1
Jer 30:1-24.
英文原文
Jer 30:1-24.
RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH.
2
無標題
2. 寫在……書上——耶路撒冷被毀之後，耶利米不再如從前那樣被吩咐去說，而是去寫接下來的預言
（Jer 30:4
等），使他的同胞無論在分散中何處，都能閱讀。
英文原文
2. Write . . . in a book--After the destruction of Jerusalem Jeremiah is not ordered as heretofore to speak, but to write the succeeding prophecy
(Jer 30:4,
&c.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion.
3
無標題
3. 使……以色列和猶大被擄的人歸回——不僅是猶太人的歸回（在第三十章中論及），也是十支派（「以色列」；在第三十一章中論及）的歸回，二者合為全國
（Jer 30:18； Jer 32:44； Eze 39:25； Am 9:14, 15）。
先提「以色列」，因為它被擄的時間比猶大更長。以色列十支派中有些俘虜與猶大人一同歸回
（Lu 2:36；
提及「亞設」）。但這些不過是將來完全歸回的憑據
（Ro 11:26，
「全以色列」）。比較
Jer 16:15。
這第三節是預言正文之前的簡短主題陳述。
英文原文
3. bring again . . . captivity of . . . Israel and Judah--the restoration not merely of the Jews (treated of in this thirtieth chapter), but also of the ten tribes ("Israel"; treated in the thirty-first chapter), together forming the whole nation
(Jer 30:18; Jer 32:44; Eze 39:25; Am 9:14, 15).
"Israel" is mentioned first because its exile was longer than that of Judah. Some captives of the Israelite ten tribes returned with those of Judah
(Lu 2:36;
"Aser" is mentioned). But these are only a pledge of the full restoration hereafter
(Ro 11:26,
"All Israel"). Compare
Jer 16:15.
This third verse is a brief statement of the subject before the prophecy itself is given.
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5. 我們聽見……戰兢——神引述猶太人的話，說出他們至終在固執中將被降服到的地步。威脅與應許並列：前者簡短——即猶太人在巴比倫之擄中的痛苦，直到居魯士的瑪代波斯軍隊逼近巴比倫時所引發的「戰兢」與「恐懼」；應許則更為詳盡——即他們的「戰兢」將帶來拯救，正如婦人分娩的陣痛轉為得子的喜樂一般迅速
(耶 30:6)。
英文原文
5. We have heard . . . trembling--God introduces the Jews speaking that which they will be reduced to at last in spite of their stubbornness. Threat and promise are combined: the former briefly; namely, the misery of the Jews in the Babylonian captivity down to their "trembling" and "fear" arising from the approach of the Medo-Persian army of Cyrus against Babylon; the promise is more fully dwelt on; namely, their "trembling" will issue in a deliverance as speedy as is the transition from a woman's labor pangs to her joy at giving birth to a child
(Jer 30:6).
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無標題
6. 你們問——查考你們所能查考的一切權威，無論是人是書，都找不到這樣的例子。然而在那將臨的日子，人必以手按腰，如同婦人抑制產痛一般。神要驅使人因痛苦而作出更適合婦人而非男人的姿態（Jer 4:31；6:24）。這比喻常用以表達以色列先前受苦、隨即忽然得解救的情形，如同婦人分娩一般（Isa 66:7-9）。
面色慘白——恰切地說，是指草木枯萎凋零的顏色：患黃疸之人那青綠的慘白；驚恐之時那病態的蒼白。
英文原文
6. Ask--Consult all the authorities, men or books, you can, you will not find an instance. Yet in that coming day men will be seen with their hands pressed on their loins, as women do to repress their pangs. God will drive men through pain to gestures more fitting a woman than a man
(Jer 4:31; 6:24).
The metaphor is often used to express the previous pain followed by the sudden deliverance of Israel, as in the case of a woman in childbirth
(Isa 66:7-9).
paleness--properly the color of herbs blasted and fading: the green paleness of one in jaundice: the sickly paleness of terror.
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無標題
7. 大——以極大的災禍為標記
(Joe 2:11, 31； Am 5:18； Zep 1:14)。
無可比擬……他必被拯救——
(Da 12:1)。
巴比倫傾覆之時局部的拯救，預表了當奧祕的巴比倫傾覆之時，以色列（字面與屬靈的）最終而完全的拯救
(Re 18:1-19:21)。
英文原文
7. great--marked by great calamities
(Joe 2:11, 31; Am 5:18; Zep 1:14).
none like it . . . but he shall be saved--
(Da 12:1).
The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spiritual, at the downfall of the mystical Babylon
(Re 18:1-19:21).
