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Zep 3:1-20.
英文原文
Zep 3:1-20.
RESUMPTION OF THE DENUNCIATION OF JERUSALEM, AS BEING UNREFORMED BY THE PUNISHMENT OF OTHER NATIONS: AFTER HER CHASTISEMENT JEHOVAH WILL INTERPOSE FOR HER AGAINST HER FOES; HIS WORSHIP SHALL FLOURISH IN ALL LANDS, BEGINNING AT JERUSALEM, WHERE HE SHALL BE IN THE MIDST OF HIS PEOPLE, AND SHALL MAKE THEM A PRAISE IN ALL THE EARTH.
1. filthy--MAURER translates from a different root, "rebellious," "contumacious." But the following term, "polluted," refers rather to her inward moral filth, in spite of her outward ceremonial purity [CALVIN]. GROTIUS says, the Hebrew is used of women who have prostituted their virtue. There is in the Hebrew Moreah; a play on the name Moriah, the hill on which the temple was built; implying the glaring contrast between their filthiness and the holiness of the worship on Moriah in which they professed to have a share.
oppressing--namely, the poor, weak, widows, orphans and strangers
(Jer 22:3).
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2. 不领受训诲——耶路撒冷已无可救药，顽固拒绝有益的劝诫，拒绝借“管教”受改正（耶 5:3）。
不倚靠耶和华——以耶和华为不足而信赖他，是一切迷信与邪恶之母 [加尔文（Calvin）]。
不亲近她的神——神作为“她的神”特别与她相近（申 4:7），她却不亲近他，反倒无故地与他疏远。
英文原文
2. received not correction--Jerusalem is incurable, obstinately rejecting salutary admonition, and refusing to be reformed by "correction"
(Jer 5:3).
trusted not in . . . Lord--Distrust in the Lord as if He were insufficient, is the parent of all superstitions and wickednesses [CALVIN].
drew not near to her God--Though God was specially near to her
(De 4:7)
as "her God," yet she drew not near to Him, but gratuitously estranged herself from Him.
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3. 咆哮——为猎物（箴 28:15；结 22:27；摩 3:4；弥 2:2）。
晚上的豺狼——整日无食，到晚上最为贪婪（耶 5:6；哈 1:8）。
不留骨头到早晨——当译作“不把啃骨头的事推到明日”，而是一并吞吃骨肉，因为他们狂暴贪婪之极 [加尔文（Calvin）]。
英文原文
3. roaring--for prey
(Pr 28:15; Eze 22:27; Am 3:4; Mic 2:2).
evening wolves--which are most ravenous at evening after being foodless all day
(Jer 5:6; Hab 1:8).
they gnaw not the bones till the morrow--rather, "they put not off till to-morrow to gnaw the bones"; but devour all at once, bones and flesh, so ragingly ravenous are they [CALVIN].
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4. 虚浮——其生活与教导中没有真理、庄重或坚定。
诡诈——对耶和华不忠，虽自称是他的先知（耶 23:32；结 22:28）。
亵渎圣所——以其不敬虔的行事玷污圣所。
英文原文
4. light--in whose life and teaching there is no truth, gravity, or steadiness.
treacherous--false to Jehovah, whose prophets they profess to be
(Jer 23:32; Eze 22:28).
polluted . . . sanctuary--by their profane deeds.
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5-7. 犹大人不顾神在他们中间所彰显的公义，也不顾他对待周围有罪之国的审判。
公义的主——那么你们为何如此不义？
在他中间——他将他们自己所夸的话反过来用在他们身上：“耶和华不是在我们中间吗”（弥 3:11）？确然如此，但目的与你们所想不同 [加尔文（Calvin）]；即以他公义的 榜样 引导你们行义。利 19:2，“你们要圣洁，因为我耶和华你们的神是圣洁的”[马乌勒（Maurer）]。但加尔文（Calvin）认为：“为要叫你们感到他的手更近——为你们的罪孽施行报应：‘他不作非义之事’，即不容你们的罪不受罚”（申 32:4）。
每早晨——字面作“早晨早晨”。在炎热的东方，这是施行审判之时。
显明——借着其先知的教导，公开而明明地显明，这就加重了他们的罪责；也借着对有罪之人的审判样品显明。
并不失职——他不断把他的公义之例摆在你们面前，毫不吝惜力气。参赛 5:4；50:4，“他每 早晨 提醒”。
不知羞耻——不义的犹大人并不因他的公义羞愧而悔改。
英文原文
5-7. The Jews regard not God's justice manifested in the midst of them, nor His judgments on the guilty nations around.
