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Isaiah Capítulo 19
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Isa 19:1-25.
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Original em inglês
Isa 19:1-25.
The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea,
2Ki 17:4),
retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, GESENIUS refers
Isa 19:2;
and Psammetichus,
Isa 19:4,
"a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In
Isa 19:1,
the invasion of Egypt is represented as caused by "the Lord"; and in
Isa 19:17,
"Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah
(Isa 19:24, 25).
Thus the dissensions referred to
(Isa 19:2)
allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. SMITH].
1. burden--(See on
Isa 13:1).
upon . . . cloud--
(Ps 104:3; 18:10).
come into Egypt--to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. BUNSEN observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt."
idols--the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be
(Ex 12:12; Jer 43:12).
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2. set——挑起。GESENIUS 譯作「武裝」。
Egyptians against the Egyptians——下埃及對上埃及：賽斯王朝對兩者。（見
Isa 3:10).
NEWON 將之歸於尼布甲尼撒入侵時阿普里伊斯與阿瑪西斯之間的內戰；也歸於奧庫斯征服埃及之前塔科斯、涅克塔內布斯與門德斯人之間的戰爭。
kingdom against kingdom——七十士譯本作「州對州」；埃及分為四十二個州（nome）。
Original em inglês
2. set--stir up. GESENIUS translates, "arm."
Egyptians against the Egyptians--Lower against Upper: and Saitic against both. (See
Isa 3:10).
NEWTON refers it to the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and the Mendesians, just before Ochus subdued Egypt.
kingdom against kingdom--The Septuagint has "nome against nome"; Egypt was divided into forty-two nomes or districts.
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3. spirit——智慧，埃及正以此聞名
(Isa 31:2;
1Ki 4:30;
Ac 7:22);
對應平行句中的「謀略」。
fail——字面作「被傾倒」，即歸於無有
(Jer 19:7).
他們必向毫無能力的來源——「交鬼的」等——「求」助
(Isa 8:19).
charmers——字面作「發出微弱聲響之人」；行巫術的人模仿那歸於死人靈魂的微弱聲響（見
Isa 8:19
的註解）。
Original em inglês
3. spirit--wisdom, for which Egypt was famed
(Isa 31:2; 1Ki 4:30; Ac 7:22);
answering to "counsel" in the parallel clause.
fail--literally, "be poured out," that is, be made void
(Jer 19:7).
They shall "seek" help from sources that can afford none, "charmers," &c.
(Isa 8:19).
charmers--literally, "those making a faint sound"; the soothsayers imitated the faint sound which was attributed to the spirits of the dead (see on
Isa 8:19).
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4. cruel lord——「撒珥根」；希伯來文作眾主；但複數常用来表達宏大之意，其實所指的只有一位
(Ge 39:2).
平行句中的「王」（單數）證實了這一點。NEWTON 認為一般的所指是尼布甲尼撒，而特殊的所指則是居魯士之子甘比西（他殺了埃及的神阿皮斯），以及奧克斯——這些波斯的埃及征服者以「殘暴」聞名。GESENIUS 則指為普撒美提克，他曾引入希臘和其他外國傭兵以征服十二君主國中其他十一位君王。
Original em inglês
4. cruel lord--"Sargon," in Hebrew it is lords; but plural is often used to express greatness, where, one alone is meant
(Ge 39:2).
The parallel word "king" (singular) proves it. NEWTON makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." GESENIUS refers it to Psammetichus, who had brought into Egypt Greek and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.
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5. the sea——尼羅河。據歷史觀察，自然的災禍往往伴隨政治動盪而來
(Eze 30:12).
尼羅河必「減少」，不能升到尋常的高度，結果便是荒涼和饑荒。其氾濫時的「水」狀如「海」[PLINY，《自然史》85.11]；埃及人至今仍稱之為 El-Bahr——「海」
(Isa 18:2;
Jer 51:36).
