Commentario del capitolo
Isaiah Capitolo 12
서론
Isaiah 12 Introduction
繁體中文
Originale inglese
This chapter Isaiah 12:1-6 is a part of the vision which was commenced in Isaiah 10:5. The prophet had foretold the deliverance of the nation from the threatened invasion of Sennacherib Isaiah 10; he had then looked forward to the times of the Messiah, and described the certainty, the character, and the consequences of this reign Isaiah 11. The eleventh chapter closes with a reference to the deliverance of the nation from the oppression of the Egyptians. That deliverance was celebrated with a beautiful ode, which was sung by Miriam and 'all the women,' who 'went out after her with timbrels and with dances' Exodus 15:1-21. In imitation of that deliverance, Isaiah says, in this chapter, that the deliverance of which he speaks shall be celebrated also with a song of praise; and this chapter; therefore, is properly an expression of the feelings office redeemed people of God, in view of his great mercy in interposing to save them.
It should be read in view of the great and glorious deliverance which God has performed for us in the redemption of his Son; and with feelings of lofty gratitude that he has brought us from worse than Egyptian bondage - the bondage of sin. The song is far better applied to the times of the Messiah, than it could be to anything which occurred under the Jewish dispensation. The Jews themselves appear to have applied it to his time. On the last day of the feast of tabernacles, they brought water in a golden pitcher from the fountain of Siloam, and poured it, mingled with wine, on the sacrifice that was on the altar, with great rejoicing (see the notes at John 7:14, notes at John 7:37). This custom was not required by Moses, and probably arose from the command in Isaiah 12:3 of this chapter. Our Saviour applied it to himself, to the benefits of his gospel, and to the influences of the Spirit John 7; and the ancient Jews so applied it also. 'Why is it called the house of drawing? Because from thence they draw the Holy Spirit; as it is written, "and ye shall draw water with joy from the fountains of salvation."' - ("Jerusalem Talmud" as quoted by Lowth.)
1
Isaiah 12:1
繁體中文
「到那日」——指前一章所論的那日，即彌賽亞的時代，那時祂掌權的果效將處處可見。然而，這讚美的本分是用這樣的措辭表達的，以致它既適用於預言前半部分（Isaiah 10）所預言的事——拯救國家脫離西拿基立的入侵——也適用於先知目光所注視那更榮耀的事（Isaiah 11）——彌賽亞的來臨與作王。這首讚美詩的語言，對這兩件事都合宜。
「你必說」——這裏用「你」稱呼一個人，等同於「每一個人」，意思是：凡在這神聖干預中有分的人，「都」當這樣說。
「耶和華啊」——即耶和華——這次干預的偉大成就者。
「我要稱謝你，因為你雖然向我發怒」——若把這話應用於猶太人，設想他們是論到西拿基立的入侵而說的，其意思就是：神因他們的罪，容許他們的地被侵犯、遭受災禍（Isaiah 10:6 及以下）。若設想它應用於彌賽亞的時代，那麼這就是每一個蒙救贖的罪人都可以使用的話：神曾向他發怒，但祂的怒氣已經轉消。就蒙救贖的人而言，這是他們都感受到的一種承認：他們對祂的憐憫無權要求什麼，而祂的怒氣藉著救恩的計劃得以轉消，這為不止息的讚美立下了根基。
Originale inglese
And in that day - The day referred to in the previous chapter, the time of the Messiah, when the effects of his reign shall be seen everywhere. The duty of praise, however, is couched in such language as to make it applicable to the event predicted in the former part of the prophecy Isaiah 10 - the delivering of the nation from the invasion of Sennacherib, as well as the more glorious event on which the prophet fixed his eye Isaiah 11 - the coming and reign of the Messiah. The language of this song of praise would be appropriate to both these events.
Thou shalt say - The address to an individual here, in the term 'thou,' is equivalent to "everyone," meaning that "all" who were thus interested in the divine interposition should say it.
O Lord - O Yahweh - the great author of this interposition.
I will praise thee: though thou wast angry with me - If this language is applied to the Jews, and supposed to be used by them in regard to the invasion of Sennacherib, it means, that God suffered their land to be invaded, and to be subjected to calamities, in consequence of their sins (Isaiah 10:6 ff.) If it is supposed to be applied to the time of the Messiah, then it is language which every redeemed sinner may use, that God was angry with him, but that his anger is turned away. As applicable to the redeemed, it is an acknowledgement which they all feel, that they have no claim to his mercy, and that it lays the foundation for unceasing praise that his anger is turned away by the plan of salvation.
