1
Isa 6:1-13.
简体中文
英語原文
Isa 6:1-13.
VISION OF JEHOVAH IN HIS TEMPLE.
Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state
(1Ki 22:19),
and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by
Isa 1:1;
see
Introduction),
the pretext for sawing him asunder in Manasseh's reign
(Heb 11:37).
Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.
1. In . . . year . . . Uzziah died--Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee],
(2Ch 26:19-21).
754 B.C. [CALMET] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office:
Isa 6:9,
&c., implies the tone of one who had already experience of the people's obstinacy.
Lord--here Adonai, Jehovah in
Isa 6:5;
Jesus Christ is meant as speaking in
Isa 6:10,
according to
Joh 12:41.
Isaiah could only have "seen" the Son, not the divine essence
(Joh 1:18).
The words in
Isa 6:10
are attributed by Paul
(Ac 28:25, 26)
to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy"
(Isa 6:3).
Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.
2
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简体中文
2. 站立——不一定是站立的姿态；更准确地说，应作在祂面前侍候[MAURER]，展开翅膀盘旋。
那些——希伯来文中无定冠词。
撒拉弗——除此外未用于神的侍立天使；而是用于火蛇（不是有翅膀的，而是迅速移动的），即咬伤以色列人的蛇
（民 21:6），
因它们所咬之处引起有毒的发炎而得名。Seraph 意为焚烧；暗示撒拉弗在神的事奉中的燃烧热心、耀目光辉
（王下 2:11；6:17； 结 1:13； 太 28:3）
以及蛇一般的迅速。也许撒但以蛇（nachash）的形态向人显现，与它原本作为光之撒拉弗的形态有某种关联。蛇头在埃及是智慧的象征（比较
民 21:8； 王下 18:4）。
有六翅一面的撒拉弗，难以等同于有四翅（圣殿中只有两翅）四面的基路伯
（结 1:5-12）。
（但比较
启 4:8）。
"脸"和"脚"暗示人的形态；某种蛇的形态（也许是毒蜥的头，如底比斯庙宇中所见）可能与之混合：正如基路伯由各种动物形态复合而成。然而，seraph 可能来自意为"君尊"的词根，在
但 10:13
中用于米迦勒[MAURER]；正如 cherub 来自（将 m 变为 b）意为"尊贵"的词根。
两个翅膀——六翅中只有两翅随时预备为神的事奉即刻飞行；两翅遮脸，因不配观看圣洁的神，也不配窥探他们所遵行的隐秘旨意
（出 3:6； 伯 4:18；15:15）；
两翅遮脚，更准确地说，是遮他们身体的整个下部——这是在东方君王面前表示敬畏的惯例（比较
结 1:11，
他们的身体）。人的事奉 a fortiori 在于敬畏地侍立，甚于积极地事奉神。
英語原文
2. stood--not necessarily the posture of standing; rather, were in attendance on Him [MAURER], hovering on expanded wings.
the--not in the Hebrew.
seraphim--nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites
(Nu 21:6),
called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness
(2Ki 2:11; 6:17; Eze 1:13; Mt 28:3)
and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of wisdom in Egypt (compare
Nu 21:8; 2Ki 18:4).
The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only two) and four faces
(Eze 1:5-12).
(But compare
Re 4:8).
The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in
Da 10:13
to Michael [MAURER]; just as cherub comes from a root (changing m into b), meaning "noble."
twain--Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled
(Ex 3:6; Job 4:18; 15:15);
two covered their feet, or rather the whole of the lower parts of their persons--a practice usual in the presence of Eastern monarchs, in token of reverence (compare
Eze 1:11,
their bodies). Man's service a fortiori consists in reverent waiting on, still more than in active service for, God.
3
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简体中文
3.
（启 4:8）。
此处暗示三位一体（关于"主"，见
赛 6:1
注释）。
神的圣洁是以赛亚全卷预言的主旨。
全地——希伯来文更着重地说，全地所充满的就是他的荣耀
（诗 24:1；
72:19）。
英語原文
3.
(Re 4:8).
The Trinity is implied (on "Lord," see on
Isa 6:1).
God's holiness is the keynote of Isaiah's whole prophecies.
whole earth--the Hebrew more emphatically, the fulness of the whole earth is His glory
(Ps 24:1; 72:19).
