1
Isa 9:1-7.
繁體中文
英語原文
Isa 9:1-7.
CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER.
1. Nevertheless, &c.--rather, "For darkness shall not (continually) be on it (that is, the land) on which there is (now) distress" [HENGSTENBERG and MAURER]. The "for" refers, not to the words immediately preceding, but to the consolations in
Isa 8:9, 10, 17, 18.
Do not despair, for, &c.
when at the first, &c.--rather, "as the former time has brought contempt on the land of Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser,
2Ki 15:29,
a little before the giving of this prophecy); so shall the after-coming time bring honor to the way of the sea (the district around the lake of Galilee), the land beyond (but HENGSTENBERG, "by the side of") Jordan (Perea, east of Jordan, belonging to Reuben, Gad, and half-Manasseh), the circle (but HENGSTENBERG, "Galilee") (that is, region) of the "Gentiles" [MAURER, HENGSTENBERG, &c.]. Galil in Hebrew is a "circle," "circuit," and from it came the name Galilee. North of Naphtali, inhabited by a mixed race of Jews and Gentiles of the bordering Phœnician race
(Jud 1:30; 1Ki 9:11).
Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Ben-hadad of Syria, two hundred years before
(1Ki 15:20).
It was after the Assyrian deportation colonized with heathens, by Esar-haddon
(2Ki 17:24).
Hence arose the contempt for it on the part of the southern Jews of purer blood
(Joh 1:46; 7:52).
The same region which was so darkened once, shall be among the first to receive Messiah's light
(Mt 4:13, 15, 16).
It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in
De 33:18, 19; Ac 2:7; Ps 68:27, 28,
Jerusalem, the theocratic capital, might readily have known Messiah; to compensate less favored Galilee, He ministered mostly there; Galilee's very debasement made it feel its need of a Saviour, a feeling not known to the self-righteous Jews
(Mt 9:13).
It was appropriate, too, that He who was both "the Light to lighten the Gentiles, and the Glory of His people Israel," should minister chiefly on the border land of Israel, near the Gentiles.
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繁體中文
2. the people——全國，猶大與以色列。
shadow of death——被擄中最深沉的痛苦黑暗。
英語原文
2. the people--the whole nation, Judah and Israel.
shadow of death--the darkest misery of captivity.
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繁體中文
3. multiplied . . . nation——首先指以色列人從巴比倫歸回後的迅速增長；更充分、更完備地說，是指基督教初期迅速的傳播。
not increased the joy——藉著對希伯來文稍作修改，有人以 its（its joy）取代 not，因「沒有增加喜樂」似與緊接其後的「喜樂」云云相悖。HENGSTENBERG 則保留 not，譯作：「其喜樂祢並未增加」（即祢減少了）。又有譯作：「祢豈未增加喜樂麼？」正因 not 這讀法本身困難，反倒較不可能是後人竄入的。
HORSLEY 的解釋最為貼切：先知在異象中看見一幕變換的景象，一眼攬盡基督教會直到最遠時代的歷史——一片幽暗、人煙稀疏之地——忽被一道光照亮——住滿了新的居民——隨後在艱難中掙扎——終因仇敵的徹底傾覆而再次得釋放。外邦歸信者的湧入（此處以「外邦人的加利利」為代表）之後不久，便隨之而來敗壞的滋長，以及敵基督最終的興起；敵基督必被毀滅，而神的子民則得蒙拯救，正如基甸戰勝米甸人一般——非靠人的勇力，乃靠神親自的介入。
before thee——取自獻祭筵席的用語；收成的十分之一要在神面前享用
(De 12:7; 14:26).
as men rejoice . . . divide . . . spoil——指對主及其子民之仇敵的審判，這類審判通常伴隨神恩典的彰顯而來。
英語原文
3. multiplied . . . nation--primarily, the rapid increase of Israelites after the return from Babylon; more fully and exhaustively the rapid spread of Christianity at first.
