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Ezek.16.3
a birth: Heb. cutting out, or, habitation
 
Ezek.16.4
b to supple…: or, when I looked upon thee
 
Ezek.16.6
c polluted: or, trodden under foot
 
Ezek.16.7
d caused…: Heb. made thee a million
e excellent…: Heb. ornament of ornaments
 
Ezek.16.9
f blood: Heb. bloods
 
Ezek.16.12
g forehead: Heb. nose
 
Ezek.16.17
h of men: Heb. of a male
 
Ezek.16.19
i a sweet…: Heb. a savour of rest
 
Ezek.16.20
j to be…: Heb. to devour
 
Ezek.16.24
k eminent…: or, brothel house
 
Ezek.16.27
l daughters: or, cities
 
Ezek.16.31
m In that thou buildest…: or, In thy daughters is thine, etc
 
Ezek.16.33
n hirest: Heb. bribest
 
Ezek.16.38
o as: Heb. with judgments of
 
Ezek.16.39
p thy fair…: Heb. instruments of thine ornament
 
Ezek.16.46
q thy younger: Heb. lesser than thou
 
Ezek.16.47
r as if…: or, that was lothed as a small thing
 
Ezek.16.56
s mentioned: Heb. for a report, or, hearing
t pride: Heb. prides, or, excellencies
 
Ezek.16.57
u Syria: Heb. Aram
v despise: or, spoil
 
Ezek.16.58
w borne: Heb. borne them
 
ChiNCVsKJVClarke

弃婴的比喻

1 耶和华的话又临到我说:
1Again the word of the LORD came unto me, saying,
1 CHAPTER XVI



In this chapter the mercy of God to Jerusalem, (or the Jewish

Church and nation,) is set forth by the emblem of a person that

should take up an exposed infant, bring her up with great

tenderness, and afterwards marry her, 1-14.

She is then upbraided with her monstrous ingratitude in

departing from the worship of God, and polluting herself with

the idolatries of the nations around her, under the figure of

a woman that proves false to a tender and indulgent husband,

15-52.

But, notwithstanding these her heinous provocations, God

promises, after she should suffer due correction, to restore

her again to his favour, 53-63.

The mode of describing apostasy from the true religion to the

worship of idols under the emblem of adultery, (a figure very

frequent in the sacred canon,) is pursued unth great force, and

at considerable length, both in this and the twenty-third

chapter; and is excellently calculated to excite in the Church

of God the highest detestation of all false worship.



NOTES ON CHAP. XVI

2“人子啊!你要使耶路撒冷知道她那些可憎之事;
2Son of man, cause Jerusalem to know her abominations,
2 Verse 2. Cause Jerusalem to know her abominations] And such a

revelation of impurity never was seen before or since. Surely the

state of the Jews, before the Babylonish captivity, was the most

profligate and corrupt of all the nations of the earth. This

chapter contains God's manifesto against this most abominable

people; and although there are many metaphors here, yet all is not

metaphorical. Where there was so much idolatry, there must have

been adulteries, fornications, prostitutions, and lewdness of

every description. The description of the prophet is sufficiently

clear, except where there is a reference to ancient and obsolete

customs. What a description of crimes! The sixth satire of

Juvenal is its counterpart. General remarks are all that a

commentator is justified in bestowing on this very long, very

circumstantial, and caustic invective. For its key, see on the

thirteenth and sixty-third verses.

See Clarke on Eze 16:13; "Eze 16:63".

3你要说:‘主耶和华对耶路撒冷这样说:你的根源和出生地是在迦南地;你的父亲是亚摩利人,你的母亲是赫人。
3And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite.a
3 Verse 3. Thy birth and thy nativity is of the land of Canaan] It

would dishonour Abraham to say that you sprung from him: ye are

rather Canaanites than Israelites. The Canaanites were accursed;

so are ye.



Thy father was an Amorite, and thy mother a Hittite.] These

tribes were the most famous, and probably the most corrupt, of all

the Canaanites. So Isaiah calls the princes of Judah rulers of

Sodom, Isa 1:10; and John the Baptist calls the Pharisees

a generation or brood of vipers, Mt 3:7. There is a fine

specimen of this kind of catachresis in Dido's invective against

AEneas:-



Nec tibi Diva parens, generis nec Dardanus auctor,

Perflde; sed duris genuit te cautibus horrens

Caucasus, Hyrcanaeque admorunt ubera tigres.

