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Jer 30:1-24.
英文原文
Jer 30:1-24.
RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH.
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2. 写……在书上——耶路撒冷被毁之后，耶利米不再像先前那样受命去说，而是受命去写下随后的预言
(耶 30:4，
等等)，好叫他的同胞无论在分散何处都能阅读。
英文原文
2. Write . . . in a book--After the destruction of Jerusalem Jeremiah is not ordered as heretofore to speak, but to write the succeeding prophecy
(Jer 30:4,
&c.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion.
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3. 使……以色列和犹大被掳的人归回——这复兴不仅是犹太人的（本章第三十章所论），也包括十支派（"以色列"；在第三十一章中论及），二者合为整个民族
(Jer 30:18； Jer 32:44； Eze 39:25； Am 9:14, 15)。
"以色列"列在前面，因为它的被掳比犹大更久。以色列十支派的有些俘虏是与犹大人一同归回的
(Lu 2:36；
其中提到"亚设"）。但这只是将来完全复兴的凭据
(Ro 11:26，
"全以色列")。比较
Jer 16:15。
本节第三段是在正式宣告预言之前，对主题的简略陈述。
英文原文
3. bring again . . . captivity of . . . Israel and Judah--the restoration not merely of the Jews (treated of in this thirtieth chapter), but also of the ten tribes ("Israel"; treated in the thirty-first chapter), together forming the whole nation
(Jer 30:18; Jer 32:44; Eze 39:25; Am 9:14, 15).
"Israel" is mentioned first because its exile was longer than that of Judah. Some captives of the Israelite ten tribes returned with those of Judah
(Lu 2:36;
"Aser" is mentioned). But these are only a pledge of the full restoration hereafter
(Ro 11:26,
"All Israel"). Compare
Jer 16:15.
This third verse is a brief statement of the subject before the prophecy itself is given.
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5. 我们听见……战兢——神借犹太人的口说出他们终必落到的话，尽管他们顽梗不改。威胁与应许并存：前者简略，即犹太人在巴比伦被掳中的苦难，直到因居鲁士率领玛代波斯军逼近巴比伦而生的"战兢"和"恐惧"；应许则更为详述，即他们的"战兢"终必带来拯救，正如妇人生产之痛转为得子之喜那般迅速
(Jer 30:6)。
英文原文
5. We have heard . . . trembling--God introduces the Jews speaking that which they will be reduced to at last in spite of their stubbornness. Threat and promise are combined: the former briefly; namely, the misery of the Jews in the Babylonian captivity down to their "trembling" and "fear" arising from the approach of the Medo-Persian army of Cyrus against Babylon; the promise is more fully dwelt on; namely, their "trembling" will issue in a deliverance as speedy as is the transition from a woman's labor pangs to her joy at giving birth to a child
(Jer 30:6).
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6. 你们且问——你尽可遍查一切权威，无论是人或书，都找不到这样的事例。然而在那将临之日，人必手按腰间，如妇人为抑制产痛一般。神必借痛苦驱使人作出比男人更适合妇人的姿态
(Jer 4:31; 6:24)。
这比喻常用来表达以色列先有痛苦、随后忽然得救，如妇人生产一般
(Isa 66:7-9)。
变白——原指草木枯萎褪色之色：黄疸病人那青白之色：恐惧的病态苍白。
英文原文
6. Ask--Consult all the authorities, men or books, you can, you will not find an instance. Yet in that coming day men will be seen with their hands pressed on their loins, as women do to repress their pangs. God will drive men through pain to gestures more fitting a woman than a man
(Jer 4:31; 6:24).
The metaphor is often used to express the previous pain followed by the sudden deliverance of Israel, as in the case of a woman in childbirth
(Isa 66:7-9).
paleness--properly the color of herbs blasted and fading: the green paleness of one in jaundice: the sickly paleness of terror.
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7. 大——以大灾难为记
(Joe 2:11, 31； Am 5:18； Zep 1:14)。
无可比拟……但他必被拯救——
(Da 12:1)。
巴比伦倾覆时的局部拯救，预表了奥秘的巴比伦倾覆时，以色列——字面与属灵的——最终完全的拯救
(Re 18:1-19:21)。
英文原文
7. great--marked by great calamities
(Joe 2:11, 31; Am 5:18; Zep 1:14).
none like it . . . but he shall be saved--
(Da 12:1).
The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spiritual, at the downfall of the mystical Babylon
(Re 18:1-19:21).
