1
Ne 13:1-9.
英文原文
Ne 13:1-9.
UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE.
1. On that day--This was not immediately consequent on the dedication of the city wall and gates, but after Nehemiah's return from the Persian court to Jerusalem, his absence having extended over a considerable period. The transaction here described probably took place on one of the periodical occasions for the public readings of the law, when the people's attention was particularly directed to some violations of it which called for immediate correction. There is another instance afforded, in addition to those which have already fallen under our notice, of the great advantages resulting from the public and periodical reading of the divine law. It was an established provision for the religious instruction of the people, for diffusing a knowledge and a reverence for the sacred volume, as well as for removing those errors and corruptions which might, in the course of time, have crept in.
the Ammonite and the Moabite should not come into the congregation of God for ever--that is, not be incorporated into the Israelitish kingdom, nor united in marriage relations with that people
(De 23:3, 4).
This appeal to the authority of the divine law led to a dissolution of all heathen alliances
(Ne 9:2; Ezr 10:3).
4
無標題
4-5. 以前——這些雜婚的行徑，公然忽略或違背律法，已變得如此普遍，甚至連那本當作更好榜樣的大祭司之家，也被這樣不潔的混雜所玷污。
祭司以利亞實……與多比雅結親——這人就是大祭司
（Ne 13:28； 又 Ne 3:1），
因他尊貴的職分，得以監管並掌管聖殿附屬的房間。他行事為人的原則鬆懈，從他如此與以色列之敵多比雅結為姻親一事，已足以顯明。但他卑躬屈膝的逢迎更走得更遠；因為為了在多比雅偶訪耶路撒冷時好好款待這位要人，以利亞實竟在聖殿裡為他預備了一間華麗的房間。這樣粗鄙失當的事之所以被引入，除了設想在祭司不在、禮儀停止之時，聖殿被視為一座普通的公共建築，因而在這種情形下可用作宮室之外，再無別的解釋。
英文原文
4, 5. before this--The practice of these mixed marriages, in open neglect or violation of the law, had become so common, that even the pontifical house, which ought to have set a better example, was polluted by such an impure mixture.
Eliashib the priest . . . was allied unto Tobiah--This person was the high priest
(Ne 13:28;
also
Ne 3:1),
who, by virtue of his dignified office, had the superintendence and control of the apartments attached to the temple. The laxity of his principles, as well as of his practice, is sufficiently apparent from his contracting a family connection with so notorious an enemy of Israel as Tobiah. But his obsequious attentions had carried him much farther; for to accommodate so important a person as Tobiah on his occasional visits to Jerusalem, Eliashib had provided him a splendid apartment in the temple. The introduction of so gross an impropriety can be accounted for in no other way than by supposing that in the absence of the priests and the cessation of the services, the temple was regarded as a common public building, which might, in the circumstances, be appropriated as a palatial residence.
6
無標題
6-9. 那時我不在耶路撒冷——以利亞實（以為尼希米既已離開耶路撒冷，又在所定假期滿了之後辭去省長之職，便不會再回來）便開始放膽妄為；既無他所畏懼權位或怒容之人留下，便任憑自己作那些與其聖職極不相稱的事——這些事雖與其不信實的品性相符，他卻在敬虔省長駐留之時不敢嘗試。尼希米作耶路撒冷省長十二年，既已修築並重新加固全城，便在期滿後返回書珊復職。他在那裡住了多久，經文沒有明說，但「過了多日」——這是聖經用語，指一年或多年——他獲准重回耶路撒冷治理；令他深感痛心遺憾的，是他發現這裡的光景正如本處所描述的荒涼紊亂。所行的這等粗鄙失當，所潛入的這般非凡腐敗，顯然都意味著相當一段時間的過去。再者，這些事也使大祭司以利亞實的品性顯得極為不堪；因為他本應藉著職分維護聖殿及其器具那不可侵犯的聖潔，他的影響力卻直接被用來作惡；他尤其縱容並助長了一樁極不雅觀的褻瀆之舉——將聖殿中最好的房間讓給一位異邦省長，他是百姓和敬拜神之人中最壞、最頑梗的仇敵之一。尼希米第二次到訪時定意要推行的頭一項改革，就是制止[以利亞實所造的]這粗鄙的褻瀆。曾被那拜偶像的亞捫人居所玷污的房間，經過儀式上的潔淨之後
（Nu 15:9）， 恢復了正當用途——作為聖物的庫房。
英文原文
