1
Mic 2:1-13.
英文原文
Mic 2:1-13.
DENUNCIATION OF THE EVILS PREVALENT: THE PEOPLE'S UNWILLINGNESS TO HEAR THE TRUTH: THEIR EXPULSION FROM THE LAND THE FITTING FRUIT OF THEIR SIN: YET JUDAH AND ISRAEL ARE HEREAFTER TO BE RESTORED.
1. devise . . . work . . . practise--They do evil not merely on a sudden impulse, but with deliberate design. As in the former chapter sins against the first table are reproved, so in this chapter sins against the second table. A gradation: "devise" is the conception of the evil purpose; "work"
(Ps 58:2),
or "fabricate," the maturing of the scheme; "practise," or "effect," the execution of it.
because it is in the power of their hand--for the phrase see
Ge 31:29; Pr 3:27.
Might, not right, is what regulates their conduct. Where they can, they commit oppression; where they do not, it is because they cannot.
2
無標題
2. 平行對仗中，「強暴搶奪」對應「搶去」；「田地」和「房屋」對應「房屋」和「產業」（即一個人的地）。
英文原文
2. Parallelism, "Take by violence," answers to "take away"; "fields" and "houses," to "house" and "heritage" (that is, one's land).
3
無標題
3. 這家族——即這民族，特別指
彌 2:1, 2
所譴責的那些被棄絕之人。
我籌畫災禍——神的作為與猶太人的作為之間的巧妙對比
彌 2:1。
你們「圖謀罪惡」攻擊同胞；我籌畫災禍攻擊你們。你們枉法圖謀，我則以公義的同類報應。
你們不能從其中把頸項伸出去——如你們從律法中把頸項伸出去一般。我所加的軛，是你們無法擺脫的。不願向神「容易的軛」
太 11:29, 30
低頭的，必感受祂鐵的軛。
昂首而行——比較註解，見
耶 6:28。
你們不能再像如今那樣昂首挺胸而行，因為那軛必壓下你的「頸項」。
這時勢是惡的——更恰當地譯作「因為那時勢必成為惡時勢」，即被擄的時候（比較
摩 5:13; 弗 5:16）。
英文原文
3. against this family--against the nation, and especially against those reprobated in
Mic 2:1, 2.
I devise an evil--a happy antithesis between God's dealings and the Jews' dealings
(Mic 2:1).
Ye "devise evil" against your fellow countrymen; I devise evil against you. Ye devise it wrongfully, I by righteous retribution in kind.
from which ye shall not remove your necks--as ye have done from the law. The yoke I shall impose shall be one which ye cannot shake off. They who will not bend to God's "easy yoke"
(Mt 11:29, 30),
shall feel His iron yoke.
go haughtily--(Compare Note, see on
Jer 6:28).
Ye shall not walk as now with neck haughtily uplifted, for the yoke shall press down your "neck."
this time is evil--rather, "for that time shall be an evil time," namely, the time of the carrying away into captivity (compare
Am 5:13; Eph 5:16).
4
無標題
4. 必有人向你們提起俗語——即你們的仇敵中必有人如此行，從你們自己口中拿你們的「哀歌」，就是「我們全然敗落了」等，加以嘲弄。
用悲慘的哀歌悲傷——字面作「以哀歌之哀歌來哀傷」。希伯來文 naha、nehi、nihyah的重複，表示連綿不斷、單調的哀號。
他改變了我百姓的份——對耶和華不公的控告。祂將分配給我們百姓為正當產業的聖地轉給別國
彌 1:15。
他轉身將我們的田地分給人——祂從我們轉向仇敵，將我們的田地在他們中間瓜分。加爾文按旁註解釋為：「祂不歸還我們的領土，反而將我們的田地分給我們的仇敵，此後各人都有利益維護自己所奪得的；於是我們完全斷絕了歸回的指望。」毛勒譯作名詞：「祂將我們的田地分給叛徒」，即背叛真神、敬拜偶像的仇敵。照樣，「退後」即「退後的人」
耶 49:4。
英文譯本給出合理的意義，在希伯來文中完全站得住腳。
英文原文
4. one take up a parable against you--that is, Some of your foes shall do so, taking in derision from your own mouth your "lamentation," namely, "We be spoiled," &c.