開羅存有每日水位上升的公開記錄，在正當氾濫的時節——即八月：若水位升不到十二肘，便不能淹沒田地，結果必是饑荒。同樣，若升過十六肘也有問題；因水來不及排盡，來不及播種。
Original em inglês
5. the sea--the Nile. Physical calamities, it is observed in history, often accompany political convulsions
(Eze 30:12).
The Nile shall "fail" to rise to its wonted height, the result of which will be barrenness and famine. Its "waters" at the time of the overflow resemble "a sea" [PLINY, Natural History, 85.11]; and it is still called El-Bahr," "the sea," by the Egyptians
(Isa 18:2; Jer 51:36).
A public record is kept at Cairo of the daily rise of the water at the proper time of overflow, namely, August: if it rises to a less height than twelve cubits, it will not overflow the land, and famine must be the result. So, also, when it rises higher than sixteen; for the waters are not drained off in time sufficient to sow the seed.
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6. they shall turn the rivers——不如作「眾水道必變為發臭」；即灌溉用的人工水道在水枯竭時必停滯變臭 [MAURER]。HORSLEY 按七十士譯本譯作：「海水將被飲用」；因河水枯竭，他們只能飲用海水。
brooks of defence——不如作「埃及的運河」；「運河」，字面作「諸尼羅河」，即尼羅河運河，埃及語中對那大河之稱的複數。同一個希伯來文詞 Matzor——Mitzraim 一詞由此而來——既表達埃及，也表達「防禦」之所。HORSLEY 如英文譯本譯作「築堤的運河」。
reeds . . . flags——蒲草。「蘆葦和燈心草」；完全的枯萎。
Original em inglês
6. they shall turn the rivers--rather, "the streams shall become putrid"; that is, the artificial streams made for irrigation shall become stagnant and offensive when the waters fail [MAURER]. HORSLEY, with the Septuagint, translates, "And waters from the sea shall be drunk"; by the failure of the river water they shall be reduced to sea water.
brooks of defence--rather, "canals of Egypt"; "canals," literally, "Niles," Nile canals, the plural of the Egyptian term for the great river. The same Hebrew word, Matzor, whence comes Mitzraim, expresses Egypt, and a place of "defense." HORSLEY, as English Version translates it, "embanked canals,"
reeds . . . flags--the papyrus. "Reed and rush"; utter withering.
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7. paper-reeds——不如作草場，字面作「無樹的裸露之地」，以尼羅河畔豐富的牧草聞名 [GESENIUS]。比較
Ge 13:10;
De 11:10.
HORSLEY 譯作「河上的赤裸」，描述一條河流因長期乾旱而河底裸露、兩岸失去植被的樣子：武加大譯本亦然。
the brooks——那河。
mouth——不如作「源頭」[武加大譯本]。「甚至緊鄰河邊的植被也必如此枯萎，以致被風吹散如粉末」（英文譯本作「驅散」）[HORSLEY]。
Original em inglês
7. paper-reeds--rather, pastures, literally, "places naked" of wood, and famed for rich herbage, on the banks of the Nile [GESENIUS]. Compare
Ge 13:10; De 11:10.
HORSLEY translates, "nakedness upon the river," descriptive of the appearance of a river when its bottom is bare and its banks stripped of verdure by long drought: so Vulgate.
the brooks--the river.
mouth--rather, "the source" [Vulgate]. "Even close to the river's side vegetation shall be so withered as to be scattered in the shape of powder by the wind" (English Version, "driven away") [HORSLEY].
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8. fishers——尼羅河以魚聞名
(Nu 11:5)；
魚類滅絕必使許多人失去生計。
angle——魚鉤。用於「小河」或運河中，而「網」則用於河本身的「眾水」裡。
Original em inglês
8. fishers--The Nile was famed for fish
(Nu 11:5);
many would be thrown out of employment by the failure of fishes.
angle--a hook. Used in the "brooks" or canals, as the "net" was in "the waters" of the river itself.