8
無標題
8. 他的軛……你的頸項——他，即雅各
(Jer 30:7)，
即加在他身上的軛。轉用第二人稱是常見的：神一面論到雅各或以色列，一面又直接向他說話。照樣「他」也恰當地隨之而來：「外邦人必不再使他作僕人」
(Jer 25:14)。
在居魯士施行拯救之後，波斯、亞歷山大、安提阿古和羅馬仍使猶大作他們的僕人。因此，此處所指的完全拯救，必仍在未來。
英文原文
8. his yoke . . . thy neck--his, that is, Jacob's
(Jer 30:7),
the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him their servant"
(Jer 25:14).
After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome made Judah their servant. The full of deliverance meant must, therefore, be still future.
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無標題
9. 他們不再事奉外邦人
(Jer 30:8)，
而要事奉耶和華——他們在神治政權中合法的王
(Eze 21:27)。
他們的王大衛——自被擄以來，大衛的後裔中沒有一位執掌王權；因為所羅巴伯雖出於大衛家系，卻從未稱「王」。因此此處所指的必是大衛的子孫——彌賽亞；《他爾根》（Targum）亦如此（參
Isa 55:3, 4； Eze 34:23, 24; 37:24； Ho 3:5； Ro 11:25-32)。
他被立於大衛的寶座
(Isa 9:7； Lu 1:32)。
此處他與耶和華並列，要求同等的效忠。惟有當我們順服基督之時，神才是我們的「王」；神並非直接統治我們，而是藉著祂的兒子
(Joh 5:22, 23, 27)。
興起——用於神所興起的士師，作為以色列脫離欺壓者之手的拯救者
(Jud 2:16; 3:9)。
照樣基督被興起，作為預表所指向的拯救者
(Ps 2:6； Lu 1:69； Ac 2:30; 13:23)。
英文原文
9. Instead of serving strangers
(Jer 30:8),
they shall serve the Lord, their rightful King in the theocracy
(Eze 21:27).
David, their king--No king of David's seed has held the scepter since the captivity; for Zerubbabel, though of David's line, never claimed the title of "king." The Son of David, Messiah, must therefore be meant; so the Targum (compare
Isa 55:3, 4; Eze 34:23, 24; 37:24; Ho 3:5; Ro 11:25-32).
He was appointed to the throne of David
(Isa 9:7; Lu 1:32).
He is here joined with Jehovah as claiming equal allegiance. God is our "King," only when we are subject to Christ; God rules us not immediately, but through His Son
(Joh 5:22, 23, 27).
raise up--applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors
(Jud 2:16; 3:9).
So Christ was raised up as the antitypical Deliverer
(Ps 2:6; Lu 1:69; Ac 2:30; 13:23).
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無標題
10. 從遠方——不要因你們將被分散到遙遠之地而害怕，以為不可能歸回。
後裔——雖然因被擄期間長久，你們自己可能看不到復興，但這應許必應驗在你們的後裔身上——首先在從巴比倫歸回之時，完全則在最終的復興之時。
安息……無人……驚嚇——
(Jer 23:6； Zec 14:11)。
英文原文
10. from afar--Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return.
seed--Though through the many years of captivity intervening, you yourselves may not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration.
quiet . . . none . . . make . . . afraid--
(Jer 23:6; Zec 14:11).
11
無標題
11. 雖……我必將列國滅盡……卻不……將你滅盡——（Am 9:8）。對被棄者的刑罰是終局性的、致命的；對神百姓的刑罰則是暫時的、矯正性的。巴比倫徹底滅亡；以色列受管教之後得了解救。
從寬——字面作「憑判斷」，即適度，非按公義的全然嚴厲（Jer 10:24；46:28；Ps 6:1；Isa 27:8）。
不……完全不罰——（Ex 34:7）。
英文原文
11. though . . . full end of all nations . . . yet . . . not . . . of thee--
(Am 9:8).
The punishment of reprobates is final and fatal; that of God's people temporary and corrective. Babylon was utterly destroyed: Israel after chastisement was delivered.
in measure--literally, "with judgment," that is, moderation, not in the full rigor of justice
(Jer 10:24; 46:28; Ps 6:1; Isa 27:8).
not . . . altogether unpunished--
(Ex 34:7).
12
無標題
12. 猶太人絕望的處境在此被描繪為無法醫治的傷口。他們的罪如此深重，以致他們對刑罰（即被擄）即將結束的盼望是虛妄的
(Jer 8:22; 15:18； 2Ch 36:16)。
英文原文
12. The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievous that their hope of the punishment (their exile) soon coming to an end is vain
(Jer 8:22; 15:18; 2Ch 36:16).
