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Ezek.21.7
a shall be weak…: Heb. shall go into water
 
Ezek.21.10
b it contemneth…: or, it is the rod of my son, it despiseth every tree
 
Ezek.21.12
c terrors…: or, they are thrust down to the sword with my people
 
Ezek.21.13
d Because…: or, When the trial hath been, what then? shall they not also belong to the despising rod?
 
Ezek.21.14
e hands…: Heb. hand to hand
 
Ezek.21.15
f point: or, glittering, or, fear
g wrapped up: or, sharpened
 
Ezek.21.16
h or on…: Heb. set thyself, take the left hand
 
Ezek.21.21
i parting of: Heb. mother of
j arrows: or, knives
k images: Heb. teraphim
 
Ezek.21.22
l captains: or, battering rams: Heb. rams
 
Ezek.21.23
m to them…: or, for the oaths made unto them
 
Ezek.21.27
n I will overturn…: Heb. Perverted, perverted, perverted, will I make it
 
Ezek.21.30
o Shall…: or, Cause it to return
 
Ezek.21.31
p brutish: or, burning
 
ChiNCVsKJVClarke

耶和华的刀

1 耶和华的话临到我说:(本节在《马索拉抄本》为21:6)
1And the word of the LORD came unto me, saying,
1 CHAPTER XXI



The prophet goes on to denounce the fate of Jerusalem and

Judea; using signs of vehement grief, to denote the greatness

of the calamity, 2-7.

He then changes the emblem to that of a sharp and bright sword,

still denoting the same sad event, 8-17;

and, becoming yet more explicit, he represents the king of

Babylon, who was to be employed by God in this work, as setting

out to take vengeance on both the Jews and the Ammonites, for

joining with Egypt in a confederacy against him. He is

described as standing at the parting of the roads leading to

the respective capitals of the Jews and Ammonites; and doubting

which to attack first, he commits the decision of the matter to

his arts of divination, performed by mingling arrows inscribed

with the names of the different nations or cities, and then

marching against that whose name was written on the arrow first

drawn from the quiver. In this case the name Jerusalem comes

forward; and therefore he proceeds against it, 18-24.

History itself could scarcely be more explicit than this

prophecy. The profane prince Zedekiah as then declared to be

given up by God, and his kingdom devoted to utter destruction,

for that breach of oath of which the prophet foretells he

should be guilty, 25-27.

The remaining verses form a distinct prophecy relating to the

destruction of the Ammonites, which was fulfilled about five

years after the destruction of Jerusalem, 28-32.



NOTES ON CHAP. XXI

2“人子啊!你要面向耶路撒冷,向圣所发言,说预言攻击以色列地,
2Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel,
2 Verse 2. Set thy face toward Jerusalem] This is a continuation of

the preceding prophecy; and in this chapter the prophet sets

before them, in the plainest language, what the foregoing

metaphors meant, so that they could not complain of his parables.

3你要对以色列地说:‘耶和华这样说:看哪!我要攻击你;我要拔刀出鞘,把义人和恶人都从你那里剪除。
3And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.
3 Verse 3. Behold, I am against thee] Dismal news! When God is

against us, who can be for us?



And will draw forth my sword] War.



And will cut off from thee] The land of Judea.



The righteous and the wicked.] All shall be removed from thee.

