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Jer 20:1-18.
英文原文
Jer 20:1-18.
JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION.
1. son--descendant.
of Immer--one of the original "governors of the sanctuary and of the house of God," twenty-four in all, that is, sixteen of the sons of Eleazar and eight of the sons of Ithamar
(1Ch 24:14).
This Pashur is distinct from Pashur, son of Melchiah
(Jer 21:1).
The "captains"
(Lu 22:4)
seem to have been over the twenty-four guards of the temple, and had only the right of apprehending any who were guilty of delinquency within it; but the Sanhedrim had the judicial power over such delinquents [GROTIUS]
(Jer 26:8, 10, 16).
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2. 巴施户珥与耶利米同属一班、同属一家，这一事实加重了这一击的侮辱
(王上 22:24； 太 26:67)。
枷——一种刑具，有五个洞，将颈、两手、两脚都套进去，使身体蜷曲
(耶 29:26)。
源出希伯来文动词"转动"或"拉扯"。这显出巴施户珥的残忍。
高——即上门
(王下 15:35)。
便雅悯门——是圣殿墙上的一个门，与城墙上正式称为便雅悯门的那门相对应，朝向便雅悯的地业
(耶 7:2；37:13；38:7)。
圣殿的便雅悯门因位于高处，故称为"高门"，以别于城墙上的便雅悯门。
英文原文
2. The fact that Pashur was of the same order and of the same family as Jeremiah aggravates the indignity of the blow
(1Ki 22:24; Mt 26:67).
stocks--an instrument of torture with five holes, in which the neck, two hands, and two feet were thrust, the body being kept in a crooked posture
(Jer 29:26).
From a Hebrew root, to "turn," or "rack." This marks Pashur's cruelty.
high--that is, the upper gate
(2Ki 15:35).
gate of Benjamin--a gate in the temple wall, corresponding to the gate of Benjamin, properly so called, in the city wall, in the direction of the territory of Benjamin
(Jer 7:2; 37:13; 38:7).
The temple gate of Benjamin, being on a lofty position, was called "the high gate," to distinguish it from the city wall gate of Benjamin.
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3. 巴施户珥——由两个词根合成，意为"广阔（即'安稳'）四面"；与玛歌珥米撒毕（"四围惊吓"）成对比
(耶 20:10； 耶 6:25；46:5；49:29； 诗 31:13)。
英文原文
3. Pashur--compounded of two roots, meaning "largeness (and so 'security') on every side"; in antithesis to Magor-missabib, "terror round about"
(Jer 20:10; Jer 6:25; 46:5; 49:29; Ps 31:13).
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4. 惊吓……临到你众朋友——他们相信了你虚假的应许
(Jer 20:6)。
此意必须与"四围的惊吓"
(Jer 20:3)
相符。我必使惊吓临到你和你所有的朋友，那惊吓是出于你自己，即你虚假的预言。你和你的预言将被看见——使你和受你欺哄的人都惊惧——正是这些造成了他们和你的毁灭。因此无需MAURER的译法："我必把你和你众朋友交给惊吓。"
英文原文
4. terror . . . to all thy friends--who have believed thy false promises
(Jer 20:6).
The sense must be in order to accord with "fear round about"
(Jer 20:3).
I will bring terror on thee and on all thy friends, that terror arising from thyself, namely, thy false prophecies. Thou and thy prophecies will be seen, to the dismay both of thee and thy dupes, to have caused their ruin and thine. MAURER'S translation is therefore not needed, "I will give up thee and all thy friends to terror."
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5. 力量——即资源。
劳碌得来的——劳作的果实，所得，财富。
英文原文
5. strength--that is, resources.
labours--fruits of labor, gain, wealth.
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6. 说预言是虚假的——即说神绝不能容许这地没有先知、祭司和教师（"智慧人"）
(Jer 18:18；
比较
Jer 5:31)。
英文原文
6. prophesied lies--namely, that God cannot possibly leave this land without prophets, priests, and teachers ("the wise")
(Jer 18:18;
compare
Jer 5:31).