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8. 他的轭……你的颈项——他的，即雅各
(Jer 30:7)，
就是加在他身上的轭。转为第二人称是常见的，神既论及雅各或以色列，同时又直接对他说话。所以"他"接得恰当："外邦人必不再使他作奴仆"
(Jer 25:14)。
在居鲁士的拯救之后，波斯、亚历山大、安提阿古和罗马都使犹大服事他们。所以所指的完全拯救必仍在将来。
英文原文
8. his yoke . . . thy neck--his, that is, Jacob's
(Jer 30:7),
the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him their servant"
(Jer 25:14).
After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome made Judah their servant. The full of deliverance meant must, therefore, be still future.
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9. 他们不再服事外人
(Jer 30:8)，
而要事奉耶和华，事奉他们在神权政体中合法的王
(Eze 21:27)。
David, their king（他们的王大卫）——自从被掳以后，大卫后裔中再没有一人执掌权杖；因为所罗巴伯虽出于大卫的谱系，却从未自称为"王"。因此，这里所指的必是大卫的子孙——弥赛亚；他尔根（Targum）也是如此（参
Isa 55:3, 4; Eze 34:23, 24; 37:24; Ho 3:5; Ro 11:25-32)。
他被设立坐在大卫的宝座上
(Isa 9:7; Lu 1:32)。
此处他与耶和华并列，要求同等的效忠。惟有当我们顺服基督时，神才是我们的"王"；神并非直接治理我们，而是借祂的儿子治理我们
(Joh 5:22, 23, 27)。
raise up（兴起）——用于神所兴起的士师，作为以色列脱离压迫者之手的拯救者
(Jud 2:16; 3:9)。
照样，基督被兴起为那预表所指向的拯救者
(Ps 2:6; Lu 1:69; Ac 2:30; 13:23)。
英文原文
9. Instead of serving strangers
(Jer 30:8),
they shall serve the Lord, their rightful King in the theocracy
(Eze 21:27).
David, their king--No king of David's seed has held the scepter since the captivity; for Zerubbabel, though of David's line, never claimed the title of "king." The Son of David, Messiah, must therefore be meant; so the Targum (compare
Isa 55:3, 4; Eze 34:23, 24; 37:24; Ho 3:5; Ro 11:25-32).
He was appointed to the throne of David
(Isa 9:7; Lu 1:32).
He is here joined with Jehovah as claiming equal allegiance. God is our "King," only when we are subject to Christ; God rules us not immediately, but through His Son
(Joh 5:22, 23, 27).
raise up--applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors
(Jud 2:16; 3:9).
So Christ was raised up as the antitypical Deliverer
(Ps 2:6; Lu 1:69; Ac 2:30; 13:23).
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10. from afar（从远方）——不要惧怕，以为你们将被分散到那么远的地方就断绝了归回的可能。
seed（后裔）——虽然被掳的年日漫长，你们自己也许看不到复兴，但这应许必成就在你们的后裔身上，初步应验于从巴比伦归回之时，完全应验于最终的复兴。
quiet . . . none . . . make . . . afraid（享安息……无人……使……害怕）——
(Jer 23:6; Zec 14:11)。
英文原文
10. from afar--Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return.
seed--Though through the many years of captivity intervening, you yourselves may not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration.
quiet . . . none . . . make . . . afraid--
(Jer 23:6; Zec 14:11).
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11. though . . . full end of all nations . . . yet . . . not . . . of thee（虽然……列国全然灭绝……却不……灭绝你）——
(Am 9:8)。
被弃之人的刑罚是终局性、致命的；神子民的刑罚是暂时性、校正性的。巴比伦全然被毁；以色列受管教之后得蒙拯救。
in measure（从宽）——字面意为"按判断"，即适度，不按公义全部的严厉
(Jer 10:24; 46:28; Ps 6:1; Isa 27:8)。
not . . . altogether unpunished（不……完全不受罚）——
(Ex 34:7)。
英文原文
11. though . . . full end of all nations . . . yet . . . not . . . of thee--
(Am 9:8).
The punishment of reprobates is final and fatal; that of God's people temporary and corrective. Babylon was utterly destroyed: Israel after chastisement was delivered.
in measure--literally, "with judgment," that is, moderation, not in the full rigor of justice
(Jer 10:24; 46:28; Ps 6:1; Isa 27:8).
not . . . altogether unpunished--
(Ex 34:7).
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12. 犹太人绝处的境况在此被描绘为无法医治的伤。他们的罪重到一个地步，他们盼望那刑罚（被掳）快快结束是徒然的
(Jer 8:22; 15:18; 2Ch 36:16)。
英文原文
12. The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievous that their hope of the punishment (their exile) soon coming to an end is vain
(Jer 8:22; 15:18; 2Ch 36:16).
