12b.1
解答
（续上）俗语「他用南瓜，他的妻子用西葫芦」：夫妻二人常是所行相仿。
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「……用西葫芦。」这表明丈夫和妻子常会做相似的事。
with zucchinis, indicating that often a man and his wife engage in similar actions.
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这不是译本，是辅读层。中文承载文本本身，并逐句标出哪些是塔木德自己的话、 哪些是 施泰因扎尔茨 补入的解释，以及哪些地方翻译必然有所流失。
谢法利亚 的 威廉·戴维森 版用 <b> 标出塔木德原文，其余为
施泰因扎尔茨 补入。下面的比例是逐句从这个标记算出来的，不是判断。
这一面每读 4 句，只有一句以塔木德自己的话为主。把这件事藏起来， 读者会以为自己读的是塔木德；标出来，他才知道自己站在哪里。
（续上）俗语「他用南瓜，他的妻子用西葫芦」：夫妻二人常是所行相仿。
「……用西葫芦。」这表明丈夫和妻子常会做相似的事。
with zucchinis, indicating that often a man and his wife engage in similar actions.
经上说「第七日，王饮酒心中快乐」，难道此前他心中不快乐？拉瓦 说：第七日是安息日。以色列民吃喝时先讲妥拉的话、称颂神的话，列国吃喝时开口便是淫荡的话。
经上说：「第七日，亚哈随鲁王饮酒心中快乐」（以斯帖记 1:10）。
The verse states: “On the seventh day, when the heart of the king was merry with wine” (Esther 1:10).
革玛拉问：难道到这时为止，他心中还没有因酒快乐么？
The Gemara asks: Is that to say that until now his heart was not merry with wine?
难道他要用七天才快乐起来？
Did it take seven days for him to achieve merriment?
拉瓦 说：第七日是安息日，这一天以色列民与外邦人的分别最为显明。
Rava said: The seventh day was Shabbat, when the difference between the Jewish people and the gentiles is most apparent.
安息日以色列民吃喝的时候，开头先讲论妥拉的话和赞美神的话。
On Shabbat, when the Jewish people eat and drink, they begin by occupying themselves with words of Torah and words of praise for God.
世上的列国吃喝的时候，开头却只讲淫荡的话。
But the nations of the world, when they eat and drink, they begin only with words of licentiousness.
恶人亚哈随鲁的筵席上也是这样：众人争论玛代女子美还是波斯女子美，王说自己所用的器皿是迦勒底人，问他们要不要看；他们要求她赤身出来。
革玛拉接着细述筵席上发生的事。
The Gemara continues to detail what occurred at the feast.
那恶人亚哈随鲁的筵席也是这样：众人开始交谈，有人说：玛代的女子最美；也有人说：波斯的女子最美。
So too, at the feast of that wicked man, Ahasuerus, when the men began to converse, some said: The Median women are the most beautiful, while others said: The Persian women are the most beautiful.
亚哈随鲁对他们说：我所用的器皿，就是我的妻子，既不是玛代人，也不是波斯人，而是迦勒底人。
Ahasuerus said to them: The vessel that I use, i.e., my wife, is neither Median nor Persian, but rather Chaldean.
注：「器皿」是对妻子的委婉说法。
你们想看一看她么？
Do you wish to see her?
他们对他说：想，只是她要赤身出来，因为我们要看她不加任何妆饰的样子。
They said to him: Yes, provided that she be naked, for we wish to see her without any additional adornments.
瓦实提受这样的羞辱，是人用什么量器量人，也必用什么量器量给他：她曾剥去以色列女子的衣服，叫她们在安息日做工，所以王降旨要她在安息日赤身来到王前；经上「怎样降旨办她」正是此意。
革玛拉评说：瓦实提受这样的羞辱为罚，是因为人用什么量器量给别人，也必用什么量器量给他。
The Gemara comments: Vashti was punished in this humiliating way for it is with the measure that a man measures to others that he himself is measured.
就是说，神照各人的过犯惩罚他，一报还一报。
In other words, God punishes individuals in line with their transgressions, measure for measure.
这表明恶毒的瓦实提曾经把以色列的女子抓来，剥去她们的衣服，叫她们在安息日做工。
This teaches that the wicked Vashti would take the daughters of Israel, and strip them naked, and make them work on Shabbat.
