1
2Ki 17:1-6.
简体中文
英文原文
2Ki 17:1-6.
HOSHEA'S WICKED REIGN.
1. In the twelfth year of Ahaz king of Judah, began Hoshea . . . to reign--The statement in
2Ki 15:30
may be reconciled with the present passage in the following manner: Hoshea conspired against Pekah in the twentieth year of the latter, which was the eighteenth of Jotham's reign. It was two years before Hoshea was acknowledged king of Israel, that is, in the fourth of Ahaz, and twentieth of Jotham. In the twelfth year of Ahaz his reign began to be tranquil and prosperous [CALMET].
2
無標題
简体中文
2. 他行恶……却不像以色列诸王——与耶罗波安以来的前任诸王不同,他既没有设立巴力的祭祀,也没有强逼百姓遵行金牛犊的象征性崇拜。 [参
2Ch 30:1。]
在这些方面,何细亚表现得如同以色列一位合乎宪法的君王。然而,因在他之前执掌王权的十九位君王的影响(他们全是偶像崇拜的热心赞助者,其中许多人又因个人罪行而声名狼藉),全国上下已经完全堕落,以致愤怒之神公义的审判已悬于其上。
英文原文
2. he did evil . . . but not as the kings of Israel--Unlike his predecessors from the time of Jeroboam, he neither established the rites of Baal, nor compelled the people to adhere to the symbolic worship of the calves. [See on
2Ch 30:1.]
In these respects, Hoshea acted as became a constitutional king of Israel. Yet, through the influence of the nineteen princes who had swayed the scepter before him (all of whom had been zealous patrons of idolatry, and many of whom had been also infamous for personal crimes), the whole nation had become so completely demoralized that the righteous judgment of an angry Providence impended over it.
3
無標題
简体中文
3. 亚述王撒缦以色上来攻击他——或作撒缦
(Ho 10:14),
与以赛亚书中的撒珥根同一人
[Isa 20:1]。
近来这位亚述王的名字已在尼尼微的碑刻上寻得,与一次对撒玛利亚王的远征有关;那王的名字虽已残缺,COLONEL RAWLINSON 读为何细亚。
英文原文
3. Against him came up Shalmaneser--or Shalman
(Ho 10:14),
the same as the Sargon of Isaiah
[Isa 20:1].
Very recently the name of this Assyrian king has been traced on the Ninevite monuments, as concerned in an expedition against a king of Samaria, whose name, though mutilated, COLONEL RAWLINSON reads as Hoshea.
4
無標題
简体中文
4. 在何细亚身上查出背叛——何细亚在纳贡数年之后,决心摆脱亚述的轭,便停止了所约定的贡物。撒缦以色因这叛变而震怒,向以色列宣战。这是在何细亚在位第六年。
他差遣使者去见埃及王梭——即古典史家所记的 Sabaco,一位著名的古实人,占据埃及王位达五十年之久;何细亚希望藉他的援助抵御亚述征服者的威胁进攻。但撒缦以色进军[何细亚],横扫以色列全境,围攻首都撒玛利亚,将主要居民掳到本国,又擒获王本人,将其终身囚禁。将被征服之民迁往异邦这一古老政策,其依据是:在言语和宗教各异的混杂人群中,他们更易被辖制,也更少有机会联合起来恢复独立。
英文原文
4. found conspiracy in Hoshea--After having paid tribute for several years, Hoshea, determined on throwing off the Assyrian yoke, withheld the stipulated tribute. Shalmaneser, incensed at this rebellion, proclaimed war against Israel. This was in the sixth year of Hoshea's reign.
he had sent messengers to So, king of Egypt--the Sabaco of the classic historians, a famous Ethiopian who, for fifty years, occupied the Egyptian throne, and through whose aid Hoshea hoped to resist the threatened attack of the Assyrian conqueror. But Shalmaneser, marching against [Hoshea], scoured the whole country of Israel, besieged the capital Samaria, and carried the principal inhabitants into captivity in his own land, having taken the king himself, and imprisoned him for life. This ancient policy of transplanting a conquered people into a foreign land, was founded on the idea that, among a mixed multitude, differing in language and religion, they would be kept in better subjection, and have less opportunity of combining together to recover their independence.