not increased the joy--By a slight change in the Hebrew, its (joy) is substituted by some for not, because "not increased the joy" seems opposite to what immediately follows, "the joy," &c. HENGSTENBERG, retains not thus: "Whose joy thou hadst not increased," (that is, hadst diminished). Others, "Hast thou not increased the joy?" The very difficulty of the reading, not, makes it less likely to be an interpolation. HORSLEY best explains it: The prophet sees in vision a shifting scene, comprehending at one glance the history of the Christian Church to remotest times--a land dark and thinly peopled--lit up by a sudden light--filled with new inhabitants--then struggling with difficulties, and again delivered by the utter and final overthrow of their enemies. The influx of Gentile converts (represented here by "Galilee of the Gentiles") soon was to be followed by the growth of corruption, and the final rise of Antichrist, who is to be destroyed, while God's people is delivered, as in the case of Gideon's victory over Midian, not by man's prowess, but by the special interposition of God.
before thee--a phrase taken from sacrificial feasts; the tithe of harvest was eaten before God
(De 12:7; 14:26).
as men rejoice . . . divide . . . spoil--referring to the judgments on the enemies of the Lord and His people, which usually accompany revelations of His grace.
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繁體中文
4. 「喜樂」的緣由，不僅是亞哈斯和猶大得脫亞述的進貢
(2Ki 16:8),
以及以色列十支派得脫壓迫者之手
(2Ki 15:19),
更是猶太基督教會得脫其最後大敵。
hast——先知異象中以過去時態表達未來之事；這表示事件的確定性。
yoke of his burden——他所負的軛。
staff of . . . shoulder——擊打他肩膀的杖 [MAURER]；或如奴隸頸上如軛的木頭，即奴役的記號 [ROSENMULLER]。
day of Midian——
(Jud 7:8-22).
基甸以少數人擊敗米甸大軍，照樣，彌賽亞這「嬰孩」
(Isa 9:6)
必證明自己是「和平之君」，而在祂之下的小群以色列也必勝過敵基督的龐大軍隊（比較
Mic 5:2-5），
其中包含同樣的對比，並同樣論及「亞述」——當時教會的仇敵，正如以賽亞書此處所載，乃最後大敵的預表。關於基甸的勝利與福音之間進一步的類比，可比較
2Co 4:7
與 Jud 7:22.
正如「分擄物」
(Isa 9:3)
之後緊接著「不是喜樂」之事——製造偶像的以弗得
(Jud 8:24-27),
福音的勝利起初也很快隨之而來背道，在千年國度傾覆敵基督之後也將再次如此
(Re 20:3, 7-9),
直到撒但最終的結局
(Re 20:10).
英語原文
4. The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute
(2Ki 16:8),
and of Israel's ten tribes from the oppressor
(2Ki 15:19),
but of the Jewish Christian Church from its last great enemy.
hast--the past time for the future, in prophetic vision; it expresses the certainty of the event.
yoke of his burden--the yoke with which he was burdened.
staff of . . . shoulder--the staff which strikes his shoulder [MAURER]; or the wood, like a yoke, on the neck of slaves, the badge of servitude [ROSENMULLER].
day of Midian--
(Jud 7:8-22).
As Gideon with a handful of men conquered the hosts of Midian, so Messiah the "child"
(Isa 9:6)
shall prove to be the "Prince of peace," and the small Israel under Him shall overcome the mighty hosts of Antichrist (compare
Mic 5:2-5),
containing the same contrast, and alluding also to "the Assyrian," the then enemy of the Church, as here in Isaiah, the type of the last great enemy. For further analogies between Gideon's victory and the Gospel, compare
2Co 4:7, with Jud 7:22.
As the "dividing of the spoil"
(Isa 9:3)
was followed by that which was "not joy," the making of the idolatrous ephod
(Jud 8:24-27),
so the gospel victory was soon followed by apostasy at the first, and shall be so again after the millennial overthrow of Antichrist
(Re 20:3, 7-9),
previous to Satan's last doom
(Re 20:10).