因此降旨要她在安息日赤身来到王前。
Therefore, it was decreed that she be brought before the king naked, on Shabbat.
正如经上所写：「这事以后，亚哈随鲁王的忿怒止息，就想念瓦实提和她所行的，并怎样降旨办她」（以斯帖记 2:1）。
This is as it is written: “After these things, when the wrath of King Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her” (Esther 2:1).
意思是：她怎样待犹太少女，旨意也就怎样办她。
That is to say, just as she had done with the young Jewish women, so it was decreed upon her.
瓦实提既不贞洁，为何不肯来？拉比约西·巴尔·哈尼纳 说：她身上长了大麻风，羞于露体。一段 《巴拉伊塔》 另说：天使加百列来，给她造了一条尾巴。
经上说：「王后瓦实提却不肯……来」（以斯帖记 1:12）。
The verse states: “But the queen Vashti refused to come” (Esther 1:12).
革玛拉问：她既然不贞洁，正如师傅在上文所说：他们二人都存着犯罪的心意，那她不来是什么缘故？
The Gemara asks: Since she was immodest, as the Master said above: The two of them had sinful intentions, what is the reason that she did not come?
拉比约西·巴尔·哈尼纳 说：这表明她身上发了大麻风，因此羞于当众露体。
Rabbi Yosei bar Ḥanina said: This teaches that she broke out in leprosy, and therefore she was embarrassed to expose herself publicly.
一段 《巴拉伊塔》 教导了她羞愧的另一个缘故：天使加百列来，给她造了一条尾巴。
An alternative reason for her embarrassment was taught in a baraita: The angel Gabriel came and fashioned her a tail.
王何以怒到「心中如火焚烧」？拉瓦 说：瓦实提差人传话，骂他是她父亲马夫的儿子：她父亲伯沙撒对着一千人饮酒也不醉，这人却喝酒喝糊涂了。
经上接着说：「所以王甚发怒，心中如火焚烧」（以斯帖记 1:12）。
The verse continues: “Therefore the king was very wrathful, and his anger burned in him” (Esther 1:12).
革玛拉问：只因她不愿意来，他心中何至于怒火烧得这样厉害？
The Gemara asks: Why did his anger burn in him so greatly merely because she did not wish to come?
拉瓦 说：瓦实提不但不肯来，还差人传话给他：你这个我父亲马夫的儿子！
Rava said: Vashti not only refused to come, but she also sent him a message by way of a messenger: You, son of my father’s stableman [ahuriyyarei].
注：「马夫」原文 אַהוּרְיָירֵיהּ。
我父亲伯沙撒对着一千人饮酒也不醉，正如但以理书（5:1）为他作证说：「伯沙撒王为他的一千大臣设摆盛筵，与这一千人对面饮酒」；那个人——这是委婉地指亚哈随鲁自己——却喝酒喝糊涂了。
Belshazzar, my father, drank wine against a thousand men and did not become inebriated, as the verse in Daniel (5:1) testifies about him: “Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand”; and that man, referring euphemistically to Ahasuerus himself, has become senseless from his wine.
因她这样放肆，王立刻「心中如火焚烧」（以斯帖记 1:12）。
Due to her audacity, immediately “his anger burned in him” (Esther 1:12).
王所问「达时务的明哲人」，是以色列的贤者，他们懂得定闰年、定月份。贤者心想：判她死，王酒醒后会向我们要人；放过她，又轻慢了王权。于是推辞说：圣殿被毁、我们被掳以来，已失去谋略，不会审死罪案件；请去问亚扪人和摩押人，他们安居本地，像酒在渣滓上澄清。
下一节经说：「那时，王问达时务的明哲人」（以斯帖记 1:13）。
The following verse states: “Then the king said to the wise men, who knew the times” (Esther 1:13).
革玛拉问：这些明哲人是谁？
The Gemara asks: Who are these wise men?
这些明哲人是以色列的贤者，经上称他们为「达时务的」，因为他们懂得怎样定闰年、怎样定犹太历的月份。
These wise men are the Sages of the Jewish people, who are referred to as those “who knew the times,” for they know how to intercalate years and fix the months of the Jewish calendar.
亚哈随鲁对他们说：替我审判她吧。
Ahasuerus said to them: Judge her for me.