AEn. lib. iv. 365.



"False as thou art, and more than false, forsworn;

Not sprung from noble blood, nor goddess born:

But hewn from hardened entrails of a rock,--

And rough Hyrcanian tigers gave thee suck."

DRYDEN.



This is strong: but the invective of the prophet exceeds it far.

It is the essence of degradation to its subject; and shows the

Jews to be as base and contemptible as they were abominable and

disgusting.

4在你生下来的日子,没有人替你断脐带,没有人用水洗你,使你洁净,没有人撒盐在你身上,也没有人用布包裹你。
4And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all.b
4 Verse 4. As for thy nativity, &c.] This verse refers to what is

ordinarily done for every infant on its birth. The umbilical cord,

by which it received all its nourishment while in the womb, being

no longer necessary, is cut at a certain distance from the

abdomen: on this part a knot is tied, which firmly uniting the

sides of the tubes, they coalesce, and incarnate together. The

extra part of the cord on the outside of the ligature, being cut

off from the circulation by which it was originally fed, soon

drops off, and the part where the ligature was is called the

navel. In many places, when this was done, the infant was plunged

into cold water; in all cases washed, and sometimes with a mixture

of salt and water, in order to give a greater firmness to the

skin, and constringe the pores. The last process was swathing the

body, to support mechanically the tender muscles till they should

acquire sufficient strength to support the body. But among savages

this latter process is either wholly neglected, or done very

slightly: and the less it is done, the better for the infant; as

this kind of unnatural compression greatly impedes the circulation

of the blood, the pulsation of the heart, and the due inflation of

the lungs; respiration, in many cases, being rendered oppressive

by the tightness of these bandages.

5没有人顾惜可怜你,愿意为你作上述任何一件事;你却被人拋弃在田野,因为你出生的时候,你是被人厌恶的。
5None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born.
5 Verse 5. Thou wast cast out in the open field] This is an

allusion to the custom of some heathen and barbarous nations, who

exposed those children in the open fields to be devoured by wild

beasts who had any kind of deformity, or whom they could not

support.

主的宠爱

6“‘但我从你身旁经过,见你在血中挣扎。那时,你躺在血中,我对你说:要活下去。




6 ¶ And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live.c
6 Verse 6. I said-Live] I received the exposed child from the

death that awaited it, while in such a state as rendered it at

once an object of horror, and also of compassion.



_________________Modo primos

Edere vagitus, et adhuc a matre rubentem.



7我使你生长起来,像田间的植物。于是你生长起来,渐渐长大,好像最美丽的珠宝,你的两乳长成,头发秀长;但你仍是赤身露体。
7I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare.d, e
8我又从你身旁经过,见你已经到了谈情说爱的时候,我就用我的衣襟搭在你身上,遮盖你赤裸的身体;我又向你起誓,与你立约,于是你就属于我了。这是主耶和华的宣告。
8Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.
8 Verse 8. Was the time of love] Thou wast marriageable.



I spread my skirt over thee] I espoused thee. This was one of

their initiatory marriage ceremonies. See Ru 3:9.



I-entered into a covenant with thee] Married thee. Espousing

preceded marriage.

9那时我用水洗你,洗净你身上的血,又用油抹你。
9Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.f
10我使你身穿刺绣的衣裳,脚穿海狗皮鞋;用细麻布给你裹头;又用丝绸给你披在身上。
10I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk.
10 Verse 10. I clothed thee also with broidered work] Cloth on

which various figures, in various colours, were wrought by the

needle.



With badgers' skin] See Ex 25:5. The same kind of skin with

which the tabernacle was covered.



Fine linen] beshesh, with cotton. I have seen cloth of

this kind enveloping the finest mummies.



I covered thee with silk.] meshi. Very probably the

produce of the silk-worm.

11我用珠宝给你打扮,把手环戴在你手上,把项链戴在你颈上,
11I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
12又把鼻环戴在你鼻子上,把耳环戴在你耳朵上,把美丽的冠冕戴在你头上。
12And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.g
12 Verse 12. I put a jewel on thy forehead] al appech,

upon thy nose. This is one of the most common ornaments among

ladies in the east. European translators, not knowing what to make

of a ring in the nose, have rendered it, a jewel on thy forehead

or mouth, (though they have sometimes a piece of gold or jewel

fastened to the centre of their forehead.) I have already spoken

of this Asiatic custom, so often referred to in the sacred

writings: see Ge 24:22, 42; Ex 32:2; Job 42:11; Pr 11:22;

Isa 3:21; Ho 2:13.

