1
1Ki 22:1-36.
英文原文
1Ki 22:1-36.
AHAB SLAIN AT RAMOTH-GILEAD.
1. continued three years without war between Syria and Israel--The disastrous defeat of Ben-hadad had so destroyed his army and exhausted the resources of his country, that, however eager, he was unable to recommence active hostilities against Israel. But that his hereditary enmity remained unsubdued, was manifest by his breach of faith concerning the treaty by which he had engaged to restore all the cities which his father had seized
(1Ki 20:34).
2
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2. 猶大王約沙法下到以色列王那裏——以色列和猶大兩國君王之間首次結成友好聯盟,竟由性情如此迥異的兩位君王締結——一位敬虔,一位邪惡——實屬罕見。這聯盟以及使兩王室更緊密結合的聯姻,都未蒙主的喜悅
(2Ch 19:2)。
然而這卻促成了約沙法的一次造訪,他在撒瑪利亞所受的款待極盡奢華
(2Ch 18:2)。
亞巴趁這次來訪的機會,推動一樁他十分想望的大事。
英文原文
2. Jehoshaphat the king of Judah came down to the king of Israel--It was singular that a friendly league between the sovereigns of Israel and Judah should, for the first time, have been formed by princes of such opposite characters--the one pious, the other wicked. Neither this league nor the matrimonial alliance by which the union of the royal families was more closely cemented, met the Lord's approval
(2Ch 19:2).
It led, however, to a visit by Jehoshaphat, whose reception in Samaria was distinguished by the most lavish hospitality
(2Ch 18:2).
The opportunity of this visit was taken advantage of, to push an object on which Ahab's heart was much set.
3
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3-8. 你們知道基列的拉末是我們的——這是迦得支派北界上的一座利未人的自由城
(De 4:43;
Jos 21:38),
位於今日比爾卡省的鹽湖一帶。它本在以色列王的疆域之內,卻被無理地割讓;但究竟是第一代便哈達所強佔、其子曾答應歸還的諸城之一,還是因別的緣故而被佔,聖史並未說明。亞巴圖謀出兵收復此城,便請求約沙法相助,約沙法也答應了(參
2Ch 18:3)。
在宣戰之前,按慣例要先求問先知(參
1Sa 28:8
的註釋);約沙法既強烈表示想知道神對這場戰爭的旨意,亞巴便召集了他的四百名先知。這些先知不可能是巴力或亞斯他錄的先知
(1Ki 18:19),
而似乎是
(1Ki 22:12)
一些隨從那以金牛犢敬拜耶和華之制的假先知。他們既是亞巴的喉舌,便一致預言這場戰爭必勝。約沙法對他們不滿,便問是否還有耶和華的真先知。亞巴極不情願地同意召米該雅來。他是當時撒瑪利亞境內僅有的一位真先知,而且還是從監裏提出來的
(1Ki 22:26);
據約瑟夫所記,他是因曾責備亞巴寬待亞蘭王而被下在監裏。
英文原文
3-8. Know ye that Ramoth in Gilead is ours--a Levitical and free town on the north border of Gad
(De 4:43; Jos 21:38),
on the site of the present Salt Lake, in the province of Belka. It lay within the territories of the Israelitish monarch, and was unjustly alienated; but whether it was one of the cities usurped by the first Ben-hadad, which his son had promised to restore, or was retained for some other reasons, the sacred historian has not mentioned. In the expedition which Ahab meditated for the recovery of this town, the aid of Jehoshaphat was asked and promised (see
2Ch 18:3).
Previous to declaring hostilities, it was customary to consult the prophets (see on
1Sa 28:8);
and Jehoshaphat having expressed a strong desire to know the Lord's will concerning this war, Ahab assembled four hundred of his prophets. These could not be either the prophets of Baal or of Ashteroth
(1Ki 18:19),
but seem
(1Ki 22:12)
to have been false prophets, who conformed to the symbolic calf-worship of Jehovah. Being the creatures of Ahab, they unanimously predicted a prosperous issue to the war. But dissatisfied with them, Jehoshaphat inquired if there was any true prophet of the Lord. Ahab agreed, with great reluctance, to allow Micaiah to be summoned. He was the only true prophet then to be found residing in Samaria, and he had to be brought out of prison
(1Ki 22:26),
into which, according to JOSEPHUS, he had been cast on account of his rebuke to Ahab for sparing the king of Syria.
