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Isa 53:1-12.
简体中文
英語原文
Isa 53:1-12.
MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN.
The speaker, according to HORSLEY, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context
(Isa 52:7-9),
which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold.
1. report--literally, "the thing heard," referring to which sense Paul says, "So, then, faith cometh by hearing"
(Ro 10:16, 17).
arm--power
(Isa 40:10);
exercised in miracles and in saving men
(Ro 1:16; 1Co 1:18).
The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him
(Isa 49:4; Mr 6:6; 9:19; Ac 1:15).
Two reasons are given why all ought to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In HORSLEY'S view, this will be the penitent confession of the Jews, "How few of our nation, in Messiah's days, believed in Him!"
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简体中文
2. 嫩芽——弥赛亚如同从看似枯死的老干（即当时已衰败的大卫家）生出的根出嫩枝，静默而不知不觉地生长（参见
赛 11:1
注释）。
将要生长……有——更确切为"长起……曾有"。
在他面前——即在耶和华面前。弥赛亚虽不为世人所认识
（约 1:11），
却被神所注视，祂生长中极细微的境况都由神安排。
根——即从根发出的嫩芽。
形容——俊美的形容：忧愁损毁了他原本俊美的形容。
我们看见他的时候——更确切地与上文相连，译作"也没有美貌（吸引力）叫我们注视（欣喜地看）他"。
有——更确切为"曾有"。新约对他形容、身量、肤色等刻意保持缄默，乃是要使我们不专注于他的身体，而专注于他道德上的美、圣洁、慈爱等；这也是出于护理的安排，抗议为他造像并加以敬奉。伪托P. LENTULUS致罗马皇帝提比略描述其容貌的信件是伪造的；他差人将肖像送给埃德萨王阿布加尔的传说亦然；维罗尼卡手帕上所谓他面容的印记同样如此。本节前半指他的诞生与童年，后半指他初次公开露面[VITRINGA]。
英語原文
2. tender plant--Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on
Isa 11:1).
shall grow . . . hath--rather, "grew up . . . had."
before him--before Jehovah. Though unknown to the world
(Joh 1:11),
Messiah was observed by God, who ordered the most minute circumstances attending His growth.
root--that is, sprout from a root.
form--beautiful form: sorrow had marred His once beautiful form.
and when we shall see--rather, joined with the previous words, "Nor comeliness (attractiveness) that we should look (with delight) on Him."
there is--rather, "was." The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, &c., also a providential protest against the making and veneration of images of Him. The letter of P. LENTULUS to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [VITRINGA].
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简体中文
3. 被藐视——"为人所弃"[GESENIUS]。"人中极卑微的"。字面为"那从人间*退出的人"，即不再被人当作人看待[HENGSTENBERG]。（参
赛 52:14；
赛 49:7
注释）。
多受痛苦——即以痛苦为其显著特征。
常经——因不断接触而熟悉。
忧患——字面为"疾病"，比喻上指各种灾祸
（耶 6:14）；
大麻风尤其象征这一点，因它是直接来自神的刑罚。值得注意的是，耶稣未曾记载患过疾病。
我们……掩……面——更确切为如那使人掩面（出于厌恶）不顾的人[MAURER]。或作"他如掩面之事"，即人在其前因厌恶而掩面之物[HENGSTENBERG]。或作"如人面前有蒙面之物"，即人在其前因厌恶而掩面[GESENIUS]。
我们——先知将自己与犹太人认同。参HORSLEY的观点（见
赛 53:1
注释）。
也不尊重他——是消极的轻视；其上的话表达积极的轻视。
英語原文
3. rejected--"forsaken of men" [GESENIUS]. "Most abject of men." Literally, "He who ceases from men," that is, is no longer regarded as a man [HENGSTENBERG]. (See on
Isa 52:14;
Isa 49:7).
man of sorrows--that is, whose distinguishing characteristic was sorrows.
acquainted with--familiar by constant contact with.
grief--literally, "disease"; figuratively for all kinds of calamity
(Jer 6:14);
leprosy especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness.
and we hid . . . faces--rather, as one who causes men to hide their faces from Him (in aversion) [MAURER]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [HENGSTENBERG]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [GESENIUS].
we--the prophet identifying himself with the Jews. See HORSLEY'S view (see on
Isa 53:1).
esteemed . . . not--negative contempt; the previous words express positive.