贤者们心里说：我们该怎么办？
The Sages said in their hearts: What should we do?
我们若对他说：杀了她，明天他酒醒了，就会来向我们要她。
If we say to him: Kill her, tomorrow he will become sober and then come and demand her from us.
我们若对他说：随她去吧，她却藐视了王权，这是不能容忍的。
If we say to him: Let her be, she has scorned royalty, and that cannot be tolerated.
于是他们决定不审这事，对他这样说：自从圣殿被毁、我们被掳离开本地以来，谋略和见识就离开了我们，我们不懂得怎样审判死罪的案件，因为这类案件极其艰难。
Consequently, they decided not to judge the matter, and they said to him as follows: From the day that the Temple was destroyed and we have been exiled from our land, counsel and insight have been removed from us, and we do not know how to judge capital cases, as they are exceptionally difficult.
你去问亚扪人和摩押人吧，他们一直安居在本地，像酒在渣滓上澄清一样，所以他们的心思也是安定的。
Go to the people of Ammon and Moab, who have remained permanently settled in their places like wine that is settled on its lees, and so their minds are settled as well.
贤者的推辞有经为据：耶利米书说摩押自幼安逸、未曾被掳，所以原味尚存。亚哈随鲁立刻照办，去问身边的七个大臣。
他们对他说的理由也很好，因为他们证明了安居的人能保持清明的思理，经上写着：「摩押自幼年以来常享安逸，如酒在渣滓上澄清，没有从这器皿倒在那器皿里，也未曾被掳去；因此他的原味尚存，香气未变」（耶利米书 48:11）。
And they provided a good reason when they spoke to him, as they proved that one who is settled retains his reasoning: For it is written: “Moab has been at ease from his youth, and he has settled on his lees, and has not been emptied from vessel to vessel, neither has he gone into exile; therefore his taste has remained in him, and his scent is not changed” (Jeremiah 48:11).
亚哈随鲁立刻听从他们的建议，去问他的谋士，正如经上所写：「那时在王左右的，有……甲示拿、示达、押玛他、他施、米力、玛西拿、米母干」（以斯帖记 1:14）。
Ahasuerus immediately acted on their advice and asked his advisors, as it is written: “And next to him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan” (Esther 1:14).
拉比利未 说：列出王的谋士名字的这节经，全是为祭祀而说的；每个名字都暗指以色列独有的一项献祭事奉，服侍的天使借此为以色列民称功。
拉比利未 说：列出王的谋士名字的这一整节经，都是为献祭的缘故而说的。
Rabbi Levi said: This entire verse listing the names of the king’s advisors is stated on account of offerings.
每个名字都暗指一项以色列民独有的献祭事奉，服侍的天使提起这些，作为以色列民的功德。
Each name alludes to an aspect of the sacrificial service that was unique to the Jewish people, which the ministering angels mentioned as merit for the Jewish people.
七个名字各有所指：天使在圣者面前问，外邦人可曾献过一岁的羊羔、两只斑鸠，可曾筑过土坛，可曾穿祭司的圣衣事奉，可曾搅动祭牲的血、搅调素祭，可曾摆设陈设饼的桌子，像以色列民那样？
「甲示拿」：服侍的天使在圣者——愿他受称颂——面前说：宇宙的主啊，外邦人可曾像以色列民那样，在你面前献过一岁的羊羔？
“Carshena”; the ministering angels said before the Holy One, Blessed be He: Master of the Universe, did the gentiles ever offer before You lambs [karim] of the first year [shana], as the Jewish people have offered before You?
注：甲示拿 כַּרְשְׁנָא，拆作 כָּרִים（羊羔）与 שָׁנָה（年）。
「示达」：他们可曾在你面前献过两只斑鸠？
“Shethar”; have they ever offered before You two turtledoves [shetei torim]?
注：示达 שֵׁתָר，音近 שְׁתֵּי תוֹרִים（两只斑鸠）。
「押玛他」：他们可曾在你面前筑过土坛？
“Admatha”; have they ever built before You an altar of earth [adama]?