6-9. But in all this was not I at Jerusalem--Eliashib (concluding that, as Nehemiah had departed from Jerusalem, and, on the expiry of his allotted term of absence, had resigned his government, he had gone not to return) began to use great liberties, and, there being none left whose authority or frown he dreaded, allowed himself to do things most unworthy of his sacred office, and which, though in unison with his own irreligious character, he would not have dared to attempt during the residence of the pious governor. Nehemiah resided twelve years as governor of Jerusalem, and having succeeded in repairing and refortifying the city, he at the end of that period returned to his duties in Shushan. How long [Nehemiah] remained there is not expressly said, but "after certain days," which is a Scripture phraseology for a year or a number of years, he obtained leave to resume the government of Jerusalem; to his deep mortification and regret, he found matters in the neglected and disorderly state here described. Such gross irregularities as were practised, such extraordinary corruptions as had crept in, evidently imply the lapse of a considerable time. Besides, they exhibit the character of Eliashib, the high priest, in a most unfavorable light; for while he ought, by his office, to have preserved the inviolable sanctity of the temple and its furniture, his influence had been directly exercised for evil; especially he had given permission and countenance to a most indecent outrage--the appropriation of the best apartments in the sacred building to a heathen governor, one of the worst and most determined enemies of the people and the worship of God. The very first reform Nehemiah on his second visit resolved upon, was the stopping of this gross profanation [by Eliashib]. The chamber which had been polluted by the residence of the idolatrous Ammonite was, after undergoing the process of ritual purification
(Nu 15:9),
restored to its proper use--a storehouse for the sacred vessels.
10
Ne 13:10-14.
Ne 13:10-14.
尼希米整頓神殿中的職事人員。
10-13. 我見利未人所當得的分沒有給他們——百姓因以利亞實的劣政，或因聖禮執行的鬆懈紊亂而厭惡，便扣留了十分之一，以致宗教的侍奉者為餬口之故，被迫退到鄉間自己的祖產去。聖殿的事奉已經停止；一切宗教本分都被忽略。入庫的款項已被揮霍於款待一個亞捫的異邦人——一個公然藐視神和祂百姓的仇敵。省長回來後便終止了這些可恥而褻瀆的行徑。他對那些受託管理聖殿及其事奉的祭司嚴加斥責，因他們全然失職，並違背了在他離去時對他所作的莊嚴承諾。他責備他們不僅虧負了人所當得的，更是搶奪了神，因他們疏忽了對神殿和事奉的看顧。這樣，他既喚起他們的責任感，又激勵他們以重新忠於聖工來表明對自己失職的敬虔懊悔，尼希米便恢復了聖殿的事奉。他召回分散各地的利未人，使他們恢復常規的職務；百姓見他們的奉獻不再被濫用，便樂意如從前一樣帶十分之一來。他又選派誠實而有好名聲的人作為聖物的受託人，於是聖殿中重新建立了秩序、規律與活潑的事奉。
英文原文
Ne 13:10-14.
NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD.
10-13. And I perceived that the portions of the Levites had not been given them--The people, disgusted with the malversations of Eliashib, or the lax and irregular performance of the sacred rites, withheld the tithes, so that the ministers of religion were compelled for their livelihood to withdraw to their patrimonial possessions in the country. The temple services had ceased; all religious duties had fallen into neglect. The money put into the sacred treasury had been squandered in the entertainment of an Ammonite heathen, an open and contemptuous enemy of God and His people. The return of the governor put an end to these disgraceful and profane proceedings. He administered a sharp rebuke to those priests to whom the management of the temple and its services was committed, for the total neglect of their duties, and the violation of the solemn promises which they had made to him at his departure. He upbraided them with the serious charge of having not only withheld from men their dues, but of having robbed God, by neglecting the care of His house and service. And thus having roused them to a sense of duty and incited them to testify their godly sorrow for their criminal negligence by renewed devotedness to their sacred work, Nehemiah restored the temple services. He recalled the dispersed Levites to the regular discharge of their duties; while the people at large, perceiving that their contributions would be no longer perverted to improper uses, willingly brought in their tithes as formerly. Men of integrity and good report were appointed to act as trustees of the sacred treasures, and thus order, regularity, and active service were re-established in the temple.
