1
Eze 8:1-18.
英文原文
Eze 8:1-18.
This eighth chapter begins a new stage of Ezekiel's prophecies and continues to the end of the eleventh chapter. The connected visions at
Eze 3:12-7:27
comprehended Judah and Israel; but the visions
(Eze 8:1-11:25)
refer immediately to Jerusalem and the remnant of Judah under Zedekiah, as distinguished from the Babylonian exiles.
1. sixth year--namely, of the captivity of Jehoiachin, as in
Eze 1:2,
the "fifth year" is specified. The lying on his sides three hundred ninety and forty days
(Eze 4:5, 6)
had by this time been completed, at least in vision. That event was naturally a memorable epoch to the exiles; and the computation of years from it was to humble the Jews, as well as to show their perversity in not having repented, though so long and severely chastised.
elders--namely, those carried away with Jehoiachin, and now at the Chebar.
sat before me--to hear the word of God from me, in the absence of the temple and other public places of Sabbath worship, during the exile
(Eze 33:30, 31).
It was so ordered that they were present at the giving of the prophecy, and so left without excuse.
hand of . . . Lord God fell . . . upon me--God's mighty operation fell, like a thunderbolt, upon me (in
Eze 1:3,
it is less forcible, "was upon him"); whatever, therefore, he is to utter is not his own, for he has put off the mere man, while the power of God reigns in him [CALVIN].
2
無標題
2. 形像——當理解為「一個人」的形像，即彌賽亞、立約的使者；惟獨在祂裡面神才彰顯自己
(Eze 1:26; Joh 1:18)。
「從祂腰以下」的「火」，表明神向犯罪的惡猶太人所發的報應，同時搜尋並煉淨將蒙存留的餘民。「腰以上」的「光輝」，表明祂不可接近的威嚴
(1Ti 6:16)。
希伯來文 eesh（「火」），七十士譯本等讀作 ish（「一個人」）。
琥珀的顏色——即迦斯瑪（chasmal）的閃爍〔FAIRBAIRN〕（見
Eze 1:4
的註解，「光耀的銅」）。
英文原文
2. likeness--understand, "of a man," that is, of Messiah, the Angel of the covenant, in the person of whom alone God manifests Himself
(Eze 1:26; Joh 1:18).
The "fire," from "His loins downward," betokens the vengeance of God kindled against the wicked Jews, while searching and purifying the remnant to be spared. The "brightness . . . upward" betokens His unapproachable majesty
(1Ti 6:16).
For Hebrew, eesh, "fire," the Septuagint, &c., read ish, "a man."
colour of amber--the glitter of chasmal [FAIRBAIRN], (see on
Eze 1:4,
"polished brass").
3
無標題
3. 聖靈沒有促使他直接對面前的長老說話，卻在異象中（不是身體親自）將他帶到耶路撒冷的聖殿；他接著向他們報告他所見證的：因此他的信息分為兩部分：（一）
Eze 8:1-18
所報告的可憎之事。（二）對不悔改與悔改的以色列人分別要採取的審判與憐憫之舉
(Eze 9:1-11:25)。
被擄之民滿懷盼望地望向耶路撒冷，不但不相信那裡的事已瀕臨毀滅，反而預期平安歸回；而留在耶路撒冷的人則輕視被擄的人，以為他們已被主棄絕，而自己卻親近神、確保了對那地的產業
(Eze 11:15)。
因此，此處關乎耶路撒冷之人的異象，對遠離耶路撒冷的被擄之民而言，是合時的信息。
內院的門口——朝向北，即他從迦巴魯來的方向，稱為「祭壇門」
(Eze 8:5)；
它開向內院，內院中有燔祭壇；內院
(1Ki 6:36)
是祭司的；外院
(Eze 10:5)
是百姓的，他們在那裡聚集。
座位——偶像的座臺。
觸動妒忌的偶像——亞斯他錄，或亞舍拉（希伯來文「木偶」應如此翻譯，
2Ki 21:3, 7; 23:4, 7)，
是瑪拿西所立、在神的殿中與耶和華抗衡的，它吸引一切進來敬拜之人的注意；這是敘利亞的維納斯，以淫蕩的儀式敬拜；即「天后」，腓尼基巴力的妻子。HAVERNICK 認為本章中所有拜偶像的場景，都是搭模斯或亞多尼斯節期
(Eze 8:14)
的連續環節。然而更可能的是，這些場景是猶太人拜偶像的各自獨立的證據，而非限於一個偶像。
觸動妒忌——招致「忌邪的神」在怒中施行的訪察，祂必不將祂的榮耀歸給別的（比較第二誡，
Ex 20:5)。
JEROME 將本節歸於一尊巴力的像，約西亞曾將其推倒，而他的繼承者又將其重新立起。
英文原文
3. Instead of prompting him to address directly the elders before him, the Spirit carried him away in vision (not in person bodily) to the temple at Jerusalem; he proceeds to report to them what he witnessed: his message thus falls into two parts: (1) The abominations reported in
Eze 8:1-18.
