1
2Ch 35:1-19.
英文原文
2Ch 35:1-19.
JOSIAH KEEPS A SOLEMN PASSOVER.
1-3. Moreover Josiah kept a passover--(See on
2Ki 23:21).
The first nine verses give an account of the preparations made for the celebration of the solemn feast
[2Ch 35:1-9].
The day appointed by the law was kept on this occasion (compare
2Ch 30:2, 13).
The priests were ranged in their courses and exhorted to be ready for their duties in the manner that legal purity required (compare
2Ch 29:5).
The Levites, the ministers or instructors of the people in all matters pertaining to the divine worship, were commanded
(2Ch 35:3)
to "put the holy ark in the house which Solomon did build." Their duty was to transport the ark from place to place according to circumstances. Some think that it had been ignominiously put away from the sanctuary by order of some idolatrous king, probably Manasseh, who set a carved image in the house of God
(2Ch 33:7),
or Amon; while others are of opinion that it had been temporarily removed by Josiah himself into some adjoining chamber, during the repairs on the temple. In replacing it, the Levites had evidently carried it upon their shoulders, deeming that still to be the duty which the law imposed on them. But Josiah reminded them of the change of circumstances. As the service of God was now performed in a fixed and permanent temple, they were not required to be bearers of the ark any longer; and, being released from the service, they should address themselves with the greater alacrity to the discharge of other functions.
4
無標題
4. 你們應當按著宗族班次，自己預備——每個班次或分隊由屬於同一父家的人組成。
照著大衛和……所羅門所寫的——他們的規定記於
2Ch 8:14； 1Ch 23:1-26:32）。
英文原文
4. prepare yourselves by the houses of your fathers, after your courses--Each course or division was to be composed of those who belonged to the same fathers' house.
according to the writing of David and . . . Solomon--Their injunctions are recorded
(2Ch 8:14; 1Ch 23:1-26:32).
5
無標題
5. 站在聖處——即祭司院，宰殺祭牲之處。百姓按其家族，數家一組分批進入。當第一組進入院中（通常為院所能容納之人數），門便關上，獻祭隨即舉行。利未人從宰殺處到祭壇排成行，將血與脂油逐個傳遞給當值的祭司
（2Ch 30:16-18）。
英文原文
5. stand in the holy place--in the court of the priests, the place where the victims were killed. The people were admitted according to their families in groups or companies of several households at a time. When the first company entered the court (which consisted commonly of as many as it could well hold), the gates were shut and the offering was made. The Levites stood in rows from the slaughtering places to the altar, and handed the blood and fat from one to another of the officiating priests
(2Ch 30:16-18).
6
無標題
6. 你們宰逾越節的祭等語——此處詳盡指示的目的，在於便利逾越節羊羔的分發。這些羊羔由各家族按人數食用
（Ex 12:3）。 但許多百姓，尤其是從以色列來的，因亞述的蹂躪而陷入貧困，需要為他們預備守逾越節的物資。因此王吩咐利未人：當逾越節的羊羔被帶到他們那裏宰殺時
（2Ch 35:7-9）， 他們應當注意把一切安排得井井有條，使羊羔在正規獻上之後，容易分發給各家，讓他們各自烘烤食用。
英文原文
6. So kill the passover, &c.--The design of the minute directions given here was to facilitate the distribution of the paschal lambs. These were to be eaten by the respective families according to their numbers
(Ex 12:3).
But multitudes of the people, especially those from Israel, having been reduced to poverty through the Assyrian devastations, were to be provided with the means of commemorating the passover. Therefore, the king enjoined the Levites that when the paschal lambs were brought to them to be killed
(2Ch 35:7-9)
they should take care to have everything put in so orderly a train, that the lambs, after due presentation, might be easily delivered to the various families to be roasted and eaten by themselves apart.
7
無標題
7. 約西亞賜給百姓……羊羔和山羊——這些很可能是為窮人預備的；羊羔或山羊都可隨意取用
（Ex 12:5）。
以及……公牛——這些是在每日的羊羔之後獻上的。
英文原文
7. Josiah gave to the people . . . lambs and kids--These were in all probability destined for the poor; a lamb or a kid might be used at convenience
(Ex 12:5).
and . . . bullocks--which were offered after the lambs on each of the successive days of the feast.