6
無標題
简体中文
6. 将以色列人掳去——即余下的支派(参
2Ki 15:29)。
把他们安置等——GESENIUS 将本段译如下,省略了印成斜体的介词在,斜体表示原文中并无此字:「把他们安置在哈腊、歌散的哈博河边、玛代人的城邑。」
哈腊——即迦拉
(Ge 10:11, 12),
在莱科河或扎布河一带,距尼尼微废墟约一日路程。
哈博——是一条河,值得留意的是,在亚述中部高原有一条河至今仍保留哈博(Khabour)这一原名不变。
歌散——(「牧场」)或作 Zozan,即亚述的高原,宜于放牧。哈博河和扎布河发源并流经的地区,正具有这种特性。涅斯多流派信徒带着他们大群的牛羊前往,在哈博河或扎布河两岸或高原上度过夏天。鉴于我们有充分权威视歌散与 Zozan 为同一名称,无疑这就是本段所指的歌散。
玛代人的城邑——按《叙利亚译本》和《武加大译本》作「村庄」,按《七十士译本》作「山岭」。歌散的玛代居民因叛变而被亚述诸王所灭,他们自然希望将像被掳以色列人这样勤劳的百姓安置其中,而该地也适合他们牧放的生活[GRANT, Nestorians]。
英文原文
6. carried Israel away--that is, the remaining tribes (see on
2Ki 15:29).
and placed them, &c.--This passage GESENIUS renders thus, omitting the particle by, which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes."
Halah--the same as Calah
(Ge 10:11, 12),
in the region of the Laycus or Zab river, about a day's journey from the ruins of Nineveh.
Chabor--is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day.
Gozan--("pasture") or Zozan, are the highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorians repair to it with their numerous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authority we possess for regarding Gozan and Zozan as one name, there can be no doubt that this is the Gozan referred to in this passage.
cities of the Medes--"villages," according to the Syriac and Vulgate versions, or "mountains," according to the Septuagint. The Medish inhabitants of Gozan, having revolted, had been destroyed by the kings of Assyria, and nothing was more natural than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited to their pastoral life [GRANT, Nestorians].
7
2Ki 17:7-41.
简体中文
2Ki 17:7-41.
撒玛利亚 被攻取, 以色列 因罪 被掳
7. 以色列人犯罪——此处对神刑罚祂那备受恩宠、却悖逆背道的百姓之举,给予了非常充分而深刻的辩护。在如此严重地扭曲对真神的敬拜、举国倾向崇拜偶像的情况下,神的忍耐既已耗尽,他们所离弃的神任凭他们被掳,也就不足为奇了;好叫他们认识事奉祂与事奉那专制征服者之间的分别。
英文原文
2Ki 17:7-41.
SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE.
7. For so it was, that the children of Israel had sinned--There is here given a very full and impressive vindication of the divine procedure in punishing His highly privileged, but rebellious and apostate, people. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the divine patience was exhausted; and that the God whom they had forsaken permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors.