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9. fine flax——GESENIUS 將「細」譯為「梳過的」；細「麻布」只有富人才穿
(Lu 16:19)。
埃及以此聞名
(Ex 9:31; 1Ki 10:28; Pr 7:16; Eze 27:7)。
其製造過程描繪在埃及陵墓上。以色列在埃及學了這手藝
(Ex 26:36)。
現今在木乃伊上所發現的布是麻布，這已由顯微鏡證明。WILKINSON 提到一種埃及麻布，每吋經線有五百四十根（或二百七十根雙線）；而某些現代藤布只有一百六十根〔BARNES〕。
networks——宜作白布
(Es 1:6; 8:16)。
Original em inglês
9. fine flax--GESENIUS, for "fine," translates, "combed"; fine "linen" was worn by the rich only
(Lu 16:19).
Egypt was famous for it
(Ex 9:31; 1Ki 10:28; Pr 7:16; Eze 27:7).
The processes of its manufacture are represented on the Egyptian tombs. Israel learned the art in Egypt
(Ex 26:36).
The cloth now found on the mummies was linen, as is shown by the microscope. WILKINSON mentions linen from Egypt which has five hundred forty (or two hundred seventy double) threads in one inch in the warp; whereas some modern cambric has but a hundred sixty [BARNES].
networks--rather, white cloth
(Es 1:6; 8:16).
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10. in the purposes——宜作「根基」，即「貴胄必被打破」或被降為卑：如
Isa 3:1; Ps 11:3；
並比較
Isa 19:13，
「首領——支派的靠山」。亞拉伯人稱君王為「民的柱子」〔MAURER〕。「織布機」〔HORSLEY〕。「堤防」〔BARNES〕。
all that make sluices 等——「修築水壩的人」，為要在人工魚池中圈住從尼羅河氾濫的水〔HORSLEY〕。「牟利的人」，即必須謀生的平民，與前文的「貴胄」相對〔MAURER〕。
Original em inglês
10. in the purposes--rather, "the foundations," that is, "the nobles shall be broken" or brought low: so
Isa 3:1; Ps 11:3;
compare
Isa 19:13,
"The princes--the stay of the tribes. The Arabs call a prince "a pillar of the people" [MAURER]. "Their weaving-frames" [HORSLEY]. "Dykes" [BARNES].
all that make sluices, &c.--"makers of dams," made to confine the waters which overflow from the Nile in artificial fish-ponds [HORSLEY]. "Makers of gain," that is, the common people who have to earn their livelihood, as opposed to the "nobles" previously [MAURER].
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11. Zoan——希臘人稱之為坦尼斯，下埃及的一座城，在尼羅河坦尼斯支流以東，今稱珊；它是埃及最接近巴勒斯坦的城鎮之一
(Nu 13:22)，
是摩西行神蹟的場所
(Ps 78:12, 43)。
它或孟菲斯是塞提斯治下的首都。
I am . . . son of the wise . . . kings——在危機中你們沒有計謀可以獻給法老，儘管你們誇耀自己為智慧與君王先祖的後裔。祭司是埃及王的常任「謀士」。王通常選自祭司階級，或若選自戰士階級，他也要被納入聖職，被稱為祭司。因此「智慧人的兒子、古時君王的後裔」是指祭司；這是他們慣常的誇耀（HERODOTUS, 2.141；參
Am 7:14; Ac 23:6; Php 3:5)。
「法老」是眾王的通用名稱：此處大概指塞提斯。
Original em inglês
11. Zoan--The Greeks called it Tanis, a city of Lower Egypt, east of the Tanitic arms of the Nile, now San; it was one the Egyptian towns nearest to Palestine
(Nu 13:22),
the scene of Moses' miracles
(Ps 78:12, 43).
It, or else Memphis, was the capital under Sethos.