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繁體中文
5. every battle, 等等——不如作「每一個在戰陣喧囂中穿著護脛的（戰士的）護脛，以及那捲在血中的軍服（或外套，拉丁人稱之為 sagum），必作為燃燒，（並作為）火的燃料」[MAURER]。一切戰爭的裝備都必被毀滅，因在新和平時代中不再需要
(Isa 2:4; 11:6, 7;
Ps 46:9;
Eze 39:9;
Mic 5:5, 10;
Zec 9:9, 10).
比較
Mal 4:1
論及先前惡人被焚燒淨盡。
英語原文
5. every battle, &c.--rather, "every greave of (the warrior who is) armed with greaves in the din of battle, and the martial garment (or cloak, called by the Latins sagum) rolled in blood, shall be for burning, (and) fuel for fire" [MAURER]. All warlike accoutrements shall be destroyed, as no longer required in the new era of peace
(Isa 2:4; 11:6, 7; Ps 46:9; Eze 39:9; Mic 5:5, 10; Zec 9:9, 10).
Compare
Mal 4:1,
as to the previous burning up of the wicked.
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繁體中文
6. For——這些宏大盼望的根據。
unto us——為猶太人的益處，其次是外邦人（比較「為你們生了」
Lu 2:11).
son . . . given——
(Ps 2:7).
神白白的恩賜，人無權要求
(Joh 3:16;
Ro 6:23).
government . . . upon . . . shoulder——官職的徽記常佩戴在肩上，象徵擔負治理之責
(Isa 22:22).
此處彌賽亞肩上的政權，與壓迫者加在以色列「肩」上的「軛和杖」
(Isa 9:4)
形成鮮明對比。祂必從父領受地上的國，為其辯護，使其脫離那些受託為至高者持守、卻圖謀無視祂權利之人的錯誤治理；父藉著兒子——「萬有的承受者」——確立祂的權利，兒子必為祂持守
(Da 7:13, 14).
name . . . called——祂本質的特徵必是。
Wonderful——（見
Isa 8:18;
Jud 13:18,
旁注；
1Ti 3:16).
Counsellor——
(Ps 16:7;
Ro 11:33, 34;
1Co 1:24;
Col 2:3).
mighty God——
(Isa 10:21;
Ps 24:8;
Tit 2:13)
HORSLEY 譯作：「神，那勇士。」「為我們……神」等同於「以馬內利」
(Isa 7:14).
everlasting Father——這標誌著祂是「奇妙」的——祂是「嬰孩」，卻又是「永在的父」
(Joh 10:30; 14:9).
地上的君王短暫在位後便離開百姓；祂卻要永遠治理並賜福他們 [HENGSTENBERG]。
Prince of Peace——（見
Isa 9:5;
Ge 49:10,
Shiloh，「賜平安者」）。最終
(Ho 2:18).
即使如今，祂已是我們的「平安」
(Lu 2:14;
Eph 2:14).
英語原文
6. For--the ground of these great expectations,
unto us--for the benefit of the Jews first, and then the Gentiles (compare "unto you,"
Lu 2:11).
son . . . given--
(Ps 2:7).
God's gratuitous gift, on which man had no claim
(Joh 3:16; Ro 6:23).
government . . . upon . . . shoulder--The ensign of office used to be worn on the shoulder, in token of sustaining the government
(Isa 22:22).
Here the government on Messiah's shoulder is in marked antithesis to the "yoke and staff" of the oppressor on Israel's "shoulder"
(Isa 9:4).
He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right; the Father asserts His right by the Son, the "Heir of all things," who will hold it for Him
(Da 7:13, 14).
name . . . called--His essential characteristics shall be.
Wonderful--(See on
Isa 8:18;
Jud 13:18,
Margin;
1Ti 3:16).
Counsellor--
(Ps 16:7; Ro 11:33, 34; 1Co 1:24; Col 2:3).
mighty God--
(Isa 10:21; Ps 24:8; Tit 2:13)
HORSLEY translates: "God the mighty man." "Unto us . . . God" is equivalent to "Immanuel"
(Isa 7:14).
everlasting Father--This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father"
(Joh 10:30; 14:9).
