1
Isa 14:1-3.
繁體中文
영문 원문
Isa 14:1-3.
THE CERTAINTY OF DELIVERANCE FROM BABYLON.
Isa 14:4-23.
THE JEWS' TRIUMPHAL SONG THEREAT.
"It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [HERDER].
Isa 14:24-27.
CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB;
a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom
(Da 5:1-31).
1. choose--"set His choice upon." A deliberate predilection [HORSLEY]. Their restoration is grounded on their election (see
Ps 102:13-22).
strangers--proselytes
(Es 8:17; Ac 2:10; 17:4, 17).
TACITUS, a heathen [Histories, 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration
(Isa 60:4, 5, 10; Mic 5:7; Zec 14:16; Ro 11:12).
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2. the people——首先指巴比倫人。終極而言指整個外邦世界
(Isa 49:22; 66:20; 60:9).
their place——猶大
(Ezr 1:1-6).
possess——領受為產業。
captives——不是靠肉體的力量，而是靠道德的力量；愛的力量，以及對以色列之神的敬重
(Isa 60:14).
영문 원문
2. the people--of Babylon, primarily. Of the whole Gentile world ultimately
(Isa 49:22; 66:20; 60:9).
their place--Judea
(Ezr 1:1-6).
possess--receive in possession.
captives--not by physical, but by moral might; the force of love, and regard to Israel's God
(Isa 60:14).
3
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3. rest——
(Isa 28:12;
Eze 28:25, 26).
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3. rest--
(Isa 28:12; Eze 28:25, 26).
4
Isa 14:4-8.
繁體中文
Isa 14:4-8.
猶大人合唱表達他們對巴比倫傾覆的欣喜驚訝。
全地都歡喜；黎巴嫩的香柏樹也嘲弄他。
4. proverb——東方人書籍稀少，便以凝練、比喻、簡潔的格言承載思想。此處是一首譏諷的凱歌
(Mic 2:4;
Hab 2:6).
the king——巴比倫的理想代表；或為伯沙撒
(Da 5:1-31).
最終所指是奧祕的巴比倫。
golden city——不如作「勒索黃金者」[MAURER]。但舊譯者按希伯來文讀作「欺壓」，這也為平行結構所支持（比較
Isa 3:5).
영문 원문
Isa 14:4-8.
A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL.
The whole earth rejoices; the cedars of Lebanon taunt him.
4. proverb--The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly expressed gnomes. Here a taunting song of triumph
(Mic 2:4; Hab 2:6).
the king--the ideal representative of Babylon; perhaps Belshazzar
(Da 5:1-31).
The mystical Babylon is ultimately meant.
golden city--rather, "the exactress of gold" [MAURER]. But the old translators read differently in the Hebrew, "oppression," which the parallelism favors (compare
Isa 3:5).
5
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5. staff——不是權杖
(Ps 2:9),
而是用以擊打別人的杖，因他所說的不止一個暴君
(Isa 9:4; 10:24; 14:29)
[MAURER].
rulers——暴君，正如平行句「惡人」所證明的（比較
Isa 13:2
的註解）。
영문 원문
5. staff--not the scepter
(Ps 2:9),
but the staff with which one strikes others, as he is speaking of more tyrants than one
(Isa 9:4; 10:24; 14:29)
[MAURER].
rulers--tyrants, as the parallelism "the wicked" proves (compare see on
Isa 13:2).
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6. people——受巴比倫轄制的萬民。
is persecuted——希伯來文更恰當地是主動的：「就是那無人攔阻而逼迫他們的」[武加大譯本、JEROME 和 HORSLEY]。
영문 원문
6. people--the peoples subjected to Babylon.
is persecuted--the Hebrew is rather, active, "which persecuted them, without any to hinder him" [Vulgate, JEROME, and HORSLEY].