lament with a doleful lamentation--literally, "lament with a lamentation of lamentations." Hebrew, naha, nehi, nihyah, the repetition representing the continuous and monotonous wail.
he hath changed the portion of my people--a charge of injustice against Jehovah. He transfers to other nations the sacred territory assigned as the rightful portion of our people
(Mic 1:15).
turning away he hath divided our fields--Turning away from us to the enemy, He hath divided among them our fields. CALVIN, as the Margin, explains, "Instead of restoring our territory, He hath divided our fields among our enemies, each of whom henceforward will have an interest in keeping what he hath gotten: so that we are utterly shut out from hope of restoration." MAURER translates as a noun, "He hath divided our fields to a rebel," that is, to the foe who is a rebel against the true God, and a worshipper of idols. So "backsliding," that is, backslider
(Jer 49:4).
English Version gives a good sense; and is quite tenable in the Hebrew.
5
無標題
5. 所以——承接
彌 2:3。
因
彌 2:1, 2
所述你們的罪。
你——理想中的個人（「我」，
彌 2:4），
代表他以其名發言的有罪百姓。
沒有人……拈鬮拉準繩——即沒有人分得丈量出的產業。
在耶和華的會中——即在歸耶和華為聖的百姓中間。因貪婪和強暴
彌 2:2
他們喪失了「耶和華百姓的份」。這是神對他們抱怨不公
彌 2:4
的含蓄回應。
英文原文
5. Therefore--resumed from
Mic 2:3.
On account of your crimes described in
Mic 2:1, 2.
thou--the ideal individual ("me,"
Mic 2:4),
representing the guilty people in whose name he spoke.
none that . . . cast a cord by lot--none who shall have any possession measured out.
in the congregation of the Lord--among the people consecrated to Jehovah. By covetousness and violence
(Mic 2:2)
they had forfeited "the portion of Jehovah's people." This is God's implied answer to their complaint of injustice
(Mic 2:4).
6
無標題
6. 他們說：你們不可說預言——即以色列人對宣講逆耳真理的真先知所說的話。所以神在審判中任憑他們各行己路：「那些先知——他們本可藉其事奉使百姓免受羞恥（屈辱的被擄）——必不再（即不再）向他們說預言」
賽 30:10; 摩 2:12; 7:16。
毛勒譯後半句為「他們必不論這些事說預言」（如
彌 2:3-5
所言，這是悖逆以色列的話）；「不可讓他們說預言」；「他們不停止羞辱」（對我們說羞辱性的預言）。英文譯本有平行結構的支持：其中音與詞的相似暗示神使刑罰與罪惡精準相稱，並按他們自己的話對待他們。「說預言」字面作「滴下」
申 32:2; 結 21:2。
英文原文
6. Prophesy ye not, say they--namely, the Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them to their own ways: "The prophets, by whose ministry they might have been saved from shame (ignominious captivity), shall not (that is, no longer) prophesy to them"
(Isa 30:10; Am 2:12; 7:16).
MAURER translates the latter clause, "they shall not prophesy of such things" (as in
Mic 2:3-5,
these being rebellious Israel's words); "let them not prophesy"; "they never cease from insult" (from prophesying insults to us). English Version is supported by the parallelism: wherein the similarity of sound and word implies how exactly God makes their punishment answer to their sin, and takes them at their own word. "Prophesy," literally, "drop"
(De 32:2; Eze 21:2).
7
無標題
7. 名為雅各家的人啊——你以先祖的名為誇，卻無其靈。並且你這名本當提醒你，神因與雅各所立之約而施恩於你。
耶和華的靈窄小嗎？——祂的憐憫如今比從前縮窄了嗎，以致祂竟喜悅毀滅你們（比較
詩 77:7-9; 賽 59:1, 2）？
這些是祂的作為嗎？——即這樣的威嚇是祂所喜悅的嗎？你們厭惡先知的威嚇
彌 2:6：
但責任在誰？不在神，因祂喜悅賜福過於威嚇；而在你們自己
彌 2:8，
因你們惹動祂的威嚇〔格羅提烏〕。加爾文譯作：「你們的作為符合祂所定的嗎？」你們誇稱是神獨特的子民：那麼你們的生活是否順應神的律法？
我的話豈不是對正直人有益嗎？——我的話對正直人不善嗎？你們的道路若正直，我的話就不會是威嚇（比較
詩 18:26; 太 11:19; 約 7:17）。
英文原文
7. O thou . . . named the house of Jacob--priding thyself on the name, though having naught of the spirit, of thy progenitor. Also, bearing the name which ought to remind thee of God's favors granted to thee because of His covenant with Jacob.