Earthly kings leave their people after a short reign; He will reign over and bless them for ever [HENGSTENBERG].
Prince of Peace--(See on
Isa 9:5;
Ge 49:10;
Shiloh, "The Tranquillizer"). Finally
(Ho 2:18).
Even already He is "our peace"
(Lu 2:14; Eph 2:14).
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繁體中文
7. Of . . . increase . . . no end——祂的君王治理必不斷增加，永無止境
(Da 2:44).
throne of David——
(1Ki 8:25;
Ps 2:6; 132:11;
Jer 3:17, 18
Eze 34:23-26; 37:16, 22;
Lu 1:32, 33;
Ac 2:30).
judgment . . . justice——這不是一個單靠武力和對仇敵之勝利的國度，而是公義的國度
(Isa 42:21;
Ps 45:6, 7),
只有在彌賽亞裏並藉著彌賽亞才能達成。
zeal, 等等——不僅包括基督第一次降臨時在屬靈上暗中勝過撒但，也包括第二次降臨時伴隨對敵基督和一切仇敵的「審判」而來的公開勝利
(Isa 59:17;
Ps 9:6-8).
英語原文
7. Of . . . increase . . . no end--His princely rule shall perpetually increase and be unlimited
(Da 2:44).
throne of David--
(1Ki 8:25; Ps 2:6; 132:11; Jer 3:17, 18
Eze 34:23-26; 37:16, 22; Lu 1:32, 33; Ac 2:30).
judgment . . . justice--It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness
(Isa 42:21; Ps 45:6, 7),
attainable only in and by Messiah.
zeal, &c.--including not only Christ's hidden spiritual victory over Satan at the first coming, but the open one accompanied with "judgments" on Antichrist and every enemy at the second coming
(Isa 59:17; Ps 9:6-8).
8
Isa 9:8-10:4.
繁體中文
Isa 9:8-10:4。
關於十支派的預言。
此段預言發出之時，略遲於前一段。第九與第十章本應如此劃分。現行的章劃分是主後 1250 年由雨果樞機（Cardinal Hugo）所作；而節的劃分則是巴黎著名印刷家羅伯特·史蒂芬斯（Robert Stephens）於 1551 年所作。亞述入侵敘利亞之後，以法蓮必隨之遭入侵
(2Ki 16:9)；
Isa 9:8-11, 17-20
預言何細亞殺了比加（主前 739 年）之後以色列內部的党爭，即亞述入侵之後那七年間，以色列沒有官長，党派分列。此段共分四個詩節，每節陳明以法蓮的罪與隨之而來的刑罰，並以「雖因這一切事，祂的怒氣仍未轉消」等語作結
(Isa 9:12, 17, 21，
以及 Isa 10:4)。
8. 本預言的標題；
(Isa 9:8-12)，
第一詩節。
unto Jacob——指針對十支派〔LOWTH〕。
lighted upon——藉神的默示從天降下
(Da 4:31)。
英語原文
Isa 9:8-10:4.
PROPHECY AS TO THE TEN TRIBES.
Delivered a little later than the previous one. The ninth and tenth chapters ought to have been so divided. The present division into chapters was made by Cardinal Hugo, in A.D. 1250; and into verses, by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow
(2Ki 16:9);
Isa 9:8-11, 17-20,
foretell the intestine discords in Israel after Hoshea had slain Pekah (A.D. 739), that is, just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ephraim's crime and consequent punishment, and ending with the formula, "For all this His anger is not turned away," &c.
(Isa 9:12, 17, 21, and Isa 10:4).
8. Heading of the prophecy;
(Isa 9:8-12),
the first strophe.
unto Jacob--against the ten tribes [LOWTH].
lighted upon--fallen from heaven by divine revelation
(Da 4:31).
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繁體中文
9. know——付出代價才知道：經歷上認識
(Ho 9:7)。
Samaria——以法蓮的首都（關於這用語參
Isa 1:1)。
英語原文
9. know--to their cost: experimentally
(Ho 9:7).
Samaria--the capital of Ephraim (compare as to phrase,
Isa 1:1).