I am . . . son of the wise . . . kings--Ye have no advice to suggest to Pharaoh in the crisis, notwithstanding that ye boast of descent from wise and royal ancestors. The priests were the usual "counsellors" of the Egyptian king. He was generally chosen from the priestly caste, or, if from the warrior caste, he was admitted into the sacred order, and was called a priest. The priests are, therefore, meant by the expression, "son of the wise, and of ancient kings"; this was their favorite boast (HERODOTUS, 2.141; compare
Am 7:14; Ac 23:6; Php 3:5).
"Pharaoh" was the common name of all the kings: Sethos, probably, is here meant.
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12. let them know——即他們雖然誇口知道未來〔DIODORUS, 1.81〕，卻不知道萬軍之耶和華……這怎麼說呢？
Original em inglês
12. let them know--that is, How is it that, with all their boast of knowing the future [DIODORUS, 1.81], they do not know what Jehovah of hosts . . .
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13. 挪弗——又稱摩弗；希臘文為孟菲斯
（何 9:6）；
位於尼羅河西岸，下埃及的首邑，在全埃及僅次於底比斯：君王的駐地，直到多利買王朝遷至亞歷山大；此名意為「良善之港」〔PLUTARCH〕。軍人階層可能在該地掌權：「他們也受了迷惑」，妄想其國能免受亞述入侵。
支派的柱石——宜作「她各階層的房角石」〔MAURER〕，即眾首領、兩個統治階層——祭司與武士：取自建築物主要倚靠房角石支撐的意象（參
賽 19:10；
賽 28:16； 詩 118:22； 民 24:17，
旁註；
士 20:2； 撒上 14:28，
旁註；
亞 10:4）。
Original em inglês
13. Noph--called also Moph; Greek, Memphis
(Ho 9:6);
on the western bank of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of the kings, until the Ptolemies removed to Alexandria; the word means the "port of the good" [PLUTARCH]. The military caste probably ruled in it: "they also are deceived," in fancying their country secure from Assyrian invasion.
stay of . . . tribes--rather, "corner-stone of her castes" [MAURER], that is, the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its corner-stones (see on
Isa 19:10;
Isa 28:16; Ps 118:22; Nu 24:17,
Margin;
Jud 20:2; 1Sa 14:28,
Margin;
Zec 10:4).
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14. 各樣所作的事上都差錯——指因內鬥引起的混亂。HORSLEY 譯作「關於祂（神的）一切工作」；他們在每一步上都誤解了神的作為。「摻雜」與「醉酒」包含相同的意象；正如人將香料攙入酒中使之醉人
（賽 5:22； 箴 9:2、5），
耶和華也將眩暈之靈傾倒在他們中間，使他們如同「醉酒之人」一般無助。
Original em inglês
14. err in every work thereof--referring to the anarchy arising from their internal feuds. HORSLEY translates, "with respect to all His (God's) work"; they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken"; as one mixes spices with wine to make it intoxicating
(Isa 5:22; Pr 9:2, 5),
so Jehovah has poured among them a spirit of giddiness, so that they are as helpless as a "drunken man."
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15. 埃及所作的工——埃及無法做任何事來擺脫困境。
首與尾——高與低
（賽 19:11-15，及
賽 19:8-10）。
棕枝或蘆葦——高舉的棕枝或卑微的蘆葦
（賽 9:14、15，10:33、34）。
Original em inglês
15. work for Egypt--nothing which Egypt can do to extricate itself from the difficulty.
head or tail--high or low
(Isa 19:11-15, and
Isa 19:8-10).
branch or rush--the lofty palm branch or the humble reed
(Isa 9:14, 15; 10:33, 34).
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16. 像……婦女——膽怯無助
（耶 51:30； 鴻 3:13）。
手的顫動——藉入侵者所施的審判
（賽 10:5、32，11:15）。
Original em inglês
16. like . . . women--timid and helpless
(Jer 51:30; Na 3:13).
shaking of . . . hand--His judgments by means of the invaders
(Isa 10:5, 32; 11:15).