24
無標題
简体中文
24-28. 亚述王从巴比伦等带人来——这不是撒缦以色,而是以撒哈顿
(Eze 4:2)。
他下令将几个来自巴比伦和其他省份的殖民地臣民,安置在被掳以色列人空出的地方。
从古他——即 Cush 或 Susiana 的迦勒底形式,即今之胡齐斯坦。
亚瓦——推测为 Ahivaz,位于卡伦河上,该河注入波斯湾的顶端。
哈马——在俄隆特斯河上。
西法瓦音——即 Siphara,巴比伦上游幼发拉底河上的一座城。
将他们安置在撒玛利亚的诸城等——不应以为以色列人被尽数迁走。仍有余民留下,但主要是穷人和下层阶级,这些外来的殖民者与他们混杂;因此撒玛利亚一带的社会以异教徒而非以色列人为主要特征。因为亚述的殖民者成了那地的主人;他们与余剩的犹大人局部通婚,居民成了一个混血种族,不再是属以法莲的百姓
(Isa 7:6)。
这些人对犹太人的信仰只有不完整的认识,因此也获得了一种混杂的教义。他们人数太少,不足以充实那地,于是向来为患的狮子
(Jud 14:5; 1Sa 17:34; 1Ki 13:24; 20:36; So 4:8)
繁衍增多,屡次袭击他们。他们从这些攻击中认出这是出自他们所未敬拜的那地之神的审判,便请求亚述朝廷差遣一些犹太祭司来,好指教他们正确事奉祂的道。王应允其请求,差遣了一位被掳的以色列祭司
[2Ki 17:27],
他在伯特利设立总部,教导他们当怎样敬畏耶和华。经文并未说他带了一份五经抄本,以便从中教导他们。口头的教导比书面书籍的教导,更适合这些迷信的百姓。他能用口传更有效地教导他们。我们相信他必为他们采取最好、最简单的方法,因此他大概没有带成文的律法书同去,因而并非撒玛利亚五经抄本的起源[DAVIDSON, Criticism]。况且,从他身为被掳祭司之一、又定居于伯特元这两点来看,他并非利未人,而是拜金牛犊的祭司之一。因此他的教导既不纯正,也不有效。
英文原文
24-28. the king of Assyria brought men from Babylon, etc.--This was not Shalmaneser, but Esar-haddon
(Eze 4:2).
The places vacated by the captive Israelites he ordered to be occupied by several colonies of his own subjects from Babylon and other provinces.
from Cuthah--the Chaldee form of Cush or Susiana, now Khusistan.
Ava--supposed to be Ahivaz, situated on the river Karuns, which empties into the head of the Persian Gulf.
Hamath--on the Orontes.
Sepharvaim--Siphara, a city on the Euphrates above Babylon.
placed them in the cities of Samaria, &c.--It must not be supposed that the Israelites were universally removed to a man. A remnant was left, chiefly however of the poor and lower classes, with whom these foreign colonists mingled; so that the prevailing character of society about Samaria was heathen, not Israelite. For the Assyrian colonists became masters of the land; and, forming partial intermarriages with the remnant Jews, the inhabitants became a mongrel race, no longer a people of Ephraim
(Isa 7:6).
These people, imperfectly instructed in the creed of the Jews, acquired also a mongrel doctrine. Being too few to replenish the land, lions, by which the land had been infested
(Jud 14:5; 1Sa 17:34; 1Ki 13:24; 20:36; So 4:8),
multiplied and committed frequent ravages upon them. Recognizing in these attacks a judgment from the God of the land, whom they had not worshipped, they petitioned the Assyrian court to send them some Jewish priests who might instruct them in the right way of serving Him. The king, in compliance with their request, sent them one of the exiled priests of Israel
[2Ki 17:27],
who established his headquarters at Beth-el, and taught them how they should fear the Lord. It is not said that he took a copy of the Pentateuch with him, out of which he might teach them. Oral teaching was much better fitted for the superstitious people than instruction out of a written book. He could teach them more effectually by word of mouth. Believing that he would adopt the best and simplest method for them, it is unlikely that he took the written law with him, and so gave origin to the Samaritan copy of the Pentateuch [DAVIDSON, Criticism]. Besides, it is evident from his being one of the exiled priests, and from his settlement at Beth-el, that he was not a Levite, but one of the calf-worshipping priests. Consequently his instructions would be neither sound nor efficient.