(2) The dealings of judgment and mercy to be adopted towards the impenitent and penitent Israelites respectively
(Eze 9:1-11:25).
The exiles looked hopefully towards Jerusalem and, so far from believing things there to be on the verge of ruin, expected a return in peace; while those left in Jerusalem eyed the exiles with contempt, as if cast away from the Lord, whereas they themselves were near God and ensured in the possessions of the land
(Eze 11:15).
Hence the vision here of what affected those in Jerusalem immediately was a seasonable communication to the exiles away from it.
door of the inner gate--facing the north, the direction in which he came from Chebar, called the "altar-gate"
(Eze 8:5);
it opened into the inner court, wherein stood the altar of burnt offering; the inner court
(1Ki 6:36)
was that of the priests; the outer court
(Eze 10:5),
that of the people, where they assembled.
seat--the pedestal of the image.
image of jealousy--Astarte, or Asheera (as the Hebrew for "grove" ought to be translated,
2Ki 21:3, 7; 23:4, 7),
set up by Manasseh as a rival to Jehovah in His temple, and arresting the attention of all worshippers as they entered; it was the Syrian Venus, worshipped with licentious rites; the "queen of heaven," wife of Phœnician Baal. HAVERNICK thinks all the scenes of idolatry in the chapter are successive portions of the festival held in honor of Tammuz or Adonis
(Eze 8:14).
Probably, however, the scenes are separate proofs of Jewish idolatry, rather than restricted to one idol.
provoketh to jealousy--calleth for a visitation in wrath of the "jealous God," who will not give His honor to another (compare the second commandment,
Ex 20:5).
JEROME refers this verse to a statue of Baal, which Josiah had overthrown and his successors had replaced.
4
無標題
4. 耶和華榮耀的舍金納雲彩，雖受了偶像的頂撞，仍留在聖殿中，正如以西結在「平原」上所見的
(Eze 3:22, 23)；
直到
Eze 10:4, 18
它才離開耶路撒冷的聖殿，顯明神的長久忍耐，這本當感動猶太人悔改。
英文原文
4. The Shekinah cloud of Jehovah's glory, notwithstanding the provocation of the idol, still remains in the temple, like that which Ezekiel saw "in the plain"
(Eze 3:22, 23);
not till
Eze 10:4, 18
did it leave the temple at Jerusalem, showing the long-suffering of God, which ought to move the Jews to repentance.
5
無標題
5. 祭壇門——通往燔祭壇的主要通道；關於北方的位置，見
2Ki 16:14。
亞哈斯曾將銅壇從耶和華殿前移到他自己所築之壇的北面。偶像設在神自己祭壇前的位置，更加凸顯此罪的嚴重性。
英文原文
5. gate of . . . altar--the principal avenue to the altar of burnt offering; as to the northern position, see
2Ki 16:14.
Ahaz had removed the brazen altar from the front of the Lord's house to the north of the altar which he had himself erected. The locality of the idol before God's own altar enhances the heinousness of the sin.
6
無標題
6. 我當遠離我的聖所——「我當（被他們的罪所迫）遠離我的聖所」——
(Eze 10:18)；
這是其毀滅的必然前兆。
英文原文
6. that I should go far off from my sanctuary--"that I should (be compelled by their sin to) go far off from my sanctuary"--
(Eze 10:18);
the sure precursor of its destruction.
7
無標題
7. 院門——即內院的門
(Eze 8:3)；
這是祭司和利未人的院子，如今卻有人違背律法被允許進入〔GROTIUS〕。
牆上的……洞——即祭司廂房牆上的一個開口或窗戶，透過它他可以看見各個房間——其中設有拜偶像的神龕。
英文原文
7. door of the court--that is, of the inner court
(Eze 8:3);
the court of the priests and Levites, into which now others were admitted in violation of the law [GROTIUS].
hole in . . . wall--that is, an aperture or window in the wall of the priests' chambers, through which he could see into the various apartments, wherein was the idolatrous shrine.