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7. 耶利米的申诉，与约伯的相似，因被囚而流露若干人性的软弱。你曾应许绝不把我交在仇敌手中，然而你却如此行了。但耶利米误解了神的应许，那应许不是说他不会受苦，而是说神必救他脱离苦难
(Jer 1:19)。
欺哄——也有人如旁注译作"你劝诱我"，即劝我承担先知职分，"我就受了劝"，即容让自己被说服去承担一件我发现太难的事。这希伯来文词也曾用于好的意思
(Ge 9:27，
旁注；
Pr 25:15； Ho 2:14)。
比我强——你这我无力抗拒的强者，把这担子加在我身上，并且得胜了（使我说预言，不顾我的不愿）
(Jer 1:5-7)；
然而当我尽我的职分时，我却受嘲弄
(La 3:14)。
英文原文
7. Jeremiah's complaint, not unlike that of Job, breathing somewhat of human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet Thou hast done so. But Jeremiah misunderstood God's promise, which was not that he should have nothing to suffer, but that God would deliver him out of sufferings
(Jer 1:19).
deceived--Others translate as Margin, "Thou hast enticed" or "persuaded me," namely, to undertake the prophetic office, "and I was persuaded," that is, suffered myself to be persuaded to undertake what I find too hard for me. So the Hebrew word is used in a good sense
(Ge 9:27,
Margin;
Pr 25:15; Ho 2:14).
stronger than I--Thou whose strength I could not resist hast laid this burden on me, and hast prevailed (hast made me prophesy, in spite of my reluctance)
(Jer 1:5-7);
yet, when I exercise my office, I am treated with derision
(La 3:14).
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8. 宁可译作："每当我说话，我就呼喊。论到强暴和掠夺，我（不得不）呼喊"，即抱怨[MAURER]。 英文译本（English Version）在末句更为生动："我呼喊强暴和掠夺"
(Jer 6:7)！
我无法用平静的语气说话；他们极度的邪恶迫使我"呼喊"。
because（因为）——宁可译作"所以"，作为前一句的结语；因为我在履行先知的职责时，不仅说话，而且呼喊；且呼喊强暴……所以耶和华的话在我身上成了羞辱
(Jer 20:7)。
英文原文
8. Rather, "Whenever I speak, I cry out. Concerning violence and spoil, I (am compelled to) cry out," that is, complain [MAURER]. English Version in the last clause is more graphic, "I cried violence and spoil"
(Jer 6:7)!
I could not speak in a calm tone; their desperate wickedness compelled me to "cry out."
because--rather, "therefore," the apodosis of the previous sentence; because in discharging my prophetic functions, I not merely spake, but cried; and cried, violence . . . ; therefore the word of the Lord was made a reproach to me
(Jer 20:7).
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9. his word was（他的话……是）——或字面译作："我心里似乎有烧着的火"，即那催促说话的灵思或冲动如同……
(Job 32:18, 19; Ps 39:3)。
weary with forbearing, and I could not（我含忍不住，不能自禁）——"我竭力自制，却做不到"
(Ac 18:5；
参
Jer 23:9; 1Co 9:16, 17)。
英文原文
9. his word was--or literally, "there was in my heart, as it were, a burning fire," that is, the divine afflatus or impulse to speak was as . . .
(Job 32:18, 19; Ps 39:3).
weary with forbearing, and I could not--"I labored to contain myself, but I could not"
(Ac 18:5;
compare
Jer 23:9; 1Co 9:16, 17).
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10. For（因为）——不是指紧接上文的话，而是指"我不再提祂"。仇敌四面八方的"谤讟"或诋毁（参
Ps 31:13）
诱惑他不再说预言。
Report . . . we will report（报告吧……我们要报告）——他仇敌彼此之间的言语：任何可以用来告发他的事（无论是真是假）都可借以给他加上罪名；并且"我们要报告"，即报告给公会，以打垮他。
familiars（知己）——字面意为"我和平的人"；那些假装与我和平相处的人
(Ps 41:9)。
耶利米是弥赛亚的预表，那诗篇所指的正是弥赛亚。（参
Jer 38:22; Job 19:19; Ps 55:13, 14; Lu 11:53, 54)。
watched for my halting（窥探我失脚）——
(Ps 35:15，
旁注作"失脚"；
Ps 38:17; 71:10，
旁注）。GESENIUS 译得较差，他按阿拉伯文习惯译作"守护我侧的人"（即我常在身边的密友），与"知己"同位，并作为"说"的主语（而非"说"）。希伯来文本义为"侧"，然后引申为"跛足"，因跛者偏向一侧。
enticed（引诱）——去犯某罪。
英文原文
10. For--not referring to the words immediately preceding, but to "I will not make mention of Him." The "defaming" or detraction of the enemy on every side (see
Ps 31:13)
tempted him to think of prophesying no more.
Report . . . we will report--The words of his adversaries one to the other; give any information against him (true or false) which will give color for accusing him; and "we will report it," namely, to the Sanhedrim, in order to crush him.
familiars--literally, "men of my peace"; those who pretended to be on peaceable terms with me
(Ps 41:9).