13这样你就有了金银的装饰,你穿的是细麻、丝绸和刺绣的衣服;你吃的是细面、蜂蜜和油;你实在非常美丽,配登王后的位。
13Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
13 Verse 13. Thus wast thou decked, &c.] The Targum understands all

this of the tabernacle service, the book of the law, the

sacerdotal vestments, &c.



Thou didst prosper into a kingdom.] Here the figure explains

itself: by this wretched infant, the low estate of the Jewish

nation in its origin is pointed out; by the growing up of this

child into woman's estate, the increase and multiplication of the

people; by her being decked out and ornamented, her tabernacle

service, and religious ordinances; by her betrothing and

consequent marriage, the covenant which God made with the Jews; by

her fornication and adulteries, their apostasy from God, and the

establishment of idolatrous worship, with all its abominable

rites; by her fornication and whoredoms with the Egyptians and

Assyrians, the sinful alliances which the Jews made with those

nations, and the incorporation of their idolatrous worship with

that of Jehovah; by her lovers being brought against her, and

stripping her naked, the delivery of the Jews into the hands of

the Egyptians, Assyrians, and Chaldeans, who stripped them of all

their excellencies, and at last carried them into captivity.



This is the key to the whole of this long chapter of metaphors;

and the reader will do well to forget the figures, and look at the

facts. The language and figures may in many places appear to us

exceptionable: but these are quite in conformity to those times

and places, and to every reader and hearer would appear perfectly

appropriate, nor would engender either a thought or passion of an

irregular or improper kind. Custom sanctions the mode, and

prevents the abuse. Among naked savages irregular passions and

propensities are not known to predominate above those in civilized

life. And why? Because such sights are customary, and therefore in

themselves innocent. And the same may be said of the language by

which such states and circumstances of life are described. Had

Ezekiel spoken in such language as would have been called chaste

and unexceptionable among us, it would have appeared to his

auditors as a strange dialect, and would have lost at least one

half of its power and effect. Let this be the prophet's apology

for the apparent indelicacy of his metaphors; and mine, for not

entering into any particular discussion concerning them. See also

on Eze 16:63.

14你的名声因你的美丽传遍列国,你全然美丽,是因为我加在你身上的荣美。这是主耶和华的宣告。
14And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.

背约纵淫

15“‘可是你倚仗你的美丽,又凭着你的名声去行淫;你向每一个过路的人纵情淫乱。




15 ¶ But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.
15 Verse 15. Thou didst trust in thine own beauty] Riches,

strength, alliances, &c.; never considering that all they

possessed came from God; therefore it was his comeliness which he

had put upon them. Witness their original abject state, and the

degree of eminence to which they had arrived afterwards through

the protecting power of God.

16你拿了你的一些衣服,为自己建造色彩缤纷的邱坛,又在那里行淫。这样的事不应发生,将来也不会再出现。
16And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.
17你又拿了我送给你那些美丽的金器银器,为自己铸造男人的像,与那些像行淫。
17Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,h
17 Verse 17. And madest to thyself images of men] tsalmey

zachar, male images. Priapi are here meant, which were carried

about in the ceremonies of Osiris, Bacchus, and Adonis; and were

something like the lingam among the Hindoos. Herodotus, lib. ii,

c. 48, 49, gives us an account of these male images: πηχυαια

αγαλματανευροσπασταταπεριφορεουσικατακωμαςταιγυναικες

νευοντοαιδοιονουπολλωτεωελασσονεοντουαλλουσωματος. This

was done at the worship of Bacchus in Egypt: and they who wish to

see more may consult Herodotus as above. In this phallic worship

the women were principally concerned.

18你又拿你的刺绣衣服,盖在它们身上,并且把我的油和香料都摆在它们面前。
18And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them.
18 Verse 18. Hast set mine oil and mine incense before them.] It

appears that they had made use of the holy vestments, and the

different kinds of offerings which belonged to the Lord, to honour

their idols.

19你把我赐给你的食物,就是我给你吃的细面、油和蜂蜜,都摆在它们面前作馨香的祭物。这是主耶和华的宣告。
19My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD.i
20你更把你的儿女,就是你给我所生的儿女,献给它们作食物;你所行的淫乱还算是小事吗?
20Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter,j
21你竟宰杀了我的儿女,使他们经火,献给它们。
21That thou hast slain my children, and delivered them to cause them to pass through the fire for them?
21 Verse 21. To cause them to pass through the fire] Bp. Newcome

quotes a very apposite passage from Dionysius Halicarnass. Ant.