The just Lord--Why then are ye so unjust?
is in the midst thereof--He retorts on them their own boast, "Is not the Lord among us"
(Mic 3:11)?
True He is, but it is for another end from what ye think [CALVIN]; namely, to lead you by the example of His righteousness to be righteous.
Le 19:2,
"Ye shall be holy: for I the Lord your God am holy" [MAURER]. But CALVIN, "That ye may feel His hand to be the nearer for taking vengeance for your crimes: 'He will not do iniquity' by suffering your sins to go unpunished"
(De 32:4).
every morning--literally, "morning by morning." The time in the sultry East for dispensing justice.
bring . . . to light--publicly and manifestly by the teaching of His prophets, which aggravates their guilt; also by samples of His judgments on the guilty.
he faileth not--He is continually setting before you samples of His justice, sparing no pains. Compare
Isa 5:4; 50:4,
"he wakeneth morning by morning."
knoweth no shame--The unjust Jews are not shamed by His justice into repentance.
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6. 我原盼望我的百姓因我对列国的审判而受教改正；但他们并未如此，竟被罪蒙蔽到这地步。
城楼——字面作“角”或“角落”；即建于城墙转角处的 城楼。约西亚长期和平的统治下，犹大人未受搅扰，而此时斯基泰人大举侵入西亚。这里也暗指先前某王在位时对十支派的审判。
英文原文
6. I had hoped that My people by My judgments on other nations would be led to amendment; but they are not, so blinded by sin are they.
towers--literally, "angles" or "corners"; hence the towers built at the angles of their city walls. Under Josiah's long and peaceful reign the Jews were undisturbed, while the great incursion of Scythians into Western Asia took place. The judgment on the ten tribes in a former reign also is here alluded to.
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7. 我说，你只要……——神体恤人的软弱，按人的方式说话；并非神不知将来的变数，而是按他们的意思说：按理当可期望 你们在如此情形下会悔改；然而并没有！
你——至少，耶路撒冷啊！参“你，就是你，至少在你这日子”（路 19:42）。
他们的住处——指 圣所 [布克斯托夫（Buxtorf）]。或指 那城。参耶稣的话（路 13:35），“看哪，你们的家 成为荒场留给你们”（利 26:31、32；诗 69:25）；也用于 圣殿（弥 3:12）。用“他们”代替“你”，这种人称转换暗示神将他们推得更远。
我无论怎样刑罚他们——我无论怎样本可以刑罚他们，也不致 除掉他们的住处。加尔文（Calvin）：“我无论怎样因他们的惹怒已将他们 标出 受罚”，即便那时他们若因我的管教受教悔改，我也乐意赦免他们。马乌勒（Maurer）：“全然照我早已命定关乎你们的事”（申 28:1-14，又反观申 28:15-68；27:15-26）。英文译本 或加尔文（Calvin）的观点更佳。
清早起来败坏——在东方，清晨——正午松弛的酷热来临之前——是办理要务的最佳时辰。故意为：他们以最大的热忱竭力“败坏 一切 所行的”（创 6:12；赛 5:11；耶 11:7；25:3）。
英文原文
7. I said, Surely, &c.--God speaks after the manner of men in condescension to man's infirmity; not as though God was ignorant of the future contingency, but in their sense, Surely one might have expected ye would under such circumstances repent: but no!
thou--at least, O Jerusalem! Compare "thou, even thou, at least in this thy day"
(Lu 19:42).
their dwelling--the sanctuary [BUXTORF]. Or, the city. Compare Jesus' words
(Lu 13:35),
"Behold, your house is left unto you desolate"
(Le 26:31, 32; Ps 69:25);
and used as to the temple
(Mic 3:12).
