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Mic 4:1-13.
繁體中文
英文原文
Mic 4:1-13.
TRANSITION TO THE GLORY, PEACE, KINGDOM, AND VICTORY OF ZION.
1-3. Almost identical with
Isa 2:2-4.
the mountain of the house of the Lord--which just before
(Mic 3:12)
had been doomed to be a wild forest height. Under Messiah, its elevation is to be not that of situation, but of moral dignity, as the seat of God's universal empire.
people shall flow into it--In Isaiah it is "all nations": a more universal prophecy.
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繁體中文
3. 責備——使人知罪
約 16:8, 9；
並以審判制服
詩 2:5, 9; 110:5, 6; 啟 2:27; 12:5。
多民……遠方的強國——在
賽 2:4
作「萬民……多民」。
英文原文
3. rebuke--convict of sin
(Joh 16:8, 9);
and subdue with judgments
(Ps 2:5, 9; 110:5, 6; Re 2:27; 12:5).
many people . . . strong nations afar off--In
Isa 2:4
it is "the nations . . . many people."
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繁體中文
4. 人人都要坐在自己葡萄樹下等——即享受最昌盛的安寧
王上 4:25; 亞 3:10。
之所以提「葡萄樹」和「無花果樹」而不提房屋，是要表明不必有藏身之所；人們即使在田野和露天的環境中也將安然無虞。
萬軍之耶和華已經說了——所以這事必成就，儘管目前看來多麼不可能。
英文原文
4. sit every man under his vine, &c.--that is, enjoy the most prosperous tranquillity
(1Ki 4:25; Zec 3:10).
The "vine" and "fig tree" are mentioned rather than a house, to signify, there will be no need of a covert; men will be safe even in the fields and open air.
Lord of hosts hath spoken it--Therefore it must come to pass, however unlikely now it may seem.
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5. 因為——更恰當地作縱然萬民各奉自己神的名而行，我們（散居的猶太人）卻必奉耶和華的名而行。希伯來文語詞在旁註
創 8:21; 出 13:17; 書 17:18
中正是此義。
被擄猶太人的決心是：耶和華既在聖殿和國家傾覆之際仍賜我們如此榮耀歸回的盼望，我們就必憑祂的應許信靠，無論周圍在力量與人數上勝過我們的列國如何隨從他們的神，我們都必堅忍持守對祂的真實敬拜〔羅森繆勒（Rosenmüller）〕。猶太人因巴比倫之擄而徹底戒除偶像，照樣他們也必因目前漫長的散居而完全脫離不信
亞 10:8-12。
英文原文
5. For--rather, Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in the Margin,
Ge 8:21; Ex 13:17; Jos 17:18.
The resolution of the exile Jews is: As Jehovah gives us hope of so glorious a restoration, notwithstanding the overthrow of our temple and nation, we must in confident reliance on His promise persevere in the true worship of Him, however the nations around, our superiors now in strength and numbers, walk after their gods [ROSENMULLER]. As the Jews were thoroughly weaned from idols by the Babylonian captivity, so they shall be completely cured of unbelief by their present long dispersion
(Zec 10:8-12).
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6. 那瘸腿的我必聚集——希伯來文慣用語中陰性代指中性，「凡是瘸腿的」：取象於旅途疲憊的羊，指以色列一切受苦的被擄者
結 34:16; 番 3:19。
我……被趕散的——即以色列一切被逐出的人。被稱為「耶和華的羊群」
耶 13:17; 結 34:13; 37:21。
英文原文
6. assemble her that halteth--feminine for neuter in Hebrew idiom, "whatever halteth": metaphor from sheep wearied out with a journey: all the suffering exiles of Israel
(Eze 34:16; Zep 3:19).
her . . . driven out--all Israel's outcasts. Called "the Lord's flock"
(Jer 13:17; Eze 34:13; 37:21).
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7. 我必使那瘸腿的成為餘民——我必使一餘民存留不致滅亡。
耶和華必……在……錫安……作王——大衛的國度必在彌賽亞——祂同時為大衛的後裔和耶和華——的身位中復興
賽 24:23。
永遠——
賽 9:6, 7; 但 7:14, 27; 路 1:33; 啟 11:15。
英文原文
7. I will make her that halted a remnant--I will cause a remnant to remain which shall not perish.
Lord shall reign . . . in . . . Zion--David's kingdom shall be restored in the person of Messiah, who is the seed of David and at the same time Jehovah
(Isa 24:23).
for ever--
(Isa 9:6, 7; Da 7:14, 27; Lu 1:33; Re 11:15).