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繁體中文
10. bricks——東方的磚一般為日晒磚，因此很快被雨溶解。以法蓮人對先知的威脅說：即使我們的處境崩塌，我們也要將其恢復得比以前更輝煌。這是自信而不肯看見神審判的態度
(Isa 26:11)。
hewn stones——
(1Ki 5:17)。
sycamores——在猶大低地大量生長，雖因其防腐性質而適於建築（埃及人因此用它們作木乃伊的棺），但不太珍貴。另一方面，香柏樹有香氣、無節、耐用且珍貴
(1Ki 10:27)。
「我們要以宮殿代替茅舍。」
英語原文
10. bricks--in the East generally sun-dried, and therefore soon dissolved by rain. Granting, say the Ephraimites to the prophet's threat, that our affairs are in a ruinous state, we will restore them to more than their former magnificence. Self-confident unwillingness to see the judgments of God
(Isa 26:11).
hewn stones--
(1Ki 5:17).
sycamores--growing abundantly on the low lands of Judea, and though useful for building on account of their antiseptic property (which induced the Egyptians to use them for the cases of their mummies), not very valuable. The cedar, on the other hand, was odorous, free from knots, durable, and precious
(1Ki 10:27).
"We will replace cottages with palaces."
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繁體中文
11. adversaries of Rezin——亞述人，他們必先攻擊大馬士革，其次進軍「反對他」（以法蓮）。這是以法蓮輕看
(Isa 9:10)
神已藉提革拉毗列色所施行之審判的刑罰
(2Ki 15:29)。
將隨之而來的是第二次亞述入侵（見
Isa 7:1 註釋）。
將「首領」讀作「仇敵」是不必要的。
join——宜作「武裝」；以盔甲遮蓋〔MAURER〕。
his——利汛的。
英語原文
11. adversaries of Rezin--the Assyrians, who shall first attack Damascus, shall next advance "against him" (Ephraim). This is the punishment of Ephraim's pride in making light
(Isa 9:10)
of the judgment already inflicted by God through Tiglath-pileser
(2Ki 15:29).
A second Assyrian invasion (see on
Isa 7:1)
shall follow. The reading "princes" for "adversaries" in uncalled for.
join--rather, "arm"; cover with armor [MAURER].
his--Rezin's.
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繁體中文
12. Syrians——雖然如今是以法蓮的盟友，利汛死後他們必加入亞述人攻擊以法蓮。
Isa 9:11
中的「一同」即指此。征服國常徵召臣服的種族入伍
(Isa 22:6；
並比較
2Ki 16:9; Jer 35:11)，
〔ABEN EZRA、GESENIUS〕。HORSLEY 較不可能地將「前面的叙利亚人」解為東面的叙利亚人，即非利汛的百姓，而是亞述人：「亞蘭」是叙利亚人與亞述人的通稱。
Philistines——巴勒斯坦的非利士人。
behind——從西方：在標示方向時，東方人面向東方，即在他們前面：西方在後面。右手是南方：左手是北方。
devour——如猛獸
(Isa 1:20; Jer 10:25; 30:16; Nu 14:9)。
For all this 等——每一詩節的負擔。
英語原文
12. Syrians--Though now allies of Ephraim, after Rezin's death they shall join the Assyrians against Ephraim. "Together," in
Isa 9:11,
refers to this. Conquering nations often enlist in their armies the subject races
(Isa 22:6;
compare
2Ki 16:9; Jer 35:11),
[ABEN EZRA, GESENIUS]. HORSLEY less probably takes "Syrians before," as the Syrians to the east, that is, not Rezin's subjects, but the Assyrians: "Aram" being the common name of Syrians and Assyrians.
Philistines--of Palestine.
behind--from the west: in marking the points of the compass, Orientalists face the east, which is before them: the west is behind. The right hand is the south: the left, the north.
devour--as a ravenous beast
(Isa 1:20; Jer 10:25; 30:16; Nu 14:9).
For all this, &c.--The burden of each strophe.