4
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简体中文
4. 门柱的根基——更确切为"门槛的根基"。
殿——即圣殿。
烟——即舍吉拿的云彩
（王上 8:10； 结 10:4）。
英語原文
4. posts of . . . door--rather, foundations of the thresholds.
house--temple.
smoke--the Shekinah cloud
(1Ki 8:10; Eze 10:4).
5
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简体中文
5. 祸哉——
（出 33:20）。
神同在的显现对别人也产生同样的效果
（士 6:22； 13:22； 伯 42:5, 6； 路 5:8； 启 1:17）。
嘴唇——与上下文相符，因上下文描述撒拉弗以嘴唇所唱、轮流应答的赞美
（出 15:20, 21； 赛 6:3）；
也合乎即将交付以赛亚的说话为先知之职
（赛 6:9）。
看见——严格说并非耶和华自己
（约 1:18； 提前 6:16），
而是他同在的象征。
主——希伯来文为"耶和华"。
英語原文
5. undone--
(Ex 33:20).
The same effect was produced on others by the presence of God
(Jud 6:22; 13:22; Job 42:5, 6; Lu 5:8; Re 1:17).
lips--appropriate to the context which describes the praises of the lips, sung in alternate responses
(Ex 15:20, 21; Isa 6:3)
by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah
(Isa 6:9).
seen--not strictly Jehovah Himself
(Joh 1:18; 1Ti 6:16),
but the symbol of His presence.
Lord--Hebrew, "JEHOVAH."
6
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简体中文
6. 到我这里——撒拉弗本在殿内，而以赛亚在殿外。
红炭——字面为"烧热的石头"，如如今某些国家用以烤肉，例如祭肉。火是洁净的象征，因火能除去金属中的渣滓
（玛 3:2, 3）。
坛——指祭坛，在殿前祭司的院内。坛上的火起初由神亲自点燃
（利 9:24），
此后便持续燃烧不熄。
英語原文
6. unto me--The seraph had been in the temple, Isaiah outside of it.
live coal--literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals
(Mal 3:2, 3).
the altar--of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God
(Le 9:24),
and was kept continually burning.
7
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简体中文
7. 口……嘴唇——（参
赛 6:5）。
口之所以被触，乃因这是先知就职时所要使用的器官。照样，"如火的舌头"也落在门徒身上
（徒 2:3, 4），
那时他们正被分别出来，用各种语言传讲耶稣。
罪孽——自觉不配作神的使者。
赦免——字面意为"遮盖"，即赎罪；并非靠火的任何物理功效来洁净罪，而是相对于祭坛的祭物而言，在此差遣以赛亚的弥赛亚，在他受死时正是这些祭物的预表：由此暗示，罪惟有借献祭方能得赦。
英語原文
7. mouth . . . lips--(See on
Isa 6:5).
The mouth was touched because it was the part to be used by the prophet when inaugurated. So "tongues of fire" rested on the disciples
(Ac 2:3, 4)
when they were being set apart to speak in various languages of Jesus.
iniquity--conscious unworthiness of acting as God's messenger.
purged--literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the altar sacrifices, of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.
8
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简体中文
8. 我……我们——单复数的转换暗示三位一体（参
创 1:26；11:7）。
虽非该教义的確定论证（因为复数可能仅表威严），却与在别处证明的真理相符。
谁……谁——暗示愿意背负这种使命、向犹太人传达如此不受欢迎之信息所需舍己的人寥寥无几（参
代上 29:5）。
我在这里——既已特别蒙了装备
（赛 6:7），
便心生热切的迫切（参
撒上 3:10, 11； 徒 9:6）。
英語原文
8. I . . . us--The change of number indicates the Trinity (compare
Ge 1:26; 11:7).
Though not a sure argument for the doctrine, for the plural may indicate merely majesty, it accords with that truth proved elsewhere.
Whom . . . who--implying that few would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare
1Ch 29:5).
Here am I--prompt zeal, now that he has been specially qualified for it
(Isa 6:7;
compare
1Sa 3:10, 11; Ac 9:6).