8
無標題
8. 挖通——因為在約西亞改革其間已被堵塞。更恰當地說，這異象並非一個實際的場景，而是對立約之民重新陷入埃及偶像崇拜的一幅理想化的圖畫式呈現，他們在隱密之處行這些事，不敢見白日的光〔FAIRBAIRN〕，
（約三20）。
但關於偶像崇拜被實際引入聖殿一事，請參
結五11； 耶七30，三十二34。
英文原文
8. dig--for it had been blocked up during Josiah's reformation. Or rather, the vision is not of an actual scene, but an ideal pictorial representation of the Egyptian idolatries into which the covenant-people had relapsed, practising them in secret places where they shrank from the light of day [FAIRBAIRN],
(Joh 3:20).
But compare, as to the literal introduction of idolatries into the temple,
Eze 5:11; Jer 7:30; 32:34.
10
無標題
10. 爬物……走獸——在埃及所敬拜的；至今在其墓室牆壁上仍可見描繪；在穴居人中也是如此。
四圍——他們在四面八方以迷信的誘因環繞自己。
英文原文
10. creeping things . . . beasts--worshipped in Egypt; still found portrayed on their chamber walls; so among the Troglodytæ.
round about--On every side they surrounded themselves with incentives to superstition.
11
無標題
11. 七十個長老——組成公會（即國家大議會）的七十名成員，其起源可見於七十位長老——會眾的代表——他們與摩西一同上山觀看耶和華的榮耀，並見證與立約有關的隱密事務；也見於被指定與摩西分擔百姓重擔的七十位長老。這何等可怕地加重了國家的罪——這七十人，曾一度蒙准進入主的秘密議會
（詩二十五14）， 如今竟「在黑暗中」進入惡人的「秘密」
（創四十九6）， 那些在司法上有責任壓制偶像崇拜的人竟成了偶像崇拜的魁首！
雅撒尼亞——也許是七十人中的首領：沙番的兒子；沙番是那向約西亞誦讀律法書的文士；兒子的屬靈特權
（王下二十二10-14）
加重了他的罪。這名字本身意為「耶和華聽見」，正與那實際上等於說
（結九9）
「主看不見我們」的不信相矛盾（參
詩十11、14，五十21，九十四7、9）。 獻香本不屬於長老，而屬於祭司；這僭越加重了前者的罪。
煙雲——他們為偶像毫不吝惜花費。但願對神的事工也有同樣的慷慨！
英文原文
11. seventy men--the seventy members composing the Sanhedrim, or great council of the nation, the origination of which we find in the seventy elders, representatives of the congregation, who went up with Moses to the mount to behold the glory of Jehovah, and to witness the secret transactions relating to the establishment of the covenant; also, in the seventy elders appointed to share the burden of the people with Moses. How awfully it aggravates the national sin, that the seventy, once admitted to the Lord's secret council
(Ps 25:14),
should now, "in the dark," enter "the secret" of the wicked
(Ge 49:6),
those judicially bound to suppress idolatry being the ringleaders of it!
Jaazaniah--perhaps chief of the seventy: son of Shaphan, the scribe who read to Josiah the book of the law; the spiritual privileges of the son
(2Ki 22:10-14)
increased his guilt. The very name means, "Jehovah hears," giving the lie to the unbelief which virtually said
(Eze 9:9),
"The Lord seeth us not," &c. (compare
Ps 10:11, 14; 50:21; 94:7, 9).
The offering of incense belonged not to the elders, but to the priests; this usurpation added to the guilt of the former.
cloud of incense--They spared no expense for their idols. Oh, that there were the same liberality toward the cause of God!