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繁體中文
8. 羊群的高臺——延續羊的比喻（見
彌 4:6
註解）。耶路撒冷被稱為「高臺」，王兼牧者從其上觀察並看守羊群：包括屬靈的耶路撒冷——即現今的教會，其如高臺般的崇高在於教義與實踐
歌 4:4
（「你的頸項如大衛的高臺」），以及將來字面的耶路撒冷
耶 3:17。
在廣大的牧場中通常建有高木臺，以便俯瞰羊群。耶柔米將「羊群」的希伯來文 Eder 或 Edar 視為專有名詞，即伯利恆附近的一座村莊，以此代指伯利恆，而伯利恆用以代表大衛的皇室
彌 5:2；
比較
創 35:21。
但「錫安女子的堡壘」這解釋性字句支持英文譯本。
堡壘——希伯來文作「俄斐勒」；錫安山上的堅固高地
代下 27:3; 33:14; 尼 3:26, 27。
以前的權柄必臨到你——即你從前所行使的統治權必復歸於你。
國權必臨到耶路撒冷的女子——更恰當地作「耶路撒冷女子的國權必（再）臨到」；就是十個支派分離而削弱之前、在大衛之下的那種國權。
英文原文
8. tower of the flock--following up the metaphor of sheep (see on
Mic 4:6).
Jerusalem is called the "tower," from which the King and Shepherd observes and guards His flock: both the spiritual Jerusalem, the Church now whose tower-like elevation is that of doctrine and practice
(So 4:4,
"Thy neck is like the tower of David"), and the literal hereafter
(Jer 3:17).
In large pastures it was usual to erect a high wooden tower, so as to oversee the flock. JEROME takes the Hebrew for "flock," Eder or Edar, as a proper name, namely, a village near Beth-lehem, for which it is put, Beth-lehem being taken to represent the royal stock of David
(Mic 5:2;
compare
Ge 35:21).
But the explanatory words, "the stronghold of the daughter of Zion," confirm English Version.
stronghold--Hebrew, "Ophel"; an impregnable height on Mount Zion
(2Ch 27:3; 33:14; Ne 3:26, 27).
unto thee shall . . . come . . . the first dominion--namely, the dominion formerly exercised by thee shall come back to thee.
kingdom shall come to the daughter of Jerusalem--rather, "the kingdom of the daughter of Jerusalem shall come (again)"; such as it was under David, before its being weakened by the secession of the ten tribes.
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9. 對錫安女子說，因迦勒底人逼近而驚惶失措。
**你中間沒有王嗎？——嘲弄式的詰問。她有王；但如同沒有一樣，因他和他的謀臣在謀畫逃脫之策上如此無能〔毛勒〕。或作：錫安的痛苦是因她的王被奪去
耶 52:9; 哀 4:20; 結 12:13
〔加爾文〕。前說或許較可取（比較
耶 49:7）。
然而後者更貼切地描繪了錫安目前漫長分散期間無王的光景
何 3:4, 5。
英文原文
9. Addressed to the daughter of Zion, in her consternation at the approach of the Chaldeans.
*is there no king in thee?*--asked tauntingly. There is a king in her; but it is the same as if there were none, so helpless to devise means of escape are he and his counsellors [MAURER]. Or, Zion's pains are because her king is taken away from her
(Jer 52:9; La 4:20; Eze 12:13)
[CALVIN]. The former is perhaps the preferable view (compare
Jer 49:7).
The latter, however, describes better Zion's kingless state during her present long dispersion
(Ho 3:4, 5).
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10. 你要受痛苦、要勞碌——延續孕婦的比喻。你的拯救來到之前，你必經歷痛苦的憂傷。我不禁止你哀傷，反而帶來安慰。神雖看顧祂的兒女，但他們不可指望免於患難，而必須為之預備。
從城裏出來——指城被攻取之時。照樣「出來」用於
王下 24:12; 賽 36:16。
住在田野——即住在毫無防備的開闊鄉間，而非堅固的城。在迦巴魯河邊
詩 137:1; 結 3:15。
巴比倫——彌迦如以賽亞一般，越過當時存在的亞述王朝，展望巴比倫王朝，以及猶大在其下的被擄與歸回
賽 39:7; 43:14; 48:20。
若如唯理主義者所言，他們不過是精明的政客，他們的預言必侷限於當時存在的亞述王朝範圍之內。但他們能看到遙遠未來中巴比倫隨後的霸權、以及猶大與其的關係，證明他們是受默示的先知。
在那裏……在那裏——強調的重複。你遭難的現場正是你得拯救的現場。在仇敵中間，一切指望似已斷絕之處，在那裏拯救者居魯士必出現（比較
士 14:14）。
居魯士再次成為那將最終復興以色列的更大拯救者的預表。
英文原文
10. Be in pain, and labour--carrying on the metaphor of a pregnant woman. Thou shalt be affected with bitter sorrows before thy deliverance shall come. I do not forbid thy grieving, but I bring thee consolation. Though God cares for His children, yet they must not expect to be exempt from trouble, but must prepare for it.
go forth out of the city--on its capture. So "come out" is used
2Ki 24:12; Isa 36:16.
dwell in the field--namely, in the open country, defenseless, instead of their fortified city. Beside the Chebar
(Ps 137:1; Eze 3:15).
Babylon--Like Isaiah, Micah looks beyond the existing Assyrian dynasty to the Babylonian, and to Judah's captivity under it, and restoration
(Isa 39:7; 43:14; 48:20).
