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Jer 29:1-32.
英文原文
Jer 29:1-32.
LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION.
1. residue of the elders--those still surviving from the time when they were carried to Babylon with Jeconiah; the other elders of the captives had died by either a natural or a violent death.
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2. 王后——即尼护施他，太后，以利拿单的女儿
(王下 24:8, 15)。
（其父以利拿单，大概即
耶 26:22
所提到的那位。）她与儿子一同摄政。
众首领——一切有权势的人都被带走，免得他们组织叛乱。耶利米写这封信时，灾难才刚发生不久，为要在其中安慰俘民。
英文原文
2. queen--Nehushta, the queen mother, daughter of Elnathan
(2Ki 24:8, 15).
(Elnathan, her father, is perhaps the same as the one mentioned in
Jer 26:22).
She reigned jointly with her son.
princes--All the men of authority were taken away lest they should organize a rebellion. Jeremiah wrote his letter while the calamity was still recent, to console the captives under it.
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3. 西底家……差人往巴比伦去——在
Jer 51:59，
西底家亲自往巴比伦去；这里他差遣 使者。无论此次出使的目的为何，都表明西底家不过是凭巴比伦王的意愿而作王，巴比伦王本可以恢复耶哥尼雅的王位，只要他愿意。因此，西底家允许耶利米的信件送出，不仅是因为哈拿尼雅的死使他更相信先知的话，也因为这封信与他自己希望犹太人留在加勒底直到耶哥尼雅去世的心愿相符。
希勒家——就是在耶和华殿中寻得律法书，并把它交给书记“沙番”（可能就是此处所记的沙番）的那位大祭司， 沙番又把它交给约西亚王
(2Ki 22:8
等)。希勒家和沙番的儿子们从父辈继承了对圣物的若干敬畏。因此，在
Jer 36:25
中，“基玛利雅”曾劝谏约雅敬王，求他不要烧毁先知的书卷。
英文原文
3. Zedekiah . . . sent unto Babylon--In
Jer 51:59,
Zedekiah himself goes to Babylon; here he sends ambassadors. Whatever was the object of the embassy, it shows that Zedekiah only reigned at the pleasure of the king of Babylon, who might have restored Jeconiah, had he pleased. Hence, Zedekiah permitted Jeremiah's letter to be sent, not only as being led by Hananiah's death to attach greater credit to the prophet's words, but also as the letter accorded with his own wish that the Jews should remain in Chaldea till Jeconiah's death.
Hilkiah--the high priest who found the book of the law in the house of the Lord, and showed it to "Shaphan" the scribe (the same Shaphan probably as here), who showed it to King Josiah
(2Ki 22:8,
&c.). The sons of Hilkiah and Shaphan inherited from their fathers some respect for sacred things. So in
Jer 36:25,
"Gemariah" interceded with King Jehoiakim that the prophet's roll should not be burned.
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5. 建造……房屋——与假先知的主张相反，他们告诉俘虏被掳即将结束；耶利米告诉他们被掳将会长久，因此他们应当建造房屋，因为巴比伦将长久作他们的家。
英文原文
5. Build . . . houses--In opposition to the false prophets' suggestions, who told the captives that their captivity would soon cease, Jeremiah tells them that it will be of long duration, and that therefore they should build houses, as Babylon is to be for long their home.
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6. 使你们……不致减少——神的旨意是亚伯拉罕的后裔不应断绝；这样便给了他们安慰，以及归回的盼望——虽非立即，却是终必实现。
英文原文
6. that ye . . . be . . . not diminished--It was God's will that the seed of Abraham should not fail; thus consolation is given them, and the hope, though not of an immediate, yet of an ultimate, return.
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7.
(Ezr 6:10； Ro 13:1； 1Ti 2:2)。
不仅当忍耐地负巴比伦的轭，更当为你们的主人祷告，即在被掳期间。神的美意之时要等到他们要为巴比伦的倾覆祷告时才来到
(Jer 51:35； Ps 137:8)。
他们不可抢先于那时刻。真宗教教导的是忍耐顺服，而非叛乱，即使君王是不信者。在人生一切境遇中，我们不要因没有得着所愿的一切，就丢弃我们可以得的安慰。此处已有福音爱仇敌的预尝
(Mt 5:44)。
英文原文
7.
(Ezr 6:10; Ro 13:1; 1Ti 2:2).
Not only bear the Babylonian yoke patiently, but pray for your masters, that is, while the captivity lasts. God's good time was to come when they were to pray for Babylon's downfall
(Jer 51:35; Ps 137:8).
They were not to forestall that time. True religion teaches patient submission, not sedition, even though the prince be an unbeliever. In all states of life let us not throw away the comfort we may have, because we have not all we would have. There is here a foretaste of gospel love towards enemies
(Mt 5:44).