10
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10. 空場——原文作「打麥場」,是在撒瑪利亞城門口所闢的一片空地。
英文原文
10. a void place--literally, "a threshing-floor," formed at the gate of Samaria.
11
無標題
11. 基拿拿的兒子西底家造了兩個鐵角——當時敘利亞人佩戴一些小小的突出物,大小形狀如我們的蠟燭熄燭罩(東方許多地方作為軍飾佩戴),以色列的戰士大概也是如此。西底家戴上兩角,扮演兩位英雄,假裝是先知,想以此象徵以色列和猶大二王在軍事上的勝利。這是一個象徵性的動作,為要加強他話語的力量(參
De 33:17);
但也不過是揮舞戟一類的花架子而已〔CALMET,《殘篇》〕。
英文原文
11. Zedekiah the son of Chenaanah made him horns of iron--Small projections, of the size and form of our candle extinguishers (worn in many parts of the East as military ornaments), were worn by the Syrians of that time, and probably by the Israelite warriors also. Zedekiah, by assuming two horns, personated two heroes, and, pretending to be a prophet, wished in this manner to represent the kings of Israel and Judah in a military triumph. It was a symbolic action, to impart greater force to his language (see
De 33:17);
but it was little more than a flourish with a spontoon [CALMET, Fragments].
14
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14-17. 耶和華對我說甚麼,我就說甚麼——在前往王前受審的路上,領他的人告訴他先前諸先知所說的話,勸他與眾人一致——無疑是出於善意,想見他獲釋出獄。但米該雅作為先知,堅定忠於神所託的使命,聲明無論神吩咐甚麼,他都必誠實宣告。王問他「我上去攻取基列的拉末可以不可以?」時,先知所給的答案與先前所求問的諸神諭完全相同;但他必定是以譏誚的口吻,諷刺地模仿他們的說法。及至鄭重地受囑要給予嚴肅真實的回答,米該雅這才述說聖靈所啟示給他的異象景象——
英文原文
14-17. what the Lord saith unto me, that will I speak--On the way the messenger who conducted [Micaiah] to the royal presence informed him of the tenor of the prophecies already given and recommended him to agree with the rest, no doubt from the kindly motive of seeing him released from imprisonment. But Micaiah, inflexibly faithful to his divine mission as a prophet, announced his purpose to proclaim honestly whatever God should bid him. On being asked by the king, "Shall I go against Ramoth-gilead, or shall I forbear?" the prophet gave precisely the same answer as the previous oracles that had been consulted; but it must have been given in a sarcastic tone and in ironical mockery of their way of speaking. Being solemnly urged to give a serious and truthful answer, Micaiah then declared the visionary scene the Spirit had revealed to him;--
17
無標題
17. 我看見以色列眾民散在山上,如同沒有牧人的羊群一般——意思是:以色列的軍隊必被打敗潰散;亞巴必戰死沙場,而百姓雖然退回,卻不會被敵人追趕或消滅。
英文原文
17. I saw all Israel scattered upon the hills, as sheep that have not a shepherd--The purport of this was that the army of Israel would be defeated and dispersed; that Ahab would fall in the battle, and the people return without either being pursued or destroyed by the enemy.
18
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18-23. 我豈沒有告訴你,他指著我所預言的,不說吉語,單說凶言麼?——亞巴既想把這不受歡迎的真相歸咎於私人恩怨,米該雅便毫無懼色地向惱怒的王詳述所啟示給他的一切。希伯來先知借用世上景象的象徵畫面,把天上的神描述為祂國度中的王。正如地上的君王做任何重要的事都徵詢謀臣的意見,神也被描述為就亞巴的命運徵詢意見。這預言性的語言不可按字面解釋,那命令應視為只是對那說謊之靈的許可
(Ro 11:34)
〔CALMET〕。
英文原文
18-23. Did I not tell thee that he would prophesy no good concerning me, but evil?--Since Ahab was disposed to trace this unwelcome truth to personal enmity, Micaiah proceeded fearlessly to tell the incensed monarch in full detail what had been revealed to him. The Hebrew prophets, borrowing their symbolic pictures from earthly scenes, described God in heaven as a king in His kingdom. And as earthly princes do nothing of importance without asking the advice of their counsellors, God is represented as consulting about the fate of Ahab. This prophetic language must not be interpreted literally, and the command must be viewed as only a permission to the lying spirit
(Ro 11:34)
[CALMET].