"Their" is used instead of "thy"; this change of person implies that God puts them to a greater distance.
howsoever I punished them--Howsoever I might have punished them, I would not have cut off their dwelling. CALVIN, "Howsoever I had marked them out for punishment" because of their provocations, still, if even then they had repented, taught by My corrections, I was ready to have pardoned them. MAURER, "Altogether in accordance with what I had long ago decreed (ordained) concerning you"
(De 28:1-14,
and, on the other hand,
De 28:15-68; 27:15-26).
English Version, or CALVIN'S view, is better.
rose early, and corrupted, &c.--Early morning is in the East the best time for transacting serious business, before the relaxing heat of midday comes on. Thus it means, With the greatest earnestness they set themselves to "corrupt all their doings"
(Ge 6:12; Isa 5:11; Jer 11:7; 25:3).
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8. 你们要等候我——此处耶和华转向敬虔的犹大人。在这一切临到犹大民族的审判之中，要盼望那荣耀的复兴之日——那日将由神将宝贵的烈怒倾倒在万国之上而开启，赛 30:18-33；该处论及同一大事时也用了同一短语：“凡 等候 他的便为有福”。加尔文（Calvin）误将本节视为对不敬虔者所说；马乌勒（Maurer）亦然：“你们不必徒然等候我；我必快带着烈怒而来，不再借我的先知与你们争辩”。
直到那日——即等候那日（哈 2:3）。
起来掳掠——如猛兽自巢穴中跃起贪恋猎物（参赛太 24:28）。或更恰当，如战士率领以色列走向 必胜，这以“掳物”即战利品——胜利的奖赏——来表达。七十士译本 与 叙利亚译本 读 希伯来文 作“我如 见证人 起来”（参伯 16:8；玛 3:5）。在此观点中，耶和华是 见证人、控告者兼审判官。英文译本 更佳（参赛 33:23）。
聚集列国——即聚集他们来攻耶路撒冷（亚 14:2），好在那里将他的烈怒倾倒在他们身上（珥 3:2；亚 12:2、3）。
英文原文
8. wait ye upon me--Here Jehovah turns to the pious Jews. Amidst all these judgments on the Jewish nation, look forward to the glorious time of restoration to be ushered in by God's precious outpouring of wrath on all nations,
Isa 30:18-33;
where the same phrase, "blessed are all they that wait for Him," is used as to the same great event. CALVIN erroneously makes this verse an address to the ungodly; and so MAURER, "Ye shall not have to wait for Me in vain"; I will presently come armed with indignation: I will no longer contend with you by My prophets.
until the day--that is, waiting for the day
(Hab 2:3).
rise up to the prey--like a savage beast rising from his lair, greedy for the prey (compare
Mt 24:28).
Or rather, as a warrior leading Israel to certain victory, which is expressed by "the prey," or booty, which is the reward of victory. The Septuagint and Syriac versions read the Hebrew, "I rise up as a witness" (compare
Job 16:8; Mal 3:5).
Jehovah being in this view witness, accuser, and judge. English Version is better (compare
Isa 33:23).
gather the nations--against Jerusalem
(Zec 14:2),
to pour out His indignation upon them there
(Joe 3:2; Zec 12:2, 3).