8
無標題
8, 9. 他的首領——這些人給祭司和利未人；正如希西家的首領
（2Ch 30:24）。 他們是宗教方面的首領；即大祭司希勒家
（2Ch 34:9）、 撒迦利亞（可能是以利亞撒家的第二祭司
2Ki 16:18）、 以及以探雅（屬以他瑪譜系）。由於利未支派尚未充分供應
（2Ch 35:9）， 其中一些在希西家時代曾卓著聲望的傑出弟兄
（2Ch 31:12-15）， 又為利未人專用另外奉上一筆豐厚的捐獻。
英文原文
8, 9. his princes--These gave to the priests and Levites; as those of Hezekiah's princes
(2Ch 30:24).
They were ecclesiastical princes; namely, Hilkiah the high priest
(2Ch 34:9).
Zechariah, probably the second priest of the Eleazar
(2Ki 16:18),
and Jehiel, of the Ithamar line. And as the Levitical tribes were not yet sufficiently provided
(2Ch 35:9),
some of their eminent brethren who had been distinguished in Hezekiah's time
(2Ch 31:12-15),
gave a large additional contribution for the use of the Levites exclusively.
10
無標題
10, 11. 這樣，事就預備好了等語——一切必要的預備既已完成，逾越節的定期既已來到，大典便隆重舉行。記述中一個顯著的特點，是利未人在預備祭牲——即宰殺與剝皮——中所擔當的突出角色；這本是祭司特有的職責；但由於那些職司無法應付異常龐大的工作量，而利未人又已為此服事分別為聖，便被暫時徵召擔任這祭司的工作。在希西家時代的逾越節，利未人也擔任同樣的職責，偏離常規的理由是許多百姓尚未預備好
（2Ch 30:17）。 但此次全民都已正式分別為聖，因此徵召利未人服役，必是因慶祝逾越節人數之眾而不得不然。
英文原文
10, 11. So the service was prepared, &c.--All the necessary preparations having been completed, and the appointed time having arrived for the passover, the solemnity was celebrated. One remarkable feature in the account is the prominent part that was taken by the Levites in the preparation of the sacrifices; namely, the killing and stripping of the skins, which were properly the peculiar duties of the priests; but as those functionaries were not able to overtake the extraordinary amount of work and the Levites had been duly sanctified for the service, they were enlisted for the time in this priestly employment. At the passover in Hezekiah's time, the Levites officiated in the same departments of duty, the reason assigned for that deviation from the established rule being the unprepared state of many of the people
(2Ch 30:17).
But on this occasion the whole people had been duly sanctified, and therefore the exceptional enlistment of the Levites' services must have been rendered unavoidably necessary from the multitudes engaged in celebrating the passover.
12
無標題
12. 他們將燔祭挪開——那些定為燔祭的小型牲畜被另行分開，以免與精心按某些規則挑選、預備作聖餐食用的逾越節羊羔相混；而那些燔祭呈獻的方式大概是這樣：「各父家不同的分支逐一以莊嚴的行列來到祭壇前，將切下來的部分交給祭司，祭司便將這些塊子放在燔祭壇的火上。」
英文原文
12. they removed the burnt offerings--Some of the small cattle being designed for burnt offerings were put apart by themselves, that they might not be intermingled with the paschal lambs, which were carefully selected according to certain rules, and intended to be sacramentally eaten; and the manner in which those burnt offerings were presented seems to have been the following: "All the subdivisions of the different fathers' houses came one after another to the altar in solemn procession to bring to the priests the portions which had been cut off, and the priests laid these pieces upon the fire of the altar of burnt offering."
13
無標題
13. 他們按規矩用火烤逾越節的祭——（參
Ex 12:7-9）。 這種烹調方式是律法專為逾越節羊羔所定的；其他祭物與感謝祭則用鍋、壶與鍋
（1Sa 2:14） 煮。
趕緊分給眾人——這倉促或是因祭司事務繁多，或是因否則食物的熱度與鮮味會減損。由此可見，這餐飯不僅是逾越節的羊羔，還有感謝祭的肉——因為一部分祭肉歸獻祭者；在此場合獻祭者是王和首領，他們將肉轉給百姓。百姓被勸勉在獻祭當日食用，但次日食用也非絕對禁止
（Le 7:15-18）。
英文原文
13. they roasted the passover with fire according to the ordinance--(See
Ex 12:7-9).
This mode of preparation was prescribed by the law exclusively for the paschal lamb; the other offerings and thank offerings were cooked in pots, kettles, and pans
(1Sa 2:14).
divided them speedily among the people--The haste was either owing to the multiplicity of the priests' business, or because the heat and flavor of the viands would have been otherwise diminished. Hence it appears that the meal consisted not of the paschal lambs alone, but of the meat of the thank offerings--for part of the flesh fell to the portion of the offerer, who, being in this instance, the king and the princes, were by them made over to the people, who were recommended to eat them the day they were offered, though not absolutely forbidden to do so on the next
(Le 7:15-18).