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繁體中文
13-17. 第二段。
仍不歸回——神管教的目的；在他們身上卻未成就，故成為新的刑罰之因
（耶 2:20，5:3）。
英語原文
13-17. Second strophe.
turneth not--the design of God's chastisements; not fulfilled in their case; a new cause for punishment
(Jer 2:20; 5:3).
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繁體中文
14. 頭與尾——最高與最低的諾語
（申 28:13、44）。
棕枝與蘆葦——同樣思想的另一比喻
（賽 19:15）。
棕枝高舉於樹頂；蘆葦則粗壯而低矮。
英語原文
14. head and tail--proverbial for the highest and lowest
(De 28:13, 44).
branch and rush--another image for the same thought
(Isa 19:15).
The branch is elevated on the top of the tree: the rush is coarse and low.
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繁體中文
15. 長老——年長的。
尊貴人——有地位的人。
先知……虛謊……尾巴——撒瑪利亞有許多這樣的人
（王上 22:6、22、23；
關於「尾」，參
啟 9:19）。
英語原文
15. ancient--the older.
honourable--the man of rank.
prophet . . . lies, . . . tail--There were many such in Samaria
(1Ki 22:6, 22, 23;
compare as to "tail,"
Re 9:19).
16
無題
繁體中文
16. 領袖等——（參
賽 3:12，
旁註，及參
賽 3:12。）
英語原文
16. leaders, &c.--(See
Isa 3:12,
Margin, and see on
Isa 3:12.)
17
無題
繁體中文
17. 不喜悅——平行句「也不……憐憫」表明這意思是：祂對他們年輕的戰士沒有那樣的喜悅——無論他們多麼為國家所喜悅和倚靠——以致拯救他們脫離仇敵的刀劍
（賽 31:8；
參
耶 18:21）。
孤兒等——甚至連祂慣常憐憫的對象
（詩 10:14、18，68:5； 耶 49:11； 何 14:3）
也不得寬免。
假冒為善的——宜作放縱的、污穢的〔HORSLEY〕。
愚妄——邪惡
（詩 14:1）。
還——儘管有這一切審判，還有更多要來。
英語原文
17. no joy--the parallelism, "neither . . . mercy," shows that this means, He shall have no such delight in their youthful warriors, however much they be the nation's delight and reliance, as to save them from the enemy's sword
(Isa 31:8;
compare
Jer 18:21).
fatherless, &c.--not even the usual objects of His pity
(Ps 10:14, 18; 68:5; Jer 49:11; Ho 14:3)
shall be spared.
hypocrite--rather, a libertine, polluted [HORSLEY].
folly--wickedness
(Ps 14:1).
still--Notwithstanding all these judgments, more remain.
18
無題
繁體中文
18-21. 第三段。
焚燒——使之消滅，不僅蔓延迅速，更如烈火般吞噬：罪惡本身就是它的刑罰。
荊棘……蒺藜——惡人的象徵；特別是那些卑微之人
（賽 27:4； 撒下 23:6）。
樹林——從低矮的灌木火勢蔓延到廣大的樹林；臨到高位的，也臨到卑微的。
如煙上騰——宜作「它們
（樹林的密叢）必昂然高舉
[希伯來文源自敘利亞文字根公雞，表達舉止的威儀，取自其昂首闊步，HORSLEY]，
成為上騰的煙柱」〔MAURER〕。
英語原文
18-21. Third strophe.
burneth--maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment.
briers . . . thorns--emblem of the wicked; especially those of low rank
(Isa 27:4; 2Sa 23:6).
forest--from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low.
mount up like . . . smoke--rather. "They (the thickets of the forest) shall lift themselves proudly aloft [the Hebrew is from a Syriac root, a cock, expressing stateliness of motion, from his strutting gait, HORSLEY], in (in passing into) volumes of ascending smoke" [MAURER].
19
無題
繁體中文
19. 變為黑暗——即因煙
（賽 9:18）。
七十士譯本與迦勒底譯本譯作「被燒盡」，MAURER 亦然，源自阿拉伯文字根，意為「窒息的酷熱」。
無人……愛惜……弟兄——內部紛爭使骨肉至親的紐帶也斷裂。
英語原文
19. darkened--namely, with smoke
(Isa 9:18).