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9. 那时——本节与番 3:10 所应许的福分，是番 3:8 所提刑罚万国的直接结果（参番 3:19）。
使万民用清洁的言语——即 改变 他们不洁的言语，再 赐 他们 清洁的言语（字面作“嘴唇”）。这 希伯来 习语参撒上 10:9 旁注。变乱口音是罪的刑罚，大概是巴别塔的偶像崇拜（创 11:1-6 旁注，那里也以“嘴唇”表 言语，甚至或表 宗教；番 3:4 中“塔顶通天”当译作 指向天，即献给被偶像化的 诸天 或巴力）；这无疑是对神旨意的悖逆。这刑罚被除去的凭据，是五旬节所赐的方言（徒 2:6-13）。全地语言与敬拜合一的完全恢复尚属将来，与犹太人的归回相连，其后便是世界的归信。参赛 19:18；亚 14:9；罗 15:6，“同心 一口 荣耀神”。外邦人的 嘴唇 因用以呼求偶像、羞辱神而被玷污（参赛 16:4；何 2:17）。希伯来语 是否将成为普世语言姑且不论，希伯来人的神必是惟一敬拜的对象。圣灵未洁净 嘴唇 之前，我们不能正确地求告神（赛 6:5-7）。
同心合意地事奉我——字面作“肩”或“背”；比喻二人共负一轭或同抬一担（民 13:23）；即合力互相帮助。两人合抬的重担若一人让步，那担子就必坠地 [加尔文（Calvin）]。基督的治理也被称为 担子（太 11:30；徒 15:28；启 2:24；同一意象参林后 6:14）。
英文原文
9. For--The blessed things promised in this and
Zep 3:10
are the immediate results of the punishment inflicted on the nations, mentioned in
Zep 3:8
(compare
Zep 3:19).
turn to the people a pure language--that is, changing their impure language I will give to them again a pure language (literally, "lip"). Compare for this Hebrew idiom,
1Sa 10:9,
Margin. The confusion of languages was of the penalty sin, probably idolatry at Babel
(Ge 11:1-6,
Margin, where also "lip" expresses language, and perhaps also religion;
Zep 3:4,
"a tower whose top may reach unto heaven," or rather, points to heaven, namely, dedicated to the heavens idolized, or Bel); certainly, of rebellion against God's will. An earnest of the removal of this penalty was the gift of tongues on Pentecost
(Ac 2:6-13).
The full restoration of the earth's unity of language and of worship is yet future, and is connected with the restoration of the Jews, to be followed by the conversion of the world. Compare
Isa 19:18; Zec 14:9; Ro 15:6,
"with one mind and one mouth glorify God." The Gentiles' lips have been rendered impure through being the instruments of calling on idols and dishonoring God (compare
Ps 16:4; Ho 2:17).
Whether Hebrew shall be the one universal language or not, the God of the Hebrews shall be the one only object of worship. Until the Holy Ghost purify the lips, we cannot rightly call upon God
(Isa 6:5-7).
serve him with one consent--literally, "shoulder" or "back"; metaphor from a yoke, or burden, borne between two
(Nu 13:23);
helping one another with conjoint effort. If one of the two bearers of a burden, laid on both conjointly, give way, the burden must fall to the earth [CALVIN]. Christ's rule is called a burden
(Mt 11:30; Ac 15:28; Re 2:24;
compare
2Co 6:14
for the same image).