is the Spirit of the Lord straitened?--Is His compassion contracted within narrower limits now than formerly, so that He should delight in your destruction (compare
Ps 77:7-9; Isa 59:1, 2)?
are these his doings?--that is, Are such threatenings His delight? Ye dislike the prophets' threatenings
(Mic 2:6):
but who is to blame? Not God, for He delights in blessing, rather than threatening; but yourselves
(Mic 2:8)
who provoke His threatenings [GROTIUS]. CALVIN translates, "Are your doings such as are prescribed by Him?" Ye boast of being God's peculiar people: Do ye then conform your lives to God's law?
do not my words do good to him that walketh uprightly--Are not My words good to the upright? If your ways were upright, My words would not be threatening (compare
Ps 18:26; Mt 11:19; Joh 7:17).
8
無標題
8. 你們的道路不能讓我像待正直人那樣待你們。
近日——字面作「昨日」、「很久以前」。故也指「自古」。希伯來文「昨日」
賽 30:33；
「先前」，希伯來文「自昨日以來」
書 3:4。
我的百姓興起如仇敵——即背叛了我的訓誨；也成了對無辜過路者的仇敵。
外衣……內袍——你們不以「外衣」為足，更貪婪地從過路者身上剝去貼身而垂及腳面的裝飾「內袍」〔路德維克斯·德·迪烏（Ludovicus de Dieu）〕
太 5:40。
如厭惡戰爭的人——與（我的百姓）「如仇敵」相對。以色列對無辜的過路者，雖然他們「厭惡戰爭」，卻如仇敵對待手下俘虜一般，剝去他們的衣服當作合法的戰利品。格羅提烏譯作「如從戰爭中歸來的人」，即如戰爭權給予勝利者絕對權力的俘虜一般。英文譯本有此對比的支援。
英文原文
8. Your ways are not such that I can deal with you as I would with the upright.
Even of late--literally, "yesterday," "long ago." So "of old." Hebrew, "yesterday"
(Isa 30:33);
"heretofore," Hebrew, "since yesterday"
(Jos 3:4).
my people is risen up as an enemy--that is, has rebelled against My precepts; also has become an enemy to the unoffending passers-by.
robe with the garment--Not content with the outer "garment," ye greedily rob passers-by of the ornamental "robe" fitting the body closely and flowing down to the feet [LUDOVICUS DE DIEU]
(Mt 5:40).
as men averse from war--in antithesis to (My people) "as an enemy." Israel treats the innocent passers-by, though "averse from war," as an enemy" would treat captives in his power, stripping them of their habiliments as lawful spoils. GROTIUS translates, "as men returning from war," that is, as captives over whom the right of war gives the victors an absolute power. English Version is supported by the antithesis.
9
無標題
9. 我百姓的婦人——即你所殺之人的寡婦
彌 2:2，
你們從她們素來所喜悅的家中趕出，據為己有。
從她們的孩子——即從寡婦的孤兒。
奪去我的榮耀——即她們的財物與衣裳，因這是神賜福青年的果子，反映神的榮耀。所以以色列的罪不僅是搶劫，更是褻瀆。性別未能保護婦人，年齡未能保護孩童免受暴力。
永遠——沒有悔改。他們在罪中堅持。所當頭的衣裳要在日落前歸還窮人
出 22:26, 27；
但這些人從不歸還其非法的贓物。
英文原文
9. The women of my people--that is, the widows of the men slain by you
(Mic 2:2)
ye cast out from their homes which had been their delight, and seize on them for yourselves.
from their children--that is, from the orphans of the widows.
taken away my glory--namely, their substance and raiment, which, being the fruit of God's blessing on the young, reflected God's glory. Thus Israel's crime was not merely robbery, but sacrilege. Their sex did not save the women, nor their age the children from violence.
for ever--There was no repentance. They persevered in sin. The pledged garment was to be restored to the poor before sunset
(Ex 22:26, 27);
but these never restored their unlawful booty.