Jeremiah is a type of Messiah, referred to in that Psalm. (See
Jer 38:22; Job 19:19; Ps 55:13, 14; Lu 11:53, 54).
watched for my halting--
(Ps 35:15,
Margin, "halting";
Ps 38:17; 71:10,
Margin). GESENIUS not so well translates, according to Arabic idiom, "those guarding my side" (that is, my most intimate friends always at my side), in apposition to "familiars," and the subject of "say" (instead of "saying"). The Hebrew means properly "side," then "halting," as the halt bend on one side.
enticed--to commit some sin.
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11. not prevail（不能胜）——如他们所期望的那样
(Jer 20:10; Jer 15:20)。
prosper（亨通）——他们的阴谋。
英文原文
11. not prevail--as they hoped to do
(Jer 20:10; Jer 15:20).
prosper--in their plot.
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12. triest the righteous（试验义人）——暗含与人草率判断的对比
(Jer 11:20; 17:10)。
opened（陈明）——即交托（参
2Ki 19:14; Ps 35:1)。
英文原文
12. triest the righteous--in latent contrast to the hasty judgments of men
(Jer 11:20; 17:10).
opened--that is, committed (compare
2Ki 19:14; Ps 35:1).
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13. delivered . . . soul（救了……性命）——这拯救发生于西底家接续约雅斤之时。
英文原文
13. delivered . . . soul--This deliverance took place when Zedekiah succeeded Jeconiah.
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14-18. 本段与上文感恩之间的对比，可如此解释：为表明那拯救
(Jer 20:13)
何等大，他附上一幅图，描绘在被拯救之前他受伤的心灵曾经怎样；在被囚时我曾说："愿那日受咒诅"；我的感觉与约伯一样
(Job 3:3, 10, 11，
因此耶利米采用约伯的话)。耶利米的热心虽被激动，主要不是为自己，而是为神的名因百姓拒绝先知的话而被践踏；但他把这激动用在自己的出生上，使之成为咒诅的对象，却是失当的；出生其实是当感恩的事。
英文原文
14-18. The contrast between the spirit of this passage and the preceding thanksgiving is to be explained thus: to show how great was the deliverance
(Jer 20:13),
he subjoins a picture of what his wounded spirit had been previous to his deliverance; I had said in the time of my imprisonment, "Cursed be the day"; my feeling was that of Job
(Job 3:3, 10, 11,
whose words Jeremiah therefore copies). Though Jeremiah's zeal had been stirred up, not so much for self as for God's honor trampled on by the rejection of the prophet's words, yet it was intemperate when he made his birth a subject for cursing, which was really a ground for thanksgiving.
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15. A man child（男孩）——在东方，生男是特别欢乐的事；而生女则往往不是。
英文原文
15. A man child--The birth of a son is in the East a special subject of joy; whereas that of a daughter is often not so.
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16. the cities（那些城）——所多玛和蛾摩拉。
cry . . . morning . . . noontide（喊叫……早晨……正午）——即愿他整日（不仅在通常恐怖盛行的夜间，连在白天——那是非凡的）都在可怕战争喊声中受惊吓，如被围困之城中的人
(Jer 18:22)。
英文原文
16. the cities--Sodom and Gomorrah.
cry . . . morning . . . noontide--that is, Let him be kept in alarm the whole day (not merely at night when terrors ordinarily prevail, but in daytime when it is something extraordinary) with terrifying war shouts, as those in a besieged city
(Jer 18:22).
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17. he（他）——"那人"
(Jer 20:15, 16)。
from the womb（从母胎）——即那时我还未出母胎。
英文原文
17. he--"that man"
(Jer 20:15, 16).
from the womb--that is, at that time while I was still in the womb.
耶 20:1-18。
耶利米因在圣殿范围内说预言，被殿的总管巴施户珥囚禁；获释后他又重申对这城的预言，等等。
1. 子——即后代。
音麦——是最初"管理圣所和神殿"的二十四位首领之一，即以利亚撒子孙十六位和以他玛子孙八位
(代上 24:14)。
这里的巴施户珥与玛基雅的儿子巴施户珥
(耶 21:1)
不同。"队长"们
(路 22:4)
似乎是管圣殿二十四班守卫的，他们只有权拘捕殿内有罪的人；但公会对此类罪犯有审判权[格老修斯（GROTIUS）]
(耶 26:8, 10, 16)。