注：押玛他 אַדְמָתָא，音近 אֲדָמָה（土）。
「他施」：他们可曾穿着祭司的圣衣在你面前供职？正如经上写着，胸牌上四行宝石的第四行是：「水苍玉、红玛瑙、碧玉」（出埃及记 28:20）。
“Tarshish”; have they ever ministered before You in the priestly vestments, as it is written that on the fourth of the four rows of precious stones contained on the breastplate were: “A beryl [tarshish], an onyx, and a jasper” (Exodus 28:20).
注：他施 תַּרְשִׁישׁ，即胸牌上的水苍玉。
「米力」：他们可曾在你面前搅动祭牲的血？
“Meres”; have they ever stirred [meirsu] the blood of the offerings before You?
注：米力 מֶרֶס，音近 מֵירְסוּ（搅动）。
「玛西拿」：他们可曾在你面前搅调素祭？
“Marsena”; have they ever stirred [meirsu] the meal-offering before You?
注：玛西拿 מַרְסְנָא，同取 מֵירְסוּ（搅动）。
「米母干」：他们可曾在你面前预备那摆陈设饼的桌子？
“Memucan”; have they ever prepared [hekhinu] the table before You, on which the shewbread was placed?
注：米母干 מְמוּכָן，音近 הֵכִינוּ（预备）。
一段 《巴拉伊塔》 说米母干就是哈曼，因他是「预备好」要给以色列民降祸的。拉夫卡哈纳 说：可见卑贱的人总抢先开口——米母干列在七个谋士之末，却头一个发言。
经上说：「米母干……说」（以斯帖记 1:16）。
The verse states: “And Memucan said” (Esther 1:16).
一位贤者在一段 《巴拉伊塔》 里教导：米母干就是哈曼。
A Sage taught in a baraita: Memucan is Haman.
为什么称哈曼为米母干？
And why is Haman referred to as Memucan?
因为他是预备好了要给以色列民降祸的。
Because he was prepared [mukhan] to bring calamity upon the Jewish people.
注：「预备好了」原文 מוּכָן，与米母干 מְמוּכָן 音近。
拉夫卡哈纳 说：从这里我们看出，平庸的人总是跳到前头抢先说话，因为米母干在王的七个谋士中列在最后，却是他头一个发表意见。
Rav Kahana said: From here we see that the common man jumps to the front and speaks first, for Memucan was mentioned last of the king’s seven advisors, and nevertheless he expressed his opinion first.
王发诏书通告各省「丈夫在家中作主」。拉瓦 说：若不是亚哈随鲁这头一批诏书被人当作笑谈，以色列民就无人得以存留：人们因此不把王当真，后来下令灭绝以色列民的诏书也就没有立刻照办。
王发诏书给他各省的百姓，诏书上写着：「使丈夫在家中作主，各说本地的方言」（以斯帖记 1:22）。
The king sent out letters to the people of all his provinces, in which it was written: “That every man shall wield authority in his own house and speak according to the language of his people” (Esther 1:22).
拉瓦 说：若不是亚哈随鲁发的头一批诏书谁都不当回事，以色列民的仇敌——这是委婉地指以色列民自己——就连一个存留的、逃脱的也没有了。
Rava said: Were it not for the first letters sent by Ahasuerus, which everybody discounted, there would not have been left among the enemies of the Jewish people, a euphemism for the Jewish people themselves, a remnant or a refugee.
因为这头一批诏书成了笑柄，人们不把王当真，后来的诏书下令灭绝以色列民，他们也就没有立刻照办。
Since these first letters were the subject of ridicule, people didn’t take the king seriously and did not immediately act upon the directive of the later letters, calling for the Jewish people’s destruction.
头一批诏书不被当真，是因收到的人说：「丈夫在家中作主」，这有什么可说的？连卑微的织工在家里也是一家之长，王何必为此下诏？
革玛拉接着说。
The Gemara continues.
头一批诏书不被当真，是因为收到诏书的人会说：他差人给我们送来的是什么话：「使丈夫在家中作主」？
The reason that the first letters were not taken seriously is that they who received them would say: What is this that he has sent us: “That every man shall wield authority in his own house”?
这是不言而喻的；连一个卑微的织工在自己家里也是发号施令的人。
This is obvious; even a lowly weaver is commander [paredashekha] in his house.
注：「发号施令的人」原文 פַּרְדַּשְׁכָא，波斯借词，意为长官。
既然如此，王何必要发这样的诏令呢？
If so, why then did the king find it necessary to make such a proclamation?
