Ezr 8:22； Ps 119:122)。
善待你——字面作「迎見你」；即「使他們可平息，甚至自動主動以恩慈迎見你」〔CALVIN〕。我偏好此譯，因與事件相符
(Jer 39:11, 12; 40:4, 5)。
GESENIUS 根據
Jer 7:16; 27:18； Job 21:15
譯作（我不僅要救你脫離仇敵的煩擾，而且）「我必使你的仇敵（如今煩擾你的）來向你祈求」
(Jer 38:14; 42:2-6)。
英文原文
11. Verily--literally, "Shall it not be?" that is, "Surely it shall be."
thy remnant--the final issue of thy life; thy life, which now seems to thee so sad, shall eventuate in prosperity [CALVIN]. They who think that they shall be the surviving remnant, whereas thou shalt perish, shall themselves fall, whereas thou shalt remain and be favored by the conquerors [JUNIUS],
(Jer 40:4, 5; 39:11, 12).
The Keri reads, "I will set thee free (or as MAURER, 'I will establish thee') for good"
(Jer 14:11; Ezr 8:22; Ps 119:122).
to entreat thee well--literally, "to meet thee"; so "to be placable, nay, of their own accord to anticipate in meeting thee with kindness" [CALVIN]. I prefer this translation as according with the event
(Jer 39:11, 12; 40:4, 5).
GESENIUS, from
Jer 7:16; 27:18; Job 21:15,
translates (not only will I relieve thee from the enemy's vexations, but) "I will make thine enemy (that now vexeth thee) apply to thee with prayers"
(Jer 38:14; 42:2-6).
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12. 鋼——應作銅或赤銅，與「鐵」混合（由巴勒斯坦極北、鄰近黑海的加呂伯人所為），形成最硬的金屬，如同我們的鋼。猶太人雖然如普通鐵一般堅硬，能折斷那更為堅硬的北方迦勒底人
(Jer 1:14)
嗎？他們如同以銅加固的加呂伯鐵。斷乎不能〔CALVIN〕。HENDERSON 譯作：「人能折斷鐵，（甚至）北方的鐵和銅嗎？」理由是英文譯本使普通的鐵不如銅硬。但問題不在於銅，而在於鐵和銅的特殊合金，它被描述為比普通的鐵更硬——當時的鐵大概因不知現代製法而質地較差。
英文原文
12. steel--rather, brass or copper, which mixed with "iron" (by the Chalybes near the Euxine Pontus, far north of Palestine), formed the hardest metal, like our steel. Can the Jews, hardy like common iron though they be, break the still hardier Chaldees of the north
(Jer 1:14),
who resemble the Chalybian iron hardened with copper? Certainly not [CALVIN]. HENDERSON translates. "Can one break iron, (even) the northern iron, and brass," on the ground that English Version makes ordinary iron not so hard as brass. But it is not brass, but a particular mixture of iron and brass, which is represented as harder than common iron, which was probably then of inferior texture, owing to ignorance of modern modes of preparation.
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13. 你的財產……罪惡——這是指猶大的，不是耶利米的。
無故——神將祂的百姓如毫無價值之物般撇棄
(Ps 44:12)。
相反地，耶和華要復興祂百姓之時，說要以埃及等作為他們的「贖價」
(Isa 43:3)。
就是在你全境界內——與「你的財產……寶藏」相連，也與「你的一切罪惡」相連，他們的罪與刑罰是相稱的
(Jer 17:3)。
英文原文
13. Thy substance . . . sins--Judea's, not Jeremiah's.
without price--God casts His people away as a thing worth naught
(Ps 44:12).
So, on the contrary, Jehovah, when about to restore His people, says, He will give Egypt, &c., for their "ransom"
(Isa 43:3).
even in all thy borders--joined with "Thy substance . . . treasures, as also with "all thy sins," their sin and punishment being commensurate
(Jer 17:3).
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14. 你——MAURER 補上「他們」，即「你的珍寶」。EICHORN 根據敘利亞文譯本和七十士譯本，多此一舉地改讀為「我必使你服事你的仇敵」；這讀法無疑是從
Jer 17:4
抄入的。
火——
(De 32:22)。
英文原文
14. thee--MAURER supplies "them," namely, "thy treasures." EICHORN, needlessly, from Syriac and the Septuagint, reads, "I will make thee to serve thine enemies"; a reading doubtless interpolated from
Jer 17:4.
fire--
(De 32:22).