The Septuagint and Chaldee render it, "is burnt up," so MAURER, from an Arabic root meaning "suffocating heat."
no man . . . spare . . . brother--intestine discord snapping asunder the dearest ties of nature.
20
無題
繁體中文
20. 飢餓——非字面之意。以無法止息的飢餓為喻，描繪內部的派系紛爭，罔顧最親密的關係
(賽 9:19)，
並貪婪地在四面八方散佈禍患與死亡
(耶 19:9)。
吞吃——非字面之意，而是毀滅
(詩 27:2； 伯 19:22)。
膀臂上的肉——指最親近的血親：他們從前的倚靠（幫助者）
(賽 32:2)
〔MAURER〕。
英語原文
20. hungry--not literally. Image from unappeasable hunger, to picture internal factions, reckless of the most tender ties
(Isa 9:19),
and insatiably spreading misery and death on every side
(Jer 19:9).
eat--not literally, but destroy
(Ps 27:2; Job 19:22).
flesh of . . . arm--those nearest akin: their former support (helper)
(Isa 32:2)
[MAURER].
21
無題
繁體中文
21. 瑪拿西、以法蓮——約瑟的兩個兒子。從前關係密切，二族合為一支派；如今卻將分裂為各派，彼此渴求對方的血。他們在一切別的事上都分裂，卻「聯合在一起攻擊他們的弟兄猶大」
(王下 15:10, 30)。
英語原文
21. Manasseh, Ephraim--the two sons of Joseph. So closely united as to form between them but one tribe; but now about to be rent into factions, thirsting for each other's blood. Disunited in all things else, but united "together against their brother Judah"
(2Ki 15:10, 30).
Isa 9:1-7.
第八章預言的延續。
1. Nevertheless, &c.——不如譯作「因為黑暗必不（持續）臨到那（如今）遭難的（地）」[HENGSTENBERG 與 MAURER]。此處的「因為」並非指緊接的前文，而是指
Isa 8:9, 10, 17, 18.
中的安慰。不要絕望，因為，&c.
when at the first, &c.——不如譯作「正如前次使西布倫與拿弗他利之地蒙羞（即提革拉毗列色擄走其居民，
2Ki 15:29,
就在本預言發出前不久）；照樣，後來的時候必使沿海的路（加利利湖周圍一帶）、約旦河外（HENGSTENBERG 作「約旦河旁邊」）之地（即比利亞，約旦河東，屬流便、迦得與瑪拿西半支派）、外邦人的加利利（HENGSTENBERG 作「加利利」）（即地區）得著榮耀」[MAURER, HENGSTENBERG, &c.]。希伯來文 Galil 意為「圓圈」「區域」，加利利之名即由此而來。位於拿弗他利以北，居民為猶太人與鄰近的腓尼基族外邦人混居
(Jud 1:30; 1Ki 9:11).
除最近被提革拉毗列色擄走之外，兩百年前曾受敘利亞的便哈達重創
(1Ki 15:20).
亞述擄掠之後，以撒哈頓將異族人遷入殖民
(2Ki 17:24).
因此血統較純的南方猶太人藐視這地
(Joh 1:46; 7:52).
曾經如此黑暗的同一地區，將率先領受彌賽亞的真光
(Mt 4:13, 15, 16).
正是在被人輕視的加利利，祂最初也最公開地開展祂的事工；祂的使徒也大多來自此地。此事早已預告於
De 33:18, 19; Ac 2:7; Ps 68:27, 28.
耶路撒冷作為神政國度的首都，本可輕易認出彌賽亞；為補償較不受優待的加利利，祂主要在那裡服事；加利利的卑微恰好使它感受到自己需要一位救主——這種感受是自以為義的猶太人所沒有的
(Mt 9:13).
祂既是「照亮外邦人的光，又是祂民以色列的榮耀」，主要在以色列與外邦人接壤的邊境之地服事，也是合宜的。