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8. 你们使自己所做的梦——拉丁谚语说："百姓愿受欺哄，就让他们受欺哄吧。"误导人的不是轻信，而是人自己乖谬的"爱黑暗不爱光"。不是祭司发明了祭司制度，而是百姓自己病态地渴慕受骗；例如亚伦和金牛犊
(Ex 32:1-4)。
照样，犹太人促使或使先知们向他们说安慰的梦
(Jer 23:25, 26； Ec 5:7； Zec 10:2； Joh 3:19-21)。
英文原文
8. your dreams which ye caused to be dreamed--The Latin adage says, "The people wish to be deceived, so let them be deceived." Not mere credulity misleads men, but their own perverse "love of darkness rather than light." It was not priests who originated priestcraft, but the people's own morbid appetite to be deceived; for example, Aaron and the golden calf
(Ex 32:1-4).
So the Jews caused or made the prophets to tell them encouraging dreams
(Jer 23:25, 26; Ec 5:7; Zec 10:2; Joh 3:19-21).
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10. （参
Jer 25:11；
Jer 25:12; Da 9:2
的注释）。
这证明那七十年是从约雅斤被掳算起，不是从最后一次被掳算起。指明时间是为要约束犹太人的急躁，免得他们在神的时候以先就轻举妄动。
good word（好信息）——归回的应许。
英文原文
10. (See on
Jer 25:11;
Jer 25:12; Da 9:2).
This proves that the seventy years date from Jeconiah's captivity, not from the last captivity. The specification of time was to curb the impatience of the Jews lest they should hasten before God's time.
good word--promise of a return.
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11. I know（我知道）——唯独我知道；那些假先知对我的旨意一无所知，却装作知道。
thoughts . . . I think（意念……我赐的）——
(Isa 55:9)。
暗指犹太人没有"平安的意念"，只有"灾祸"（灾殃）的意念，因为他们不能想象拯救怎能临到他们。人道德上的病是双重的——有时是虚妄的自信；一旦失望便转为绝望。犹太人起初嗤笑神的威吓，自信必速速归回；其后从这自信中跌落，便陷入无可安慰的沮丧。
expected end（指望）——字面意为"结局与指望"，即一个结局，且是你们所盼望的那种结局。两个名词以"与"相连，代表一名词与一形容词。如
Jer 36:27，
"书卷与话"，即话的书卷；
Ge 3:16，
"生产与苦楚"，即生产中的苦楚。参
Pr 23:18，
那里与本节一样，"结局"意为"美好的结局"。
英文原文
11. I know--I alone; not the false prophets who know nothing of My purposes, though they pretend to know.
thoughts . . . I think--
(Isa 55:9).
Glancing at the Jews who had no "thoughts of peace," but only of "evil" (misfortune), because they could not conceive how deliverance could come to them. The moral malady of man is twofold--at one time vain confidence; then, when that is disappointed, despair. So the Jews first laughed at God's threats, confident that they should speedily return; then, when cast down from that confidence, they sank in inconsolable despondency.
expected end--literally, "end and expectation," that is, an end, and that such an end as you wish for. Two nouns joined by "and," standing for a noun and adjective. So in
Jer 36:27,
"the roll and the words," that is, the roll of words;
Ge 3:16,
"sorrow and conception," that is, sorrow in conception. Compare
Pr 23:18,
where, as here "end" means "a happy issue."
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12. 应验于
(Da 9:3，
等)。当神定意施恩，祂就将寻求那恩的心放在百姓心中。当这样的祷告之灵浇灌下来，就是将要施恩的可靠记号。
go（去）——上圣殿和别的祷告之处：与从前他们慵懒不愿去寻求神成为对比。
英文原文
12. Fulfilled
(Da 9:3,
&c.). When God designs mercy, He puts it into the hearts of His people to pray for the mercy designed. When such a spirit of prayer is poured out, it is a sure sign of coming mercy.
go--to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.
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13.
(Le 26:40-42, 44, 45)。
英文原文
13.
(Le 26:40-42, 44, 45).
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14. to be found（寻见）——
(Ps 32:6; Isa 55:6)。
turn . . . captivity（使……被掳的人归回）——音近的双关：shabti . . . shebith。
英文原文
14. to be found--
(Ps 32:6; Isa 55:6).
turn . . . captivity--play upon sounds, shabti . . . shebith.