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简体中文
4. 诚然……我们的忧患——字面为"然而他担当了我们的疾病"，即那些因他肉身的软弱而藐视他的人，本当因此而尊敬他；因为"他担当了我们的软弱"（肉身的疾病）。如此
太 8:17
引用。希伯来文的"担当"或承担一词，可能含有双重意义：他vicariously地承当在自己身上（参
赛 53:5, 6, 8, 12），
因而除去了；他那因为我们而在肉身上受苦的完全人性，并在我们一切苦难中与他同受
（赛 63:9； 来 4:15），
正是他医治病人的根据；因此马太的引用并非仅仅是借用。参ARCHBISHOP MAGEE，《Atonement》注42。该处希伯来文或可意为"以黑暗遮蔽"；弥赛亚的黑暗之时是暂时的
（太 27:45），
对应伤他的脚跟；撒但的黑暗则是永远的，对应伤它的头（参
赛 50:10）。
背负……痛苦——严格含有代替之意。"背负"即如担子一般。"痛苦"指心灵的痛苦，正如"忧患"指身体的痛苦
（诗 32:10； 38:17）。
太 8:17
似乎与此相悖："他代替我们的软弱"。但他以"软弱"比喻罪——即软弱之因。基督承当了人一切的"软弱"，好将其除去；肉身的，借直接的神迹，建立在他对人类软弱的体认之上；灵魂的，借他的代受苦难，除掉了二者的根源。罪与病在伦理上因果相连
（赛 33:24； 诗 103:3； 太 9:2； 约 5:14； 雅 5:15）。
我们以为他受责罚——即受审判[LOWTH]，是为他的罪；其实是为我们的。"我们以为他是长大麻风的"[耶柔米（JEROME），武加大译本]，因大麻风是神因罪孽而降的直接刑罚
（利 13:1-59； 民 12:10, 15； 代下 26:18-21）。
击打——即被神的审判所击。
苦待——是为他的罪；这正是他们大大错误之处
（路 23:34； 徒 3:17； 林前 2:8）。
他诚然"受苦待"，却不是为他的罪。
英語原文
4. Surely . . . our griefs--literally, "But yet He hath taken (or borne) our sicknesses," that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby "Himself took OUR infirmities" (bodily diseases). So
Mt 8:17
quotes it. In the Hebrew for "borne," or took, there is probably the double notion, He took on Himself vicariously (so
Isa 53:5, 6, 8, 12),
and so He took away; His perfect humanity whereby He was bodily afflicted for us, and in all our afflictions
(Isa 63:9; Heb 4:15)
was the ground on which He cured the sick; so that Matthew's quotation is not a mere accommodation. See Note 42 of ARCHBISHOP MAGEE, Atonement. The Hebrew there may mean to overwhelm with darkness; Messiah's time of darkness was temporary
(Mt 27:45),
answering to the bruising of His heel; Satan's is to be eternal, answering to the bruising of his head (compare
Isa 50:10).
carried . . . sorrows--The notion of substitution strictly. "Carried," namely, as a burden. "Sorrows," that is, pains of the mind; as "griefs" refer to pains of the body
(Ps 32:10; 38:17).
Mt 8:17
might seem to oppose this: "And bare our sicknesses." But he uses "sicknesses" figuratively for sins, the cause of them. Christ took on Himself all man's "infirmities;" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the source of both. Sin and sickness are ethically connected as cause and effect
(Isa 33:24; Ps 103:3; Mt 9:2; Joh 5:14; Jas 5:15).
we did esteem him stricken--judicially [LOWTH], namely, for His sins; whereas it was for ours. "We thought Him to be a leper" [JEROME, Vulgate], leprosy being the direct divine judgment for guilt
(Le 13:1-59; Nu 12:10, 15; 2Ch 26:18-21).
smitten--by divine judgments.
afflicted--for His sins; this was the point in which they so erred
(Lu 23:34; Ac 3:17; 1Co 2:8).
He was, it is true, "afflicted," but not for His sins.