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13. none to plead（无人为他辩屈）——取自法庭的新隐喻。
bound up（包扎）——即用绷带包扎伤口。
no healing medicines（没有医治的药）——字面意为"医治之药"，或作药剂之敷贴（字面意为"上升"）。
英文原文
13. none to plead--a new image from a court of justice.
bound up--namely, with the bandages applied to tie up a wound.
no healing medicines--literally, "medicines of healing," or else applications, (literally, "ascensions") of medicaments.
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14. lovers（情人）——从前与你结盟的百姓，亚述和埃及（参
La 1:2)。
seek thee not（不寻问你）——在你遭难之时完全弃你不顾。
wound of an enemy（仇敌的伤）——如仇敌所加的伤。神俯就，使用适合人观念的话语。祂不能有"敌意"或"残忍"；是他们的重罪公义地当受重罚，仿佛祂是"仇敌"
(Jer 5:6; Job 13:24; 30:21)。
英文原文
14. lovers--the peoples formerly allied to thee, Assyria and Egypt (compare
La 1:2).
seek thee not--have cast away all concern for thee in thy distress.
wound of an enemy--a wound such as an enemy would inflict. God condescends to employ language adapted to human conceptions. He is incapable of "enmity" or "cruelty"; it was their grievous sin which righteously demanded a grievous punishment, as though He were an "enemy"
(Jer 5:6; Job 13:24; 30:21).
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15. Why criest thou（你为何哀号）——彷佛神的严厉过分了。你无可抱怨，因你的苦难是公义的。你的哀号太迟了，因为悔改和施恩的时候已经过去[加尔文（CALVIN）]。
英文原文
15. Why criest thou--as if God's severity was excessive. Thou hast no reason to complain, for thine affliction is just. Thy cry is too late, for the time of repentance and mercy is past [CALVIN].
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16. Therefore（所以）——与
Jer 30:13
相连，因为"无人为你辩屈……所以**我必为你辩屈，医治你的伤"，即以倾覆你的仇敌来成就。这第十五节是为详述
Jer 30:14
末了的话而插入的。当所谓先知所建议的虚假平安之路，只带来百姓无可挽救的灭亡时，真先知出来宣告神的恩典，赐下悔改和医治。
devour thee . . . be devoured . . . spoil . . . be a spoil . . . prey upon . . . give for a prey（吞吃你……也被吞吃……抢夺你……也被抢夺……扑捉你……也作为扑物）——同类报应（参
Jer 2:3；
Ex 23:22; Isa 33:1
的注释）。
英文原文
16. Therefore--connected with
Jer 30:13,
because "There is none to plead thy cause . . . therefore" I will plead thy cause, and heal thy wound, by overwhelming thy foes. This fifteenth verse is inserted to amplify what was said at the close of
Jer 30:14.
When the false ways of peace, suggested by the so-called prophets, had only ended in the people's irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing.
devour thee . . . be devoured . . . spoil . . . be a spoil . . . prey upon . . . give for a prey--retribution in kind (see on
Jer 2:3;
Ex 23:22; Isa 33:1).
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17.
(Jer 8:22; 33:6)。
Outcast（被赶出的）——如被丈夫休弃的妻子
(Isa 62:4，
与
Jer 30:12 相反)。
Zion（锡安）——暗指其希伯来文意为"干燥"；如同一块干旱之地，无人"寻求"
(Isa 62:12)。
百姓落到极处，这非但不是神恩典的障碍，反倒是神恩典所拣选的时机。
英文原文
17.
(Jer 8:22; 33:6).
Outcast--as a wife put away by her husband
(Isa 62:4,
contrasted with
Jer 30:12).
Zion--alluding to its Hebrew meaning, "dryness"; "sought after" by none, as would be the case with an arid region
(Isa 62:12).
The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace.
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18. bring again . . . captivity（使……被掳的归回）——
(Jer 33:7, 11)。
tents（帐棚）——用来暗示他们在迦勒底现今的住处不过如帐棚一样是暂时的。
have mercy on dwelling-places（顾念住处）——
(Ps 102:13)。
own heap（自己的原处）——在同一座山上，即原址，因城通常建在山上
(参
Jos 11:13，
旁注)。这比"自己荒场堆"的译法（如
Jer 49:2）更能回应平行的句子"照古时样式"（即按以前适宜的方式）。palace（宫）——锡安山上的王宫。
remain（存留）——宁作"必有人居住"
(参
Jer 17:6，
Jer 17:25)。
这印证了英文译本的"宫"，不像别人译作"殿"
(参
1Ki 16:18; 2Ki 15:25)。
英文原文
18. bring again . . . captivity--
(Jer 33:7, 11).
tents--used to intimate that their present dwellings in Chaldea were but temporary as tents.
have mercy on dwelling-places--
(Ps 102:13).
own heap--on the same hill, that is, site, a hill being the usual site chosen for a city (compare
Jos 11:13,
Margin). This better answers the parallel clause, "after the manner thereof" (that is, in the same becoming ways as formerly), than the rendering, "its own heap of ruins," as in
Jer 49:2.
palace--the king's, on Mount Zion.
remain--rather, "shall be inhabited" (see on
Jer 17:6,
Jer 17:25).
