1
Jer 29:1-32.
英文原文
Jer 29:1-32.
LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION.
1. residue of the elders--those still surviving from the time when they were carried to Babylon with Jeconiah; the other elders of the captives had died by either a natural or a violent death.
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2. 王后——尼護施他，王太后，以利拿單的女兒
（2Ki 24:8, 15）。
（她的父親以利拿單，也許就是
Jer 26:22
所提及的那一位。）她與兒子一同執政。
首領——一切有權勢的人都被帶走，免得他們組織叛亂。耶利米在災禍尚屬新近時寫了這封信，以安慰在其下的俘虜。
英文原文
2. queen--Nehushta, the queen mother, daughter of Elnathan
(2Ki 24:8, 15).
(Elnathan, her father, is perhaps the same as the one mentioned in
Jer 26:22).
She reigned jointly with her son.
princes--All the men of authority were taken away lest they should organize a rebellion. Jeremiah wrote his letter while the calamity was still recent, to console the captives under it.
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3. 西底家……差到巴比倫——在
Jer 51:59
中，西底家親自前往巴比倫；此處他差遣使臣。無論這使團的目的是甚麼，都表明西底家不過是憑巴比倫王的意旨作王——王若願意，本可以恢復約雅斤的王位。因此，西底家允許耶利米的信被送出，不僅因哈拿尼雅的死使他對先知的話更為信服，也因這封信與他自己的心願相符——他願猶太人留在迦勒底直到約雅斤去世。
希勒家——即在耶和華殿中尋獲律法書、將它交給「沙番」文士（大概與此處的沙番為同一人）、沙番又將它交給約西亞王的大祭司
（2Ki 22:8
等）。希勒家與沙番的兒子從父親承襲了對聖物的若干敬重。如
Jer 36:25
中，「基瑪利雅」勸約雅敬王不要焚燒先知的書卷。
英文原文
3. Zedekiah . . . sent unto Babylon--In
Jer 51:59,
Zedekiah himself goes to Babylon; here he sends ambassadors. Whatever was the object of the embassy, it shows that Zedekiah only reigned at the pleasure of the king of Babylon, who might have restored Jeconiah, had he pleased. Hence, Zedekiah permitted Jeremiah's letter to be sent, not only as being led by Hananiah's death to attach greater credit to the prophet's words, but also as the letter accorded with his own wish that the Jews should remain in Chaldea till Jeconiah's death.
Hilkiah--the high priest who found the book of the law in the house of the Lord, and showed it to "Shaphan" the scribe (the same Shaphan probably as here), who showed it to King Josiah
(2Ki 22:8,
&c.). The sons of Hilkiah and Shaphan inherited from their fathers some respect for sacred things. So in
Jer 36:25,
"Gemariah" interceded with King Jehoiakim that the prophet's roll should not be burned.
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5. 建造……房屋——與假先知的建議相反；他們告訴被擄之人，他們的被擄即將結束，耶利米卻告訴他們，被擄將歷時長久，因此他們應當建造房屋，因為巴比倫將長久作他們的家。
英文原文
5. Build . . . houses--In opposition to the false prophets' suggestions, who told the captives that their captivity would soon cease, Jeremiah tells them that it will be of long duration, and that therefore they should build houses, as Babylon is to be for long their home.
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6. 使你們……不致減少——神的旨意是要亞伯拉罕的後裔不致斷絕；如此便賜給他們安慰，並賜下歸回的盼望——雖非立時歸回，卻是終必歸回。
英文原文
6. that ye . . . be . . . not diminished--It was God's will that the seed of Abraham should not fail; thus consolation is given them, and the hope, though not of an immediate, yet of an ultimate, return.
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7.
(Ezr 6:10； Ro 13:1； 1Ti 2:2)。
不僅要忍耐地負巴比倫的軛，還要為你們的主人禱告，即在被擄的整段時間內。神的美好時機來到時，他們才要為巴比倫的傾覆禱告
(Jer 51:35； Ps 137:8)。
他們不可搶先於那時機。真正的信仰教導忍耐的順服，而非叛亂，即使君王是不信者亦然。在人生各種境遇中，我們不可因未得所願的一切，就丟棄所能得的安慰。此處已可預嘗福音中愛仇敵的教訓
(Mt 5:44)。
英文原文
7.
(Ezr 6:10; Ro 13:1; 1Ti 2:2).
Not only bear the Babylonian yoke patiently, but pray for your masters, that is, while the captivity lasts. God's good time was to come when they were to pray for Babylon's downfall
(Jer 51:35; Ps 137:8).
They were not to forestall that time. True religion teaches patient submission, not sedition, even though the prince be an unbeliever. In all states of life let us not throw away the comfort we may have, because we have not all we would have. There is here a foretaste of gospel love towards enemies
(Mt 5:44).
