1
Isa 6:1-13.
繁體中文
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 The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state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
無題
繁體中文
2. stood——不一定是站立的姿勢；不如譯作在祂身旁侍候 [MAURER]，展翅盤旋。
the——希伯來文中無定冠詞。
seraphim——此詞在他處未用於服事神的天使；而是指咬傷以色列人的火蛇（非有翅的，而是疾速爬行的）
(Nu 21:6),
因其咬傷引起有毒的發炎而得名。Seraph 意為燃燒；暗示撒拉弗在事奉神時的火熱、耀目的光輝
(2Ki 2:11; 6:17; Eze 1:13; Mt 28:3)
以及蛇一般的迅捷。也許撒但以蛇（nachash）之形向人顯現，與他原本作為光之撒拉弗的形態有某種關聯。蛇頭在埃及是智慧的象徵（比較
Nu 21:8; 2Ki 18:4).
有六翅一面的撒拉弗，難以與有四翅（聖殿中僅二翅）四面（
Eze 1:5-12)
的基路伯等同。（但可比較
Re 4:8).
「臉面」與「腳」暗示人的形狀；某種蛇形（也許是巴塞里斯克蛇頭，如底比斯廟宇中所見）可能與之混合：正如基路伯由多種動物形態複合而成。然而 seraph 也可能源自意為「君尊」的詞根，在
Da 10:13
中用於米迦勒 [MAURER]；正如 cherub 源自（將 m 變為 b）意為「高貴」的詞根。
twain——六翅之中只有兩翅隨時預備為神的事奉即時飛行；兩翅遮臉，因不配瞻仰聖潔的神，也不配窺探他們所遵行的隱秘旨意
(Ex 3:6; Job 4:18; 15:15);
兩翅遮腳，或不如說遮蓋其下半身的全部——在東方君王面前表示敬畏的慣例（比較
Eze 1:11,
他們的身體）。人的事奉更當在於敬畏地等候神，甚於為神積極效力。
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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繁體中文
3.
(Re 4:8).
三一神已隱含其中（關於「主」，見
Isa 6:1
的註解）。神的聖潔是以賽亞全書預言的主旋律。
whole earth——希伯來文更具強調力：全地之都充滿祂的榮耀
(Ps 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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繁體中文
4. posts of . . . door——不如作門檻的根基。
house——聖殿。
smoke——舍金納雲彩
(1Ki 8:10;
Eze 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
無題
繁體中文
5. undone——
(Ex 33:20).
神的同在對他人也產生了同樣的效果
(Jud 6:22; 13:22;
Job 42:5, 6;
Lu 5:8;
Re 1:17).
lips——與上下文相稱，因上下文描述的是撒拉弗以嘴唇的頌讚，以交替應答的方式歌頌
(Ex 15:20, 21;
Isa 6:3);
這也適合即將託付給以賽亞的、作為神的先知說話的職分
(Isa 6:9).
seen——嚴格說來不是耶和華自己
(Joh 1:18;
1Ti 6:16),
而是祂同在的記號。
Lord——希伯來文作「耶和華」。
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
無題
繁體中文
6. unto me——撒拉弗本在殿內，以賽亞卻在殿外。
live coal——字面作「燒熱的石頭」，如當今某些國家所用，用以烤肉，例如祭牲的肉。火是潔淨的象徵，因它能除去金屬中的渣滓
(Mal 3:2, 3).
the altar——燔祭壇，位於殿前祭司的院內。壇上的火起初是神親自點燃的
(Le 9:24),
並保持不斷燃燒。
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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繁體中文
7. mouth . . . lips——（見
Isa 6:5
的註解。）口被觸摸，因為那是先知就職時所要使用的部分。所以「火舌」停在門徒頭上
(Ac 2:3, 4)
——那時他們正被分別出來，以各種語言講說耶穌。
iniquity——自覺不配作神的使者。
purged——字面作「遮蓋」，即贖罪，不是因火的物理效果能潔淨罪惡，而是與祭壇的祭相關——在此差遣以賽亞的彌賽亞，在祂的死中將成為其預表的本體：這暗示罪唯獨藉著祭才能得赦。
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
無題
繁體中文
8. I . . . us——數字的變換暗示三一之神（參
Ge 1:26; 11:7）。
雖非此教義的確定證據，因眾數或僅表示威嚴，卻符合在別處已證明的真理。
Whom . . . who——暗示少數人願意承受向猶太人傳這不受歡迎之信息所需付出的克己代價（參
1Ch 29:5）。
Here am I——出於如今已特別受膏資格而起的熱切之心（參
Isa 6:7；
並比較
1Sa 3:10, 11; Ac 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
無題
繁體中文