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10. 从古实河外……我所祈求的——字面作“烧香之人”（参赛诗 141:2；启 5:8；8:3、4）。
所指是以色列人，称为“我所分散之民的女子”，是 希伯来 习语，指 我所分散之民。“古实河”是北面环绕古实的诸河。在阿比西尼亚西部久已存在一个称为 Falashas 的民族，即“移民”（与同义词“非利士”相通）。他们追溯其源于巴勒斯坦，自称信奉犹太教。体貌特征类似阿拉伯人。布鲁斯（Bruce）在彼时，他们有一位犹太王基甸与王后犹滴。阿比西尼亚的基督徒大概原本部分是归信的犹太人。此处他们作为将被恢复之全以色列的代表。
必将我的供物带来——即 属我 的 供物。我宁可依德·维特（De Wette）与 迦勒底译本，将“我所祈求的”视为宾格而非主格。万民（番 3:8、9）因我的审判而敬畏我，“必将我所祈求的（对犹太人是恰当的称呼，因那时必有 恳求 的灵浇灌他们，亚 12:10）、我所分散之民的女子，作为我的供物带来。”如此赛 66:20，“他们必将你们众弟兄作为 供物 奉给耶和华”。参霍斯利（Horsley）对赛 18:1、2、7 的见解。按此见解，英国可能是将以色列恢复至巴勒斯坦的海上势力（赛 60:9）。“古实”的 希伯来文 是 Cush，可包括埃塞俄比亚，也可包括底格里斯与巴比伦一带——古实之子宁录（创 10:8-12）在该处建造尼尼微并取得巴比伦，十支派也被提及散居其中（彼前 1:1；5:13；参赛 11:11）。尼哥法老迁至埃及与古实的犹太人在古列之下归回，是将来在基督之下归回的凭据。
英文原文
10. From beyond . . . Ethiopia my suppliants--literally, "burners of incense" (compare
Ps 141:2; Re 5:8; 8:3, 4).
The Israelites are meant, called "the daughter of My dispersed," a Hebrew idiom for My dispersed people. "The rivers of Ethiopia" are those which enclose it on the north. In the west of Abyssinia there has long existed a people called Falashas, or "emigrants" (akin to the synonym "Philistine"). These trace their origin to Palestine and profess the Jewish religion. In physical traits they resemble the Arabs. When Bruce was there, they had a Jewish king, Gideon, and his queen, Judith. Probably the Abyssinian Christians were originally in part converted Jews. They are here made the representatives of all Israel which is to be restored.
shall bring mine offering--that is, the offering that is My right. I prefer, with DE WETTE and Chaldee Version, making "suppliants" the objective case, not the nominative. The peoples:
(Zep 3:8, 9),
brought to fear Me by My judgments, "shall bring as Mine offering My suppliants (an appropriate term for the Jews, on whom then there shall have been poured the spirit of supplications,
Zec 12:10),
the daughter of My dispersed." So
Isa 66:20,
"they shall bring all your brethren for an offering unto the Lord." Compare HORSLEY'S view of
Isa 18:1, 2, 7.
England in this view may be the naval power to restore Israel to Palestine
(Isa 60:9).
The Hebrew for "Ethiopia" is Cush, which may include not only Ethiopia, but also the region of the Tigris and Babylon, where Nimrod, Cush's son
(Ge 10:8-12),
founded Nineveh and acquired Babylon, and where the ten tribes are mentioned as being scattered
(1Pe 1:1; 5:13;
compare
Isa 11:11).
The restoration under Cyrus of the Jews transported under Pharaoh-necho to Egypt and Ethiopia, was an earnest of the future restoration under Christ.
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11. 你必不至羞愧——那时你必无理由羞愧；因为我那时必 从你中间除掉 那些因罪使你蒙羞之人（番 3:7）。
那些因你自夸而欢乐的人——即以 你所夸的 为夸耀的人：夸你的圣殿（“我的圣山”）、夸你蒙选为神之民等，凭着法利赛人的精神（耶 7:4；弥 3:11；太 3:9）。参赛 13:17，“我眼必因 你们的骄傲 流泪”。归回的余民必存谦卑的灵（番 3:12；赛 66:2、10）。
英文原文
11. shalt thou not be ashamed--Thou shalt then have no cause to be ashamed; for I will then take away out of the midst of thee those who by their sins gave thee cause for shame
(Zep 3:7).
them that rejoice in thy pride--those priding themselves on that which thou boastest of, thy temple ("My holy mountain"), thy election as God's people, &c., in the Pharisaic spirit
(Jer 7:4; Mic 3:11; Mt 3:9).
Compare
Jer 13:17,
"mine eyes shall weep for your pride." The converted remnant shall be of a humble spirit
(Zep 3:12; Isa 66:2, 10).