12
無標題
12. 各人在……畫像的暗室中——長老（「古人」）在此是百姓的代表，而非按字面理解。在大多數情況下，外邦迷信的首領暗地裡嘲笑這些迷信，公開卻宣稱信奉，為要使百姓順服。此處的意思是百姓普遍沉迷於隱密的偶像崇拜，受其長老的引導；毫無疑問，也暗指秘密宗教，如埃及的伊西斯崇拜、希臘的以硫西尼密儀等，只有入教者方可參與。「畫像的暗室」是他們自己敗壞的幻想，對應異象中描繪圖畫的祭司的房間
（結八10）。
耶和華……離棄了地——他們如此推論，因為神任憑他們在苦難中而不施拯救，以致他們向別神求助。他們不但沒有如所當行的悔改，反而反咬嚼環〔CALVIN〕。
英文原文
12. every man in . . . chambers of . . . imagery--The elders ("ancients") are here the representatives of the people, rather than to be regarded literally. Mostly, the leaders of heathen superstitions laughed at them secretly, while publicly professing them in order to keep the people in subjection. Here what is meant is that the people generally addicted themselves to secret idolatry, led on by their elders; there is no doubt, also, allusion to the mysteries, as in the worship of Isis in Egypt, the Eleusinian in Greece, &c., to which the initiated alone were admitted. "The chambers of imagery" are their own perverse imaginations, answering to the priests' chambers in the vision, whereon the pictures were portrayed
(Eze 8:10).
Lord . . . forsaken . . . earth--They infer this because God has left them to their miseries, without succoring them, so that they seek help from other gods. Instead of repenting, as they ought, they bite the curb [CALVIN].
14
無標題
14. 從畫像暗室的隱密可憎之事，先知的目光轉向北門的外院；在外院以內婦女不得入內，只能到門那裡。
坐——舉哀者的姿勢
（伯二13； 賽三26）。
搭模斯——來自一個意為「融化」的希伯來文字根。他們不為國家的罪哭泣，反而為偶像哭泣。搭模斯（敘利亞文的阿多尼斯 Adonis），是維納斯的情人，與從黎巴嫩流出的河同名；被野豬所殺，據神話傳說，獲准半年在地上，另外半年必須在陰間度過。每年六月（因此猶太曆法中稱此月為搭模斯月）在比布羅斯為他慶祝一年一度的節日，敘利亞婦女在狂亂的哀痛中撕裂頭髮，並縱容淫亂，將不潔的酬金奉獻給維納斯；接著是為他歸回大地而歡樂的日子；前者稱為「阿多尼斯的消失」，後者稱為「阿多尼斯的尋見」。這個腓尼基節日相當於埃及類似的敬拜奧西里斯的節日。如此神話所表達的觀念是：河水的美麗和春天的景色被夏日的炎熱所毀滅。或者，地球在太陽位於上半球的半年期間披上美裝，在太陽離去到下半球時失去美裝。此處沒有使用阿多尼斯之名，因為阿多是耶和華的專用稱號。
英文原文
14. From the secret abominations of the chambers of imagery, the prophet's eye is turned to the outer court at the north door; within the outer court women were not admitted, but only to the door.
sat--the attitude of mourners
(Job 2:13; Isa 3:26).
Tammuz--from a Hebrew root, "to melt down." Instead of weeping for the national sins, they wept for the idol. Tammuz (the Syrian for Adonis), the paramour of Venus, and of the same name as the river flowing from Lebanon; killed by a wild boar, and, according to the fable, permitted to spend half the year on earth, and obliged to spend the other half in the lower world. An annual feast was celebrated to him in June (hence called Tammuz in the Jewish calendar) at Byblos, when the Syrian women, in wild grief, tore off their hair and yielded their persons to prostitution, consecrating the hire of their infamy to Venus; next followed days of rejoicing for his return to the earth; the former feast being called "the disappearance of Adonis," the latter, "the finding of Adonis." This Phœnician feast answered to the similar Egyptian one in honor of Osiris. The idea thus fabled was that of the waters of the river and the beauties of spring destroyed by the summer heat. Or else, the earth being clothed with beauty, during the half year when the sun is in the upper hemisphere, and losing it when he departs to the lower. The name Adonis is not here used, as Adon is the appropriated title of Jehovah.
15
無標題
15-16. 接下來的是「更大可憎之事」，不是就偶像崇拜本身而言，而是就其地點和犯者而言。在「內院」，正當耶和華殿的門前，在廊子和祭壇中間——祭司只在特別場合才進到那裡
（珥二17）—— 有二十五個人（二十四班祭司的首領， 代上二十四18-19，
加上大祭司，「聖所的首領」， 賽四十三28）， 代表全體祭司，正如七十個長老代表百姓——背向聖殿，面朝東方，向日頭叩拜（與
王上八44
相反）。 太陽崇拜來自波斯人，他們以太陽為他們的神奧馬茲德的眼目。這崇拜早於約伯時代已存在
（伯三十一26；
參
申四19）。
約西亞只能在他作王期間暫時廢除
（王下二十三5、11）； 在他繼任者之下又死灰復燃。
英文原文
15, 16. The next are "greater abominations," not in respect to the idolatry, but in respect to the place and persons committing it. In "the inner court," immediately before the door of the temple of Jehovah, between the porch and the altar, where the priests advanced only on extraordinary occasions
(Joe 2:17),
twenty-five men (the leaders of the twenty-four courses or orders of the priests,
1Ch 24:18, 19,
with the high priest, "the princes of the sanctuary,"
Isa 43:28),
representing the whole priesthood, as the seventy elders represented the people, stood with their backs turned on the temple, and their faces towards the east, making obeisance to the rising sun (contrast
1Ki 8:44).