Some shall be cut off-removed by the sword; shall be slain in

battle, or by the pestilence; and some shall be cut off-die by

the famine; and some shall be cut off-removed from the land by

captivity. Now, among the two latter classes there might be many

righteous as well as wicked. And when all the provisions were

consumed, so that there was no more bread in the city, during the

siege by Nebuchadnezzar, the righteous must have suffered as well

as the wicked; for they could not be preserved alive, but by

miracle, when there was no bread; nor was their perishing for want

any loss to them, because the Lord would take them straight to his

glory. And however men in general are unwilling to die, yet there

is no instance, nor can there be, of any man's complaint that he

got to heaven too soon. Again, if God had permitted none to be

carried off captive but the wicked, the case of these would be

utterly hopeless, as there would be none to set a good example, to

preach repentance, to reprove sin, or to show God's willingness to

forgive sinners. But God, in his mercy, permitted many of the

righteous to be carried off also, that the wicked might not be

totally abandoned, or put beyond the reach of being saved. Hence,

both Ezekiel and Daniel, and indeed several others, prophets and

righteous men, were thus cut off from the land, and carried into

captivity. And how much was God's glory and the good of men

promoted by this! What a seed of salvation was sown, even in the

heathen countries, by thus cutting off the righteous with the

wicked! To this we owe, under God, many of the Psalms, the whole

of the Book of Ezekiel, all the prophecies of Daniel, the bright

example of Shadrach, Meshach, and Abed-nego, the decrees

passed in favour of the religion of the true God by

Nebuchadnezzar, Cyrus, Darius, &c. And to this dispensation of

God's merciful providence we owe the Books and example of Ezra

and Nehemiah. Where then is the injustice, so loudly declaimed

against, of God's thus cutting off from the land of Judea the

righteous with the wicked? The righteous were not cut off for

the crimes of the wicked, (see Eze 18:20, &c.,) nor were these

crimes visited upon them, yet several of them shared in the common

calamity, but none perished. Those that were removed by a violent

death, (and I believe we shall find few such,) got a speedier

entrance into eternal glory.

4我既然要把义人和恶人都从你那里剪除,所以我的刀必要出鞘,从南到北攻击所有的人;
4Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:
4 Verse 4. From the south to the north] The whole land shall be

ravaged from one end to the other.

5所有的人就知道我耶和华已经拔刀出鞘,刀必不再入鞘了。’
5That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.
5 Verse 5. It shall not return any more.] That is, till all the

work that I have designed for it is done. Nor did it; for

Nebuchadnezzar never rested till he had subdued all the lands from

the south to the north, from the Euphrates to the Nile.

6人子啊!至于你,你要叹息,在他们眼前弯着腰,苦苦叹息。
6Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes.
6 Verse 6. Sigh-with the breaking of thy loins] Let thy mourning

for this sore calamity be like that of a woman in the pains of

travail.

7他们如果问你:‘你为什么叹息呢?’你就要回答:‘是因为那将要来到的消息;人人都必心慌意乱,手都发软,精神衰颓,他们的膝都像水一般的柔弱。看哪!它要来到了。这事一定要成就。这是主耶和华的宣告。’”
7And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord GOD.a
7 Verse 7. Wherefore sighest thou?] The prophet was a sign unto

them. His sighing and mourning showed them how they should act.



All knees shall be weak as water]

See Clarke on Eze 7:17.

8耶和华的话临到我说:




8 ¶ Again the word of the LORD came unto me, saying,
9“人子啊!你要预言,说:‘主耶和华这样说:有一把刀,有一把磨利了的刀,是擦亮了的刀;
9Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:
10磨利,是为要大行杀戮,擦亮,是为要闪烁发光!我们怎能快乐呢?我的儿子藐视管教的杖和一切劝告(“劝告”原文作“木头”)。
10It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree.b
10 Verse 10. It contemneth the rod of my son] "It," the sword of

Nebuchadnezzar, "contemneth the rod," despises the power and

influence of my son-Israel, the Jewish people: "Out of Egypt have

I called MY SON."



As every tree.] As all the stocks, kindreds, and nations, over

which I have already given him commission. Can the rod of Israel

be spared, when the trees of Assyria, Egypt, &c., have been cut

down?

11这刀已经交给人擦亮,可以握在手中使用;这刀已经磨利擦亮了,可以交在行杀戮的人手中。’
11And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.
11 Verse 11. This sword is sharpened] It is prepared for the

slaughter, it is furbished; from the French, foubir, to polish,

brighten. He shall have splendid victories every where. Some

complain of corruption in the original in this place; but I think

without sufficient reason.

12人子啊!你要呼喊、哀号。因为这刀要临到我的子民,以及以色列所有的领袖;他们与我的子民都要交在刀下;所以你要拍腿悲叹,
12Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh.c
12 Verse 12. Smite-upon thy thigh.] See on Jer 31:19. So HOMER,

Il. xv. ver. 113:-



ωςεφαταυταραρηςθαλερωπεπληγετομηρω

χερσικαταπρηνεσσολοφυρομενοςδεπροσηυδα



"She spake; and, with expanded arms his thighs

Smiting, thus sorrowful the god exclaimed."

COWPER.



13因为考验必要来到,你为什么要藐视那管教的杖呢?这事必不得成功。这是主耶和华的宣告。
13Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD.d
13 Verse 13. Because it is a trial] This will be a trial of

strength and skill between the Chaldeans and the Jews; and a trial

of faith and patience to the righteous.