2
Isaiah 12:2
繁體中文
「神是我的拯救」——或作:神是我救恩的創始者,或源頭。這救恩不是出於任何人手,乃是當直接追溯於他。恩賜的價值總因賜予者的尊嚴與卓越而增添;救恩的福分既是由那無限的神親自賜下,這便賦予它無可估量的價值。這不是憑人或天使的能力,乃是直接地、完全地歸於耶和華。
「我要倚靠他,並不懼怕」——神既是這救恩的創始者;他既能保護我,又能成全他所開始的工作,我就要信靠他,不懼怕任何仇敵的權勢或計謀。在他的手中,我是安全的。神是我們信心的根基;倚靠他,他的百姓必永不動搖。
「主耶和華」——這是我們的譯者保留原文字樣的四處經文之一,儘管這希伯來字在聖經中經常出現。在我們的譯本中保留「耶和華」這字的其他地方是 Exodus 6:3；Psalm 68:18；Isaiah 26:4。此處的原文是 יהוה יה（yāh yehovāh）。יה（yāh）是 Yahweh 一字的縮略形式。這縮略形式常為簡潔之故而使用,尤其在詩篇中,如「哈利路亞」（הללו־יה halelû-yāh）一語,即「讚美耶和華」之意（Psalm 89:9；Psalm 94:7、Psalm 94:12；Psalm 104:35；Psalm 105:15；Psalm 106:1、Psalm 106:48；Psalm 111:1；Psalm 113:1 等）。在此處與 Isaiah 26:4,名字的「重複」似乎是用以表示「強調」,或許也表明耶和華永遠相同——是不改變的神。然而,在肯尼科特（Kennicott）的兩個抄本中,יה（yāh）這名字被省略,故有人推測這重複是抄寫者的錯誤;但最優秀的抄本保留了它。不過,七十士譯本、迦勒底譯本與敘利亞譯本都把它省略。
「是我的力量,是我的詩歌」——同樣的表達出現在摩西在過紅海之後所作的詩歌裏;以賽亞書的這首歌顯然是仿效那首詩而寫的（Exodus 15:2）:
耶和華是我的力量,我的詩歌, 他也成了我的拯救。
「力量」一詞的意思是:他是力量的源頭,並含示一切蒙救贖的人都樂於承認,他們一切的力量都在於神。「詩歌」一詞含示:他是讚美的正當對象;這「歌」正是為頌讚他而作的。
「他也成了我的拯救」——這句也見於摩西之歌（Exodus 15:2）。意思是:神已成了拯救,或是拯救的創始者。拯救既是藉他的手成全,讚美也當歸於他。
Originale inglese
Behold, God is my salvation - Or, God is the author, or source, of my salvation. It has not been brought about by any human hands, but is to be traced directly to him. The value of a gift is always enhanced by the dignity and excellency of the giver, and it confers an inestimable value on the blessings of salvation, that they are conferred by a being no less than the infinite God. It is not by human or angelic power; but it is to be traced directly and entirely to Yahweh.
I will trust, and not be afraid - Since God is its author; since he is able to defend me, and to perfect that which he has begun, I will confide in him, and not be afraid of the power or machinations of any enemy. In his hands I am safe. God is the foundation of our confidence; and trusting in him, his people shall never be moved.
For the Lord Jehovah - This is one of the four places in which our translators have retained the original word Yahweh, though the Hebrew word occurs often in the Scriptures. The other places where the word Jehovah is retained in our version are, Exodus 6:3; Psalm 68:18; lsa. Psalm 26:4. The original in this place is יהוה יה yâh yehovâh. The word יה yâh is an abbreviation of the word Yahweh. The abbreviated form is often used for the sake of conciseness, particularly in the Psalms, as in the expression "Hallelujah" (הללוּ־יה halelû-yâh), that is, praise Yahweh (Psalm 89:9; Psalm 94:7, Psalm 94:12; Psalm 104:35; Psalm 105:15; Psalm 106:1, Psalm 106:48; Psalm 111:1; Psalm 113:1, "et al.") In this place, and Isaiah 26:4, "the repetition" of the name seems to be used to denote "emphasis;" or perhaps to indicate that Yahweh is the same always - an unchangeable God. In two codices of Kennicott, however, the name יה yâh is omitted, and it has been conjectured by some that the repetition is an error of transcribers; but the best MSS. retain it. The Septuagint, the Chaldee, and the Syriac, however, omit it.