This confirms English Version, "palace," not as others translate, "the temple" (see
1Ki 16:18; 2Ki 15:25).
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19. thanksgiving（感谢祭）——希伯来文此词包括认罪与赞美；因为在神的事上，我们所能献上最高的赞美，不过是承认神的本相 [BENGEL]
(Jer 17:26; 31:12, 13; 33:11; Isa 35:10; 51:11)。
multiply them（使他们增多）——
(Zec 10:8)。
英文原文
19. thanksgiving--The Hebrew word includes confession as well as praise; for, in the case of God, the highest praises we can bestow are only confessing what God really is [BENGEL],
(Jer 17:26; 31:12, 13; 33:11; Isa 35:10; 51:11).
multiply them--
(Zec 10:8).
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20. as aforetime（如从前）——如大卫时代那样昌盛。
英文原文
20. as aforetime--as flourishing as in the time of David.
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21. their nobles（他们的尊贵人）——宁作"他们的荣耀者"或"首领"
(参
Ac 3:15; Heb 2:10)，
与平行句中的"他们的掌权者"相对。
of themselves（出于他们自己）——即出于他们本国，是犹太人，不是外邦人；适用于所罗巴伯或 J. 许尔堪（世袭大祭司兼省长），但只是作为基督的预表
(Ge 49:10; Mic 5:2; Ro 9:5)，
即那本体的"大卫"
(Jer 30:9)。
cause him to draw near（使他亲近）——如大祭司
(Ex 19:22; Le 21:17)，
借着他，信徒也得以来到神面前
(Heb 10:19-22)。
他祭司与君王的双重职分同样合在一起
(Ps 110:4; Zec 6:13)。
who . . . engaged . . . heart to approach（谁……定了意……亲近）——字面意为"押了他的心"，即他的性命；这是绝无仅有的；惟独弥赛亚以自己的性命作保
(Heb 7:22; 9:11-15)，
为要不仅为自己，也为我们可以亲近神。这里用心指性命，是要表达承担如此重大的保偿之事所需的勇气。这问题含着诧异：竟然有人能因他神人二性胜任此任。参那诘问
(Isa 63:1-3)。
英文原文
21. their nobles--rather, "their Glorious One," or "Leader" (compare
Ac 3:15; Heb 2:10),
answering to "their Governor" in the parallel clause.
of themselves--of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary high priest and governor), only as types of Christ
(Ge 49:10; Mic 5:2; Ro 9:5),
the antitypical "David"
(Jer 30:9).
cause him to draw near--as the great Priest
(Ex 19:22; Le 21:17),
through whom believers also have access to God
(Heb 10:19-22).
His priestly and kingly characters are similarly combined
(Ps 110:4; Zec 6:13).
who . . . engaged . . . heart to approach--literally, "pledged his heart," that is, his life; a thing unique; Messiah alone has made His life responsible as the surety
(Heb 7:22; 9:11-15),
in order to gain access not only for Himself, but for us to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Compare the interrogation
(Isa 63:1-3).
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22. ye shall be my people, 等（你们必作我的子民等）——借弥赛亚的中保，神与他百姓之间的约必重新立定
(Jer 30:21; 31:1, 33; 32:38; Eze 11:20; 36:28)。
英文原文
22. ye shall be my people, &c.--The covenant shall be renewed between God and His people through Messiah's mediation
(Jer 30:21; 31:1, 33; 32:38; Eze 11:20; 36:28).
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23, 24.
(Jer 23:19)。
报应神的仇敌总是伴随他向他百姓施恩的彰显。
continuing（继续）——字面意为"寄居"，恒久停留；此处用于巴比伦颇为恰当，因为它要永久被毁；这代替了"自行旋转"（英文译本作"暴烈"）
(参
Jer 23:19,20)，
那里所说的是犹大暂时的覆亡。
英文原文
23, 24.
(Jer 23:19).
Vengeance upon God's foes always accompanies manifestations of His grace to His people.
continuing--literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Version) (see on
Jer 23:19,20),
where the temporary downfall of Judea is spoken of.
耶 30:1-24。
犹太人于巴比伦被攻取后得以复兴，并弥赛亚的兴起。