29
無標題
简体中文
29. 然而各邦各国仍造自己的神——这些亚述殖民者虽然受了以色列神的敬拜教导,也承认祂的存在,却并不以为祂是惟一的神。他们像其他外邦人一样,将对祂的敬拜与他们自己神的敬拜相结合;他们既是由不同国家或省份的人组成的混杂社会,他们中间所承认的偶像便多种多样。
英文原文
29. Howbeit every nation made gods of their own--These Assyrian colonists, however, though instructed in the worship, and acknowledging the being of the God of Israel, did not suppose Him to be the only God. Like other heathens, they combined His worship with that of their own gods; and as they formed a promiscuous society from different nations or provinces, a variety of idols was acknowledged among them.
30
無標題
简体中文
30. 疏割比讷——即「女儿们的帐棚」或「棚子」,类似于巴比伦女子在其中行不洁之礼的那些棚子
(Am 2:8)。
尼甲——犹太作者说这偶像是公鸡的形状,在亚述碑刻上,公鸡确常与祭司一同出现[LAYARD]。 但现代批评家着眼于亚述偶像崇拜的占星性质,一般将尼甲视为火星——战神。这偶像之名构成了巴比伦王两位大臣名字的一部分
(Jer 39:3)。
亚示玛——一只完全秃顶的公山羊形状的偶像。
英文原文
30. Succoth-benoth--that is, the "tents" or "booths of the daughters," similar to those in which the Babylonian damsels celebrated impure rites
(Am 2:8).
Nergal--The Jewish writers say this idol was in the form of a cock, and it is certain that a cock is often associated with a priest on the Assyrian monuments [LAYARD]. But modern critics, looking to the astrological character of Assyrian idolatry, generally consider Nergal as the planet Mars, the god of war. The name of this idol formed part of the appellation of two of the king of Babylon's princes
(Jer 39:3).
Ashima--an idol under the form of an entirely bald he-goat.
31
無標題
简体中文
31. 匿哈斯——狗的形状——埃及那种动物崇拜的形式曾在古叙利亚盛行,这从狗河口一只大狗的雕像可见。
他塔——按拉比所言,它是驴的形状,但另有人理解为不祥的行星,大概是土星。
亚得米勒——有人认为与摩勒相同,在亚述神话中代表太阳。它以骡子的形状受敬拜——另有人主张是孔雀的形状。
亚拿米勒——以兔子的形状受敬拜;另有人说是山羊的形状。
英文原文
31. Nibhaz--under that of a dog--that Egyptian form of animal-worship having prevailed in ancient Syria, as is evident from the image of a large dog at the mouth of the Nahr-el-Kelb, or Dog river.
Tartak--According to the rabbis, it was in the form of an ass, but others understand it as a planet of ill-omen, probably Saturn.
Adrammelech--supposed by some to be the same as Molech, and in Assyrian mythology to stand for the sun. It was worshipped in the form of a mule--others maintain in that of a peacock.
Anammelech--worshipped in the form of a hare; others say in that of a goat.
34
無標題
简体中文
34. 直到今日——即巴比伦被掳之时,本书即作于此时。他们的宗教是事奉神与事奉偶像的奇异混合。这便是日后被称为撒玛利亚人之民的初次定居——他们是从亚述被差来殖民那地的,当时以色列国在持续三百五十六年之后覆亡。
英文原文
34. Unto this day--the time of the Babylonian exile, when this book was composed. Their religion was a strange medley or compound of the service of God and the service of idols. Such was the first settlement of the people, afterwards called Samaritans, who were sent from Assyria to colonize the land, when the kingdom of Israel, after having continued three hundred fifty-six years, was overthrown.
2Ki 17:1-6.
何细亚 行恶 的统治
1. 犹大王亚哈斯第十二年,何细亚……登基——
2Ki 15:30
的记载可依下法与本文相调和:何细亚在比加第二十年,即约坦第十八年,阴谋反叛比加。何细亚被承认为以色列王,是在两年之后,即亚哈斯第四年、约坦第二十年。到了亚哈斯第十二年,他的国位才得以安稳、繁荣[CALMET]。