13
無標題
13. 無人為你申訴——法庭的新比喻。
裹好——即以包紮傷口的繃帶綁好。
沒有醫治的良藥——字面作「醫治的藥物」，或作敷劑（字面作「上升之物」，即敷上的藥物）。
英文原文
13. none to plead--a new image from a court of justice.
bound up--namely, with the bandages applied to tie up a wound.
no healing medicines--literally, "medicines of healing," or else applications, (literally, "ascensions") of medicaments.
14
無標題
14. 所愛的——即從前與你結盟的民族，亞述和埃及（參
La 1:2)。
不尋求你——在你患難之時對你毫不關心。
仇敵的擊打——即仇敵所加的那種傷。神俯就地使用適合人類觀念的語言。祂不會有「敵意」或「殘忍」；是他們嚴重的罪惡公義地要求嚴重的刑罰，彷彿祂是「仇敵」
(Jer 5:6； Job 13:24; 30:21)。
英文原文
14. lovers--the peoples formerly allied to thee, Assyria and Egypt (compare
La 1:2).
seek thee not--have cast away all concern for thee in thy distress.
wound of an enemy--a wound such as an enemy would inflict. God condescends to employ language adapted to human conceptions. He is incapable of "enmity" or "cruelty"; it was their grievous sin which righteously demanded a grievous punishment, as though He were an "enemy"
(Jer 5:6; Job 13:24; 30:21).
15
無標題
15. 你為何哀求——彷彿神的嚴厲過了分。你沒有理由抱怨，因你所受的苦是公義的。你的哀求太遲了，因悔改與憐憫的時候已過
[CALVIN]。
英文原文
15. Why criest thou--as if God's severity was excessive. Thou hast no reason to complain, for thine affliction is just. Thy cry is too late, for the time of repentance and mercy is past [CALVIN].
16
無標題
16. 故此——與
Jer 30:13
相連，因「無人為你申訴……故此」我必為你申訴，醫治你的傷，藉著壓倒你的仇敵。這第十五節是為擴充
Jer 30:14
末了的話而插入的。當那些所謂先知所建議的虛假平安之路，只帶來百姓無可挽救的毀滅之時，真先知出來宣佈神的恩典——賜下悔改和醫治。
吞滅你的……被吞滅……擄掠你的……被擄掠……搶奪你的……交給人搶奪——同類的報應（見
Jer 2:3； Ex 23:22； Isa 33:1
之註解）。
英文原文
16. Therefore--connected with
Jer 30:13,
because "There is none to plead thy cause . . . therefore" I will plead thy cause, and heal thy wound, by overwhelming thy foes. This fifteenth verse is inserted to amplify what was said at the close of
Jer 30:14.
When the false ways of peace, suggested by the so-called prophets, had only ended in the people's irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing.
devour thee . . . be devoured . . . spoil . . . be a spoil . . . prey upon . . . give for a prey--retribution in kind (see on
Jer 2:3;
Ex 23:22; Isa 33:1).
17
無標題
17.
(Jer 8:22；33:6)。
被趕出的——如被丈夫休棄的妻子
(Isa 62:4，
與
Jer 30:12
相對)。
錫安——暗指其希伯來文含意「乾旱」；無人「尋求」，正如一個荒旱之地一般
(Isa 62:12)。
百姓的絕境，不但不是神恩典的障礙，反而是神恩典所揀選的時機。
英文原文
17.
(Jer 8:22; 33:6).
Outcast--as a wife put away by her husband
(Isa 62:4,
contrasted with
Jer 30:12).
Zion--alluding to its Hebrew meaning, "dryness"; "sought after" by none, as would be the case with an arid region
(Isa 62:12).
The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace.
18
無標題
18. 使……被擄之人歸回——
（耶三十三7、11）。
帳棚——用以暗示他們現今在迦勒底的居所不過如帳棚一般，只是暫時。
憐憫其住處——
（詩一零二13）。
原有的高堆——在同一山丘上，即原址，因城建於山上為常見之選（參書十一13旁註）。這樣比譯作「其自身的廢墟堆」（如耶四十九2）更切合平行的子句「照其常規」（即如從前以同樣合宜的方式）。
宮殿——指錫安山上君王的宮殿。
仍存——不如譯作「必有人居住」（參耶十七6、耶十七25註釋）。
這證實了英譯本所譯「宮殿」為正確，而非如其他譯本所譯「聖殿」（參王上十六18；王下十五25）。
英文原文
18. bring again . . . captivity--
(Jer 33:7, 11).
tents--used to intimate that their present dwellings in Chaldea were but temporary as tents.
have mercy on dwelling-places--
(Ps 102:13).
own heap--on the same hill, that is, site, a hill being the usual site chosen for a city (compare
Jos 11:13,
Margin). This better answers the parallel clause, "after the manner thereof" (that is, in the same becoming ways as formerly), than the rendering, "its own heap of ruins," as in
Jer 49:2.
palace--the king's, on Mount Zion.
remain--rather, "shall be inhabited" (see on
Jer 17:6,
Jer 17:25).