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17. 猶大……對埃及成為恐懼——不是憑猶大自身：而是在此時，希西家是亞述在撒珥根率領下入侵埃及時的積極從屬盟友。與此處猶大與亞述結盟類似的是
王下 23:29，
那裏約西亞出兵抵擋埃及法老尼哥，可能是作為亞述對抗埃及的盟友〔G. V. SMITH〕。VITRINGA 解釋為埃及在其災禍中會記得猶大的先知曾預言這些事，因此猶大成為「埃及所恐懼的」。
其——猶大的。
它——埃及。
Original em inglês
17. Judah . . . terror unto Egypt--not by itself: but at this time Hezekiah was the active subordinate ally of Assyria in its invasion of Egypt under Sargon. Similarly to the alliance of Judah with Assyria here is
2Ki 23:29,
where Josiah takes the field against Pharaoh-nechoh of Egypt, probably as ally of Assyria against Egypt [G. V. SMITH]. VITRINGA explains it that Egypt in its calamities would remember that prophets of Judah had foretold them, and so Judah would be "a terror unto Egypt."
thereof--of Judah.
it--Egypt.
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18-22. 當那日等——受苦將引致悔改。埃及因耶和華的審判而被「恐懼」和「害怕」
（賽 19:17）
所擊，必歸向祂：不但如此，連亞述也要加入事奉祂；如此一來，以色列、亞述和埃及——曾經互相為敵——將因共同信仰的紐帶聯結為一民。其他預言也有類似的結局
（賽 18:7，23:18）。
五座城——即幾座城，如
賽 17:6，30:17； 創 43:34； 利 26:8。
宜作下埃及的五座確定的城
（賽 19:11、13，30:4），
它們與鄰近的猶太城邑有密切的來往〔MAURER〕；有人說是赫利奧波利斯、萊翁托波利斯（或狄奧斯波利斯）、密奪、達弗尼（他憫）和孟菲斯。
迦南的言語——即迦南希伯來人的言語，啟示的言語；比喻為他們將接受猶太宗教：如此「純正的言語」與歸向神在
番 3:9
中相連；
正如第一次變亂和增多語言，是巴別製造獨一神以外之神的刑罰。五旬節
（徒 2:4）
是巴別的對應：列國的分離不應阻礙信仰的合一；這完全的實現仍在未來
（亞 14:9； 約 17:21）。
下一句「向萬軍之耶和華起誓」與此觀點一致；即以莊嚴的盟約使自己與祂連結
（賽 45:23，65:16； 申 6:13）。
毀滅之城——安尼亞斯作「太陽之城」，即安或赫利奧波利斯；他勸服多利買非羅米托（主前149年）允許他在赫利奧波利斯的行政區內建造一座聖殿，理由是這將吸引猶太人居住於此，且這地點在六百年前已為以賽亞所預言。然而希伯來文文本的讀法有更好的支持，即「毀滅之城」；指萊翁托波利斯，即安尼亞斯聖殿的所在地：這對該城是一種責備，因它將要容納一座與唯一獲准的耶路撒冷聖殿分庭抗禮的聖殿。MAURER 與一些抄本讀作「保障之城」或「拯救之城」；即孟菲斯或某個類似的城，神即將差遣一位「救主」
（賽 19:20）
去「拯救他們」。
Original em inglês
18-22. In that day, &c.--Suffering shall lead to repentance. Struck with "terror" and "afraid"
(Isa 19:17)
because of Jehovah's judgments, Egypt shall be converted to Him: nay, even Assyria shall join in serving Him; so that Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies
(Isa 18:7; 23:18).
five cities--that is, several cities, as in
Isa 17:6; 30:17; Ge 43:34; Le 26:8.
Rather, five definite cities of Lower Egypt
(Isa 19:11, 13; 30:4),
which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis.
language of Canaan--that is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in
Zep 3:9;
as also the first confounding and multiplication of languages was the punishment of the making of gods at Babel, other than the One God. Pentecost
(Ac 2:4)
was the counterpart of Babel: the separation of nations is not to hinder the unity of faith; the full realization of this is yet future
(Zec 14:9; Joh 17:21).