9
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简体中文
9. 听……听——希伯来文，「听啊你们要听」，即你们虽然一再听见先知的警告，却因你们悖逆的意志
（约 7:17），
注定不能明白。启示中赐下的亮光足以引导那些真诚寻求知道以至能遵行神旨意的人；留下的黑暗也足以使故意瞎眼的人混乱
（赛 43:8）。
耶稣使用比喻也是如此
（太 13:14）。
看……看——应译为「你们虽然看了一次又一次」，却……
英語原文
9. Hear . . . indeed--Hebrew, "In hearing hear," that is, Though ye hear the prophet's warnings again and again, ye are doomed, because of your perverse will
(Joh 7:17),
not to understand. Light enough is given in revelation to guide those sincerely seeking to know, in order that they may do, God's will; darkness enough is left to confound the wilfully blind
(Isa 43:8).
So in Jesus' use of parables
(Mt 13:14).
see . . . indeed--rather, "though ye see again and again," yet, &c.
10
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简体中文
10. 要……肥——
（诗 119:17）。
「借你的警告使他们更加刚硬」[MAURER]。这效果不是真理本身的果子，而是他们心腐败状态的结果，神在此审判上把他们交出去
（赛 63:17）。
GESENIUS 将祈使语气理解为将来式。「宣告真理，其宣告的结果将是他们变得更加刚硬」
（罗 1:28； 弗 4:18）；
但这不如前者那样表明神刻意地将罪人交于审判上的刚硬
（罗 11:8； 帖后 2:11）。
在句子的第一部分，次序是心、耳、眼；在后半，次序相反，眼、耳、心。从心发出的腐败流入耳和眼
（可 7:21, 22）；
但借眼和耳的医治达到心
（罗 10:17），
[BENGEL]。
（耶 5:21； 结 12:2； 亚 7:11； 徒 7:57； 提后 4:4）。
在
太 13:15
中，这些话以直陈式引用，「变得迟钝」（如七十士译本），而非祈使式「使之肥」；神关于将来的话如同已应验一般确定。亲眼看见并不能说服一个违背真理的意志（比较
约 11:45, 46; 12:10, 11）。
「人必须爱属神的事才能明白它们」[PASCAL]。
痊愈——他们属灵的疾病，即罪
（赛 1:6； 诗 103:3； 耶 17:14）。
英語原文
10. Make . . . fat--
(Ps 119:17).
"Render them the more hardened by thy warnings" [MAURER]. This effect is the fruit, not of the truth in itself, but of the corrupt state of their hearts, to which God here judicially gives them over
(Isa 63:17).
GESENIUS takes the imperatives as futures. "Proclaim truths, the result of which proclamation will be their becoming the more hardened"
(Ro 1:28; Eph 4:18);
but this does not so well as the former set forth God as designedly giving up sinners to judicial hardening
(Ro 11:8; 2Th 2:11).
In the first member of the sentence, the order is, the heart, ears, eyes; in the latter, the reverse order, the eyes, ears, heart. It is from the heart that corruption flows into the ears and eyes
(Mr 7:21, 22);
but through the eyes and ears healing reaches the heart
(Ro 10:17),
[BENGEL].
(Jer 5:21; Eze 12:2; Zec 7:11; Ac 7:57; 2Ti 4:4).
In
Mt 13:15,
the words are quoted in the indicative, "is waxed gross" (so the Septuagint), not the imperative, "make fat"; God's word as to the future is as certain as if it were already fulfilled. To see with one's eyes will not convince a will that is opposed to the truth (compare
Joh 11:45, 46; 12:10, 11).
"One must love divine things in order to understand them" [PASCAL].
be healed--of their spiritual malady, sin
(Isa 1:6; Ps 103:3; Jer 17:14).
11
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简体中文
11. 到几时——这国民被刚硬至毁灭的悲惨状态将持续多久？
直到——
（赛 5:9）
——首先在巴比伦之囚时应验，更完全地在罗马提多治下的分散中应验。
英語原文
11. how long--will this wretched condition of the nation being hardened to its destruction continue?
until--
(Isa 5:9)
--fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus.
12
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简体中文
12.
（王下 25:21）。
荒凉——居民离弃住所
（耶 4:29）。
英語原文
12.
(2Ki 25:21).
forsaking--abandonment of dwellings by their inhabitants
(Jer 4:29).