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8. 你們自己促成所做的夢——拉丁諺語說：「百姓願受欺騙，就任憑他們受騙吧。」誤導人的不僅是輕信，更是他們自己敗壞的「愛黑暗不愛光」之心。不是祭司發明了祭司制度，而是百姓自己病態的、渴望受欺的胃口；例如亞倫與金牛犢
(Ex 32:1-4)。
照樣，猶太人促使或使先知們告訴他們鼓勵人的夢
(Jer 23:25, 26； Ec 5:7； Zec 10:2； Joh 3:19-21)。
英文原文
8. your dreams which ye caused to be dreamed--The Latin adage says, "The people wish to be deceived, so let them be deceived." Not mere credulity misleads men, but their own perverse "love of darkness rather than light." It was not priests who originated priestcraft, but the people's own morbid appetite to be deceived; for example, Aaron and the golden calf
(Ex 32:1-4).
So the Jews caused or made the prophets to tell them encouraging dreams
(Jer 23:25, 26; Ec 5:7; Zec 10:2; Joh 3:19-21).
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10.（見 Jer 25:11 註解；Jer 25:12；Da 9:2）。這證明七十年是從約雅斤被擄算起，而非從最後一次被擄算起。明定的時限是為約束猶太人的急躁，免得他們在神的時候之前輕舉妄動。
好信息——即歸回的應許。
英文原文
10. (See on
Jer 25:11;
Jer 25:12; Da 9:2).
This proves that the seventy years date from Jeconiah's captivity, not from the last captivity. The specification of time was to curb the impatience of the Jews lest they should hasten before God's time.
good word--promise of a return.
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11. 我知道——惟有我知道；那些假先知對我的旨意一無所知，卻假裝知道。
意念……我賜給——
(Isa 55:9)。
暗指那些沒有「平安的意念」、只有「凶惡」（災禍）意念的猶太人，因他們無法想像拯救怎能臨到他們。人的道德疾病是雙重的——一時是虛妄的自信；待其幻滅之後，便是絕望。照樣猶太人起初嗤笑神的威脅，自信必速速歸回；繼而從那自信中跌落之後，便陷入不可安慰的沮喪。
盼望——字面作「結局和盼望」，即一個結局，且是你所盼望的那種結局。兩個名詞以「和」連接，代表一名詞加一形容詞。照樣在
Jer 36:27，
「書卷和話」，即話語的書卷；
Ge 3:16，
「痛苦和懷孕」，即懷孕的痛苦。試比較
Pr 23:18，
那裏如本處一樣「結局」意為「美滿的結局」。
英文原文
11. I know--I alone; not the false prophets who know nothing of My purposes, though they pretend to know.
thoughts . . . I think--
(Isa 55:9).
Glancing at the Jews who had no "thoughts of peace," but only of "evil" (misfortune), because they could not conceive how deliverance could come to them. The moral malady of man is twofold--at one time vain confidence; then, when that is disappointed, despair. So the Jews first laughed at God's threats, confident that they should speedily return; then, when cast down from that confidence, they sank in inconsolable despondency.
expected end--literally, "end and expectation," that is, an end, and that such an end as you wish for. Two nouns joined by "and," standing for a noun and adjective. So in
Jer 36:27,
"the roll and the words," that is, the roll of words;
Ge 3:16,
"sorrow and conception," that is, sorrow in conception. Compare
Pr 23:18,
where, as here "end" means "a happy issue."
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12. 應驗於
(Da 9:3
等)。當神定意施憐憫之時，便將為所定憐憫代求的心放在百姓心中。當這樣的禱告之靈傾倒下來，便是將要蒙憐憫的確據。
去——到聖殿和其他禱告之地：與他們先前懶於尋求神形成對比。
英文原文
12. Fulfilled
(Da 9:3,
&c.). When God designs mercy, He puts it into the hearts of His people to pray for the mercy designed. When such a spirit of prayer is poured out, it is a sure sign of coming mercy.
go--to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.
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13.
(Le 26:40-42, 44, 45)。
英文原文
13.
(Le 26:40-42, 44, 45).
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14. 尋見——（Ps 32:6；Isa 55:6）。
使……被擄的人歸回——音韻的雙關，shabti...shebith。
英文原文
14. to be found--
(Ps 32:6; Isa 55:6).
turn . . . captivity--play upon sounds, shabti . . . shebith.