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简体中文
5. 受伤——即身体的伤；非仅心灵的痛苦；字面为"刺透"；极其精确地应验于弥赛亚——他的手、脚与肋旁被刺透
（诗 22:16）。
旁注从希伯来文词根错误地译作"折磨"。
为……为——
（罗 4:25； 林后 5:21； 来 9:28； 彼前 2:24； 3:18）——
他所受的原因不是自己的罪，而是我们的罪。
压伤——即内外受苦的压碎（见
赛 53:10
注释）。
刑罚——字面为父母为儿女的益处所施的纠正
（来 12:5-8, 10, 11）。
严格说来，这不是刑罚；因刑罚只在有罪之处才有，而他无罪；但他承当了那使神众子得平安（即与父和好；
罗 5:1； 弗 2:14, 15, 17）
的纠正
（来 2:14）。
在他身上——即如重担一般；与"担当"和"背负"平行。
鞭伤——极其精确地预言他被鞭打
（太 27:26； 彼前 2:24）。
医治——即属灵的医治
（诗 41:4； 耶 8:22）。
英語原文
5. wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced
(Ps 22:16).
The Margin, wrongly, from a Hebrew root, translates, "tormented."
for . . . for--
(Ro 4:25; 2Co 5:21; Heb 9:28; 1Pe 2:24; 3:18)
--the cause for which He suffered not His own, but our sins.
bruised--crushing inward and outward suffering (see on
Isa 53:10).
chastisement--literally, the correction inflicted by a parent on children for their good
(Heb 12:5-8, 10, 11).
Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father;
Ro 5:1; Eph 2:14, 15, 17)
of the children of God was to be effected
(Heb 2:14).
upon him--as a burden; parallel to "hath borne" and "carried."
stripes--minutely prophetical of His being scourged
(Mt 27:26; 1Pe 2:24).
healed--spiritually
(Ps 41:4; Jer 8:22).
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简体中文
6. 信徒以及末世以色列的悔改认罪
（亚 12:10）。
羊……迷路——
（诗 119:176； 彼前 2:25）。
其对比是："我们在自己里面是四散的；在基督里我们被聚集；按本性我们流浪，奔向灭亡；在基督里我们寻得通向生命之门的道路"[CALVIN]。同样也字面真实地适用于以色列将来的复兴之前
（结 34:5, 6； 亚 10:2, 6；
参
结 34:23, 24； 耶 23:4, 5；
亦见
太 9:36）。
归在——"使……落在他身上"[LOWTH]。更确切为"使……冲向他"[MAURER]。
罪孽——即其刑罚；或更确切地，如
林后 5:21；
他不仅是赎罪祭（那将破坏与"义"的对比），而是"替我们成为罪"；即vicariously地成为罪本身；是全人类罪之总和的代表；不是复数的罪，因世界的"罪"是一个
（罗 5:16, 17）；
如此我们不仅被称为义，更成为义，即"神的义"。无辜者如同有罪一般受罚，使有罪者如同无辜一般得赏。此节不可能指任何单纯的殉道者。
英語原文
6. Penitent confession of believers and of Israel in the last days
(Zec 12:10).
sheep . . . astray--
(Ps 119:176; 1Pe 2:25).
The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [CALVIN]. True, also, literally of Israel before its coming restoration
(Eze 34:5, 6; Zec 10:2, 6;
compare with
Eze 34:23, 24; Jer 23:4, 5;
also
Mt 9:36).
laid--"hath made to light on Him" [LOWTH]. Rather, "hath made to rush upon Him" [MAURER].
the iniquity--that is, its penalty; or rather, as in
2Co 5:21;
He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the "sin" of the world is one
(Ro 5:16, 17);
thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.