14
無標題
14. 之後他們為自己和祭司預備——利未人之所以如此協助祭司，全因他們整天忙於獻祭，無暇為自己預備任何飲食。
英文原文
14. afterwards they made ready for themselves, and for the priests--The Levites rendered this aid to the priests solely because they were so engrossed the entire day that they had no leisure to provide any refreshments for themselves.
15
無標題
15. 歌唱的……都在自己的地方——祭司與百姓如此忙碌之際，詩班也並不閒著。他們須唱一定的詩篇，即第一百一十三篇至第一百一十八篇（含），在每一組獻祭者在場期間唱一遭、二遭、甚至三遭。他們不能離開崗位，因每有新的一組進入便要重新歌唱，利未人便也為他們預備食物；因為各班輪流替換，當大詩班當值時，一部分歌唱的弟兄獲准暫歇，可享用送來的飲食。
英文原文
15. And the singers . . ., were in their place--While the priests and people were so much engaged, the choir was not idle. They had to sing certain Psalms, namely, the hundred thirteenth to the hundred eighteenth inclusive, once, twice, and even a third time, during the continuance of each company of offerers. As they could not leave their posts, for the singing was resumed as every fresh company entered, the Levites prepared for them also; for the various bands relieved each other in turn, and while the general choir was doing duty, a portion of the tuneful brethren, relieved for a time, partook of the viands that were brought them.
18
無標題
18. 以色列中沒有守過這樣的逾越節，從撒母耳的日子以來——這逾越節的一個顯著特色是約西亞的慷慨。但使它超越以往一切大典的，不是儀式的宏偉，也不是聚集的會眾之眾多；因為除了來自以色列國的少數人之外，會眾只限於兩個支派；而是王與百姓熱切的敬虔，對純粹傳統習俗的摒棄，以及異常嚴格地遵行——甚至在最微小的細節上——律法書所規定的遵守方式，而那律法書原本抄本的發現曾引起如此大的轟動。《列王紀》的作者不作「從撒母耳的日子以來」，而作「從士師治理以色列的日子以來」
〔2Ki 23:22〕。 兩處意義相同，因為撒母耳結束了士師的時代。
所有在場的猶大人和以色列人——北國大多數百姓已被擄，但一些留下的居民在此場合前往耶路撒冷。共用了三萬七千六百隻逾越節的羊羔和山羊，
〔2Ch 35:7〕 按每十人一隻計算，赴節者約三十七萬六千人。
英文原文
18. there was no passover like to that kept in Israel from the days of Samuel--One feature by which this passover was distinguished was the liberality of Josiah. But what distinguished it above all preceding solemnities was, not the imposing grandeur of the ceremonies, nor the immensity of the assembled concourse of worshippers; for these, with the exception of a few from the kingdom of Israel, were confined to two tribes; but it was the ardent devotion of the king and people, the disregard of purely traditional customs, and the unusually strict adherence, even in the smallest minutiæ, to the forms of observance prescribed in the book of the law, the discovery of an original copy of which had produced so great a sensation. Instead of "from the days of Samuel," the author of the Book of Kings says, "from the days of the judges who judged Israel"
[2Ki 23:22].
The meaning is the same in both passages, for Samuel concluded the era of the judges.
all Judah and Israel that were present--The great majority of the people of the northern kingdom were in exile, but some of the remaining inhabitants performed the journey to Jerusalem on this occasion. 37,600 paschal lambs and kids were used, which
[2Ch 35:7],
at ten to a company, would make 376,000 persons attending the feast.
19
無標題
19. 這逾越節是約西亞在位第十八年守的——「據
2Ki 22:3 記載，約西亞在那年第八個月差遣沙番去見希勒家。」若此記述有歷史根據，則此處
（2Ch 34:8-35:19） 所記的一切事件，必在大約五個半月的時間內發生。這樣我們便有一個證據，表明約西亞在位的第十八年是從秋季算起（參
2Ch 29:3）。「其宗教年的第八個月」（他第十八年在位期間）就是他民事年第十八年的第二個月，而新年的第一個月就是其民事年的第七個月〔BERTHEAU〕。
英文原文
19. In the eighteenth year of the reign Josiah was this passover kept--"It is said
(2Ki 22:3)
that Josiah sent Shaphan to Hilkiah in the eighth month of that year." If this statement rests upon an historical basis, all the events narrated here (at
2Ch 34:8-35:19)
must have happened in about the space of five months and a half. We should then have a proof that the eighteenth year of Josiah's reign was reckoned from the autumn (compare
2Ch 29:3).