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7. they——從前受轄制之全地的列國。HOUBIGANT 將停頓置於「松樹」
(Isa 14:8)
之後：「連松樹也爆發」云云。但英文譯本的平行結構更佳。
영문 원문
7. they--the once subject nations of the whole earth. HOUBIGANT places the stop after "fir trees"
(Isa 14:8),
"The very fir trees break forth," &c. But the parallelism is better in English Version.
8
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8. the fir trees——現今不再受干擾。可能是某種常青樹。
rejoice at thee——
(Ps 96:12)。
At thy fall——
(Ps 35:19, 24)。
no feller——不似從前你掌權之時
(Isa 10:34; 37:24)。
영문 원문
8. the fir trees--now left undisturbed. Probably a kind of evergreen.
rejoice at thee--
(Ps 96:12).
At thy fall
(Ps 35:19, 24).
no feller--as formerly, when thou wast in power
(Isa 10:34; 37:24).
9
Isa 14:9-11.
繁體中文
Isa 14:9-11。
場景從地上轉到陰間。
陰間（埃及人的 Amenthes），即死者不可見的居所；其中一些從前是強大君王的住客，藉著大膽的擬人法被描繪為從座位上起來，驚訝於這被降卑的巴比倫王竟降在他們中間。這證明反駁 WARBURTON〔The Divine Legation〕：猶太人中確實存在一種信仰，認為有舍奧勒（Sheol）或陰間，是「利法音」（Rephaim）或亡靈居住之處。
9. moved——被震動。
for thee——即「因你」；向著你；由「起來迎接你來到」加以說明〔MAURER〕。
chief ones——字面意思是「公山羊」；即公綿羊，羊群的領袖；君王
(Zec 10:3)。
其中包含巨型規模之邪惡的觀念
(Eze 34:17; Mt 25:32, 33)。
MAGEE 將「利法音」（英文譯本作「死人」）源於一個希伯來文字根「化為本源元素」；故為「死者」
(Isa 26:14)
「鬼魂」
(Pr 21:16)。
這些被活人的想像放大為巨大的身軀，便將其名賦予一般的巨人
(Ge 6:4; 14:5; Eze 32:18, 21)。
「利法音」在七十士譯本譯作「巨人」（參見
Job 26:5, 6 註釋）。
因此，由於迦南的利法音巨人在那罪惡之地也是聲名狼藉，巨大的邪惡便與此詞相連。故此利法音成了地獄（gehenna）——舍奧勒分為上下兩部分中的下層——中的邪靈。
영문 원문
Isa 14:9-11. THE SCENE CHANGES FROM EARTH TO HELL.
Hades (the Amenthes of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to WARBURTON [The Divine Legation], that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim" or manes of the departed abode.
9. moved--put into agitation.
for thee--that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [MAURER].
chief ones--literally, "goats"; so rams, leaders of the flock; princes
(Zec 10:3).
The idea of wickedness on a gigantic scale is included
(Eze 34:17; Mt 25:32, 33).
MAGEE derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased"
(Isa 26:14)
"ghosts"
(Pr 21:16).
These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general
(Ge 6:4; 14:5; Eze 32:18, 21).
"Rephaim," translated in the Septuagint, "giants" (compare see on
Job 26:5, 6).
Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, enormous wickedness became connected with the term. So the Rephaim came to be the wicked spirits in Gehenna, the lower of the two portions into which Sheol is divided.
10
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10. 他們譏誤他，並從他的災禍中在自己所受的之下得著安慰
(Eze 31:16)。
weak——如失去血與生命的幽靈。利法音（「死人」）可能來自一個希伯來文字根，意思相似地為「軟弱」、「無能」。死者的發言到
Isa 14:11
結束。
영문 원문
10. They taunt him and derive from his calamity consolation under their own
(Eze 31:16).
weak--as a shade bereft of blood and life. Rephaim, "the dead," may come from a Hebrew root, meaning similarly "feeble," "powerless." The speech of the departed closes with
Isa 14:11.