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简体中文
7. 受欺压——LOWTH译作："人索取，他便被催讨还清。"此动词意为"严厉地追讨债务"
（申 15:2, 3），
引申为受欺压；其受苦时所承受我们罪债的全部刑罚，可能正是此处所暗指的。
又……苦待——或作然而他忍受了，或他存心忍耐等
[HENGSTENBERG与MAURER]。
LOWTH所译"他被催讨还清"，几乎不为希伯来文所容。
却不开口——
耶 11:19；
大卫在
诗 38:13, 14；39:9
中亦然，预表弥赛亚
（太 26:63；27:12, 14； 彼前 2:23）。
英語原文
7. oppressed--LOWTH translates, "It was exacted, and He was made answerable." The verb means, "to have payment of a debt sternly exacted"
(De 15:2, 3),
and so to be oppressed in general; the exaction of the full penalty for our sins in His sufferings is probably alluded to.
and . . . afflicted--or, and yet He suffered, or bore Himself patiently, &c. [HENGSTENBERG and MAURER]. LOWTH'S translation, "He was made answerable," is hardly admitted by the Hebrew.
opened not . . . mouth--
Jer 11:19;
and David in
Ps 38:13, 14; 39:9,
prefiguring Messiah
(Mt 26:63; 27:12, 14; 1Pe 2:23).
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简体中文
8. 也可译为「他因受欺压和审判的判决被带走（即被剪除）」；这是重言法，意即「因不义的审判判决」[LOWTH 与 HENGSTENBERG]。 GESENIUS 的译法较逊色：「他仅借死亡才得脱离欺压和刑罚」。 英文译本也译作「因……因」，而非「从……从」。但「监狱」对耶稣不成立，因为他并未被囚禁；拘禁与捆锁
（约 18:24）
更符合希伯来文原意。
徒 8:33； 按七十士译本翻译：「他受 humiliation 的时候，他的审判（法定审讯）被夺去」；这是 LOWTH 所译希伯来文的实质意义，并得到使徒行传受默示作者的认可；他被当作如此卑微的人，以致公正的审判被剥夺
（太 26:59； 可 14:55-59）。
HORSLEY 译为：「经过定罪和审判之后，他被悦纳。」
谁……述说……世代——谁能述说他世代的（恶）呢？即他的同代人 [ALFORD 论
徒 8:33]，
这最符合平行句法，「他世代的恶」与「欺压的审判」相应。但 LUTHER 译为「他的寿数」，即他未来的日子没有穷尽
（赛 53:10； 罗 6:9）。
CALVIN 包括他教会的日子，因教会与他不可分割。HENGSTENBERG 译为「他的后裔」。他确实要被剪除，但他的后裔将如此众多，以至无人能完全述说。 CHRYSOSTOM 等人译为「他永恒的儿子身份和奇妙的道成肉身。」
剪除——暗示暴力的死
（但 9:26）。
我百姓——以赛亚用「我的」一词将自己也包括在其中[HENGSTENBERG]。更恰当地说，耶和华借他先知的口说话：「我的百姓」，即蒙恩拣选的百姓
（来 2:13）。
他受击打——希伯来文，「击打（加）在他身上」。 GESENIUS 说希伯来文意为「他们」；即集合体，无论是先知们还是百姓，犹太人将整段预言归于他们。但 JEROME、叙利亚译本和埃塞俄比亚译本译为「他」；在某些经文中它是单数：
诗 11:7，
他的； 伯 27:23，
他； 赛 44:15，
其中。七十士译本在希伯来文 lamo「在他身上」处，读作相似的词 lamuth「至于死」，这就立即推翻了犹太人的「在他们身上」的解释。ORIGEN 曾费力地将希伯来文与七十士译本对照，正是如此阅读，并以此反驳他当时的犹太人；若这个词当时在希伯来文文本中并非如此，他们必会否认这是正确的读法[LOWTH]。若仅以他的权威为不足，或许 lamo 可暗示弥赛亚是全人类集合体的代表；因此才有这种含糊的复数—单数形式。
英語原文
8. Rather, "He was taken away (that is, cut off) by oppression and by a judicial sentence"; a hendiadys for, "by an oppressive judicial sentence" [LOWTH and HENGSTENBERG]. GESENIUS not so well, "He was delivered from oppression and punishment" only by death. English Version also translates, "from . . . from," not "by . . . by." But "prison" is not true of Jesus, who was not incarcerated; restraint and bonds
(Joh 18:24)
more accord with the Hebrew.
Ac 8:33;
translate as the Septuagint: "In His humiliation His judgment (legal trial) was taken away"; the virtual sense of the Hebrew as rendered by LOWTH and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him
(Mt 26:59; Mr 14:55-59).