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15. 因為——並非指前文的話，而是指
Jer 29:10, 11，
「耶和華對你們如此說」（即被擄將持續七十年的預言），「因為你們曾說：耶和華在巴比倫為我們興起了先知」，即預告我們速速得釋放（這個他們的預言是假定的，不是明說的；因此
Jer 29:16-19
再次反駁這虛假的盼望，
Jer 29:8, 9, 21)。
他在這第十五節中，將他的話從敬虔之人
(Jer 29:12-14)
轉向不敬虔的聽者，即假先知。
英文原文
15. Because--referring not to the preceding words, but to
Jer 29:10, 11,
"Jehovah saith this to you" (that is, the prophecy of the continuance of the captivity seventy years), "because ye have said, The Lord hath raised us up prophets in Babylon," namely, foretelling our speedy deliverance (this their prophecy is supposed, not expressed; accordingly,
Jer 29:16-19
contradict this false hope again,
Jer 29:8, 9, 21).
He, in this fifteenth verse, turns his address from the godly
(Jer 29:12-14)
to the ungodly listeners, to false prophets.
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16. 百姓……在這城裏……沒有出去——你們不但不會速速歸回耶路撒冷，連仍住在那裏的你們的弟兄也要自己被擄去。他提到「大衛的寶座」，免得他們以為大衛的國既是永遠的，就不會有嚴厲（雖是暫時的）管教介入
(Ps 89:29-36)。
英文原文
16. people . . . in this city . . . not gone forth--So far from your returning to Jerusalem soon, even your brethren still left dwelling there shall themselves also be cast into exile. He mentions "the throne of David," lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose
(Ps 89:29-36).
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17. 壞無花果——希伯來文作「可怕」或令人作嘔的，源於「以厭惡看待」的字根
（參
Jer 24:8, 10)。
英文原文
17. vile figs--Hebrew, "horrible," or nauseous, from a root, "to regard with loathing" (see
Jer 24:8, 10).
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18. 趕到……萬國中——
（耶十五4；申二十八25）。
咒詛等——
（耶二十九6，十八16，十九8）。
英文原文
18. removed to all . . . kingdoms--
(Jer 15:4; De 28:25).
curse, &c.--
(Jer 29:6; 18:16; 19:8).
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無標題
21. 西底家*——西番雅的兄弟
(Jer 29:25)，
二人都是瑪西雅的兒子；可能與以色列亞哈手下那個假先知同一家族
(1Ki 22:11, 24)。
英文原文
21. Zedekiah--brother of Zephaniah
(Jer 29:25),
both being sons of Maaseiah; probably of the same family as the false prophet under Ahab in Israel
(1Ki 22:11, 24).
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22. 必被……作咒詛——即一種咒詛的公式。
願耶和華使你像西底家一樣——
（參
Ge 48:20； Isa 65:15)。
在火中焚燒——迦勒底人的刑罰
(Da 3:6)。
英文原文
22. shall be taken . . . a curse--that is, a formula of imprecation.
Lord make thee like Zedekiah--(Compare
Ge 48:20; Isa 65:15).
roasted in the fire--a Chaldean punishment
(Da 3:6).
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23. 惡行——直譯為「有罪的愚妄」
(Isa 32:6)。
英文原文
23. villainy--literally, "sinful folly"
(Isa 32:6).
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24-32. 耶利米差人送第一封信之後，帶信的使者將假先知示瑪雅寫給西番雅等人的信帶回，信中定罪耶利米，竝責備當權者沒有捉拿他；耶利米隨後又向巴比倫發了第二封信。
尼希蘭人——這名源於他父親或一個地名：同時暗指希伯來文含意「作夢的人」
（參
Jer 29:8)。
英文原文
24-32. A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, &c., condemning Jeremiah and reproving the authorities for not having apprehended him.
Nehelamite--a name derived either from his father or from a place: alluding at the same time to the Hebrew meaning, "a dreamer" (compare
Jer 29:8).
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25. 奉你的名——沒有「萬軍之耶和華以色列的神」的授權，這話與「你的名」相對
(Joh 5:43)。
西番雅——第二位祭司，即大祭司的代理人（撒幹）。他是西底家王差去求問耶利米的人之一
(Jer 21:1)。
在尼布甲尼撒攻取耶路撒冷時被殺
(2Ki 25:18-21)。
特別提及西番雅，因為耶利米先知論到他在巴比倫的兄弟西底家的預言，西番雅很可能要起來反對耶利米
(Jer 29:21)。
西番雅要在聖殿中向眾祭司宣讀，竝在眾百姓面前宣讀。
英文原文
25. in thy name--without sanction of "the Lord of hosts, the God of Israel," which words stand in antithesis to "thy name"
(Joh 5:43).
Zephaniah--the second priest, or substitute (Sagan) of the high priest. He was one of those sent to consult Jeremiah by Zedekiah
(Jer 21:1).