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12. 困苦……他们……倚靠耶和华——成圣的苦难在犹太余民身上所结的福果。若非一切可夸之处都被除去，便不可能对耶和华有完全的信赖（赛 14:32；亚 11:11）。
英文原文
12. afflicted . . . they shall trust in . . . Lord--the blessed effect of sanctified affliction on the Jewish remnant. Entire trust in the Lord cannot be, except where all cause for boasting is taken away
(Isa 14:32; Zec 11:11).
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13. 不说谎言——以真理敬拜神，对人怀着没有虚假的爱。这是受印之 以色列 144000 人 的特征。
无人使他们惧怕——无论是外邦仇敌，还是不义的领袖（番 3:3）、先知或祭司（番 3:4）。
英文原文
13. nor speak lies--worshipping God in truth, and towards man having love without dissimulation. The characteristic of the 144,000 sealed of Israel.
none shall make them afraid--either foreign foe, or unjust prince
(Zep 3:3),
prophet, or priest
(Zep 3:4).
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14. 先知在心灵的异象中看见锡安欢乐之日已临，便吩咐她为此欢乐。
英文原文
14. The prophet in mental vision sees the joyful day of Zion present, and bids her rejoice at it.
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15. 欢乐的原因：“耶和华已经除去你的刑罚”，即他所加于你的那些。罪既被除去（番 3:13），患难之除去便随之而来。因既除去，果必止息。幸福紧随圣洁之后。
耶和华在你中间——他虽似一度离弃你，如今却作你的保障与你同在（番 3:17）。
不再见灾祸——你不再 经历 它（耶 5:12；44:17）。
英文原文
15. The cause for joy: "The Lord hath taken away thy judgments," namely, those sent by Him upon thee. After the taking away of sin
(Zep 3:13)
follows the taking away of trouble. When the cause is removed, the effect will cease. Happiness follows in the wake of holiness.
the Lord is in the midst of thee--Though He seemed to desert thee for a time, He is now present as thy safeguard
(Zep 3:17).
not see evil any more--Thou shalt not experience it
(Jer 5:12; 44:17).
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16. 不要手软——（来 12:12）。在主的工作中不可灰心。
英文原文
16. Let not thine hands be slack--
(Heb 12:12).
Do not faint in the work of the Lord.
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17. 他在爱中安息——以爱为其至高的喜乐而满足（参赛路 15:7、10）[加尔文（Calvin）]，（赛 62:5；65:19）。
或作 他必默然，即对你过错保持沉默，不将其归给你 [马乌勒（Maurer）]（诗 32:2；结 33:16）。
我更愿意将其解释为：在拥有所爱对象之后，那过于言语所能表达的、宁静 无声 的喜乐；正如神在六日创造之后，以无声的满足在其工中 安息，因为“看着是好的”（创 1:31；2:2）。因此平行的子句以对比表达了并非如这里般沉默的喜乐，而是以“歌唱”发出的喜乐。
英文原文
17. he will rest in his love--content with it as His supreme delight (compare
Lu 15:7, 10)
[CALVIN],
(Isa 62:5; 65:19).
Or, He shall be silent, namely as to thy faults, not imputing them to thee [MAURER]
(Ps 32:2; Eze 33:16).
I prefer explaining it of that calm silent joy in the possession of the object of one's love, too great for words to express: just as God after the six days of creation rested with silent satisfaction in His work, for "behold it was very good"
(Ge 1:31; 2:2).
So the parallel clause by contrast expresses the joy, not kept silent as this, but uttered in "singing."