10
無標題
10. 你們起來走吧——並非如常被引用的那樣，是勸神的兒女離開不敬虔的世界；儘管那情感本身是合乎聖經的。這世界因罪「被污穢」，誠然不是我們的「安息」：它是我們的過道，不是我們的分；是我們的途徑，不是我們的家
林後 6:17; 來 13:14。
命令式表達預言之未來事件的確定性。「既然你們的作為如此（比較
彌 2:7, 8
等），我對你們的判決便是不可撤回的
彌 2:4, 5，
無論你們多麼不悅
彌 2:6；
你們既曾將別人從其家中和產業趕出
彌 2:2, 8, 9，
就必起來、離開，從自己的家中和產業被趕出
彌 2:4, 5：
因為這不是你們的安息」
民 10:33; 申 12:9; 詩 95:11。
迦南原定意在曠野的疲乏之後成為他們的安息。但今後不再如此。神如此反駁百姓自以為神與他們密不可分的自信。詩 132:14 的應許與神因以色列的罪而暫時從他們中間收回，是完全可以並存的。
它必毀滅你們——那地必因你們「污穢」它的污穢將你們吐出
利 18:25, 28; 耶 3:2; 結 36:12-14。
英文原文
10. Arise ye, and depart--not an exhortation to the children of God to depart out of an ungodly world, as it is often applied; though that sentiment is a scriptural one. This world is doubtless not our "rest," being "polluted" with sin: it is our passage, not our portion; our aim, not our home
(2Co 6:17; Heb 13:14).
The imperatives express the certainty of the future event predicted. "Since such are your doings (compare
Mic 2:7, 8,
&c.), My sentence on you is irrevocable
(Mic 2:4, 5),
however distasteful to you
(Mic 2:6);
ye who have cast out others from their homes and possessions
(Mic 2:2, 8, 9)
must arise, depart, and be cast out of your own
(Mic 2:4, 5):
for this is not your rest"
(Nu 10:33; De 12:9; Ps 95:11).
Canaan was designed to be a rest to them after their wilderness fatigues. But it is to be so no longer. Thus God refutes the people's self-confidence, as if God were bound to them inseparably. The promise
(Ps 132:14)
is quite consistent with temporary withdrawal of God from Israel for their sins.
it shall destroy you--The land shall spew you out, because of the defilements wherewith ye "polluted" it
(Le 18:25, 28; Jer 3:2; Eze 36:12-14).
11
無標題
11. 行事隨靈——希伯來文也意為「風」。「若有人自稱擁有默示之『靈』
結 13:3
（故『屬靈的人』即自稱受默示者，
何 9:7），
實際上卻隨『風』（對靈魂無滋養、如風般虛浮的預言）和虛謊而行，說謊道（你們所愛聽的話）：我要說預言」等——這樣的人，他的預言無論多麼虛假，既阿諛你們的心願，就必作你們的先知（比較
彌 2:6; 耶 5:31）。
論酒說預言——即預言酒將豐富供應。
英文原文
11. walking in the spirit--The Hebrew means also "wind." "If a man professing to have the 'spirit' of inspiration
(Eze 13:3;
so 'man of the spirit,' that is, one claiming inspiration,
Ho 9:7),
but really walking in 'wind' (prophecy void of nutriment for the soul, and unsubstantial as the wind) and falsehood, do lie, saying (that which ye like to hear), I will prophesy," &c., even such a one, however false his prophecies, since he flatters your wishes, shall be your prophet (compare
Mic 2:6; Jer 5:31).
prophesy . . . of wine--that is, of an abundant supply of wine.