HORSLEY translates, "After condemnation and judgment He was accepted."
who . . . declare . . . generation--who can set forth (the wickedness of) His generation? that is, of His contemporaries [ALFORD on
Ac 8:33],
which suits best the parallelism, "the wickedness of His generation" corresponding to "oppressive judgment." But LUTHER, "His length of life," that is, there shall be no end of His future days
(Isa 53:10; Ro 6:9).
CALVIN includes the days of His Church, which is inseparable from Himself. HENGSTENBERG, "His posterity." He, indeed, shall be cut off, but His race shall be so numerous that none can fully declare it. CHYRSOSTOM, &c., "His eternal sonship and miraculous incarnation."
cut off--implying a violent death
(Da 9:26).
my people--Isaiah, including himself among them by the word "my" [HENGSTENBERG]. Rather, JEHOVAH speaks in the person of His prophet, "My people," by the election of grace
(Heb 2:13).
was he stricken--Hebrew, "the stroke (was laid) upon Him." GESENIUS says the Hebrew means "them"; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But JEROME, the Syriac, and Ethiopiac versions translate it "Him"; so it is singular in some passages;
Ps 11:7,
His;
Job 27:23,
Him;
Isa 44:15,
thereto. The Septuagint, the Hebrew, lamo, "upon Him," read the similar words, lamuth, "unto death," which would at once set aside the Jewish interpretation, "upon them." ORIGEN, who laboriously compared the Hebrew with the Septuagint, so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word had not then really so stood in the Hebrew text [LOWTH]. If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the representative of the collective body of all men; hence the equivocal plural-singular form.
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简体中文
9. 应译为「他的坟墓被指定」，或「他们指定了他的坟墓」[HENGSTENBERG]；即他们（将他钉在两个强盗中间
太 27:38）
有意让他与恶人同埋。比较
约 19:31，
被拒予体面的葬礼被视为极大的耻辱（见
赛 14:19；
耶 26:23
注解）。
并与……财主——应译为「但他却与一个财主」云云。GESENIUS 为与「恶人」平行而译为「不敬虔」（财富的效果是使人不敬虔）；但希伯来文处处意为「富」，本身从未含不敬虔之意；平行也是对比性的；即他们的计划与神所安排的事实之间的对比
（太 27:57； 可 15:43-46； 约 19:39, 40）；
两个财主在他死时尊荣了他：亚利马太的约瑟和尼哥底母。
在他的死——希伯来文「众死」。 LOWTH 译为「他的坟墓」；bamoth 来自不同词根，意为「高处」，故为埋葬的土丘
（结 43:7）。
但所有译本都反对这译法，希伯来文也几乎不许可。应译为「在他死后」[HENGSTENBERG]；如我们所说「在他死时」。复数「众死」加强了语气；如亚当因罪「必定死」
（创 2:17，
栏注）； 即招致肉身和属灵的死。照样弥赛亚作为他的替代，也在两种意义上忍受了死——他在暂时被父离弃时忍受属灵的死；当他交出灵魂时忍受肉身的死。
因为——应按意义需要（如
伯 16:17）译为「虽然他没有」云云[HENGSTENBERG]，
（彼前 2:20-22； 约一 3:5）。
强暴——即不义。
英語原文
9. Rather, "His grave was appointed," or "they appointed Him His grave" [HENGSTENBERG]; that is, they intended (by crucifying Him with two thieves,
Mt 27:38)
that He should have His grave "with the wicked." Compare
Joh 19:31,
the denial of honorable burial being accounted a great ignominy (see on
Isa 14:19;
Jer 26:23).
and with . . . rich--rather, "but He was with a rich man," &c. GESENIUS, for the parallelism to "the wicked," translates "ungodly" (the effect of riches being to make one ungodly); but the Hebrew everywhere means "rich," never by itself ungodly; the parallelism, too, is one of contrast; namely, between their design and the fact, as it was ordered by God
(Mt 27:57; Mr 15:43-46; Joh 19:39, 40);
two rich men honored Him at His death, Joseph of Arimathæa, and Nicodemus.
in his death--Hebrew, "deaths." LOWTH translates, "His tomb"; bamoth, from a different root, meaning "high places," and so mounds for sepulture
(Eze 43:7).
