1
Ne 13:1-9.
英文原文
Ne 13:1-9.
UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE.
1. On that day--This was not immediately consequent on the dedication of the city wall and gates, but after Nehemiah's return from the Persian court to Jerusalem, his absence having extended over a considerable period. The transaction here described probably took place on one of the periodical occasions for the public readings of the law, when the people's attention was particularly directed to some violations of it which called for immediate correction. There is another instance afforded, in addition to those which have already fallen under our notice, of the great advantages resulting from the public and periodical reading of the divine law. It was an established provision for the religious instruction of the people, for diffusing a knowledge and a reverence for the sacred volume, as well as for removing those errors and corruptions which might, in the course of time, have crept in.
the Ammonite and the Moabite should not come into the congregation of God for ever--that is, not be incorporated into the Israelitish kingdom, nor united in marriage relations with that people
(De 23:3, 4).
This appeal to the authority of the divine law led to a dissolution of all heathen alliances
(Ne 9:2; Ezr 10:3).
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4-5. 以前——这些杂婚的行径，公然忽略或违背律法，已变得如此普遍，甚至连那本当作更好榜样的大祭司之家，也被这样不洁的混杂所玷污。
祭司以利亚实……与多比雅结亲——这人就是大祭司
（Ne 13:28； 又 Ne 3:1），
因他尊贵的职分，得以监管并掌管圣殿附属的房间。他行事为人的原则松懈，从他如此 notorious 与以色列之敌多比雅结为姻亲一事，已足以显明。但他卑躬屈膝的逢迎更走得更远；因为为了在多比雅偶访耶路撒冷时好好款待这位要人，以利亚实竟在圣殿里为他预备了一间华丽的房间。这样粗鄙失当的事之所以被引入，除了设想在祭司不在、礼仪停止之时，圣殿被视为一座普通的公共建筑，因而在这种情形下可用作宫室之外，再无别的解释。
英文原文
4, 5. before this--The practice of these mixed marriages, in open neglect or violation of the law, had become so common, that even the pontifical house, which ought to have set a better example, was polluted by such an impure mixture.
Eliashib the priest . . . was allied unto Tobiah--This person was the high priest
(Ne 13:28;
also
Ne 3:1),
who, by virtue of his dignified office, had the superintendence and control of the apartments attached to the temple. The laxity of his principles, as well as of his practice, is sufficiently apparent from his contracting a family connection with so notorious an enemy of Israel as Tobiah. But his obsequious attentions had carried him much farther; for to accommodate so important a person as Tobiah on his occasional visits to Jerusalem, Eliashib had provided him a splendid apartment in the temple. The introduction of so gross an impropriety can be accounted for in no other way than by supposing that in the absence of the priests and the cessation of the services, the temple was regarded as a common public building, which might, in the circumstances, be appropriated as a palatial residence.
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6-9. 那时我不在耶路撒冷——以利亚实（以为尼希米既已离开耶路撒冷，又在所定假期满了之后辞去省长之职，便不会再回来）便开始放胆妄为；既无他所畏惧权位或怒容之人留下，便任凭自己作那些与其圣职极不相称的事——这些事虽与其不信实的品性相符，他却在敬虔省长驻留之时不敢尝试。尼希米作耶路撒冷省长十二年，既已修筑并重新加固全城，便在期满后返回书珊复职。他在那里住了多久，经文没有明说，但「过了多日」——这是圣经用语，指一年或多年——他获准重回耶路撒冷治理；令他深感痛心遗憾的，是他发现这里的光景正如本处所描述的荒凉紊乱。所行的这等粗鄙失当，所潜入的这般非凡腐败，显然都意味着相当一段时间的过去。再者，这些事也使大祭司以利亚实的品性显得极为不堪；因为他本应借着职分维护圣殿及其器具那不可侵犯的圣洁，他的影响力却直接被用来作恶；他尤其纵容并助长了一桩极不雅观的亵渎之举——将圣殿中最好的房间让给一位异邦省长，他是百姓和敬拜神之人中最坏、最顽梗的仇敌之一。尼希米第二次到访时定意要推行的头一项改革，就是制止[以利亚实所造的]这粗鄙的亵渎。曾被那拜偶像的亚扪人居所玷污的房间，经过仪式上的洁净之后
（Nu 15:9）， 恢复了正当用途——作为圣物的库房。
英文原文