15
Ne 13:15-31.
Ne 13:15-31.
干犯安息日。
15-22. 那些日子，我在猶大見有人在安息日踹酒醡——聖殿事奉的停止，必然隨之而來的就是安息日公開被褻瀆，且已到了這樣的地步：田間照常做工，魚也在聖日被運到市場售賣。尼希米採取果斷措施，下令關鎖城門，直到安息日過了才開；為確保此令切實執行，他派了自己的一些僕人作守衛，防止那日有任何貨物運入。那些商販和各色買賣人見不得其門而入，便在城外搭起棚子，指望仍可與鄉民做生意；省長卻警告他們若再這樣，就要採取強硬手段予以清除。為此，他派了一隊利未人在城門作哨兵，賦予他們相機行事之權，以維護安息日的聖潔。
英文原文
Ne 13:15-31.
THE VIOLATION OF THE SABBATH.
15-22. In those days saw I in Judah some treading wine-presses on the sabbath--The cessation of the temple services had been necessarily followed by a public profanation of the Sabbath, and this had gone so far that labor was carried on in the fields, and fish brought to the markets on the sacred day. Nehemiah took the decisive step of ordering the city gates to be shut, and not to be opened, till the Sabbath was past; and in order to ensure the faithful execution of this order, he stationed some of his own servants as guards, to prevent the introduction of any commodities on that day. On the merchants and various dealers finding admission denied them, they set up booths outside the walls, in hopes of still driving a traffic with the peasantry; but the governor threatened, if they continued, to adopt violent measures for their removal. For this purpose a body of Levites was stationed as sentinels at the gate, with discretionary powers to protect the sanctification of the Sabbath.
24
無標題
24. 不會說猶大的話，只會說各族的方言——這是從母親那裡學來的混雜方言，並夾雜著外邦的原則與習慣。
英文原文
24. could not speak in the Jews' language, but according to the language of each people--a mongrel dialect imbibed from their mothers, together with foreign principles and habits.
25
無標題
25. 咒詛他們——即向他們宣布咒詛，將其逐出會眾。
打他們，拔他們的頭髮——剃掉犯人的頭髮，似乎是一種恥辱多於嚴厲的刑罰；但有人以為痛苦加在恥辱之上，他們乃是暴力地扯下頭髮，如同活拔鳥羽一般。
英文原文
25. cursed them--that is, pronounced on them an anathema which entailed excommunication.
smote . . . and plucked off their hair--To cut off the hair of offenders seems to be a punishment rather disgraceful than severe; yet it is supposed that pain was added to disgrace, and that they tore off the hair with violence as if they were plucking a bird alive.
31
無標題
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Robert Jamieson, A. R. Fausset 與 David Brown
《聖經全注釋與解說》（1871）
增補、勘誤與見解請寄編輯
英文原文
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
Ne 13:1-9.
律法誦讀之後，便與閒雜人分別出來。
1. 當日——這並非緊隨城牆城門奉獻之後，而是在尼希米從波斯朝廷返回耶路撒冷之後；他離開此地已有相當長一段時間。此處所述之事，大概發生在律法定期公開誦讀的某個場合，當時百姓的注意力特別被引到一些需要立即糾正的違例之上。這又提供了一個實例（在我們已注意到的之外），說明神的律法公開定期誦讀所帶來的極大益處。這是為百姓宗教教育所設立的常設安排，能傳播對聖卷的認識與敬畏，並能清除那些日久可能悄然潛入的錯謬與敗壞。
亞捫人和摩押人永不可入神的會——即不可歸入以色列國，也不可與那百姓結為婚姻關係
（De 23:3, 4）。
這一訴諸神律法權威之舉，導致一切異教聯盟的廢除
（Ne 9:2； Ezr 10:3）。