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11. 「華美」與音樂，巴比倫從前宴樂的伴奏
(Isa 5:12; 24:8)，
讓位給墳墓的腐朽與寂靜
(Eze 32:27)。
worm——在腐爛中滋生的。
worms——嚴格說是產生深紅染料的蟲。此處很合適：代替深紅的覆蓋物，在你上面是「蟲」。代替華美的床榻，「在你下面」是蛆。
영문 원문
11. "Pomp" and music, the accompaniment of Babylon's former feastings
(Isa 5:12; 24:8),
give place to the corruption and the stillness of the grave
(Eze 32:27).
worm--that is bred in putridity.
worms--properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot.
12
Isa 14:12-15.
繁體中文
Isa 14:12-15。
猶太人再次以墜落的、曾經明亮的星稱呼他。
這些話如此構造，主要是適用於巴比倫王，同時透過他預表那最終的大仇敵、但以理、保羅與約翰所說的「不法之人」——敵基督；唯有他將窮盡地應驗此處所描繪的一切輪廓。
12. Lucifer——「晨星」。這稱號確實屬於基督
(Re 22:16)，
「明亮的晨星」，因此日後要被敵基督所冒用。然而 GESENIUS 將此處希伯來文譯作「哀號」，如
Eze 21:12; Zec 11:2。
weaken——「使仆倒」；如
Ex 17:13
「使……潰亂」。
영문 원문
Isa 14:12-15.
THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR.
The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given.
12. Lucifer--"day star." A title truly belonging to Christ
(Re 22:16),
"the bright and morning star," and therefore hereafter to be assumed by Antichrist. GESENIUS, however, renders the Hebrew here as in
Eze 21:12; Zec 11:2,
"howl."
weaken--"prostrate"; as in
Ex 17:13,
"discomfit."
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13. 高舉……神（至上者）——在
但 8:10
中，「星」表世上的掌權者。「星宿」也常被用以表達天上的掌權者
（伯 38:7）。
聚會的山——神與祂百姓在耶路撒冷聖殿中聚會的莊嚴之地。在
但 11:37
及帖後 2:4
中，這被歸於敵基督。
北方的極處——即建造聖殿的摩利亞山之邊；位於錫安山以北
（詩 48:2）。
然而，平行句支持這樣的理解：巴比倫王是按照自己的觀點，而非猶太人的觀點表達（如
賽 10:10
所示），因此「聚會的山」將指北方之山（或在亞美尼亞），被巴比倫人傳說為他們眾神聚會之地。「兩邊」暗示兩側相交的角度；由此表達變為「北方極處」。印度教徒亦將其眾神之居所須彌山置於北方的喜馬拉雅山脈。希臘人將之置於北方的奧林帕斯。瑣羅亞斯德的波斯信徒將艾布爾什置於他們以北的高加索山。對星宿的暗指也與此相符：即靠近北極的星宿，北極光所在之區（參
伯 23:9；
伯 37:22）
〔MAURER，《七十士譯本》、《敘利亞譯本》〕。
영문 원문
13. above . . . God--In
Da 8:10,
"stars" express earthly potentates. "The stars" are often also used to express heavenly principalities
(Job 38:7).
mount of the congregation--the place of solemn meeting between God and His people in the temple at Jerusalem. In
Da 11:37, and 2Th 2:4,
this is attributed to Antichrist.
sides of the north--namely, the sides of Mount Moriah on which the temple was built; north of Mount Zion
(Ps 48:2).
However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in
Isa 10:10)
thus "mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be the common meeting-place of their gods. "Both sides" imply the angle in which the sides meet; and so the expression comes to mean "the extreme parts of the north." So the Hindus place the Meru, the dwelling-place of their gods, in the north, in the Himalayan mountains. So the Greeks, in the northern Olympus. The Persian followers of Zoroaster put the Ai-bordsch in the Caucasus north of them. The allusion to the stars harmonizes with this; namely, that those near the North Pole, the region of the aurora borealis (compare see on
Job 23:9;
Job 37:22)
[MAURER, Septuagint, Syriac].