Sun-worship came from the Persians, who made the sun the eye of their god Ormuzd. It existed as early as Job
(Job 31:26;
compare
De 4:19).
Josiah could only suspend it for the time of his reign
(2Ki 23:5, 11);
it revived under his successors.
16
無標題
16. 敬拜——在希伯來文中用了一個敗壞的形式來表達以西結對這種敬拜之污穢敗壞的感受。
英文原文
16. worshipped--In the Hebrew a corrupt form is used to express Ezekiel's sense of the foul corruption of such worship.
17
無標題
17. 拿……枝子……挨近鼻子——諺語，意指「他們嗤之以鼻」，表達他們傲慢的安全感〔七十士譯本〕。他們不僅以「強暴」「違犯」了律法的第二塊法版，即對鄰舍當盡的本分，而且「又回到」（即重新轉回）以違犯第一塊法版來惹動我〔CALVIN〕。更確切地說，他們在破曉時分舉起一枝或一束檉柳（稱為 barsom）至鼻前，同時向初升的太陽唱詩讚美〔STRABO，卷15，頁733〕。聖樹在偶像崇拜中是常見的象徵。CALVIN 譯作「以致自己的毀滅」，字面意思是「挨近鼻子」，即激起我的怒氣（希伯來文「鼻子」即「怒氣」之意）以致他們毀滅的效果。
英文原文
17. put . . . branch to . . . nose--proverbial, for "they turn up the nose in scorn," expressing their insolent security [Septuagint]. Not content with outraging "with their violence" the second table of the law, namely, that of duty towards one's neighbor, "they have returned" (that is, they turn back afresh) to provoke Me by violations of the first table [CALVIN]. Rather, they held up a branch or bundle of tamarisk (called barsom) to their nose at daybreak, while singing hymns to the rising sun [STRABO, 1.15, p. 733]. Sacred trees were frequent symbols in idol-worship. CALVIN translates, "to their own ruin," literally, "to their nose," that is, with the effect of rousing My anger (of which the Hebrew is "nose") to their ruin.
18
無標題
18. 他們必呼求……我卻不聽——
（箴 1:28； 賽 1:15）。
英文原文
18. though they cry . . . yet will I not hear--
(Pr 1:28; Isa 1:15).
Eze 8:1-18.
這第八章開啟了以西結預言的新階段，並延續到第十一章末了。在
Eze 3:12-7:27
中連貫的異象涵蓋了猶大與以色列；但
(Eze 8:1-11:25)
的異象則直接針對耶路撒冷，以及在西底家治下猶大的餘民，有別於巴比倫的被擄之民。
1. 第六年——即約雅斤被擄的第六年，正如
Eze 1:2
中明確記載的「第五年」。此時他向左右側臥三百九十日與四十日
(Eze 4:5, 6)
已經完結，至少在異象中已經完結。這一事件對被擄之民而言自然是一個值得紀念的紀元；從那時起計算年數，是為了使猶太人謙卑，也是為了顯明他們雖受如此長久而嚴厲的懲戒，卻仍不悔改的悖逆。
長老——即隨約雅斤一同被擄、如今在迦巴魯河邊的人。
坐在我面前——為要從我聽神的話，因被擄期間沒有聖殿與其他安息日公開崇拜的場所
(Eze 33:30, 31)。
神的安排使他們在預言頒布之時在場，如此他們便無可推諉。
主耶和華的手……落在我身上——神大能的作為落下，如雷擊一般，落在我身上（在
Eze 1:3
中語氣較弱，作「在他身上」）；因此，他所要講說的一切都不是出於自己，因為他已脫去單憑血氣之人的一面，而神的能力在他裡面掌權〔CALVIN〕。