"The eighth month" of the sacred year in the eighteenth year of his reign would be the second month of his eighteenth year, and the first month of the new year would be the seventh month [BERTHEAU].
20
2Ch 35:20-27.
2Ch 35:20-27.
他的死亡。
20. 這事以後，約西亞修完了聖殿——他很可能盤算：恢復上帝的敬拜、在全地復興真實的信仰，按著上帝的應許與希伯來百姓一致的經歷，必會帶來一段安定的太平與日增的繁榮。他的盼望落空了。在他重建真道之後那段短暫的安寧，轉瞬即逝。但須知這中斷並非因上帝應許的信實有虧，而是因猶大國因全民背道而陷入的狀態——這背道正將那早已警告卻遲延已久的上帝審判引到身上。
埃及王尼哥上來要攻打靠近幼發拉底河的迦基米施——尼哥是普薩美提克之子，在約西亞在位第二十年繼承埃及王位。他是一位大膽有為的君王，全心投入埃及與亞述兩大帝國長期以來為政治霸權所進行的爭奪。兩國各自猜忌對方的擴張，都渴望維持巴勒斯坦作為邊境屏障。以色列傾覆之後，猶大國在這方面的重要性倍增。雖然王與百姓強烈傾向與埃及結盟，但自瑪拿西以來，它已是亞述的藩屬。約西亞忠於其政治與宗教的雙重承諾，認為自己有責任支持其亞述宗主的利益。因此，當「埃及王尼哥上來要攻打迦基米施，約西亞就出去攻擊他」。迦基米施在幼發拉底河東岸，是亞述西面的門戶；埃及王往那裏去，必沿巴勒斯坦海岸由海路向北運兵。約西亞作為忠誠的藩屬，決意阻止尼哥橫越該國北部的進軍。他們在「米吉多平原」相遇——即耶斯列平原。埃及王或是由海路而來，或是由非利士平原而來，一直沿海岸行進，繞過迦密山的西北角，來到米吉多大平原。這不僅是他往幼發拉底河的直接路線，也是其戰車惟一可行的路線，同時又使猶大與耶路撒冷遠在其右。但在這平原上，埃及軍隊不得不橫越國土，約西亞正是在那場合最便於攔截其通行。為避免渡基順河的困難，尼哥沿其南岸行進，因此必經米吉多。約西亞率領戰車與馬兵從耶路撒冷追趕，須沿撒瑪利亞境內的大道向北行進，經 Kefr-Kud（古 Caper-Cotia）到米吉多〔VAN DE VELDE〕。
英文原文
2Ch 35:20-27.
HIS DEATH.
20. After all this, when Josiah had prepared the temple--He most probably calculated that the restoration of the divine worship, with the revival of vital religion in the land, would lead, according to God's promise and the uniform experience of the Hebrew people, to a period of settled peace and increased prosperity. His hopes were disappointed. The bright interval of tranquillity that followed his re-establishment of the true religion was brief. But it must be observed that this interruption did not proceed from any unfaithfulness in the divine promise, but from the state into which the kingdom of Judah had brought itself by the national apostasy, which was drawing down upon it the long threatened but long deferred judgments of God.
Necho king of Egypt came up to fight against Carchemish by Euphrates--Necho, son of Psammetichus, succeeded to the throne of Egypt in the twentieth year of Josiah. He was a bold and enterprising king, who entered with all his heart into the struggle which the two great powers of Egypt and Assyria had long carried on for the political ascendency. Each, jealous of the aggressive movements of its rival, was desirous to maintain Palestine as a frontier barrier. After the overthrow of Israel, the kingdom of Judah became in that respect doubly important. Although the king and people had a strong bias for alliance with Egypt, yet from the time of Manasseh it had become a vassal of Assyria. Josiah, true to his political no less than his religious engagements, thought himself bound to support the interests of his Assyrian liege lord. Hence, when "Necho king of Egypt came up to fight Carchemish, Josiah went out against him." Carchemish, on the eastern side of the Euphrates, was the key of Assyria on the west, and in going thither the king of Egypt would transport his troops by sea along the coast of Palestine, northwards. Josiah, as a faithful vassal, resolved to oppose Necho's march across the northern parts of that country. They met in the "valley of Megiddo," that is, the valley or plain of Esdraelon. The Egyptian king had come either by water or through the plains of Philistia, keeping constantly along the coast, round the northwest corner of Carmel, and so to the great plain of Megiddo. This was not only his direct way to the Euphrates, but the only route fit for his chariots, while thereby also he left Judah and Jerusalem quite to his right. In this valley, however, the Egyptian army had necessarily to strike across the country, and it was on that occasion that Josiah could most conveniently intercept his passage. To avoid the difficulty of passing the river Kishon, Necho kept to the south of it, and must, therefore, have come past Megiddo. Josiah, in following with his chariots and horsemen from Jerusalem, had to march northwards along the highway through Samaria by Kefr-Kud (the ancient Caper-Cotia) to Megiddo [VAN DE VELDE].