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14. 雲——宜作「那雲」，單數。或許暗指那象徵神同在的雲柱
（賽 4:5； 出 13:21）。
這與
帖後 2:4
「高過一切稱為神的」相吻合；如此處「高過……那雲」；而舍吉拿雲柱與聖殿相連，接著便是「他作神坐在神的殿裏」，對應此處的「我要與至高者同等」。此外，
啟 17:4、5
描繪敵基督坐在巴比倫，而以賽亞在此所指正包括字面與屬靈的巴比倫城。
영문 원문
14. clouds--rather, "the cloud," singular. Perhaps there is a reference to the cloud, the symbol of the divine presence
(Isa 4:5; Ex 13:21).
So this tallies with
2Th 2:4,
"above all that is called God"; as here "above . . . the cloud"; and as the Shekinah-cloud was connected with the temple, there follows, "he as God sitteth in the temple of God," answering to "I will be like the Most High" here. Moreover,
Re 17:4, 5,
represents Antichrist as seated in BABYLON, to which city, literal and spiritual, Isaiah refers here.
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15. 到陰間——到 Sheol
（賽 14:6），
你這曾說「我要升到天上」的
（太 11:23）。
坑中極深之處——與「北方的極處」
（賽 14:13）
相對。因此指墳墓的邊，死者被安置於周圍的壁龕中。但 MAURER 在此如同在
賽 14:13
中一樣，譯作「墳墓的極處或最深處」：如
結 32:23
（參
撒上 24:3）。
영문 원문
15. to hell--to Sheol
(Isa 14:6),
thou who hast said, "I will ascend into heaven"
(Mt 11:23).
sides of the pit--antithetical to the "sides of the north"
(Isa 14:13).
Thus the reference is to the sides of the sepulcher round which the dead were arranged in niches. But MAURER here, as in
Isa 14:13,
translates, "the extreme," or innermost parts of the sepulchre: as in
Eze 32:23
(compare
1Sa 24:3).
16
Isa 14:16-20.
繁體中文
賽 14:16-20。
路人驚奇地觀看巴比倫王被棄屍在外，而非躺在宏偉的陵墓中，幾乎不敢相信那就是他。
仔細觀看——為確定沒有認錯。
思想——「默想」〔HORSLEY〕。
영문 원문
Isa 14:16-20.
THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE.
16. narrowly look--to be certain they are not mistaken.
consider--"meditate upon" [HORSLEY].
17
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17. 不開……房屋……囚犯——但 MAURER 如旁註作「不讓他的俘虜歸鄉」。
영문 원문
17. opened not . . . house . . . prisoners--But MAURER, as Margin, "Did not let his captives loose homewards."
18
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18. 凡——即這是通常的做法。
在榮耀中——在宏偉的陵墓中。
房屋——即「墳墓」，如
傳 12:5；
「墳墓」
（賽 14:19）。
被排除在家族墳墓之外是恥辱的記號
（賽 34:3； 耶 22:19； 王上 13:22； 代下 21:20，24:25，28:27）。
영문 원문
18. All--that is, This is the usual practice.
in glory--in a grand mausoleum.
house--that is, "sepulchre," as in
Ec 12:5;
"grave"
(Isa 14:19).
To be excluded from the family sepulcher was a mark of infamy
(Isa 34:3; Jer 22:19; 1Ki 13:22; 2Ch 21:20; 24:25; 28:27).
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19. 被丟棄……離開——不是說他曾躺在墳墓中然後被丟出，而是「無墳而被棄」，不如你所預期的（「你的」）。
枝子——從樹根長出的無用萌櫱，被園丁割去。
被殺之人的衣服——佈滿血污，被猶太人視為不潔而厭惡。宜作「穿（即覆蓋）著被殺之人」；如
伯 7:5，
「我的肉體以虫和塵土為衣」〔MAURER〕。
被刺透——即「被刺透的被殺之人」等。
坑中的石頭——其屍體埋在磐石中鑿出的墳墓裏，而巴比倫王卻是一具無人埋葬的「被踐踏的屍首」。
영문 원문
19. cast out of--not that he had lain in the grave and was then cast out of it, but "cast out without a grave," such as might have been expected by thee ("thy").