Rom. lib. i., s. 88, p. 72, and marg. p. 75, Edit. Hudson: μεταδε

τουτοπυρκαιαςπροτωνσκηνωνγενεσθαικελευσαςεξαγειτονλεων

ταςφλογαςυπερθρωσκοντατηςοσιωσεωςτωνμιασματωνενεκα. "And

after this, having ordered that fires should be made before the

tents, he brings out the people to leap over the flames, for the

purifying of their pollutions." This example shows that we are not

always to take passing through the fire for being entirely

consumed by it. Among the Israelites this appears to have been

used as a rite of consecration.

22你行这一切可憎和淫乱的事,并没有想过你年幼的日子,那时你赤身露体,在血中挣扎。
22And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood.
23“‘你有祸了,有祸了!这是主耶和华的宣告。你行了这一切恶事以后,
23And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;)
24你又为自己建造高冈,在各广场上筑起高坛。
24That thou hast also built unto thee an eminent place, and hast made thee an high place in every street.k
24 Verse 24. Thou hast also built unto thee an eminent place]

gab, a stew or brothel; Vulg. lupanar; Septuag. οικημα

πορνικον. So my old MS. Bible, a bordel house. "Thou hast builded

thy stewes and bordell houses in every place."-Coverdale's Bible,

1535. Bordel is an Italian word: how it got so early into our

language I know not. Our modern word brothel is a corruption of

it. Diodati translates, Tu hai edificato un bordello, "Thou hast

built a brothel." Houses of this kind were of a very ancient date.

25你在各路口建造高坛,使你的美丽变为可憎的,又向每一个过路的人张开两腿,多行淫乱。
25Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.
26你也与放纵情欲的邻居埃及人行淫,多行淫乱,惹我发怒。
26Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger.
26 Verse 26. Great of flesh] The most extensive idolaters. Bene

vasatis-longa mensura incognita nervy-Juv. Sat. ix. 34. This is

the allusion.

27因此,我伸手攻击你,减少你的粮食(“粮食”或译:“领土”),又把你交给那些恨你的非利士女子,使她们任意待你;她们对你邪荡的行为也感到羞愧。
27 Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.l
27 Verse 27. Have diminished thine ordinary] chukkech means

here the household provision made for a wife-food, clothing, and

money.

28可是,因为你还不满足,又与亚述人行淫;你与他们行淫之后,还是不满足。
28Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.
29于是你增多你的淫乱,与贸易之地迦勒底行淫,你还是不满足。
29Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith.
30“‘你行的这一切事,简直是任性无耻的妓女所为,可见你的意志是多么的薄弱。这是耶和华的宣告。
30How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman;
31你在各路口建造你的高冈,又在各广场上筑起你的高坛;然而你并不像一个妓女,因为你藐视卖淫所得的赏赐。
31In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;m
32你这淫乱的妻子啊!你竟接外人而不接自己的丈夫。
32But as a wife that committeth adultery, which taketh strangers instead of her husband!
33人都把礼物送给妓女,你却把你的礼物送给你的爱人,贿赂他们从四面来与你行淫。
33They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.n
34你的淫行与别的妇女不同,因为不是人把礼物送给你,要求与你行淫,是你把礼物送给人,所以你是不同的。
34And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary.

严惩耶路撒冷的罪

35“‘因此,你这妓女啊,要听耶和华的话!




35 ¶ Wherefore, O harlot, hear the word of the LORD:
36主耶和华这样说:因为你的情欲倾注出来,你与你的爱人行淫,露出你的下体,又因为你拜一切可憎的偶像,流儿女的血,把血献给偶像,
36Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them;
36 Verse 36. Thy filthiness was poured out] nechushtech. As

this word signifies a sort of metal, (brass,) it is generally

supposed to mean money. They had given money literally to these

heathen nations to procure their friendship and assistance; but

the word also means verdigris, the poisonous rust of copper or

brass. It is properly translated in our version filthiness,

poisonous filth. Does it not refer to that venereal virus which is

engendered by promiscuous connexions?