This confirms English Version, "palace," not as others translate, "the temple" (see
1Ki 16:18; 2Ki 15:25).
19
無標題
19. 感謝*——希伯來文此詞包含認罪和讚美兩義；因為論到神，我們所能獻上的最高讚美，不過是承認神真正的所是
[BENGEL]，
(Jer 17:26; 31:12, 13; 33:11; Isa 35:10; 51:11)。
使他們增多——
(Zec 10:8)。
英文原文
19. thanksgiving--The Hebrew word includes confession as well as praise; for, in the case of God, the highest praises we can bestow are only confessing what God really is [BENGEL],
(Jer 17:26; 31:12, 13; 33:11; Isa 35:10; 51:11).
multiply them--
(Zec 10:8).
20
無標題
20. 如從前一樣——如大衛時代一般興盛。
英文原文
20. as aforetime--as flourishing as in the time of David.
21
無標題
21. 他們的尊貴人*——寧可譯為「他們的榮耀者」或「領袖」（參
Ac 3:15; Heb 2:10)，
與平行的子句「他們的掌權者」相對應。
從他們中間——即從他們本國出來的，是猶太人，不是外邦人；這話只可應用於所羅巴伯或約翰·許爾堪（世襲的大祭司兼省長），作為基督
(Ge 49:10; Mic 5:2; Ro 9:5)——
預表性的「大衛」
(Jer 30:9)——
的預表。
使他就近——如同大祭司
(Ex 19:22; Le 21:17)，
信徒也藉着祂得以親近神
(Heb 10:19-22)。
祂祭司和君王的身分同樣結合在一起
(Ps 110:4; Zec 6:13)。
誰……保證……心就近——直譯為「抵押了他的心」，即他的性命；這是獨一無二的事；唯有彌賽亞以自己的性命作保證
(Heb 7:22; 9:11-15)，
不僅為自己，也為我們贏得了親近神的途徑。此處用「心」代替性命，表達承擔如此重大保證所需要的勇氣。這問題暗示對那因着祂神人二性而被發現能勝任此任務者的欽佩。請參照那問話
(Isa 63:1-3)。
英文原文
21. their nobles--rather, "their Glorious One," or "Leader" (compare
Ac 3:15; Heb 2:10),
answering to "their Governor" in the parallel clause.
of themselves--of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary high priest and governor), only as types of Christ
(Ge 49:10; Mic 5:2; Ro 9:5),
the antitypical "David"
(Jer 30:9).
cause him to draw near--as the great Priest
(Ex 19:22; Le 21:17),
through whom believers also have access to God
(Heb 10:19-22).
His priestly and kingly characters are similarly combined
(Ps 110:4; Zec 6:13).
who . . . engaged . . . heart to approach--literally, "pledged his heart," that is, his life; a thing unique; Messiah alone has made His life responsible as the surety
(Heb 7:22; 9:11-15),
in order to gain access not only for Himself, but for us to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Compare the interrogation
(Isa 63:1-3).
22
無標題
22. 你們要作我的子民等等——神與祂百姓之間的約必藉彌賽亞的中保而更新
(Jer 30:21；31:1, 33；32:38； Eze 11:20；36:28)。
英文原文
22. ye shall be my people, &c.--The covenant shall be renewed between God and His people through Messiah's mediation
(Jer 30:21; 31:1, 33; 32:38; Eze 11:20; 36:28).
23
無標題
23-24.
（耶二十三19）。
神向祂百姓施恩的顯現，總伴隨著對祂仇敵的報應。
不住——直譯「寄居」，即持續停留；此處用於巴比倫正合適，因巴比倫將被永久毀滅，代替了「盤旋自轉」（英譯本作「猛烈」）（參耶二十三19-20註釋），那裡所論的是猶大暫時的傾覆。
英文原文
23, 24.
(Jer 23:19).
Vengeance upon God's foes always accompanies manifestations of His grace to His people.
continuing--literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Version) (see on
Jer 23:19,20),
where the temporary downfall of Judea is spoken of.
Jer 30:1-24.
猶太人於巴比倫被攻取後歸回，並彌賽亞的興起