亚哈随鲁派官为自己招聚处女。拉比犹大·哈纳西 引箴言「通达人凭知识行事，愚昧人张扬自己的愚昧」，说这节经点出两位君王寻妻的不同做法。
经上记述亚哈随鲁寻找新的妻子，说：「愿王在国中的各省派官，将美貌的处女都招聚到书珊城」（以斯帖记 2:3）。
The verse describes Ahasuerus’s search for a new wife by stating: “And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle” (Esther 2:3).
拉比犹大·哈纳西 说：经上所写「凡通达人都凭知识行事；愚昧人张扬自己的愚昧」（箴言 13:16），是什么意思？
Rabbi Yehuda HaNasi said: What is the meaning of that which is written: “In everything a prudent man acts with knowledge, but a fool unfolds his folly” (Proverbs 13:16)?
这节经点明了两位君王寻找妻子的不同做法。
The verse highlights the difference between two kings’ approaches to finding a wife.
「通达人凭知识行事」指大卫：他只寻一个处女，众人都把女儿送来，盼她做王妻。「愚昧人张扬愚昧」指亚哈随鲁：他派官遍寻众处女，众人知道王要与她们都同房、最后只选一个，便都把女儿藏起来。
「凡通达人都凭知识行事」，这话是指大卫，他也曾为自己寻找妻子，正如经上所写：「所以臣仆对他说：不如为我主我王寻找一个处女」（列王纪上 1:2）。
“In everything a prudent man acts with knowledge”; this statement is referring to David, who also sought a wife for himself, as it is written: “And his servants said to him, Let there be sought for my lord the king a young virgin” (I Kings 1:2).
因为他只寻一个少女，凡有女儿的都把女儿带到他那里，因为谁都想让自己的女儿做王的妻子。
Since he sought one maiden, whoever had a daughter brought her to him, for everyone wanted his daughter to be the king’s wife.
至于这节经的下半句：「愚昧人张扬自己的愚昧」（箴言 13:16），这话是指亚哈随鲁，正如经上所写：「愿王……派官」，去寻找许多少女。
With regard to the continuation of the verse: “But a fool unfolds his folly” (Proverbs 13:16), this statement is referring to Ahasuerus, as it is written: “And let the king appoint officers” to seek out many maidens.
因为谁都清楚，王要与她们都同房，最后却只选一个做新妇，所以凡有女儿的都把女儿藏起来，不让他找到。
Since it became clear that the king would have relations with all of them, but in the end he would choose only one as his bride, whoever had a daughter hid her from him.
经上初次提到末底改，列出他的先人睚珥、示每、基士。革玛拉问：若是为了追溯家谱，就该一直追到便雅悯；这几个名字有什么特别，要特地提出来？
经上初次记述末底改时说：「书珊城有一个犹大人，名叫末底改，是便雅悯人基士的曾孙、示每的孙子、睚珥的儿子」（以斯帖记 2:5）。
The verse that initially describes Mordecai states: “There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite” (Esther 2:5).
注：英译照原文语序作「睚珥的儿子、示每的儿子、基士的儿子」，以下的讲法依此；此处引和合本译文。
革玛拉问：经上说出末底改先人的名字，要告诉我们什么？
The Gemara asks: What is it conveying in the verse by saying the names of Mordecai’s ancestors?
如果这节经真是要追溯他的家谱，就该一直追溯到他那支派的始祖便雅悯。
If the verse in fact comes to trace his ancestry, it should continue tracing his lineage back all the way to Benjamin, the founder of his tribe.
那么，这几个名字有什么不同，值得特别提出来？
Rather, what is different about these names that they deserve special mention?
一段 《巴拉伊塔》 说：这些都是末底改本人的名号。称「睚珥的儿子」，因他以祷告照亮以色列民的眼睛；称「示每的儿子」，因神听了他的祷告；称「基士的儿子」，因他叩了怜悯之门，门就为他开了。
革玛拉答：一位贤者教导了这段 《巴拉伊塔》：这些都是末底改被称呼的名字。
The Gemara answers: A Sage taught the following baraita: All of them are names by which Mordecai was called.