But all the versions oppose this, and the Hebrew hardly admits it. Rather translate, "after His death" [HENGSTENBERG]; as we say, "at His death." The plural, "deaths," intensifies the force; as Adam by sin "dying died"
(Ge 2:17,
Margin); that is, incurred death, physical and spiritual. So Messiah, His substitute, endured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost.
because--rather, as the sense demands (so in
Job 16:17),
"although He had done no," &c. [HENGSTENBERG],
(1Pe 2:20-22; 1Jo 3:5).
violence--that is, wrong.
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简体中文
10. 从他的降卑转到他的高升。
耶和华喜悦——他受苦的秘诀。弥赛亚甘愿忍受这些苦难，为要借此「遵行耶和华的旨意」
（约 6:38； 来 10:7, 9），
关乎人的救赎；所以本节末，「耶和华所喜悦的事必在他手中亨通。」
压伤——（见
赛 53:5）；
创 3:15
由此应验，尽管那里的「伤」希伯来文词与此处不同。马太福音中的「他自己」一词暗示他亲身担当了我们属灵和身体的疾病，这作为结果包括他对我们身体疾病的服事：后者是罪的反面；他担当我们属灵的疾病，也就承担了对他外在的同情与医治：外在是罪的果子与预表。HENGSTENBERG 正确地反对 MAGEE 将「担当」译为「除去」，因为这样与「背负」的平行就会被破坏。此外，希伯来文此词在别处与罪相连时，意为担当罪及其刑罚
（结 18:20）。
马太福音在别处也陈明他的代赎
（太 20:28）。
当你等等——应译为如栏注，「他的灵魂（即他）当作祭」云云。在英文译本中人称的改变是生硬的：从对耶和华的第二人称
（赛 53:10），
转为
赛 53:11
中耶和华以第一人称说话。栏注正确地使先知以耶和华自己的名在本节中说话。
赎罪祭——
（罗 3:25； 约一 2:2; 4:10）。
他的后裔——他属灵的后裔必众多
（诗 22:30）；
不但如此，他虽必须死，却要看见他们。众多的后裔在希伯来人中被视为大福；能活着看见他们更是如此
（创 48:11； 诗 128:6）。
延长……日子——在犹太人中也被视为特别的福气
（诗 91:16）。
弥赛亚在死后要复活得无穷的生命
（何 6:2； 罗 6:9）。
亨通——
（赛 52:13，
栏注）。
英語原文
10. Transition from His humiliation to His exaltation.
pleased the Lord--the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will"
(Joh 6:38; Heb 10:7, 9),
as to man's redemption; so at the end of the verse, "the pleasure of the LORD shall prosper in His hand."
bruise--(see
Isa 53:5);
Ge 3:15,
was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. HENGSTENBERG rightly objects to MAGEE'S translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment
(Eze 18:20).
Matthew, elsewhere, also sets forth His vicarious atonement
(Mt 20:28).
when thou, &c.--rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person
(Isa 53:10),
to Jehovah speaking in the first person in
Isa 53:11.
The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse.
offering for sin--
(Ro 3:25; 1Jo 2:2; 4:10).
his seed--His spiritual posterity shall be numerous
(Ps 22:30);
nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them
(Ge 48:11; Ps 128:6).
prolong . . . days--also esteemed a special blessing among the Jews
(Ps 91:16).
Messiah shall, after death, rise again to an endless life
(Ho 6:2; Ro 6:9).
prosper--
(Isa 52:13,
Margin).
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简体中文
11. 耶和华仍在说话。
看见自己劳苦的功效——他要从自己的受苦中看见如此蒙福的果子，足以丰丰足足地报偿他
（赛 49:4, 5; 50:5, 9）。
在他看见灵魂劳苦的全部果子——以色列和世界的归信——中的「满足」，要在末世实现
（赛 2:2-4）。
他——应译为对他的认识（经历上的）
（约 17:3； 腓 3:10）。
我的仆人——弥赛亚
（赛 42:1; 52:13）。
义——他称别人为义的根基，他自己的义
（约一 2:1）。
称……为义——如同义人对待；在法庭上；基于他有功的受苦，而非他们的义。
担当……罪孽——
（赛 53:4, 5），
作为罪人的替代。
英語原文
11. Jehovah is still speaking.
see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them
(Isa 49:4, 5; 50:5, 9).