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15. 你知道——即我的案件；我的仇敵對我行了何等的不義
(Jer 12:3)。
為我報仇——（見
Jer 11:20
之註解）。
先知在此所顧念的不是自己的報復之情，而是神的緣故；他是受默示，說出神對不敬虔之人的旨意。試在此對比律法與福音
(Lu 23:34； Ac 7:60)。
不要忍怒將我取去——因你對他們的忍怒，不要容他們在此期間奪去我的性命。
因你的緣故我受了辱罵——這正是預表的本體耶穌基督的話
(Ps 69:7, 22-28)，
試將後者與耶利米在本節開頭的禱告相比。
英文原文
15. thou knowest--namely, my case; what wrongs my adversaries have done me
(Jer 12:3).
revenge me--(See on
Jer 11:20).
The prophet in this had regard to, not his own personal feelings of revenge, but the cause of God; he speaks by inspiration God's will against the ungodly. Contrast in this the law with the gospel
(Lu 23:34; Ac 7:60).
take me not away in thy long-suffering--By Thy long-suffering towards them, suffer them not meanwhile to take away my life.
for thy sake I have suffered rebuke--the very words of the antitype, Jesus Christ
(Ps 69:7, 22-28),
which last compare with Jeremiah's prayer in the beginning of this verse.
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16. 喫——
(Eze 2:8; 3:1, 3; Re 10:9, 10)。
你的言語一被我尋見，我就急忙抓住並據為己有。Keri（修訂本）讀作「你的話」。
你的話……喜樂——
(Job 23:12; Ps 119:72, 111；
參
Mt 13:44)。
稱為你名下——我是屬你的，是你的僕人。預表耶穌基督也是如此
(Ex 23:21)。
英文原文
16. eat--
(Eze 2:8; 3:1, 3; Re 10:9, 10).
As soon as Thy words were found by me, I eagerly laid hold of and appropriated them. The Keri reads, "Thy word."
thy word . . . joy--
(Job 23:12; Ps 119:72, 111;
compare
Mt 13:44).
called by thy name--I am Thine, Thy minister. So the antitype, Jesus Christ
(Ex 23:21).
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17. 我的「喜樂」
(Jer 15:16)，
不是那些褻慢人
(Ps 1:1; 26:4, 5)
在宴席上的喜樂。他不僅沒有與這些人相交，反而被逐出社交圈子，被迫「獨自」坐着，因着他忠心的預言。
因為你的手——即你的默示
(Isa 8:11; Eze 1:3; 3:14)。
使我滿心憤慨——正如
Jer 6:11
「滿了耶和華的忿怒」；他滿心被神所感動的主題（神對不敬虔之人的「憤慨」），以至不能自禁，必須表達出來。同樣以對比的方式，將默示的影響與酒的影響相比，兩者都使人忘卻自己，見於
(Ac 2:13, 15, 18)。
英文原文
17. My "rejoicing"
(Jer 15:16)
was not that of the profane mockers
(Ps 1:1; 26:4, 5)
at feasts. So far from having fellowship with these, he was expelled from society, and made to sit "alone," because of his faithful prophecies.
because of thy hand--that is, Thine inspiration
(Isa 8:11; Eze 1:3; 3:14).
filled me with indignation--So
Jer 6:11,
"full of the fury of the Lord"; so full was he of the subject (God's "indignation" against the ungodly) with which God had inspired him, as not to be able to contain himself from expressing it. The same comparison by contrast between the effect of inspiration, and that of wine, both taking a man out of himself, occurs
(Ac 2:13, 15, 18).
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18.
(Jer 30:15)。
「痛苦」，即他所不斷遭受的逼迫，以及他被神撇下不得安慰、「獨自」一人。試將他此處的感受與
Jer 15:16
的感受相比——那時他享受神豐盛的同在，竝受祂的話感動。因此他在此說出自己天然「軟弱」的話（如大衛，
Ps 77:10)；
而先前他所說的，是出於他所領受那更高的屬靈性情。
如謊言，又如——當譯作「如欺哄人的（河）……沒有定準的（不長久的）水」；與「活（常年不竭的）水」相對
(Job 6:15)。
那些乾渴的旅客本以為冬天滿了水、可以指望的溪流，卻在最急需之時使他們失望，因為在炎夏已經乾涸。耶和華曾應許耶利米脫離仇敵的保護
(Jer 1:18, 19)；
他的軟弱使他認為神沒有如此行。
英文原文
18.