12
無標題
12. 從威脅突然轉入榮耀復興的應許。比較
何 1:9, 10
中類似的轉換。耶和華也預言將來的美事，但不像假先知那樣「論清酒濃酒」
彌 2:11。
我既照方才所威脅的將你們擄去，此後我必再從那裏聚集你們（比較
彌 4:6, 7）。
你們全體——從巴比倫的歸回只是局部的。因此此處所指的必仍在未來，那時「全以色列都要得救」
羅 11:26。
從「巴比倫」的歸回（
彌 4:10
明示）是未來歸回的預表。
雅各……以色列——十支派國（
何 12:2）與猶大（
代下 19:8; 21:2, 4）。
餘剩的人——即蒙揀選的餘民，他們要在猶大先前的災禍中存活，民族從他們重新煥發新生命
賽 6:13; 10:20-22。
如波斯拉的羊群——以豐美牧場聞名的地區（比較
王下 3:4）。
格斯尼烏斯（Gesenius）將波斯拉譯為「羊圈」。但如此一來，除非下一子句譯為「在他們的牧場中」，否則便成贅述。英文譯本更受希伯來文支持。
英文原文
12. A sudden transition from threats to the promise of a glorious restoration. Compare a similar transition in
Ho 1:9, 10.
Jehovah, too, prophesies of good things to come, but not like the false prophets, "of wine and strong drink"
(Mic 2:11).
After I have sent you into captivity as I have just threatened, I will thence assemble you again (compare
Mic 4:6, 7).
all of thee--The restoration from Babylon was partial. Therefore that here meant must be still future, when "all Israel shall be saved"
(Ro 11:26).
The restoration from "Babylon" (specified
(Mic 4:10)
is the type of the future one.
Jacob . . . Israel--the ten tribes' kingdom
(Ho 12:2)
and Judah
(2Ch 19:8; 21:2, 4).
remnant--the elect remnant, which shall survive the previous calamities of Judah, and from which the nation is to spring into new life
(Isa 6:13; 10:20-22).
as the sheep of Bozrah--a region famed for its rich pastures (compare
2Ki 3:4).
GESENIUS for Bozrah translates, "sheepfold." But thus there will be tautology unless the next clause be translated, "in the midst of their pasture." English Version is more favored by the Hebrew.
13
無標題
13. 開路者——耶和華彌賽亞，在祂們復興路上衝破一切障礙的那一位：不像從前衝出要因他們的過犯而毀滅他們
出 19:22; 士 21:15，
而是要在仇敵中為他們開路。
他們——即歸回的以色列人與猶大人。
從城門經過——即經過他們曾被囚之仇敵的城門。照樣復活的意象
何 13:14
代表以色列的復興。
他們的王——「開路者」，特別是「他們的王」
何 3:5; 太 27:37。
在他們前面過去——如他們從埃及上來時祂所行的
出 13:21; 申 1:30, 33。
耶和華在他們前頭——耶和華在他們前頭
賽 52:12。
指第二位格的彌賽亞（比較
出 23:20; 33:14; 賽 63:9）。
英文原文
13. The breaker--Jehovah-Messiah, who breaks through every obstacle in the way of their restoration: not as formerly breaking forth to destroy them for transgression
(Ex 19:22; Jud 21:15),
but breaking a way for them through their enemies.
they--the returning Israelites and Jews.
passed through the gate--that is, through the gate of the foe's city in which they had been captives. So the image of the resurrection
(Ho 13:14)
represents Israel's restoration.
their king--"the Breaker," peculiarly "their king"
(Ho 3:5; Mt 27:37).
pass before them--as He did when they went up out of Egypt
(Ex 13:21; De 1:30, 33).
the Lord on the head of them--Jehovah at their head
(Isa 52:12).
Messiah, the second person, is meant (compare
Ex 23:20; 33:14; Isa 63:9).
彌 2:1-13.
對盛行之惡的譴責。百姓不願聽真理。他們被逐出這地，正是其罪應得的果子。然而猶大和以色列日後必將復興。
1. 圖謀……行……行作——他們不是僅因一時衝動而行惡，而是蓄意設計。前章責備的是違背第一塊法版的罪，本章責備的則是違背第二塊法版的罪。此處有層遞：所謂「圖謀」是邪惡念頭的孕育；所謂「行」
詩 58:2
或「捏造」，是計謀的成熟；所謂「行作」或「成就」，是計謀的執行。
因為他們手中有能力——此語參見
創 31:29; 箴 3:27。
規範他們行為的是權力而非權利。能壓迫之處他們就壓迫；不壓迫之處，是因為不能。