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15. Because（因为）——不是指上文，而是指
Jer 29:10, 11，
"耶和华对你们如此说"（即被掳持续七十年的预言），"因为你们说：耶和华在巴比伦为我们兴起先知"，即预言我们速速得释放（这预言是假设的，不是明说的；所以
Jer 29:16-19
再次反驳这虚假的盼望，参
Jer 29:8, 9, 21)。
他在第十五节将话锋从敬虔人
(Jer 29:12-14)
转向不敬虔的听者、转向假先知。
英文原文
15. Because--referring not to the preceding words, but to
Jer 29:10, 11,
"Jehovah saith this to you" (that is, the prophecy of the continuance of the captivity seventy years), "because ye have said, The Lord hath raised us up prophets in Babylon," namely, foretelling our speedy deliverance (this their prophecy is supposed, not expressed; accordingly,
Jer 29:16-19
contradict this false hope again,
Jer 29:8, 9, 21).
He, in this fifteenth verse, turns his address from the godly
(Jer 29:12-14)
to the ungodly listeners, to false prophets.
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16. people . . . in this city . . . not gone forth（这城里……的百姓……没有出去）——你们非但不能速速归回耶路撒冷，连仍住在那里的你们的弟兄自己也必被掳去。祂提到"大卫的宝座"，是免得他们以为大卫的国既是永远的，就不会有严厉（虽然暂时）的刑罚介入
(Ps 89:29-36)。
英文原文
16. people . . . in this city . . . not gone forth--So far from your returning to Jerusalem soon, even your brethren still left dwelling there shall themselves also be cast into exile. He mentions "the throne of David," lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose
(Ps 89:29-36).
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17. vile figs（极坏的无花果）——希伯来文作"可憎"或"令人作呕"，源于意为"以厌恶看待"的词根（参
Jer 24:8, 10)。
英文原文
17. vile figs--Hebrew, "horrible," or nauseous, from a root, "to regard with loathing" (see
Jer 24:8, 10).
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18. removed to all . . . kingdoms（被赶散到……万国）——
(Jer 15:4; De 28:25)。
curse, 等（咒诅等）——
(Jer 29:6; 18:16; 19:8)。
英文原文
18. removed to all . . . kingdoms--
(Jer 15:4; De 28:25).
curse, &c.--
(Jer 29:6; 18:16; 19:8).
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21. Zedekiah（西底家）——西番雅的兄弟
(Jer 29:25)，
二人都是玛西雅的儿子；可能是在以色列亚哈手下作假先知的那个的家庭
(1Ki 22:11, 24)。
英文原文
21. Zedekiah--brother of Zephaniah
(Jer 29:25),
both being sons of Maaseiah; probably of the same family as the false prophet under Ahab in Israel
(1Ki 22:11, 24).
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22. shall be taken . . . a curse（必成为……咒诅）——即成为咒诅的套语。
Lord make thee like Zedekiah（愿耶和华使你像西底家）——
(参
Ge 48:20; Isa 65:15)。
roasted in the fire（在火中烤）——迦勒底的一种刑罚
(Da 3:6)。
英文原文
22. shall be taken . . . a curse--that is, a formula of imprecation.
Lord make thee like Zedekiah--(Compare
Ge 48:20; Isa 65:15).
roasted in the fire--a Chaldean punishment
(Da 3:6).
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23. villainy（恶事）——字面意为"犯罪的愚妄"
(Isa 32:6)。
英文原文
23. villainy--literally, "sinful folly"
(Isa 32:6).
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24-32. 这是耶利米寄往巴比勒的第二封信，在携带他第一封信的使者把假先知示玛雅给西番雅等的信——信中定罪耶利米，并责备当局没有拿住他——带回来之后。
Nehelamite（尼希兰人）——这名字或来自他父亲，或来自一个地方：同时暗指希伯来文之意"作梦的人"
(参
Jer 29:8)。
英文原文
24-32. A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, &c., condemning Jeremiah and reproving the authorities for not having apprehended him.
Nehelamite--a name derived either from his father or from a place: alluding at the same time to the Hebrew meaning, "a dreamer" (compare
Jer 29:8).
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25. in thy name——未得"万军之耶和华以色列的神"的授权，这话与"你的名"形成对比
(Joh 5:43)。
Zephaniah——即第二祭司，或大祭司的代理（Sagan）。他是西底家差派去咨询耶利米的人之一
(Jer 21:1)。
在耶路撒冷被攻取时被尼布甲尼撒所杀
(2Ki 25:18-21)。
特别提及西番雅，是因为他可能会对耶利米论及其兄弟西底家在巴比伦的预言提出异议
(Jer 29:21)。
西番雅要在圣殿里将它读给众祭司听，并在众民面前宣读。
英文原文
25. in thy name--without sanction of "the Lord of hosts, the God of Israel," which words stand in antithesis to "thy name"
(Joh 5:43).
Zephaniah--the second priest, or substitute (Sagan) of the high priest. He was one of those sent to consult Jeremiah by Zedekiah
(Jer 21:1).
Slain by Nebuchadnezzar at the capture of Jerusalem
(2Ki 25:18-21).