The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant
(Isa 45:23; 65:16; De 6:13).
city of destruction--Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside there, and that the very site was foretold by Isaiah six hundred years before. The reading of the Hebrew text is, however, better supported, "city of destruction"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. MAURER, with some manuscripts, reads "city of defense" or "deliverance"; namely, Memphis, or some such city, to which God was about to send "a saviour"
(Isa 19:20),
to "deliver them."
19
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19. 壇——不是為獻祭，而是作為「柱子」為記念和敬拜
（書 22:22-26）。
以賽亞並非設想在埃及有聖殿：因為唯一合法的聖殿在耶路撒冷；但他們如先祖一般，將在各處有壇。
柱子——如雅各所立的
（創 28:18，35:14）；
在埃及，為記念神聖和重大事件而豎立方尖碑是常見的做法。
在邊界——埃及與猶太的邊界，向兩國宣告共同的信仰。本節表明聖靈如何使以賽亞超越狹隘的民族意識，達到一種預示福音大公性的愛心。
Original em inglês
19. altar--not for sacrifice, but as the "pillar" for memorial and worship
(Jos 22:22-26).
Isaiah does not contemplate a temple in Egypt: for the only legal temple was at Jerusalem; but, like the patriarchs, they shall have altars in various places.
pillar--such as Jacob reared
(Ge 28:18; 35:14);
it was a common practice in Egypt to raise obelisks commemorating divine and great events.
at the border--of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah above a narrow-minded nationality to a charity anticipatory of gospel catholicity.
20
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20. 它——指壇與柱。
記號——向當代的人（指預言應驗而言）。
見證——向後世的子孫。
向耶和華——不再歸向他們的偶像，而是歸向耶和華。
因為他們必哀求——或作「一個記號……表明他們曾哀求……，而祂曾差遣一位救主給他們」；可能指亞歷山大大帝（故作「一個偉人」），埃及人歡迎他為拯救者（希臘文 Soter，即「拯救者」，為托勒密諸王的稱號），從波斯人手中解救他們——波斯人在岡比西斯手下曾作他們的「欺壓者」。在以他命名的亞歷山大城，舊約聖經被譯成希臘文，供在托勒密王朝治下大量聚居埃及的希臘語猶太人使用。彌賽亞乃是最終預表所指的實體（參見
徒 2:10
「埃及」）。
Original em inglês
20. it--the altar and pillar.
a sign--(of the fulfilment of prophecy) to their contemporaries.
a witness--to their descendants.
unto the Lord--no longer, to their idols, but to Jehovah.
for they shall cry--or, "a sign . . . that they cried, . . . and He sent to them a saviour"; probably, Alexander the Great (so "a great one"), whom the Egyptians welcomed as a deliverer (Greek, Soter, a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had been their "oppressors." At Alexandria, called from him, the Old Testament was translated into Greek for the Greek-speaking Jews, who in large numbers dwelt in Egypt under the Ptolemies, his successors. Messiah is the antitype ultimately intended (compare
Ac 2:10,
"Egypt").
21
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21. 素祭——即無血的祭。
Original em inglês
21. oblation--unbloody.
22
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22. 歸回——因外邦的罪惡與拜偶像乃是從原始真理中的背離。
醫治——如
賽 19:18-20
所述。
Original em inglês
22. return--for heathen sin and idolatry are an apostasy from primitive truth.
heal--as described
(Isa 19:18-20).
23
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23. 大道——自由的交通，建立在最高的基礎上——即二者的共同信仰
(賽 19:18； 賽 11:16)。
亞述與埃及在亞歷山大治下合為他帝國的一部分：來自兩地的猶太人與歸信者在耶路撒冷的節期中相聚。這是將來福音時代的預表。
與……同服事——與亞述人一同服事耶和華。此處「服事」為絕對用法
(伯 36:11)。
Original em inglês
23. highway--free communication, resting on the highest basis, the common faith of both
(Isa 19:18; Isa 11:16).
Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come.
serve with--serve Jehovah with the Assyrians. So "serve" is used absolutely
(Job 36:11).
24
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24. 第三個——這三國將合而為一。
賜福——作為其他國家蒙福的源頭，也是他們祝福的對象。
在地上——宜作「地上」
(彌 5:7)。
猶大被定為全地的中心
(耶 3:17)。
Original em inglês
24. third--The three shall be joined as one nation.
blessing--the source of blessings to other nations, and the object of their benedictions.
in the midst of the land--rather, "earth"
(Mic 5:7).
Judah is designed to be the grand center of the whole earth
(Jer 3:17).
25
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25. 誰——宜作「哪」，即「那地」或「地上」，指其中的百姓〔MAURER〕。
我的百姓——以色列選民特有的稱號，此處應用於埃及，表示其完全獲得宗教特權
(羅 9:24-26； 彼前 2:9, 10)。
我手中的工作——屬靈意義上的
(何 2:23； 弗 2:10)。
Original em inglês
25. Whom--rather, "Which," namely, "the land," or "earth," that is, the people of it [MAURER].
my people--the peculiar designation of Israel, the elect people, here applied to Egypt to express its entire admission to religious privileges
(Ro 9:24-26; 1Pe 2:9, 10).
work of my hands--spiritually
(Ho 2:23; Eph 2:10).
Isa 19:1-25.
第十九章與第二十章互相關聯，但中間有一段間隔。埃及曾被古實（埃塞俄比亞）王朝——薩博科、塞維庫斯（即薩博科二世）以及提爾哈卡——統治了四、五十年。塞維庫斯（即So，何細亞之盟，
2Ki 17:4),
因祭司階層的抵制而退出了下埃及；大概也因亞述威脅下埃及之故。他撤退之後，祭司階層中的塞提斯成為最高統治者，以坦尼斯（「瑣安」）或孟菲斯為首都，時為主前 718 年；而古實人則在提爾哈卡治下繼續佔據上埃及，以底比斯為首都。第三個本土王朝則在下埃及西部的賽斯；後來屬於此王朝的森美提庫，是首位容許希臘人進入埃及及其軍隊的法老；他本是十二分封王之一——埃及在其間被瓜分——藉著外國僱傭兵之助制服了其餘諸王，時為主前 670 年。GESENIUS 將
Isa 19:2
歸於這最後時期的分裂；而將森美提庫歸於
Isa 19:4
的「殘忍的主」。統治階層之間的傾軋確實是有所指的。但所指的時期遠早於森美提庫。在
Isa 19:1,
埃及之被侵犯被說成是「耶和華」所促成；而在
Isa 19:17,
「猶大」被說成「使埃及害怕」，單憑猶大本身不大可能如此。因此，所指的大概是撒珥根治下亞述對埃及的入侵——那時猶大是亞述的盟友，希西家尚未如西拿基立在位之初那樣拒絕進貢。亞述確在以賽亞心中，這可從它與以色列、埃及一同敬拜耶和華
(Isa 19:24, 25)
的描述看出。這樣，所指的紛爭
(Isa 19:2)
暗指古實人從下埃及撤退之時——大概經過了一番爭鬥，尤其是與祭司階層的爭鬥；也暗指塞提斯篡位、藉城市居民之助與軍人階層展開爭奪之時：而賽斯王朝又是另一個分裂的根源。撒珥根在位時間為主前 722-715 年，與主前 718 年塞提斯篡位相應 [G. V. SMITH]。
1. burden——（見
Isa 13:1).
upon . . . cloud——
(Ps 104:3; 18:10).
come into Egypt——為施行報應。「埃及」，希伯來文 Misraim 為複數形式，以表達埃及的兩個地區。BUNSEN 指出，埃及諸王的稱號為：「上下埃及之主」。
idols——公牛、鱷魚等。詩意地說，偶像因一位比它們被設想為更強大者的臨在而「震動」恐懼
(Ex 12:12; Jer 43:12).