13
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简体中文
13. 并且它将回转……被吞吃——应译为「但它将再次被交出以被灭尽」：即使第一次毁灭后有十分之一存活，也将被第二次毁灭
（赛 5:25； 结 5:1-5, 12），
[MAURER 与 HORSLEY]。在英文译本中，「回转」指巴比伦之囚时留在本土的贫穷余民
（王下 24:14; 25:12），
他们后来因恐惧逃往埃及
（王下 25:26），
后来与逃往摩押和以东的其他人一同从那里归回
（耶 40:11, 12），
并在更多神的审判下受苦。
指示——应译为「笃耨香树」或「松脂树」
（赛 1:29）。
实质……被丢弃……叶子——应译为「如同笃耨香树或橡树，当它们被砍倒（非『落叶』， 伯 14:7）时，树干或树桩仍存留，照样圣洁的种类（拉 9:2）必作那地的树桩。」犹大地和分散的犹大人中仍有生命的种子，等候神恩惠回春的春天
（罗 11:5, 23-29）。
照以赛亚所说，不是所有以色列人，唯独选民余民才预定得救。神对罪显明不变的严厉，却在保守余民上显明圣约的信实，以赛亚将本书后半部（四十至六十六章）的预言遗赠给这余民。
英語原文
13. and it shall return, and . . . be eaten--Rather, "but it shall be again given over to be consumed": if even a tenth survive the first destruction, it shall be destroyed by a second
(Isa 5:25; Eze 5:1-5, 12),
[MAURER and HORSLEY]. In English Version, "return" refers to the poor remnant left in the land at the Babylonish captivity
(2Ki 24:14; 25:12),
which afterwards fled to Egypt in fear
(2Ki 25:26),
and subsequently returned thence along with others who had fled to Moab and Edom
(Jer 40:11, 12),
and suffered under further divine judgments.
tell--rather, "terebinth" or "turpentine tree"
(Isa 1:29).
substance . . . when . . . cast . . . leaves--rather, "As a terebinth or oak in which, when they are cast down (not 'cast their leaves,'
Job 14:7),
the trunk or stock remains, so the holy seed
(Ezr 9:2)
shall be the stock of that land." The seeds of vitality still exist in both the land and the scattered people of Judea, waiting for the returning spring of God's favor
(Ro 11:5, 23-29).
According to Isaiah, not all Israel, but the elect remnant alone, is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths the prophetic legacy of the second part of his book (the fortieth through sixty-sixth chapters).
赛 6:1-13。
主在圣殿中的异象。
以赛亚站在外面，靠近圣殿前方的祭坛。设想门扉敞开，遮掩至圣所的幔子收起，使他看见神如同东方君王的异象，由撒拉弗作为侍立的臣仆伴随
（王上 22:19），
身穿袍子并有下垂的衣襬（在东方是尊严的标志），衣襬充满圣殿。据传说（非
赛 1:1
所认可；见引言），他声称见过神，成了玛拿西王朝将他锯死的借口
（来 11:37）。
异象在其他先知中屡见不鲜：在以赛亚书中仅有此一处，且以特有的清晰与简朴为标志。
1. 当……乌西雅崩之年——或指实际的驾崩，或指民事上的——当他因患大麻风而不再行使王职[迦勒底译本]，
（代下 26:19-21）。
主前754年[CALMET]，主前758年（《普通年表》）。这并非以赛亚说预言的最初起点，而是他被提升到更高层次先知职分的就职典礼：
赛 6:9
等处暗示了他是一位对百姓的顽梗已有经历之人的口吻。
主——此处为 Adonai，即赛 6:5 的 Jehovah；按
约 12:41，
耶稣基督正是
赛 6:10
中所说话语的那一位。以赛亚所能"看见"的只是子，而非神的本质
（约 1:18）。
赛 6:10
中的话，保罗
（徒 28:25, 26）
归于圣灵。如此，三一中的合一便隐含其中；三次"圣哉"
（赛 6:3）
也表明了这一点。以赛亚提及袍子、圣殿和撒拉弗，却未描述神本身的形像。无论那是什么，都与通常的舍金纳不同：那在施恩座上，这却在宝座上；那是云与火，这里未指明任何形像；那上有基路伯，这上有撒拉弗；那没有衣饰，这却衣袍下垂并有衣襬。