Slain by Nebuchadnezzar at the capture of Jerusalem
(2Ki 25:18-21).
Zephaniah was in particular addressed, as being likely to take up against Jeremiah the prophet's prediction against his brother Zedekiah at Babylon
(Jer 29:21).
Zephaniah was to read it to the priests, and in the presence of all the people, in the temple.
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26. 你……代替耶何耶大——西番雅因耶何耶大當時被擄在外而升任第二祭司，出乎意料。示瑪雅因此控告他對神忘恩——神竟在他未到定期之前如此高升他。
你們應當作官長……為每一個人——你們既在聖殿中掌權（參耶二十1註釋），就當逮捕每一個像耶利米那樣的假先知。
癲狂——受默示的先知常被不敬虔之人如此稱呼
（王下九11；徒二十六24，二13、15、17-18）。
耶利米在此是基督的預表，基督也同樣被控以這罪名
（約十20）。
監——不如作「木狗」（參耶二十2註釋）。
木狗——源於一字根「限制」；故不如作「狹窄的地牢」。
按照申十七8-9，祭司在這類案件中是審判官，但無權將人下在木狗中；這權力是他自己在動亂的時代擅自取的。
英文原文
26. thee . . . in the stead of Jehoiada--Zephaniah's promotion as second priest, owing to Jehoiada's being then in exile, was unexpected. Shemaiah thus accuses him of ingratitude towards God, who had so highly exalted him before his regular time.
ye should be officers . . . for every man--Ye should, as bearing rule in the temple (see on
Jer 20:1),
apprehend every false prophet like Jeremiah.
mad--Inspired prophets were often so called by the ungodly
(2Ki 9:11; Ac 26:24; 2:13, 15, 17, 18).
Jeremiah is in this a type of Christ, against whom the same charge was brought
(Joh 10:20).
prison--rather, "the stocks" (see on
Jer 20:2).
stocks--from a root, "to confine"; hence rather, "a narrow dungeon." According to
De 17:8, 9,
the priest was judge in such cases, but had no right to put into the stocks; this right he had assumed to himself in the troubled state of the times.
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27. 亞拿突的——輕蔑地說，如「拿撒勒人耶穌」。
自稱——彷佛神沒有立他，而是他自己立了自己。
英文原文
27. of Anathoth--said contemptuously, as "Jesus of Nazareth."
maketh himself--as if God had not made him one, but he himself had done so.
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28. 指耶利米寄到巴比倫的第一封信
（耶二十九5）。
英文原文
28. Referring to Jeremiah's first letter to Babylon
(Jer 29:5).
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29. 西番雅……念給……耶利米聽——他似乎不像其他人那樣對耶利米有成見；因此他把控告念給先知聽，使他不至未經審問就被定罪。這與示瑪雅對西番雅不熱心對付耶利米的指控相符
(Jer 29:26, 27)。
因此西底家王揀選他作為差去見耶利米的代表團成員之一
(Jer 21:1；37:3)。
英文原文
29. Zephaniah . . . read . . . in the ears of Jeremiah--He seems to have been less prejudiced against Jeremiah than the others; hence he reads the charge to the prophet, that he should not be condemned without a hearing. This accords with Shemaiah's imputation against Zephaniah for want of zeal against Jeremiah
(Jer 29:26, 27).
Hence the latter was chosen by King Zedekiah as one of the deputation to Jeremiah
(Jer 21:1; 37:3).
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30. 此處接續耶二十九25開始、卻在那裡未完成的句子。在此第三十節中，該句得以完成，但並非連續地完成，而是以一個新的句子來完成。同樣的句法見於羅五12-15。
英文原文
30. This resumes the thread of the sentence which began at
Jer 29:25,
but was left there not completed. Here, in this thirtieth verse, it is completed, not however in continuity, but by a new period. The same construction occurs in
Ro 5:12-15.
32
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32. 無人居住——
（申二十八18）。
不得……看見……福樂——他既輕忽了合宜的時期，想要在神明確宣告的時間之前歸回，作為公義的報應，他必完全不能分享從巴比倫歸回的福分。
叛逆——違背神關於時間所啟示的旨意
（耶二十八16）。
英文原文
32. not . . . a man to dwell--
(De 28:18).
not . . . behold the good--As he despised the lawful time and wished to return before the time God had expressly announced, in just retribution he should not share in the restoration from Babylon at all.
rebellion--going against God's revealed will as to the time
(Jer 28:16).
Jer 29:1-32.
耶利米致巴比倫俘虜的信，用以抵消假先知所給予的速速歸回的保證
1. 長老中的剩餘——即與約雅斤一同被擄至巴比撒之時尚存活的長老；其餘被擄的長老或因自然死亡、或因橫死而都已離世。