37所以我要把所有与你欢合的爱人,就是所有你所爱的和你所恨的,都聚集起来;我要把他们从四围聚集起来攻击你;我要在他们面前露出你的下体,使他们看见你全身赤裸。
37Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.
38我要审判你,像审判行奸淫和流人血的妇人一样;我要因我的烈怒和妒忿,使流人血的罪归在你身上。
38And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.o
39我要把你交在他们手里,他们要拆毁你的高冈,破坏你的高坛,剥去你的衣服,夺去你美丽的珠宝,只留下你赤露的身躯。
39And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.p
39 Verse 39. They shall strip thee also of thy clothes-thy fair

jewels] Alluding to a lot common enough to prostitutes, their

maintainers in the end stripping them of all they had given them.

40他们必带一大群人上来攻击你,用石头打死你,用他们的刀把你砍碎。
40They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.
41他们也要用火烧你的房屋,在许多妇人面前向你施行审判。我必止住你的淫行,也必使你不再把诱人行淫的礼物送给人。
41And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.
42这样我向你发的烈怒就可以平息,我的妒忿也可以离开你;我可以安静,不再恼怒了。
42So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
42 Verse 42. I will be quiet and will be no more angry.] I will

completely abandon thee; have nothing more to do with thee; think

no more of thee. When God in judgment ceases to reprehend, this is

the severest judgment.

43因为你不追念你年幼的日子,反而在这一切事上惹我发怒;看哪!我必照着你所行的报应在你头上,这是主耶和华的宣告。在你一切可憎的事以外,你岂不是还行了这淫乱的丑事吗?
43Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations.
43 Verse 43. Thou hast not remembered the days of thy youth] Thy

former low beginning, when God made thee a people, who wast no

people. He who maintains not a proper recollection of past mercies

is not likely to abide steadfast in the faith. Ingratitude to God

is the commencement, if not the parent, of many crimes.

有其母必有其女

44“‘凡引用俗语的,必用这俗语指着你说:有其母,必有其女。




44 ¶ Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter.
44 Verse 44. As is the mother, so is her daughter.]

keimmah bittah, "As the mother, her daughter." As is the cause,

so is the effect. As is the breeding, so is the practice. A

silken purse cannot be made out of a swine's ear. What is bred

in the bone seldom comes out of the flesh. All such proverbs show

the necessity of early holy precepts, supported by suitable

example.

45你实在是你母亲的女儿,她厌弃自己的丈夫和儿女;你实在是你姊妹的姊妹,她们厌弃她们的丈夫和儿女;你们的母亲是赫人,你们的父亲是亚摩利人。
45Thou art thy mother's daughter, that lotheth her husband and her children; and thou art the sister of thy sisters, which lothed their husbands and their children: your mother was an Hittite, and your father an Amorite.
46你的姊姊是撒玛利亚,她和她的女儿们住在你的北面;你的妹妹是所多玛,她和她的女儿们住在你的南面。
46And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.q
46 Verse 46. Thine elder sister is Samaria, she and her daughters

that dwell at thy left] It is supposed that the prophet by Sodom

in this place means the Israelites that dwelt beyond Jordan, in

the land of the Moabites and Ammonites; or rather of the Moabites

and Ammonites themselves. Literally, Sodom could not be called the

younger sister of Jerusalem, as it existed before Jerusalem had a

name. In looking east from Jerusalem, Samaria was on the left, and

Sodom on the right hand; that is, the first was on the north,

the second on the south of Jerusalem.

47你不但行她们所行的,作她们所作的可憎之事,而且你还以那些事为小,你一切所行的比她们更坏。
47Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways.r
48我指着我的永生起誓,你的妹妹所多玛和她的女儿们,都没有行过像你和你女儿们所行的事。这是主耶和华的宣告。
48As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.
49你妹妹所多玛的罪孽是这样:她和她的女儿们都骄傲自大,粮食丰足,生活安逸,却没有帮助困苦和贫穷的人。
49Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.
49 Verse 49. This was the iniquity of thy sister Sodom] If we are

to take this place literally, Sodom was guilty of other crimes

besides that for which she appears to have been especially

punished; in addition to her unnatural crime, She is charged with

pride, luxury, idleness, and uncharitableness; and these were

sufficient to sink any city to the bottomless pit.