6-9. But in all this was not I at Jerusalem--Eliashib (concluding that, as Nehemiah had departed from Jerusalem, and, on the expiry of his allotted term of absence, had resigned his government, he had gone not to return) began to use great liberties, and, there being none left whose authority or frown he dreaded, allowed himself to do things most unworthy of his sacred office, and which, though in unison with his own irreligious character, he would not have dared to attempt during the residence of the pious governor. Nehemiah resided twelve years as governor of Jerusalem, and having succeeded in repairing and refortifying the city, he at the end of that period returned to his duties in Shushan. How long [Nehemiah] remained there is not expressly said, but "after certain days," which is a Scripture phraseology for a year or a number of years, he obtained leave to resume the government of Jerusalem; to his deep mortification and regret, he found matters in the neglected and disorderly state here described. Such gross irregularities as were practised, such extraordinary corruptions as had crept in, evidently imply the lapse of a considerable time. Besides, they exhibit the character of Eliashib, the high priest, in a most unfavorable light; for while he ought, by his office, to have preserved the inviolable sanctity of the temple and its furniture, his influence had been directly exercised for evil; especially he had given permission and countenance to a most indecent outrage--the appropriation of the best apartments in the sacred building to a heathen governor, one of the worst and most determined enemies of the people and the worship of God. The very first reform Nehemiah on his second visit resolved upon, was the stopping of this gross profanation [by Eliashib]. The chamber which had been polluted by the residence of the idolatrous Ammonite was, after undergoing the process of ritual purification
(Nu 15:9),
restored to its proper use--a storehouse for the sacred vessels.
10
Ne 13:10-14.
Ne 13:10-14.
尼希米整顿神殿中的职事人员。
10-13. 我见利未人所当得的分没有给他们——百姓因以利亚实的劣政，或因圣礼执行的松懈紊乱而厌恶，便扣留了十分之一，以致宗教的侍奉者为糊口之故，被迫退到乡间自己的祖产去。圣殿的事奉已经停止；一切宗教本分都被忽略。入库的款项已被挥霍于款待一个亚扪的异邦人——一个公然藐视神和祂百姓的仇敌。省长回来后便终止了这些可耻而亵渎的行径。他对那些受托管理圣殿及其事奉的祭司严加斥责，因他们全然失职，并违背了在他离去时对他所作的严肃承诺。他责备他们不仅亏负了人所当得的，更是抢夺了神，因他们疏忽了对神殿和事奉的看顾。这样，他既唤起他们的责任感，又激励他们以重新忠于圣工来表明对自己失职的敬虔懊悔，尼希米便恢复了圣殿的事奉。他召回分散各地的利未人，使他们恢复常规的职务；百姓见他们的奉献不再被滥用，便乐意如从前一样带十分之一来。他又选派诚实而有好名声的人作为圣物的受托人，于是圣殿中重新建立了秩序、规律与活泼的事奉。
英文原文
Ne 13:10-14.
NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD.
10-13. And I perceived that the portions of the Levites had not been given them--The people, disgusted with the malversations of Eliashib, or the lax and irregular performance of the sacred rites, withheld the tithes, so that the ministers of religion were compelled for their livelihood to withdraw to their patrimonial possessions in the country. The temple services had ceased; all religious duties had fallen into neglect. The money put into the sacred treasury had been squandered in the entertainment of an Ammonite heathen, an open and contemptuous enemy of God and His people. The return of the governor put an end to these disgraceful and profane proceedings. He administered a sharp rebuke to those priests to whom the management of the temple and its services was committed, for the total neglect of their duties, and the violation of the solemn promises which they had made to him at his departure. He upbraided them with the serious charge of having not only withheld from men their dues, but of having robbed God, by neglecting the care of His house and service. And thus having roused them to a sense of duty and incited them to testify their godly sorrow for their criminal negligence by renewed devotedness to their sacred work, Nehemiah restored the temple services. He recalled the dispersed Levites to the regular discharge of their duties; while the people at large, perceiving that their contributions would be no longer perverted to improper uses, willingly brought in their tithes as formerly. Men of integrity and good report were appointed to act as trustees of the sacred treasures, and thus order, regularity, and active service were re-established in the temple.