branch--a useless sucker starting up from the root of a tree, and cut away by the husbandman.
raiment of those . . . slain--covered with gore, and regarded with abhorrence as unclean by the Jews. Rather, "clothed (that is, covered) with the slain"; as in
Job 7:5,
"My flesh is clothed with worms and clods of dust" [MAURER].
thrust through--that is, "the slain who have been thrust through," &c.
stones of . . . pit--whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an unburied "carcass trodden under foot."
20
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20. 不得與他們同葬——與你同被殺的君王都必被埋葬，你卻不然。
你……毀滅……地——伯沙撒（或作Naboned）以戰爭與暴政壓迫其國，因此深為人所恨〔XENOPHON，《居魯士的教育》4.6, 3；7.5, 32〕。
後裔……永不被人題起——宜作「永不被題說」；巴比倫王朝將終於伯沙撒；他的家族不再延續〔HORSLEY〕。
영문 원문
20. not . . . joined with them--whereas the princes slain with thee shall be buried, thou shalt not.
thou . . . destroyed . . . land--Belshazzar (or Naboned) oppressed his land with wars and tyranny, so that he was much hated [XENOPHON, Cyropædia 4.6, 3; 7.5, 32].
seed . . . never be renowned--rather, "shall not be named for ever"; the Babylonian dynasty shall end with Belshazzar; his family shall not be perpetuated [HORSLEY].
21
Isa 14:21-23.
繁體中文
賽 14:21-23。
神決心毀滅巴比倫。
21. 預備等——這是對瑪代與波斯人的命令，視他們為神有意識的工具。
他的兒女——伯沙撒的兒女
(出 20:5)。
興起——即佔據他們父親的位置。
充滿……城邑——MAURER 譯作「仇敵」，如希伯來文在
撒上 28:16； 詩 139:20
中之意；即免得他們以軍隊泛濫世界。VITRINGA 譯作「擾亂者」。在英文譯本中，其意為「免得他們以巴比倫那樣驕傲的城邑充滿那地」。
영문 원문
Isa 14:21-23.
GOD'S DETERMINATION TO DESTROY BABYLON.
21. Prepare, &c.--charge to the Medes and Persians, as if they were God's conscious instruments.
his children--Belshazzar's
(Ex 20:5).
rise--to occupy the places of their fathers.
fill . . . with cities--MAURER translates, "enemies," as the Hebrew means in
1Sa 28:16; Ps 139:20;
namely, lest they inundate the world with their armies. VITRINGA translates, "disturbers." In English Version the meaning is, "lest they fill the land with such cities" of pride as Babylon was.
22
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22. 攻擊他們——即巴比倫王的一家。
名號——指一切男性後裔，使那名號斷絕
(賽 56:5； 得 4:5)。
餘剩的——他們所剩下的一切。這王朝必終止
(但 5:28-31)。
關於巴比倫整體可參
耶 51:62。
영문 원문
22. against them--the family of the king of Babylon.
name--all the male representatives, so that the name shall become extinct
(Isa 56:5; Ru 4:5).
remnant--all that is left of them. The dynasty shall cease
(Da 5:28-31).
Compare as to Babylon in general,
Jer 51:62.
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23. 箭猪——宜作「刺猬」〔MAURER 及 GESENIUS〕。 STRABO（16:1）記載幼發拉底河的島嶼上發現過巨大的刺猬。
水池——因居魯士將幼發拉底河的水引入全境所致。
扫帚——掃網〔MAURER〕
(王上 14:10； 王下 21:13)。
영문 원문
23. bittern--rather, "the hedgehog" [MAURER and GESENIUS]. STRABO (16:1) states that enormous hedgehogs were found in the islands of the Euphrates.
pools--owing to Cyrus turning the waters of the Euphrates over the country.
besom--sweep-net [MAURER],
(1Ki 14:10; 2Ki 21:13).