9. Hear . . . indeed——希伯來文作「聽啊聽」，即雖然你們一再聽見先知的警告，卻因你們頑拗的意志
(Joh 7:17)，
注定不能明白。啟示中賜下的亮光足以引導那些誠心尋求認識神旨意、為要遵行的人；同時留下的黑暗也足以使那些故意瞎眼的人混亂
(Isa 43:8)。
耶穌使用比喻也是如此
(Mt 13:14)。
see . . . indeed——宜作「雖然你們看了一次又一次」，卻……。
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
無題
繁體中文
10. Make . . . fat——
(Ps 119:17)。
「因你的警告使他們更加剛硬」〔MAURER〕。這效果不是真理本身的果子，而是他們心中敗壞狀態的果子，神在此處司法上將他們交給這狀態
(Isa 63:17)。
GESENIUS 將命令式視為未來式。「宣告真理，這宣告的結果將是他們變得更為剛硬」
(Ro 1:28; Eph 4:18)；
但這不如前一說法那樣能表明神是故意將罪人交於司法上的剛硬
(Ro 11:8; 2Th 2:11)。
在本句的前半，順序是心、耳、眼；在後半則反過來，眼、耳、心。敗壞是從心流向耳與眼
(Mr 7:21, 22)；
但醫治是藉著眼與耳達到心
(Ro 10:17)，
〔BENGEL〕。
(Jer 5:21; Eze 12:2; Zec 7:11; Ac 7:57; 2Ti 4:4)。
在
Mt 13:15
中，這些話以直說法引用：「已經油蒙了」（七十士譯本亦然），而非命令式「使他們油蒙」；神論到未來的話語如已成就一般確定。用眼看並不能說服一個反對真理的意志（參
Joh 11:45, 46; 12:10, 11)。
「人必須愛屬神的事才能明白」〔PASCAL〕。
be healed——醫治他們屬靈的疾病——罪
(Isa 1:6; Ps 103:3; Jer 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
無題
繁體中文
11. how long——這民族被剛硬以致毁滅的悲慘狀態要持續多久？
until——
(Isa 5:9)
——首先應驗於巴比倫囚擄之時，更完全地應驗於羅馬提多手下的分散。
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
無題
繁體中文
12.
(2Ki 25:21)。
forsaking——居民離棄住所
(Jer 4:29)。
英語原文
12.
(2Ki 25:21).
forsaking--abandonment of dwellings by their inhabitants
(Jer 4:29).
13
無題
繁體中文
13. 於是其中要有十分之一再被吞滅——宜作「但它必再次被交出歸於毀滅」：即使有十分之一在首次毀滅中倖存，也必在第二次中被毀
（賽 5:25； 結 5:1-5、12），
〔MAURER 及 HORSLEY〕。在英文版本中，「歸回」指巴比倫之擄時期留在本地貧窮的餘民
（王下 24:14，25:12），
他們後來因恐懼逃往埃及
（王下 25:26），
其後與其他逃往摩押和以東的人一同歸回
（耶 40:11、12），
並在他們承受了進一步的神聸審判。
樹木——宜作「篤耨香樹」或「松脂樹」
（賽 1:29）。
樹木……葉子被釣下——宜作「正如一棵篤耨香樹或橡樹，當它們被砍倒（不是「落下葉子」，
伯 14:7），
樹幹或樹墫仍然存留，照樣聖潔的種類
（拉 9:2）
必作那地之種」。生命的種子仍存在於猶太地與散居的百姓中，等候神恩惠的春天再臨
（羅 11:5、23-29）。
按以賽亞所言，並非全以色列，唯獨選民的餘數才注定得救。神對罪顯明不改變的嚴厲，卻在保全餘民上顯出聖約的信實；以賽亞便將他書後半部（第四十至六十六章）的先知遺產留贈給這餘民。
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).
Isa 6:1-13.
耶和華在聖殿中的異象。
以賽亞在殿外，聖殿前方的祭壇附近。設想門扇開啟，遮掩至聖所的幔子撤去，在他眼前展開一幅異象——神被描繪為東方君王的樣式，有撒拉弗作為祂的侍從臣宰侍立
(1Ki 22:19),
身穿長袍與下垂的衣襟（在東方是尊嚴的標記），衣裳充滿了聖殿。這項他看見了神的宣告，按傳統（非為
Isa 1:1
所認可；見
Introduction），
成為瑪拿西在位時將他鋸死的藉口
(Heb 11:37).
異象在其他先知中屢見：在以賽亞書中卻僅此一處，且以其特有的清晰簡樸為標記。
1. In . . . year . . . Uzziah died——或指實際的死亡，或指國政上的死亡——即他因患大痲瘋而不再以王的身份履行職能 [Chaldee],
(2Ch 26:19-21).
主前 754 年 [CALMET]，或主前 758 年（通用年表）。這並非以賽亞預言事的起頭，而是他被授以更高層次先知職分的就職典禮：
Isa 6:9,
&c. 的語氣暗示，他對百姓的頑梗早有親身經歷。
Lord——此處為 Adonai，而在
Isa 6:5
則為 Jehovah；按
Joh 12:41,
Isa 6:10
中所說的乃是指耶穌基督。以賽亞所能「看見」的只是子，而非神的本體
(Joh 1:18).
Isa 6:10
中的話，保羅
(Ac 28:25, 26)
將之歸於聖靈。如此便暗示了三位一體的真理；又如三次「聖哉」
(Isa 6:3)
所示。以賽亞提到衣袍、聖殿與撒拉弗，卻未提及神本身的形狀。無論那是怎樣的顯現，都與通常的舍金那（Shekinah）不同：那是在施恩座上，這是在寶座上；那是雲與火，這則未指定任何形狀；在以上有基路伯，在此則有撒拉弗；那沒有衣裳，這有下垂的長袍與衣襟。