Is my strength and my song - The same expression occurs in the hymn that Moses composed after the passage of the Red Sea, in imitation of which this song is evidently composed; Exodus 15:2 :
Jehovah is my strength and my song,
And he is become my salvation.
The word 'strength' means, that he is the source of strength, and implies that all who are redeemed are willing to acknowledge that all their strength is n God. The word 'song' implies that he is the proper object of praise; it is to celebrate his praise that the 'song' is composed.
He also is become my salvation - This is also found in the song of Moses Exodus 15:2. It means that God had become, or was the author of salvation. It is by his hand that the deliverance bas been effected, and to him should be the praise.
3
Isaiah 12:3
繁體中文
所以，你們必從救恩的泉源歡然打水——「所以」一詞，是就他的一切憐憫而言；然而希伯來文只是「而你們必打水」。猶太人把這節經文應用於聖靈，並且大概就是根據這一點，設立了在修殿節從西羅亞泉打水的慣例，這一點前面已經提過（見約翰福音 7:37 的註釋）。西羅亞泉位於城的東部；人們用金杯從那泉盛水而來，帶著種種歡樂的表現，澆在壇上的祭物之上。然而，這慣例在以賽亞的時代大概尚未通行。這裏的言辭顯然是比喻性的，但其意義是明顯的。在聖書中，泉或井乃是那產生喜樂與舒暢、維持並振奮人心之物的表徵。這比喻常用來指那扶持並更新心靈、在人因衰竭而下沉時托住他的事物，正如潺潺作響的泉或井使疲乏昏厥的客旅重新得力一樣（可比較約翰福音 4:14）。
因此，這比喻既應用於神自己——他如同洋溢的泉，足以供應他一切受造之物的需要（耶利米書 2:13；耶利米書 17:13；詩篇 36:9；箴言 14:27）——也應用於他的救恩計劃，即他在救贖之憐憫的計劃中所開啟、為要滿足世人靈魂需要的諸般安慰之源（撒迦利亞書 13:1；以賽亞書 41:18；啟示錄 7:17）。「江河」一詞在上述各處的用法與「泉源」相同（以賽亞書 42:15；以賽亞書 43:19-20）。一般而言，聖經以溪流、泉源、江河為表徵，象徵神為供應人屬靈需要所預備之憐憫的豐盛充盈與富足。所以這裏的意思是：他們必豐豐富富地有分於救恩的憐憫；這憐憫是白白的、洋溢的、使人舒暢的——如同曠野中賜給疲乏客旅的水；他們取用的時候必滿懷喜樂。它必使靈魂充滿福樂，正如人在曠野發現豐富的泉或井時，乾渴的客旅便充滿歡喜一樣。
Originale inglese
Therefore - In view of all his mercies, the Hebrew is, however; simply, '" and" ye shall draw.' It has already been intimated that the Jews applied this passage to the Holy Spirit: and that probably on this they based their custom of drawing water from the fountain of Siloam at the feast of the dedication (note, John 7:37). The fountain of Siloam was in the eastern part of the city, and the water was borne from that fountain in a golden cup, and was poured, with every expression of rejoicing, on the sacrifice on the altar. It is not probable, however, that this custom was in use in the time of Isaiah. The language is evidently figurative; but the meaning is obvious. A fountain, or a well, in the sacred writings, is an emblem of that which produces joy and refreshment; which sustains and cheers. The figure is often employed to denote that which supports and refreshes the soul; which sustains man when sinking from exhaustion, as the babbling, fountain or well refreshes the weary and fainting pilgrim (compare John 4:14).
It is thus applied to God as an overflowing fountain, suited to supply the needs of all his creatures Jeremiah 2:13; Jeremiah 17:13; Psalm 36:9; Proverbs 14:27; and to his plan of salvation - the sources of comfort which he has opened in the scheme of redeeming mercy to satisfy the needs of the souls of people Zechariah 13:1; Isaiah 41:18; Revelation 7:17. The word 'rivers' is used in the same sense as 'fountains' in the above places Isaiah 42:15; Isaiah 43:19-20. Generally, in the Scriptures, streams, fountains, rivers, are used as emblematic of the abundant fullness and richness of the mercies which God has provided to supply the spiritual necessities of men. The idea here is, therefore, that they should partake abundantly of the mercies of salvation; that it was free, overflowing, and refreshing - like waters to weary pilgrims in the desert; and that their partaking of it would be with joy. It would fill the soul with happiness; as the discovery of an abundant fountain, or a well in the desert, fills the thirsty pilgrim with rejoicing.