称他为「睚珥的儿子」，因为他是以祷告照亮全以色列民眼睛的儿子；称他为「示每的儿子」，因为他是神听了他祷告的儿子；称他为「基士的儿子」，因为他叩了怜悯之门，门就为他打开了。
He was called “the son of Jair” because he was the son who enlightened [heir] the eyes of all of the Jewish people with his prayers; “the son of Shimei” because he was the son whom God heard [shama] his prayers; “the son of Kish” because he knocked [hikish] on the gates of mercy and they were opened to him.
注：睚珥 יָאִיר 与「照亮」הֵאִיר 音近；示每 שִׁמְעִי 与「听」שָׁמַע 音近；基士 קִישׁ 与「叩」הִקִּישׁ 音近。
革玛拉指出矛盾：末底改被称为「犹大人」，似出自犹大支派，同一节经又称他「便雅悯人」。拉夫纳赫曼 说：「犹大人」是加给末底改的尊称，暗指王族犹大支派，并非说他所属的支派。
革玛拉指出一处矛盾：末底改被称为「犹大人」，看来是说他出自犹大支派；但这节经下文又称他为「便雅悯人」，表明他出自便雅悯支派。
The Gemara points out a contradiction: Mordecai is referred to as a “Jew [Yehudi],” apparently indicating that he came from the tribe of Judah, but in the continuation of the verse he is called “Benjamite” [Yemini], which indicates that he came from the tribe of Benjamin.
注：「犹大人」原文 יְהוּדִי，「便雅悯人」原文 יְמִינִי。
拉夫纳赫曼 说：末底改是被冠以尊称的。
Rav Naḥman said: Mordecai was crowned with honorary names.
「犹大人」就是这样一个尊称，因为它暗指王族的犹大支派，而不是指末底改所属的支派。
Yehudi is one such honorary epithet, due to its allusion to the royal tribe of Judah, but it is not referring to Mordecai’s tribal affiliation.
拉巴·巴尔·巴尔·哈纳 转述另一解：末底改父亲出自便雅悯，母亲出自犹大。众拉比则说这是两个家族的争执：犹大家说，大卫没有杀基拉的儿子示每，末底改才得以出生；便雅悯家说，他毕竟出自我的支派。
拉巴·巴尔·巴尔·哈纳 说，拉比约书亚·本·利未 提出另一种解释：末底改的父亲出自便雅悯支派，母亲出自犹大支派。
Rabba bar bar Ḥana said that Rabbi Yehoshua ben Levi said an alternative explanation: Mordecai’s father was from the tribe of Benjamin, and his mother was from the tribe of Judah.
所以他既是「便雅悯人」，属便雅悯支派，又是「犹大人」，属犹大支派。
Therefore, he was both a Yemini, a Benjamite, and a Yehudi, from the tribe of Judah.
众拉比却说，这双重的出身是由一场争执而来：两个家族彼此相争，看哪个支派能把末底改归功于自己。
And the Rabbis say that the dual lineage is due to a dispute: The families competed with each other over which tribe could take credit for Mordecai.
犹大家说：末底改的出生是我促成的，因为基拉的儿子示每咒骂大卫时，大卫没有杀他（见撒母耳记下 16 章），后来末底改才能从他的后裔中出生。
The family of Judah would say: I caused the birth of Mordecai, as only because David did not kill Shimei, the son of Gera, when he cursed him (see II Samuel 16) was it possible for Mordecai to be born later from his descendants.
便雅悯家回答说：可他终究是从我出来的，因为他实在是便雅悯支派的人。
And the family of Benjamin said in response: In the end he came from me, as he in fact was from Benjamin’s tribe.
拉瓦 说：当时以色列会众说这话是从反面说的，不是夸耀而是抱怨：看哪，犹大人向我做了什么，便雅悯人又怎样报答我。（下接叶十三正）
拉瓦 说：当时以色列会众说这话，是从相反的角度说的，不是夸耀，而是抱怨，他们说：看哪，犹大人向我做了什么，便雅悯人又怎样报答了我。
Rava said: The Congregation of Israel at the time said this from the opposite perspective, not as a boast, but as a complaint, remarking: See what a Judean has done to me and how a Benjamite has repaid me.
「犹大人向我做了什么」，指的是……
What a Judean has done to me is referring to