And what if the sword, (Nebuchadnezzar,) contemn even the rod?]

Overthrow Zedekiah? It will do so; for the regal government of

Judea shall be no more. Or, it is tried; that is, the sword.

Nebuchadnezzar has already shown himself strong and skilful.

14“人子啊!至于你,你要拍手说预言,要接二连三地使用这杀人的刀,就是导致极大死伤的刀,把它们围困,
14Thou therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers.e
14 Verse 14. Let the sword be doubled the third time] The sword has

been doubled, and it shall come the third time. Nebuchadnezzar

came against Judea THRICE. 1. Against Jehoiakim. 2. Against

Jeconiah. 3. Against Zedekiah. The sword had already been

doubled; it is to come now the third time, i.e., against

Zedekiah.



The sword of the slain] chereb chalalim, "the sword

of the soldiers," of the Chaldeans. So in the next clause,

hi chereb chalal haggadol, "it is the sword of

that great soldier," that eminent king and conqueror. This is the

meaning of the word chalal, that is so ill rendered in almost

every place of its occurrence, in our Version. See Dr. Kennicott.

15好使他们心慌意乱,多人跌倒,我在他们所有的城门那里布下了杀戮(“杀戮”原文意思不详,这译法参古译本)的人;啊!这刀做得闪烁发光,磨得尖利,可以杀戮。
15I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.f, g
15 Verse 15. Wrapped up] It is not a blunt sword, it is carefully

sharpened and preserved for the slaughter.

16刀啊,向右边斩吧!向左边刺吧!无论你面向哪一方,就向哪一方杀戮吧!
16Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set.h
16 Verse 16. Go thee one way or other] Thou shalt prosper, O sword,

whithersoever thou turnest; against Ammon, or Judea, or Egypt.

17我也要拍手,并且要使我的烈怒止息;这是我耶和华说的。”
17I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.

巴比伦王的刀

18耶和华的话又临到我说:




18 ¶ The word of the LORD came unto me again, saying,
19“人子啊!至于你,你要定出两条路,给巴比伦王的刀前来;这两条路都从同一个地方出来;你要在通往城去的路口上做一个路标。
19Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city.
19 Verse 19. Appoint thee two ways] Set off from Babylon, and lay

down two ways, either of which thou mayest take; that to the

right, which leads to Jerusalem; or that to the left, which

leads to Rabbath of the Ammonites, Eze 21:20. But why against the

Ammonites? Because both they and the Moabites were united with

Zedekiah against the Chaldeans, (see Jer 27:3,) though they

afterwards fought against Judea, Eze 12:6. ?

20你要定出一条路,使刀临到亚扪的拉巴,又要定出另一条路,使刀临到犹大,攻击坚固城耶路撒冷。
20Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.
21因为巴比伦王站在分叉路口,在两条路口上占卜、摇签、求问神像,察看动物的肝。
21For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.i, j, k
21 Verse 21. For the king of Babylon stood at the parting of the

way] He was in doubt which way he should first take; whether to

humble the Ammonites by taking their metropolis, Riblath, or go at

once against Jerusalem. In this case of uncertainty, he made use

of divination. And this was of three kinds: 1. By arrows. 2. By

images or talismans. 3. By inspecting the entrails of a

sacrifice offered on the occasion.



1. He made bright his arrows. This might be after the manner in

which the divination is still practiced among the Arabs. These

arrows were without head or wing. They took three. On one they

wrote, Command me, Lord. On the second, Forbid me, Lord. The third

was blank. These were put in a bag, and the querist put in his

hand and took one out. If it was Command me, he set about the

business immediately; if it was Forbid me, he rested for a whole

year; if it was the blank one, he drew again. On all occasions the

Arabs consulted futurity by such arrows. See D'Herbelot, under the

word ACDAH.



2. As to the images, the Hebrew calls them teraphim.

See Clarke on Ge 31:19.



3. And as to the liver, I believe it was only inspected to see

whether the animal offered in sacrifice were sound and healthy, of

which the state of the liver is the most especial indication. When

the liver is sound, the animal is healthy; and it would have been

a bad omen to any who offered sacrifice, to find that the animal

they had offered to their gods was diseased; as, in that case,

they would have taken for granted that the sacrifice was not

accepted.