(Jer 30:15).
"Pain," namely, the perpetual persecution to which he was exposed, and his being left by God without consolation and "alone." Contrast his feeling here with that in
Jer 15:16,
when he enjoyed the full presence of God, and was inspired by His words. Therefore he utters words of his natural "infirmity" (so David,
Ps 77:10)
here; as before he spoke under the higher spiritual nature given him.
as a liar, and as--rather, "as a deceiving (river) . . . waters that are not sure (lasting)"; opposed to "living (perennial) waters"
(Job 6:15).
Streams that the thirsty traveller had calculated on being full in winter, but which disappoint him in his sorest need, having run dry in the heat of summer. Jehovah had promised Jeremiah protection from his enemies
(Jer 1:18, 19);
his infirmity suggests that God had failed to do so.
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19. 神對耶利米的回答。
歸回……帶回——耶利米因着不耐煩的言語，偏離了對神當有的態度；神說：「你若歸回（重新忍耐地履行你先知的職責），我就必將你帶回」你從前的地位：希伯來文有雙關語，「歸回……轉回」
(Jer 8:4; 4:1)。
站立在我面前——即蒙悅納地事奉我
(De 10:8; 1Ki 17:1; 18:15)。
將……寶貴的從……卑賤的分別出來——出於金屬的意象：「你若將在你裏面寶貴的（所賜的屬靈恩典）與卑賤的（你天然的敗壞、不耐煩和急躁的言語）分別出來，你就必作我的口」：即我的代言人
(Ex 4:16)。
你不要歸向他們——不要讓他們引你進入他們褻瀆的道路（正如耶利米曾說了不敬虔的話，
Jer 15:18），
你倒要引導他們走敬虔的道路
(Jer 15:16, 17)。
Eze 22:26
符合另一種解釋，但那解釋不太符合上下文：「你若從混雜的群眾中將較好的人分別出來，藉着忠心的警告引領他們歸正」等等。
英文原文
19. God's reply to Jeremiah.
return . . . bring . . . again--Jeremiah, by his impatient language, had left his proper posture towards God; God saith, "If thou wilt return (to thy former patient discharge of thy prophetic function) I will bring thee back" to thy former position: in the Hebrew there is a play of words, "return . . . turn again"
(Jer 8:4; 4:1).
stand before me--minister acceptably to Me
(De 10:8; 1Ki 17:1; 18:15).
take . . . precious from . . . vile--image from metals: "If thou wilt separate what is precious in thee (the divine graces imparted) from what is vile (thy natural corruptions, impatience, and hasty words), thou shall be as My mouth": my mouthpiece
(Ex 4:16).
return not thou unto them--Let not them lead you into their profane ways (as Jeremiah had spoken irreverently,
Jer 15:18),
but lead thou them to the ways of godliness
(Jer 15:16, 17).
Eze 22:26
accords with the other interpretation, which, however, does not so well suit the context, "If thou wilt separate from the promiscuous mass the better ones, and lead them to conversion by faithful warnings," &c.
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20, 21. 這是
Jer 1:18, 19
的應許，幾乎用相同的話，但加上了針對耶利米強敵現今攻擊的話：「我必救你脫離……惡人……救贖……可畏的」；重複是為了向耶利米保證，神如今仍是一樣的，正如祂初次賜下應許時一樣，以對照先知不敬虔的不忠指控
(Jer 15:18)。
英文原文
20, 21. The promise of
Jer 1:18, 19,
in almost the same words, but with the addition, adapted to the present attacks of Jeremiah's formidable enemies, "I will deliver thee out of . . . wicked . . . redeem . . . terrible"; the repetition is in order to assure Jeremiah that God is the same now as when He first made the promise, in opposition to the prophet's irreverent accusation of unfaithfulness
(Jer 15:18).
Jer 15:1-21.
神對耶利米代求禱告的回答
1. 摩西……撒母耳——在代求上卓越
（Ex 32:11, 12； 1Sa 7:9； Ps 99:6）。
可向——不能對他們有恩慈的傾向。
離開我眼前——神說話如同百姓與耶利米一同站在祂面前。