18
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18. 为大会之忧愁——即在被掳中无法守严肃大会而渴慕哀伤之人（哀 1:4；2:6）。
属你的——即你真正的国民；故此我必使他们归回。
那羞辱是他们的重担——即 你的 羞辱（“我百姓的羞辱”，弥 6:16；他们屈辱的被掳）成为他们的重担。“它的”指 你的，因为圣经中人称常变换。指那些与我百姓同担羞辱之担的人。参赛 25:8，“他已吞灭死亡直到永远；主耶和华必擦去各人脸上的眼泪，又除掉普天下他百姓的羞辱”。
英文原文
18. sorrowful for the solemn assembly--pining after the solemn assembly which they cannot celebrate in exile
(La 1:4; 2:6).
who are of thee--that is, of thy true citizens; and whom therefore I will restore.
to whom the reproach of it was a burden--that is, to whom thy reproach ("the reproach of My people,"
Mic 6:16;
their ignominious captivity) was a burden. "Of it" is put of thee, as the person is often changed. Those who shared in the burden of reproach which fell on My people. Compare
Isa 25:8,
"the rebuke of His people shall He take away from off all the earth."
19
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19. 对付——马乌勒（Maurer）译作“我要对付”，即按他们所当得的对待。参结 23:25，该处 希伯来文 也是如此翻译。以色列仇敌的毁灭先于以色列的复兴（赛 66:15、16）。
瘸腿的——指一切无助之人。他们的软弱不会成为我复兴他们的阻碍。同样，诗 35:15 旁注 中“瘸腿”用以指 逆境。又结 34:16；弥 4:6、7。
我必使他们得赞美——字面作“我必使他们成为赞美与名号”。
羞辱——（结 34:29）。
英文原文
19. undo--MAURER translates, "I will deal with," that is, as they deserve. Compare
Eze 23:25,
where the Hebrew is similarly translated. The destruction of Israel's foes precedes Israel's restoration
(Isa 66:15, 16).
her that halteth--all that are helpless. Their weakness will be no barrier in the way of My restoring them. So in
Ps 35:15,
Margin, "halting" is used for adversity. Also
Eze 34:16; Mic 4:6, 7.
I will get them praise, &c.--literally, "I will make them (to become) a praise and a name," &c.
shame--
(Eze 34:29).
20
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20. 使你们得名声……赞美——使你们成为被传扬、被称颂的。
使你们被掳的人归回——使你们被掳之人归回 [马乌勒（Maurer）]。希伯来文 为 复数，“被掳之人”；以表达其历史上不同时代之被掳，以及他们过去与现在所散居之地的多样性。
在你们眼前——这事虽似难以置信，你们自己的眼睛 必喜悦地看见。你们将因喜乐几乎不敢相信，但你们自己眼睛的见证必使你们信服这喜乐的真实（参赛路 24:41）。
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罗伯特·贾米森（Robert Jamieson）、A. R. 福塞特（A. R. Fausset）、大卫·布朗（David Brown）
《圣经全卷评注与解经》（1871）
补充、订正与意见请寄编辑。
英文原文
20. make you a name . . . praise--make you to become celebrated and praised.
turn back your captivity--bring back your captives [MAURER]. The Hebrew is plural, "captivities"; to express the captivities of different ages of their history, as well as the diversity of places in which they were and are dispersed.
before your eyes--Incredible as the event may seem, your own eyes with delight shall see it. You will scarcely believe it for joy, but the testimony of your own eyes shall convince you of the delightful reality (compare
Lu 24:41).
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
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番 3:1-20。
对耶路撒冷谴责的继续：她虽受其他列国的刑罚仍未改正；在她受管教之后，耶和华必为她起来敌挡她的仇敌；他的敬拜必在列邦兴盛，始于耶路撒冷——他必在自己百姓中间，并使他们成为全地的赞美。
1. 污秽的——马乌勒（Maurer）从另一词根译作“悖逆的”、“顽梗的”。但随后的词“沾污的”更适合指她内心的道德 污秽，尽管她外表有礼仪上的洁净 [加尔文（Calvin）]。格罗提乌斯（Grotius）说，这 希伯来文 用以指那些出卖自己贞操的女子。希伯来文 Moreah 与圣殿所在之山的名称 摩利亚 形成谐音双关，暗示他们的 污秽 与他们自称有份的摩利亚山上圣洁敬拜之间刺眼的对比。
欺压的——即欺压穷人、软弱者、寡妇、孤儿和寄居者（耶 22:3）。