21
無標題
21, 22. 他卻差遣使者來……猶大王啊，我與你何干？——尼哥不願白費時間與力氣，便通知猶大王說他無意侵擾猶太人；他的遠征單單針對其宿敵亞述而發；且他是奉上帝明確的差遣而行的。學者們對此究竟是上帝藉耶利米賜下的真實啟示，還是他僅僅借用上帝之名作為約西亞不會拒絕遵從的權威，意見並不一致。約西亞既無從知曉尼哥聲明的真偽，他出兵抵擋並未犯罪；或即令有罪，也只是出於無知的罪。雙方終於交戰。約西亞受了致命傷
〔2Ch 35:23〕。
英文原文
21, 22. But he sent ambassadors . . . What have I to do with thee, thou king of Judah?--Not wishing to spend time, or strength in vain, Necho informed the king of Judah that he had no intention of molesting the Jews; that his expedition was directed solely against his old Assyrian enemy; and that he had undertaken it by an express commission from God. Commentators are not agreed whether it was really a divine commission given him through Jeremiah, or whether he merely used the name of God as an authority that Josiah would not refuse to obey. As he could not know the truth of Necho's declaration, Josiah did not sin in opposing him; or, if he sinned at all, it was a sin of ignorance. The engagement took place. Josiah was mortally wounded
[2Ch 35:23].
24
無標題
24. 他的臣僕把他從那戰車上扶出來，扶他上第二輛戰車——即他日常所乘的車，對這位受傷的君王而言，比戰車更為舒適。這位賢君之死成為普世而持久的憾事。
英文原文
24. took him out of that chariot, and put him in the second chariot--the carriage he had for ordinary use, and which would be more comfortable for the royal sufferer than the war chariot. The death of this good king was the subject of universal and lasting regret.
25
無標題
25. 耶利米為約西亞作哀歌等語——這位先知的哀歌未傳於後世；但它似乎在其同胞中長久保存，並由職業歌手在某些公眾場合吟唱，他們所唱的輓歌很可能取自一部為國中賢德偉人之死所作的喪歌集。米吉多谷中交戰的地點，靠近哈達臨門這城；因此為約西亞之死而作的哀悼被稱為「在米吉多平原哈達臨門的悲哀」，這悲哀極大且延續甚久，以致「哈達臨門的悲哀」後來成為一個諺語性的成語，用以表達任何巨大而非常的憂傷
（Zec 12:11）。
英文原文
25. Jeremiah lamented for Josiah, &c.--The elegy of the prophet has not reached us; but it seems to have been long preserved among his countrymen and chanted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. The spot in the valley of Megiddo where the battle was fought was near the town of Hadad-rimmon; hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of Megiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a proverbial phrase to express any great and extraordinary sorrow
(Zec 12:11).
2Ch 35:1-19.
約西亞鄭重守逾越節。
1-3. 約西亞守住逾越節——（參
2Ki 23:21）。
首九節記述為慶祝這大典所作的預備
〔2Ch 35:1-9〕。 律法所定的日子在這場合被遵守了（參
2Ch 30:2, 13）。 祭司按班次排列，受勸勉要按律法所要求的潔淨，預備好盡其職任（參
2Ch 29:5）。 利未人——即在一切關乎敬拜上帝之事上百姓的服事者與教導者——受命
（2Ch 35:3） 「將聖約櫃安放在所羅門所建的殿裏」。他們的職責是按情勢需要將約櫃從一處抬到另一處。有人認為約櫃曾遭某位拜偶像的王下令從聖所中羞辱地移走，可能是瑪拿西——他曾在上帝的殿中立雕刻的偶像
（2Ch 33:7） ——或亞們；另有人則認為約櫃是約西亞本人在修殿期間暫時移到鄰近的房間中。在放回時，利未人顯然用肩抬它，認為這仍是律法加在他們身上的責任。但約西亞提醒他們情勢已變。如今事奉上帝既已在固定的永久聖殿中舉行，他們便不再需要抬約櫃；既已卸下此役，就當更加殷勤地履行其他的職任。