24
Isa 14:24-27.
繁體中文
賽 14:24-27。
關於西拿基立手下亞述人滅亡的片段。
這必使被擄於巴比倫的猶太人得安慰，因為這是憑據：神既已到那時應驗了關於西拿基立的應許（雖現今仍是未來），也必應驗祂關於毀滅猶大仇敵巴比倫的應許。
24. 本節中耶和華的心意（旨意）與亞述人的心意
(賽 10:7)
相對。
（參見
賽 46:10, 11； 撒上 15:29； 瑪 3:6)。
영문 원문
Isa 14:24-27.
A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB.
This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.
24. In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts
(Isa 10:7).
(See
Isa 46:10, 11; 1Sa 15:29; Mal 3:6).
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25. 那——我的旨意，即「為要」。
軛——
(賽 10:27)。
我的山——西拿基立的軍隊在耶路撒冷附近的山上被毀
(賽 10:33, 34)。
神視猶大為特屬於祂的。
영문 원문
25. That--My purpose, namely, "that."
break . . . yoke--
(Isa 10:27).
my mountains--Sennacherib's army was destroyed on the mountains near Jerusalem
(Isa 10:33, 34).
God regarded Judah as peculiarly His.
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26. 這是……旨意……全地——暗示此預言的範圍涵蓋歷世歷代的世界，而關乎巴比倫與亞述——當時世界權勢的代表——的旨意，不過是其中一部分。
手……伸出在——即施行刑罰
(賽 5:25)。
영문 원문
26. This is . . . purpose . . . whole earth--A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part.
hand . . . stretched out upon--namely, in punishment
(Isa 5:25).
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27.
(但 4:35)。
영문 원문
27.
(Da 4:35).
28
Isa 14:28-32.
繁體中文
賽 14:28-32。
關於非利士的預言。
為安慰猶太人，免得他們懼怕那民；並非為了呼籲非利士人悔改，因這預言可能從未在他們中間流傳。他們曾被烏西雅（或作亞撒利雅）制服
(代下 26:6)；
但在亞哈斯年間
(代下 28:18)，
他們攻取了猶大南部的數城。如今以賽亞預言他們將被希西家最終征服。
28. 亞哈斯……年……駕崩——主前 726 年。非利士人可能正是在這一年掙脫了烏西雅加在他們身上的軛。
영문 원문
Isa 14:28-32.
PROPHECY AGAINST PHILISTIA.
To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah
(2Ch 26:6);
but in the reign of Ahaz
(2Ch 28:18),
they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.
28. In . . . year . . . Ahaz died--726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.
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29. 巴勒斯坦——字面意思是「寄居者之地」。
杖……折斷——烏西雅所加的軛
(代下 26:6)
在亞哈斯年間被甩脫
(代下 28:18)。
蛇的根——耶西的根
(賽 11:1)。
烏西雅無疑被非利士人視為咬人的「蛇」。但雖然他咬的效應已被消除，一條更致命的毒蛇，或「毒蛇之子」（字面意思是「毒蛇的後代」，如非利士人所認為的），即希西家，正等著你們
(王下 18:8)。
영문 원문
29. Palestina--literally, "the land of sojourners."
rod . . . broken--The yoke imposed by Uzziah
(2Ch 26:6)
was thrown off under Ahaz
(2Ch 28:18).
serpent's root--the stock of Jesse
(Isa 11:1).
Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly viper, or "cockatrice" (literally, "viper's offspring," as Philistia would regard him), namely, Hezekiah awaits you
(2Ki 18:8).