15
Ne 13:15-31.
Ne 13:15-31.
干犯安息日。
15-22. 那些日子，我在犹大见有人在安息日踹酒醡——圣殿事奉的停止，必然随之而来的就是安息日公开被亵渎，且已到了这样的地步：田间照常做工，鱼也在圣日被运到市场售卖。尼希米采取果断措施，下令关锁城门，直到安息日过了才开；为确保此令切实执行，他派了自己的一些仆人作守卫，防止那日有任何货物运入。那些商贩和各色买卖人见不得其门而入，便在城外搭起棚子，指望仍可与乡民做买卖；省长却警告他们若再这样，就要采取强硬手段予以清除。为此，他派了一队利未人在城门作哨兵，赋予他们相机行事之权，以维护安息日的圣洁。
英文原文
Ne 13:15-31.
THE VIOLATION OF THE SABBATH.
15-22. In those days saw I in Judah some treading wine-presses on the sabbath--The cessation of the temple services had been necessarily followed by a public profanation of the Sabbath, and this had gone so far that labor was carried on in the fields, and fish brought to the markets on the sacred day. Nehemiah took the decisive step of ordering the city gates to be shut, and not to be opened, till the Sabbath was past; and in order to ensure the faithful execution of this order, he stationed some of his own servants as guards, to prevent the introduction of any commodities on that day. On the merchants and various dealers finding admission denied them, they set up booths outside the walls, in hopes of still driving a traffic with the peasantry; but the governor threatened, if they continued, to adopt violent measures for their removal. For this purpose a body of Levites was stationed as sentinels at the gate, with discretionary powers to protect the sanctification of the Sabbath.
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24. 不会说犹大的话，只会说各族的方言——这是从母亲那里学来的混杂方言，并夹杂着外邦的原则与习惯。
英文原文
24. could not speak in the Jews' language, but according to the language of each people--a mongrel dialect imbibed from their mothers, together with foreign principles and habits.
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25. 咒诅他们——即向他们宣布咒诅，将其逐出会众。
打他们，拔他们的头发——剃掉犯人的头发，似乎是一种耻辱多于严厉的刑罚；但有人以为痛苦加在耻辱之上，他们乃是暴力地扯下头发，如同活拔鸟羽一般。
英文原文
25. cursed them--that is, pronounced on them an anathema which entailed excommunication.
smote . . . and plucked off their hair--To cut off the hair of offenders seems to be a punishment rather disgraceful than severe; yet it is supposed that pain was added to disgrace, and that they tore off the hair with violence as if they were plucking a bird alive.
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Robert Jamieson, A. R. Fausset 与 David Brown
《圣经全注释与解说》（1871）
增补、勘误与见解请寄编辑
英文原文
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
Ne 13:1-9.
律法诵读之后，便与闲杂人分别出来。
1. 当日——这并非紧随城墙城门奉献之后，而是在尼希米从波斯朝廷返回耶路撒冷之后；他离开此地已有相当长一段时间。此处所述之事，大概发生在律法定期公开诵读的某个场合，当时百姓的注意力特别被引到一些需要立即纠正的违例之上。这又提供了一个实例（在我们已注意到的之外），说明神的律法公开定期诵读所带来的极大益处。这是为百姓宗教教育所设立的常设安排，能传播对圣卷的认识与敬畏，并能清除那些日久可能悄然潜入的错谬与败坏。
亚扪人和摩押人永不可入神的会——即不可归入以色列国，也不可与那百姓结为婚姻关系
（De 23:3, 4）。
这一诉诸神律法权威之举，导致一切异教联盟的废除
（Ne 9:2； Ezr 10:3）。