50她们自高自傲,在我面前行了可憎的事;我看见了,就把她们除掉。
50And they were haughty, and committed abomination before me: therefore I took them away as I saw good.
51撒玛利亚所犯的罪还不及你所犯的一半;你所行的可憎之事比她更多,以致你的姊妹因你所行的一切可憎之事而显为义。
51Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.
52你既然使你的姊妹较显为义,你就要承担自己的耻辱;因为你所犯的罪比她们所犯的更可憎,她们比你更显为义。你使你的姊妹较显为义,所以你就要惭愧,承担自己的耻辱了。
52Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.
52 Verse 52. They are more righteous than thou]

tetsuddaknah mimmech, "They shall be justified more than thou."

They are less guilty in the sight of God, for their crimes were

not accompanied with so many aggravations. This phrase casts light

on Lu 18:14: "This man went down to his house justified rather

than the other." Less blame in the sight of God was attached to

him. He always had fewer advantages, and now he was a true

penitent; while the other was boasting of what he had done, and

what he had not done.

应许悔改者必蒙恩与复兴

53“‘我要使所多玛和她的女儿们,撒玛利亚和她的女儿们从苦境中转回,我也要使你们跟她们一起转回,
53When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them:
54好使你担当自己的耻辱,并且因你一切所行的使她们得了安慰,你就自觉惭愧。
54That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.
55你的妹妹所多玛和她的女儿们必回复原来的状况;撒玛利亚和她的女儿们必回复原来的状况;你和你的女儿们也必回复原来的状况。
55When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate.
56在你骄傲自大的日子,你妹妹所多玛在你口中不是成了笑柄吗?
56For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,s, t
57那时你的恶行还没有显露出来,现在你却成了以东的女儿们和以东四围的众人,以及非利士的女儿们讥笑的对象。你周围的人都轻视你。
57Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about.u, v
58你要承担你那些淫乱和可憎之事的后果。这是耶和华的宣告。
58Thou hast borne thy lewdness and thine abominations, saith the LORD.w
59主耶和华这样说:你这藐视誓言、背弃盟约的,我必照着你所行的报应你。
59For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.
60“‘但我仍要记念在你年幼的时候与你所立的约,也要与你坚立永远的约。




60 ¶ Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.
60 Verse 60. I will remember my covenant] That is, the covenant I

made with Abraham in the day of thy youth, when in him thou didst

begin to be a nation.

61你接纳你姊姊和你妹妹回来的时候,你就会想起你所行的,并要自觉惭愧;我要把她们赐给你作女儿,但这并不是出于我与你所立的约。
61Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant.
61 Verse 61. Thy sisters, thine elder and thy younger] The

Gentiles, who were before the Jews were called, and after the

Jews were cast off, are here termed the elder and younger sister.

These were to be given to Jerusalem for daughters; the latter

should be converted to God by the ministry of men who should

spring out of the Jewish Church. The former, who were patriarchs,

&c., profited by the Lamb who was slain from the foundation of the

world. Among the latter the Gospel was preached, first by Christ

and his apostles, and since by persons raised up from among

themselves.



But not by thy covenant.] This was the ancient covenant, the

conditions of which they broke, and the blessings of which they

forfeited; but by that new covenant, or the renewal to the

Gentiles of that covenant that was made originally with Abraham

while he was a Gentile, promising that in his seed all the nations

of the earth should be blessed; that covenant which respected the

incarnation of Christ, and was ratified by the blood of his cross.

62我要坚立我与你所立的约,你就知道我是耶和华,
62And I will establish my covenant with thee; and thou shalt know that I am the LORD:
63好使你在我赦免你所行的一切时,就会回想,自觉惭愧,并且因你所受的羞辱不再开口。这是主耶和华的宣告。’”
63That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.
63 Verse 63. When I am pacified toward thee] This intimates that

the Jews shall certainly share in the blessings of the Gospel

covenant, and that they shall be restored to the favour and image

of God. And when shall this be? Whenever they please. They might

have enjoyed them eighteen hundred years ago; but they would not

come, though all things were then ready. They may enjoy them now;

but they still choose to shut their eyes against the light, and

contradict and blaspheme. As they do not turn to the Lord, the

veil still continues on their hearts. Let their elder brethren

pray for them.



For a key to the principal metaphors in this chapter, the reader

is referred to the note on the thirteenth verse, which, if he

regard not, he will neither do justice to himself nor to the

prophet. The whole chapter is a tissue of invective; sharp,

cutting, and confounding; every where well sustained, in every

respect richly merited; and in no case leaving any room to the

delinquent for justification or response.