The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days
(Isa 2:2-4).
his knowledge--rather, the knowledge (experimentally) of Him
(Joh 17:3; Php 3:10).
my . . . servant--Messiah
(Isa 42:1; 52:13).
righteous--the ground on which He justifies others, His own righteousness
(1Jo 2:1).
justify--treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness.
bear . . . iniquities--
(Isa 53:4, 5),
as the sinner's substitute.
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简体中文
12. 分——如征服者在胜利后分掳物
（诗 2:8； 路 11:22）。
他——为他。
与……大的——HENGSTENBERG 译为「我要将强壮的赐给他为分」；如七十士译本。但平行的「与强盛的」支持英文译本。他的凯旋不仅是在少数软弱的人中，而是在许多强大的人中。
掳物……强盛的——
（西 2:15；
比较
箴 16:19）。
「与大的；与强盛的」，可意指如同一位伟大而强盛的英雄。
倾倒……灵魂——即他的生命，被认为住在血中
（利 17:11； 罗 3:25）。
被列在等等——不是说他是罪犯，而是他被当作罪犯对待，被钉在强盗中间
（可 15:28； 路 22:37）。
代求等等——他在十字架上开始这职分
（路 23:34），
如今在天上继续
（赛 59:16； 来 9:24； 约一 2:1）。
在「他被列在……他担当……代求」之前理解因为。他有功的死和代求是他最终凯旋的原因。MAURER 为平行而译为「他被与犯人同列。」但英文译本更符合希伯来文，也更符合关于基督的意义和事实。MAURER 的译法在「他被列在罪犯之中」之后会变成重复；平行不需要如此奴隶式的重复。「他为……代求」与平行的「他被列在……之中」相应，如效果对应原因——他为罪人代求是从他被列在他们中间之中流露出的效果。
英語原文
12. divide--as a conqueror dividing the spoil after a victory
(Ps 2:8; Lu 11:22).
him--for Him.
with . . . great--HENGSTENBERG translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty.
spoil . . . strong--
(Col 2:15;
compare
Pr 16:19).
"With the great; with the mighty," may mean, as a great and mighty hero.
poured out . . . soul--that is, His life, which was considered as residing in the blood
(Le 17:11; Ro 3:25).
numbered with, &c.--not that He was a transgressor, but He was treated as such, when crucified with thieves
(Mr 15:28; Lu 22:37).
made intercession, &c.--This office He began on the cross
(Lu 23:34),
and now continues in heaven
(Isa 59:16; Heb 9:24; 1Jo 2:1).
Understand because before "He was numbered . . . He bare . . . made intercession." His meritorious death and intercession are the cause of His ultimate triumph. MAURER, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. MAURER'S translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel, "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them.
赛 53:1-12。
人的不信：弥赛亚代赎的受苦，以及祂为人得着的最终胜利。
按 HORSLEY 的看法，发言者拟人化了世界末后世代中悔改的犹太人归向救赎主之信仰；整段是他们的悔罪认信。这一观点与上下文相符
（赛 52:7-9），
要等到以色列复兴时才能完全实现。然而，首要而言，这是先知突发的感叹："我们所传的有谁信呢"——即以赛亚和其他先知关于弥赛亚所传的？不信者以犹太人的不信为据的反对，在此预先提出并予以回答：那不信及其原因（弥赛亚的降卑，而他们所期待的是来掌权的一位），早被预见并预言了。
1. 所传的——字面作"所听见的事"，保罗据此说："可见信道是从听道来的"
（罗 10:16, 17）。
膀臂——即能力
（赛 40:10）；
彰显于神迹和拯救人之中
（罗 1:16； 林前 1:18）。
先知仿佛亲临弥赛亚在地上的事工，深感人之中信祂的何其少而动容
（赛 49:4； 可 6:6；9:19； 徒 1:15）。
众人本该相信，有两个理由：（1）"古时先知"的"所传"。（2）弥赛亚在地上时所彰显的"耶和华的膀臂"。按 HORSLEY 的看法，这将是犹太人的悔罪认信："在弥赛亚的日子，我们民族中信祂的何其少！"