24
無標題
24, 25. 基拿拿的兒子西底家上前來,打米該雅的臉——這人是假先知的首領,他的無禮似乎出於嫉妒,因米該雅似乎壟斷了默示的靈。這種打法——通常用鞋——既嚴厲又羞辱。主的先知平靜的回答,是宣告那些假先知的結局——他們作為這次災難性遠征的謀士,必將遭受禍患。
英文原文
24, 25. Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek--The insolence of this man, the leader of the false prophets, seems to have been provoked by jealousy at Micaiah's assumed monopoly of the spirit of inspiration. This mode of smiting, usually with a shoe, is both severe and ignominious. The calm reply of the Lord's prophet consisted in announcing the fate of the false prophets who suffered as the advisers of the disastrous expedition.
26
無標題
26-28. 把米該雅帶去……把這人下在監裏——亞巴在一陣盛怒之下,把先知還押監禁,直到他回來。
英文原文
26-28. Take Micaiah, . . . Put this fellow in prison--Ahab, under the impulse of vehement resentment, remands the prophet until his return.
27
無標題
27, 28. 困苦餅、困苦水——即最粗劣的獄中飲食。米該雅順從了,卻在眾人面前再次大聲宣告:這場戰爭對亞巴必是致命的。
英文原文
27, 28. bread of affliction, water of affliction--that is, the poorest prison fare. Micaiah submitted, but reiterated aloud, in the presence of all, that the issue of the war would be fatal to Ahab.
29
無標題
29-38. 上基列的拉末去——以色列王鐵了心要出這趟征,與盟友一道率領全軍前往圍攻;但臨近戰場時,他的勇氣消退了,便想以一個秘密的計謀來逃避米該雅預言的力量——他換上小兵的軍裝,卻勸約沙法穿王服上陣。敘利亞王為要盡快結束戰爭,或許也是要洗刷自己受辱的恥辱
(1Ki 20:31),
曾特別吩咐將領們認準亞巴,將他擒獲或擊殺,因他是這場戰爭的禍首。軍官們起初把攻擊指向約沙法,但發覺認錯了人,便停手。亞巴被一支亂箭所傷,那箭大概帶毒,加上天氣炎熱使毒性加劇,他在日落時死了。屍體被運到撒瑪利亞;當運載屍體的戰車在城旁一個池子裏沖洗從傷口大量滲出的血時,狗群如以利亞的預言所說,前來舔血
[1Ki 21:19]。
亞巴由他的兒子亞哈謝繼位
[1Ki 22:40]。
英文原文
29-38. went up to Ramoth-gilead--The king of Israel, bent on this expedition, marched, accompanied by his ally, with all his forces to the siege; but on approaching the scene of action, his courage failed, and, hoping to evade the force of Micaiah's prophecy by a secret stratagem, he assumed the uniform of a subaltern, while he advised Jehoshaphat to fight in his royal attire. The Syrian king, with a view either to put the speediest end to the war, or perhaps to wipe out the stain of his own humiliation
(1Ki 20:31),
had given special instructions to his generals to single out Ahab, and to take or kill him, as the author of the war. The officers at first directed their assault on Jehoshaphat, but, becoming aware of their mistake, desisted. Ahab was wounded by a random arrow, which, being probably poisoned, and the state of the weather increasing the virulence of the poison, he died at sunset. The corpse was conveyed to Samaria; and, as the chariot which brought it was being washed, in a pool near the city, from the blood that had profusely oozed from the wound, the dogs, in conformity with Elijah's prophecy, came and licked it
[1Ki 21:19].
Ahab was succeeded by his son Ahaziah
[1Ki 22:40].
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羅伯特·賈米森、A. R. 福賽特、大衛·布朗
《聖經全書批判與解釋性註釋》(1871)
補遺、勘誤及格言請寄給編者。
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
1Ki 22:1-36.
亞哈在基列的拉末陣亡
1. 亞蘭和以色列連續三年沒有爭戰——便哈達那次慘敗已使他的軍隊覆滅、國力耗竭,因此他無論多麼急切,也無法再度對以色列發動攻勢。但他世代的敵意仍未消除,這從他背棄信約一事便可看出;按該條約,他本應歸還他父親所奪的一切城邑
(1Ki 20:34)。