4
Isaiah 12:4
繁體中文
在那日——（見以賽亞書 12:1）。
求告他的名——邊註作「宣揚」。這是指在頌揚他的方式中呼求他。這整首詩歌乃是頌讚，而不是祈禱。
將他所行的傳揚在萬民中——在萬民之中傳揚，好叫他們得以看見他的榮耀，並加入對他的頌讚。
他所行的——特別是指前文預言之主題的那些大事，即他藉著彌賽亞拯救人脫離永死所作的干預。
提說——希伯來文作「使它被記念」（見以賽亞書 62:6 的註釋）。
他的名已被尊崇——即這名配得敬拜和頌讚。在地上列國面前，這名配得被高舉、被抬起（撒母耳記下 22:47；詩篇 21:13；詩篇 46:10）。
Originale inglese
And in that day - (see Isaiah 12:1).
Call upon his name - Margin, 'Proclaim.' It denotes to call upon him in the way of celebrating his praise. The whole hymn is one of praise, and not of prayer.
Declare among the people - Among all people, that they may be brought to see his glory, and join in the celebration of his praise.
His doings - Particularly in regard to the great events which are the subject of the previous predictions - his interposition in saving people by the Messiah from eternal death.
Make mention - Hebrew, 'Cause it to be remembered' (see the note at Isaiah 62:6).
That his name is exalted - That it is worthy of adoration and praise. It is worthy to be exalted, or lifted up in view of the nations of the earth 2 Samuel 22:47; Psalm 21:13; Psalm 46:10.
5
Isaiah 12:5
繁體中文
你們要向耶和華唱歌——這與摩西之歌（Exodus 15:21）中的表達相同。以賽亞顯然是想到那一段。
因他所行的甚是美好——指高超之事（גאות gê'ûth），配得慶賀與記念，威嚴、宏偉、奇妙的事。
但願這事普傳天下——或更恰當地作「願這事在普天之下被人知道」。這配得處處被人傳揚，當傳遍萬方。這話表達了一切蒙救贖、並體認到救主神良善與憐憫之人的誠摯心願。救贖憐憫之計劃的奇妙得以在列國中處處被人認識，凡有血氣的都看見我們神的救恩——這是出於本能的、永不止息的願望。
Originale inglese
Sing unto the Lord - This is the same expression which occurs in the song of Moses Exodus 15:21. Isaiah evidently had that in his eye.
He hath done excellent things - Things that are exalted (גאות gê'ûth); that are worthy to be celebrated, and had in remembrance; things that are majestic, grand, and wonderful.
This is known in all the earth - Or, more properly, 'Let this be known in all the earth.' It is worthy of being celebrated everywhere. It should be sounded abroad through all lands. This expresses the sincere desire of all who are redeemed, and who are made sensible of the goodness and mercy of God the Saviour. The instinctive and the unceasing wish is, that the wonders of the plan of redeeming mercy should be everywhere known among the nations, and that all flesh should see the salvation of our God.
6
Isaiah 12:6
繁體中文
揚聲歡呼——צהלי（tsahalı̂y）。這字通常用於馬的嘶鳴（Jeremiah 5:8；8:16），也用以表達喜樂、歡愉、歡騰——以清亮洪大的聲音（Isaiah 10:30；12:6；14:14；54:1；Jeremiah 31:7；50:11）。此處它與詩篇及其他經文中多處呼召神的百姓歡呼、吶喊、發聲表達喜樂的話同義（Psalm 47:1；148:1-14；149:1-9；Isaiah 42:11；44:23；Jeremiah 31:7；Zephaniah 3:14；Zechariah 9:9）。
歌唱——ורני（vāronı̂y）。這字本義為大聲呼喊（Proverbs 1:20；8:3）；呼求援助（Lamentations 2:19）；發歡呼之聲、喜樂、歡騰（Leviticus 9:24；Job 38:7）；以喜樂頌讚、慶賀（Psalm 33:1；51:15；59:17；89:13）。此處它表明因神的慈愛而生的喜樂，引致高升的頌讚之歌。
錫安的居民啊——即住在錫安的你，亦即名列神百姓之中的人（見 Isaiah 1:8 的註釋）。此處邊註按希伯來文作「錫安的女居民」；這裏所用之字適用於百姓整體，而非個人。
因以色列的聖者為大——意即神藉祂為百姓所行的奇妙拯救，顯明自己是偉大、配得頌讚的。這首優美的頌歌至此結束。它配得其主題，配得眾人齊唱。願一切蒙救贖者都加入這拯救之歌；願那得勝的救贖之歌響徹全球、詩人美好的異象得以實現的日子快快來到：
萬國同唱一首歌，眾口齊呼： 「羔羊是配得的，因祂為我們被殺！」 谷中居民與巖上居者彼此呼應， 山巔從遠處群山接住飛傳的喜樂； 直到列國逐一學會這曲調， 大地便把這狂喜的和散那傳遍四方。
——《任務》（The Task）卷六。
Originale inglese
Cry out - (צהלי tsahalı̂y). This word is usually applied to the neighing of a horse Jeremiah 5:8; Jeremiah 8:16. It is also used to express joy, pleasure, exultation, by a clear and loud sound of the voice Isaiah 10:30; Isaiah 12:6; Isaiah 14:14; Isaiah 54:1; Jeremiah 31:7; Jeremiah 50:11. It is here synonymous with the numerous passages in the Psalms, and elsewhere, where the people of God are called on to exult, to shout, to make a noise as expressive of their joy Psalm 47:1; Psalm 148:1-14; Psalm 149:1-9; Isaiah 42:11; Isaiah 44:23; Jeremiah 31:7; Zephaniah 3:14; Zechariah 9:9.