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30. 貧寒人的長子——希伯來語法，指最困苦的窮人；「長子」為家族之首。參見「死亡的長子」
(伯 18:13)，
指最致命的死亡。猶太人此前常受非利士入侵與驚嚇，此後必安穩。參見
詩 72:4
「窮乏人的兒女」，表達「在境況上窮乏的」人。
牧放——取象於羊群安全地吃草。
根——徹底的毀滅。
他必殺——耶和華必殺。由「我」轉為「他」，是常見的希伯來語法。
영문 원문
30. first-born of . . . poor--Hebraism, for the most abject poor; the first-born being the foremost of the family. Compare "first-born of death"
(Job 18:13),
for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare
Ps 72:4,
"Children of the needy," expressing those "needy in condition."
feed--image from a flock feeding in safety.
root--radical destruction.
He shall slay--Jehovah shall. The change of person, "He" after "I," is a common Hebraism.
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31. 城門——即你們聚集在城門的人；城中主要的聚會之處。
從……北方——指猶大，在巴勒斯坦的東北方。
煙——來自烽火，用以召集敵軍；此處指猶太人的烽火，即「雲柱火柱」
(出 13:21； 尼 9:19)；
或者來自被火蹂躪的地區〔MAURER〕。GESENIUS 較不可能地將其歸於入侵軍隊所揚起的塵埃雲。
無人……獨自……在……所定的時候——宜作「他的（仇敵的）軍隊中必無掉隊者。」猶太軍隊必以密集陣列向巴勒斯坦推進；無人因疲乏而落後或掉隊
(賽 5:26, 27)，
〔LOWTH〕。MAURER 認為希伯來文不能譯作「軍隊」。他譯作「（非利士的守衛中）無一人會因恐懼而獨自留在其崗位上」。關於「獨自」，參見
詩 102:7； 何 8:9。
영문 원문
31. gate--that is, ye who throng the gate; the chief place of concourse in a city.
from . . . north--Judea, north and east of Palestine.
smoke--from the signal-fire, whereby a hostile army was called together; the Jews' signal-fire is meant here, the "pillar of cloud and fire,"
(Ex 13:21; Ne 9:19);
or else from the region devastated by fire [MAURER]. GESENIUS less probably refers it to the cloud of dust raised by the invading army.
none . . . alone . . . in . . . appointed times--Rather, "There shall not be a straggler among his (the enemy's) levies." The Jewish host shall advance on Palestine in close array; none shall fall back or lag from weariness
(Isa 5:26, 27),
[LOWTH]. MAURER thinks the Hebrew will not bear the rendering "levies" or "armies." He translates, "There is not one (of the Philistine watch guards) who will remain alone (exposed to the enemy) at his post," through fright. On "alone," compare
Ps 102:7; Ho 8:9.
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32. 列國的使者——當非利士的使者來詢問猶大的情況時，回答必是：耶和華……
(詩 87:1, 5；102:16)。
窮乏人——
(番 3:12)。
영문 원문
32. messengers of the nation--When messengers come from Philistia to enquire as to the state of Judea, the reply shall be, that the Lord . . .
(Ps 87:1, 5; 102:16).
poor--
(Zep 3:12).
Isa 14:1-3.
從巴比倫獲拯救的確定性。
Isa 14:4-23.
猶太人對此的凱歌。
「全篇以悠長的哀歌節奏推進，如同一首哀悼亡者的挽歌，充滿了崇高的蔑視」[HERDER]。
Isa 14:24-27.
藉此前所預告的西拿基立手下亞述人的毀滅加以印證；
作為對巴比倫俘虜的憑據，使他們確知：既能如此輕易地傾覆亞述的，也同樣能對巴比倫成就祂的旨意。本預言的主題——巴比倫王，乃是以伯沙撒為王國的代表
(Da 5:1-31).
1. choose——「將祂的揀選傾注於」。一種深思熟慮的鍾愛 [HORSLEY]。他們的歸回建立在蒙揀選的根基上（見
Ps 102:13-22).
strangers——歸信者
(Es 8:17; Ac 2:10; 17:4, 17).
異教徒 TACITUS [Histories, 5.5] 也證實，在他那個時代有許多外邦人入了猶太教。這是猶太人屬靈復興將來對外邦世界所產生影響的預嘗
(Isa 60:4, 5, 10; Mic 5:7; Zec 14:16; Ro 11:12).