Had they been, as rationalists represent, merely sagacious politicians, they would have restricted their prophecies to the sphere of the existing Assyrian dynasty. But their seeing into the far-off future of Babylon's subsequent supremacy, and Judah's connection with her, proves them to be inspired prophets.
there . . . there--emphatic repetition. The very scene of thy calamities is to be the scene of thy deliverance. In the midst of enemies, where all hope seems cut off, there shall Cyrus, the deliverer, appear (compare
Jud 14:14).
Cyrus again being the type of the greater Deliverer, who shall finally restore Israel.
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11. 許多國——組成巴比倫軍隊的藩屬百姓，以及為猶大傾覆而歡欣的以東、亞捫等
哀 2:16; 俄 11-13。
被玷污——取象於童貞女。讓她被玷污（即遭暴力與血腥所凌辱），讓我們的眼目侮辱地觀看她的羞恥與悲哀
彌 7:10。
她的仇敵要以眼目飽覽她的災禍。
英文原文
11. many nations--the subject peoples composing Babylon's armies: and also Edom, Ammon, &c., who exulted in Judah's fall
(La 2:16; Ob 11-13).
defiled--metaphor from a virgin. Let her be defiled (that is, outraged by violence and bloodshed), and let our eye gaze insultingly on her shame and sorrow
(Mic 7:10).
Her foes desired to feast their eyes on her calamities.
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12. 耶和華的籌算——祂不可測度的智慧，主宰表面看來的災禍以成就祂百姓最終的益處，正是日後以色列復興（從巴比倫歸回是其預表）的根據，記於
賽 55:8；
比較
彌 4:3, 12, 13，
證明該預言的終極對象不是基督教會，而是以色列；
羅 11:13
亦然。
神的計畫是一時以仇敵為鞭責罰祂的百姓；再藉祂百姓的手毀滅那仇敵。
將他們聚集如……禾捆——那些為毀滅錫安而「聚集」自己的
彌 4:11，
耶和華必「聚集」他們任憑錫安毀滅
彌 4:13，
如聚集禾捆以待打穀（比較
賽 21:10; 耶 51:33）。
希伯來文為單數「禾捆」。仇敵人數無論多麼龐大，都不過是待打的一捆〔加爾文〕。打穀是用腳踐踏而成；故此意象對踐踏粉碎仇敵頗為貼切。
英文原文
12. thoughts of the Lord--Their unsearchable wisdom, overruling seeming disaster to the final good of His people, is the very ground on which the restoration of Israel hereafter (of which the restoration from Babylon is a type) is based in
Isa 55:8;
compare with
Mic 4:3, 12, 13,
which prove that Israel, not merely the Christian Church, is the ultimate subject of the prophecy; also in
Ro 11:13.
God's counsel is to discipline His people for a time with the foe as a scourge; and then to destroy the foe by the hands of His people.
gather them as . . . sheaves--them who "gathered" themselves for Zion's destruction
(Mic 4:11)
the Lord "shall gather" for destruction by Zion
(Mic 4:13),
like sheaves gathered to be threshed (compare
Isa 21:10; Jer 51:33).
The Hebrew is singular, "sheaf." However great the numbers of the foe, they are all but as one sheaf ready to be threshed [CALVIN]. Threshing was done by treading with the feet: hence the propriety of the image for treading under foot and breaking asunder the foe.
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繁體中文
13. 踹穀——毀滅耶和華如「禾捆」般「聚集」的仇敵
賽 41:15, 16。
你的角——錫安被比作踹穀的牛，牛的力量在於角，故賜她鐵角暗示其力量（比較
王上 22:11）。
打碎多民——
但 2:44。
我將他們的財寶獻與耶和華——神使列國服於錫安，不是為她自私的擴張，而是為祂的榮耀
賽 60:6, 9; 亞 14:20
（比較
賽 23:18），
也是為他們最終的益處；所以此處祂不僅被稱為以色列的神，更被稱為「全地的主」。
英文原文
13. thresh--destroy thy foes "gathered" by Jehovah as "sheaves"
(Isa 41:15, 16).
thine horn--Zion being compared to an ox treading corn, and an ox's strength lying in the horns, her strength is implied by giving her a horn of iron (compare
1Ki 22:11).
beat in pieces many--
(Da 2:44).
I will consecrate their gain unto the Lord--God subjects the nations to Zion, not for her own selfish aggrandizement, but for His glory
(Isa 60:6, 9; Zec 14:20,
with which compare
Isa 23:18)
and for their ultimate good; therefore He is here called, not merely God of Israel, but "Lord of the whole earth."
彌 4:1-13.
轉入錫安的榮耀、平安、國度與得勝。
1-3. 幾乎與
賽 2:2-4
完全相同。
耶和華殿的山——即方才在
彌 3:12
被判決要淪為荒林高處的那座山。在彌賽亞之下，它的升高將不在於地勢，而在於作為神宇宙國度之寶座所具有的道德尊嚴。
萬民都要流歸這山——在以賽亞書中作「萬國」，是更為普世的預言。