22他右手中拿着耶路撒冷的签,要在那里架起攻城锤,下令屠杀,扬声吶喊;架起攻城锤,攻打城门;筑起土垒,建造围城的高墙。
22At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort.l
22 Verse 22. At his right hand was the divination for Jerusalem] He

had probably written on two arrows; one, Jerusalem; the other,

Riblath; the third, left blank. He drew, and that on which

Jerusalem was written came to his hand; in consequence of which

he marched immediately against that city. It was ripe for

destruction; and had he marched before or after, it would have

fallen; but he never considered himself as sure of the conquest

till now.

23在那些曾经向巴比伦起誓效忠的犹大人看来,这是虚假的占卜,但巴比伦王要使他们想起自己的罪孽,把他们掳去。
23And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.m
23 Verse 23. To them that have sworn oaths] To Zedekiah and his

ministers, who had bound themselves by the oath of the Lord to

be faithful to the Chaldeans, and to pay them the promised

tribute. The oaths may refer, farther, to the alliances formed

with the Egyptians, Ammonites, and others. They will not believe

that Nebuchadnezzar shall suceeed against them, while they expect

the powerful assistance of the Egyptians.

24因此,主耶和华这样说:‘你们的过犯显露,你们的罪在你们的一切行为上给人看见;以致你们的罪孽被想起。你们既被想起,就要被人用手掳去。
24Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand.
25你这该死、邪恶的以色列王啊!你的日子到了,最后惩罚的时刻到了。’




25 ¶ And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,
25 Verse 25. And thou profane wicked prince of Israel] Zedekiah,

called here profane, because he had broken his oath; and wicked,

because of his opposition to God and his prophet.



Whose day is come] Who in a short time shalt be delivered into

the hands of thy enemies.

26主耶和华这样说:‘你当除去头巾,脱下冠冕!现在情形不同了,卑微的要升高,位高的要降卑!
26Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.
26 Verse 26. Exalt him that is low] Give Gedaliah the government of

Judea.



Abase him that is high] Depose Zedekiah-remove his diadem, and

take off his crown.

27倾覆,倾覆,我要倾覆这国,这国不再存在,直等到那统治的人来到,我就把国赐给他。’
27I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.n
27 Verse 27. I will overturn] I will utterly destroy the Jewish

government. Perverted will I make it. See the margin.



Until he come whose-is] mishpat, the judgment; i.e., till

the coming of the son of David, the Lord Jesus; who, in a mystic

and spiritual sense, shall have the throne of Israel, and whose

right it is. See the famous prophecy, Ge 49:10, and Lu 1:32.

The avah, which we translate overturn, is thrice

repeated here; to point out, say the rabbins, the three conquests

of Jerusalem, in which Jehoiakim, Jeconiah, and Zedekiah were

overthrown.

惩罚亚扪人的刀

28“人子啊!你要说预言:论到亚扪人和他们的侮辱,主耶和华这样说:‘你要说:有一把刀,有一把刀拔出来,是为要杀戮;擦亮,是为要毁灭,为要闪烁发光。




28 ¶ And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering:
28 Verse 28. Concerning the Ammonites] They had reproached and

insulted Judea in its low estate, see Eze 25:3, 6. This prophecy

against them was fulfilled about five years after the taking of

Jerusalem. See Joseph. Ant. lib. x. c. 11; and Jer. xxvii.,

xlviii., xlix.; Eze. xxv.

29人为你所见的异象是虚假的,为你所占的卜是虚谎的,使你倒在该死的恶人的颈项上;他们受惩罚的日子到了,最后惩罚的时刻到了。
29Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.
30收刀入鞘吧!我必在你被造之地,根源之处,审判你。
30Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.o
30 Verse 30. I will judge thee] This seems to refer to

Nebuchadnezzar, who, after his return from Jerusalem, became

insane, and lived like a beast for seven years; but was afterwards

restored, and acknowledged the Lord.

31我必把我的忿怒倒在你身上,把我的怒火喷在你身上,又把你交在那些惯于毁灭的野蛮人手中。
31And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy.p
32你必当作燃料被火焚烧;你的血要流在你的国中;你必不再被记念,因为这是我耶和华说的。’”
32Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.
32 Verse 32. Thou shalt be no more remembered] The empire of the

Chaldeans was destroyed, and the power transferred to the

Persians; the Persian empire was destroyed, and given to the

Greeks; the Grecian empire was destroyed, and given to the

Mohammedans; and the destruction of the Mohammedans is at no

great distance.