And shout - (ורני vāronı̂y). This word properly means to cry aloud Proverbs 1:20; Proverbs 8:3; to cry for help Lamentations 2:19; to raise a shout of joy, to rejoice, or exult Leviticus 9:24; Job 38:7; to praise, or celebrate with joy Psalm 33:1; Psalm 51:15; Psalm 59:17; Psalm 89:13. Here it denotes the joy in view of God's mercies, which leads to songs of exalted praise.
Thou inhabitant of Zion - Thou that dwellest in Zion; that is, thou who art numbered with the people of God (note, Isaiah 1:8). The margin here is in accordance with the Hebrew - 'Inhabitress of Zion;' and the word used here is applicable to the people, rather than to an individual.
For great is the Holy One of Israel - That is, God has shown himself great and worthy of praise, by the wonderful deliverance which he has worked for his people. Thus closes this beautiful hymn. It is worthy of the theme - worth to be sung by all. O, may all the redeemed join in this song of deliverance; and may the time soon come, when the beautiful vision of the poet shall be realized, in the triumphant song of redemption echoing around the world:
'One song employs all nations; and all cry,
"Worthy the Lamb, for he was slain for us!"
The dwellers in the vales and on the rocks
Shout to each other, and the mountain-tops
From distant mountains catch the flying joy;
Till, nation after nation taught the strain,
Earth rolls the rapturous hosanna round.'
"The Task" Book vi.
本章（Isaiah 12:1-6）是始於 Isaiah 10:5 之異象的一部分。先知在 Isaiah 10 預言了全國必蒙拯救、脫離西拿基立威脅的入侵；隨後他前瞻彌賽亞的時代，描述了這王權的確定性、特性與後果（Isaiah 11）。第十一章末了提到全國脫離埃及人欺壓的拯救。那次拯救曾以一首優美的頌歌慶祝，由米利暗和「眾婦女」歌唱——她們「拿著鼓、跳舞跟隨她出去」（Exodus 15:1-21）。以那次拯救為範，以賽亞在本章說，他所論到的拯救也必以讚美的詩歌來慶祝；因此，本章恰當地說是神救贖之民的情感表達——因神大施憐憫介入拯救他們而發。
讀這章時，當想到神藉他兒子的救贖為我們成就的那偉大而榮耀的拯救；當懷著崇高的感恩，因他救我們脫離比埃及捆鎖更甚的捆鎖——罪的捆鎖。這歌應用於彌賽亞的時代，遠比應用於猶太制度下所發生的任何事更為貼切。猶太人自己似乎也把它應用於彌賽亞的時代。住棚節的最後一日，他們用金器皿從西羅亞泉取水，攙酒澆在壇上的祭物上，大大歡樂（見 John 7:14、John 7:37 的註釋）。這習俗並非摩西所吩咐的，大概源於本章 Isaiah 12:3 的命令。我們的救主把它應用到自己身上、應用到他福音的益處和聖靈的感化（John 7）；古時的猶太人也是這樣應用的。「為何稱它為『汲水之家』？因為人從那裡汲取聖靈；正如經上所記：『你們必從救恩的泉源歡然取水。』」——《耶路撒冷他勒目》（Jerusalem Talmud），Lowth 所引。