Zephaniah was in particular addressed, as being likely to take up against Jeremiah the prophet's prediction against his brother Zedekiah at Babylon
(Jer 29:21).
Zephaniah was to read it to the priests, and in the presence of all the people, in the temple.
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26. thee . . . in the stead of Jehoiada——西番雅取代耶何耶大升任第二祭司，因耶何耶大当时被放逐，这是出乎意料的。示玛雅因此控告他对神忘恩，因为神在他常规的时间之前就如此高举他。
ye should be officers . . . for every man——你们既在圣殿中掌权（参见
Jer 20:1
的注释），就当捉拿每一个像耶利米这样的假先知。
mad——受感的先知常被不虔之人如此称呼
(2Ki 9:11； Ac 26:24；2:13, 15, 17, 18)。
耶利米在此是基督的预表，基督也曾被加上同样的指控
(Joh 10:20)。
prison——应作"the stocks"（木狗）（参见
Jer 20:2
的注释）。
stocks——源于一词根"to confine"（拘禁）；故应作"a narrow dungeon"（狭窄的地牢）。按
De 17:8, 9，
祭司在此类案件中为审判官，却无权将人下在木狗里；这权利是他在动荡的时局中擅自揽取的。
英文原文
26. thee . . . in the stead of Jehoiada--Zephaniah's promotion as second priest, owing to Jehoiada's being then in exile, was unexpected. Shemaiah thus accuses him of ingratitude towards God, who had so highly exalted him before his regular time.
ye should be officers . . . for every man--Ye should, as bearing rule in the temple (see on
Jer 20:1),
apprehend every false prophet like Jeremiah.
mad--Inspired prophets were often so called by the ungodly
(2Ki 9:11; Ac 26:24; 2:13, 15, 17, 18).
Jeremiah is in this a type of Christ, against whom the same charge was brought
(Joh 10:20).
prison--rather, "the stocks" (see on
Jer 20:2).
stocks--from a root, "to confine"; hence rather, "a narrow dungeon." According to
De 17:8, 9,
the priest was judge in such cases, but had no right to put into the stocks; this right he had assumed to himself in the troubled state of the times.
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27. of Anathoth——轻蔑之语，如"拿撒勒人耶稣"。
maketh himself——仿佛不是神立他作先知，而是他自己自封。
英文原文
27. of Anathoth--said contemptuously, as "Jesus of Nazareth."
maketh himself--as if God had not made him one, but he himself had done so.
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28. 指耶利米首封寄巴比伦的信
(Jer 29:5)。
英文原文
28. Referring to Jeremiah's first letter to Babylon
(Jer 29:5).
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29. Zephaniah . . . read . . . in the ears of Jeremiah——他似乎比别人对耶利米少些偏见；因此他将控诉读给先知听，使他不至于未经听证就被定罪。这与示玛雅对西番雅不够热心反对耶利米的指控相符
(Jer 29:26, 27)。
因此西底家王选他作为派往耶利米的代表团成员之一
(Jer 21:1；37:3)。
英文原文
29. Zephaniah . . . read . . . in the ears of Jeremiah--He seems to have been less prejudiced against Jeremiah than the others; hence he reads the charge to the prophet, that he should not be condemned without a hearing. This accords with Shemaiah's imputation against Zephaniah for want of zeal against Jeremiah
(Jer 29:26, 27).
Hence the latter was chosen by King Zedekiah as one of the deputation to Jeremiah
(Jer 21:1; 37:3).
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30. 本节接续从
Jer 29:25
开始但未完成的句子。在此第三十节中得以完成，但不是连续地完成，而是借一个新的句子。同样的结构见于
Ro 5:12-15。
英文原文
30. This resumes the thread of the sentence which began at
Jer 29:25,
but was left there not completed. Here, in this thirtieth verse, it is completed, not however in continuity, but by a new period. The same construction occurs in
Ro 5:12-15.
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32. not . . . a man to dwell——
(De 28:18)。
not . . . behold the good——他既轻忽合法的时期，想在神明示的时期之前归回，就公义报应而言，他完全不能分享从巴比伦的复兴。
rebellion——违背神所启示关于时期的旨意
(Jer 28:16)。
英文原文
32. not . . . a man to dwell--
(De 28:18).
not . . . behold the good--As he despised the lawful time and wished to return before the time God had expressly announced, in just retribution he should not share in the restoration from Babylon at all.
rebellion--going against God's revealed will as to the time
(Jer 28:16).
耶 29:1-32。
耶利米致巴比伦俘民的信，为要对抗假先知们所作速速归回的保证。
1. 存活的众长老——即与耶哥尼雅一同被掳到巴比伦时仍在世的那批长老；俘民中其余的长老，或因自然之故、或因暴力而死。