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Isa 43:1-28.
英文原文
Isa 43:1-28.
A SUCCESSION OF ARGUMENTS WHEREIN ISRAEL MAY BE ASSURED THAT, NOTWITHSTANDING THEIR PERVERSITY TOWARDS GOD
(Isa 42:25),
HE WILL DELIVER AND RESTORE THEM.
1. But now--notwithstanding God's past just judgments for Israel's sins.
created--not only in the general sense, but specially created as a peculiar people unto Himself
(Isa 43:7, 15, 21; Isa 44:2, 21, 24).
So believers, "created in Christ Jesus"
(Eph 2:10),
"a peculiar people"
(1Pe 2:9).
redeemed--a second argument why they should trust Him besides creation. The Hebrew means to ransom by a price paid in lieu of the captives (compare
Isa 43:3).
Babylon was to be the ransom in this case, that is, was to be destroyed, in order that they might be delivered; so Christ became a curse, doomed to death, that we might be redeemed.
called . . . by . . . name--not merely "called" in general, as in
Isa 42:6; 48:12; 51:2,
but designated as His own peculiar people (compare
Isa 45:3, 4; Ex 32:1; 33:12; Joh 10:3).
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2. 江河……不漫过你——正如渡约旦河时，虽在"涨溢"之时，其"泛滥"格外危险
（书 3:15； 耶 12:5）。
水……火——形容极度危险的谚语
（诗 66:12；
亦见
诗 138:7）。
字面应验于过红海
（出 14:21, 22），
以及三位少年人为良心的缘故被扔入烈火的窑中
（但 3:25, 27）。
英文原文
2. rivers . . . not overflow thee--so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous
(Jos 3:15; Jer 12:5).
waters . . . fire--a proverbial phrase for the extremest perils
(Ps 66:12;
also
Ps 138:7).
Literally fulfilled at the Red Sea
(Ex 14:21, 22),
and in the case of the three youths cast into the fiery furnace for conscience' sake
(Da 3:25, 27).
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3. 我使埃及作你的赎价——埃及与以色列二者必有一亡；神拣选了让埃及——虽然强大得多——被毁灭，好叫他的子民得释放；如此埃及便代替以色列，成为一种"赎价"。希伯来文 kopher本意为"用以遮盖某物之物"，如遮盖方舟的松香；故引申为遮盖罪恶的"赎价"。尼布甲尼撒曾征服埃及、古实（希伯来文 Cush）和西巴（出于古实，
创 10:7，
大概即古实的麦罗埃，为阿斯塔博拉斯河与尼罗河所成的大岛，后为居鲁士继任者冈比西斯所征服）。居鲁士从神手中领受这些，连同巴比伦其余的领土，作为他即将释放以色列的报答。然而，此处或指萨尔贡用三年征服这些国家，因而其注意力从以色列身上转移开去（参
赛 20:1
注释）[VITRINGA]。但更可能是指更笼统的意义，即耶和华在以色列安全需要之时，所牺牲的一切强大异教民族的事例。
英文原文
3. Egypt for thy ransom--Either Egypt or Israel must perish; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a kind of "ransom." The Hebrew, kopher, means properly "that with which anything is overlaid," as the pitch with which the ark was overlaid; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cush,
Ge 10:7,
probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Cambyses, successor of Cyrus). Cyrus received these from God with the rest of the Babylonian dominions, in consideration of his being about to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see on
Isa 20:1)
[VITRINGA]. But the reference is probably more general, namely, to all the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.
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4. 因——自始至终；因以色列从未不是耶和华的子民。主句当在"我必赐"处。"因你在我眼中向来宝贵、尊荣，我又爱你，所以我必赐"等[MAURER]。
GESENIUS如英文译本一样，将"因"解作"既然"。若主句如英文译本所示，则"因你宝贵"是指神召其子民出埃及时，那时首次显明他从亘古对他们的爱
（耶 31:3； 何 11:1）；
"尊荣"与"所爱"指神所赐外在的尊荣与慈爱的记号。
人……民——为你而赐的别的民族（参
赛 43:3）。
你的生命——即你的人。
英文原文
4. Since--All along from the beginning; for there was never a time when Israel was not Jehovah's people. The apodosis should be at, "I will give." "Since ever thou wast precious in My sight, honorable, and that I loved thee, I will give," &c. [MAURER]. GESENIUS, as English Version, takes "Since" to mean, "Inasmuch as." If the apodosis be as in English Version, "Since thou wast precious" will refer to the time when God called His people out of Egypt, manifesting then first the love which He had from everlasting towards them
(Jer 31:3; Ho 11:1);
"honorable" and "loved," refer to outward marks of honor and love from God.
men . . . people--other nations for thee (so
Isa 43:3).
thy life--thy person.
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5.
（申 30:3）。
后裔——指分散在各处的后代。VITRINGA解为借奥秘重生而产生的教会之属灵"后裔"：因原文是"带来"，而非"带回"。此义或许包含在内，但不可因此排除字面上的以色列之复兴
（耶 30:10, 11； 摩 9:9； 亚 2:6-13）。
英文原文
5.
(De 30:3).
seed--descendants scattered in all lands. VITRINGA understands it of the spiritual "seed" of the Church produced by mystical regeneration: for the expression is, "bring," not "bring back." This sense is perhaps included, but not to the exclusion of the literal Israel's restoration
(Jer 30:10, 11; Am 9:9; Zec 2:6-13).
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6. 交出来——即我的子民。
众子……众女——阴性词与阳性词并用，表达完整的总体
（亚 9:17）。
英文原文
6. Give up--namely, My people.
sons . . . daughters--The feminine joined to the masculine expresses the complete totality of anything
(Zec 9:17).
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7. 称为我名下的人——属乎以色列，其民作为神的儿子，承袭父的名
（赛 44:5；48:1）。
为我的荣耀——
（赛 43:21； 赛 29:23）。
英文原文
7. called by my name--belong to Israel, whose people, as sons of God, bear the name of their Father
(Isa 44:5; 48:1).
for my glory--
(Isa 43:21; Isa 29:23).
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8. 神郑重地挑战列国，与他辩论他超越其偶像、以及他有能力拯救以色列的问题
（赛 41:1）。
瞎眼的民——即外邦人，他们也像以色列
（赛 42:19）
一样（属灵上）瞎眼，虽有眼却看不见；即他们有天然的能力，本可以借此认识神
（罗 1:20, 21）
[LOWTH]。或作犹太人[VITRINGA]。
英文原文
8. Solemn challenge given by God to the nations to argue with Him the question of His superiority to their idols, and His power to deliver Israel
(Isa 41:1).
blind people--the Gentiles, who also, like Israel
(Isa 42:19),
are blind (spiritually), though having eyes; that is, natural faculties, whereby they might know God
(Ro 1:20, 21)
[LOWTH]. Or else, the Jews [VITRINGA].
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9. 谁……能述说这事——那些偶像崇拜的占卜者中，有谁曾预言这事？即关于古列作以色列拯救者？
从前——预言，如
赛 42:9
[MAURER]。或作将要首先发生的事（见
赛 41:21, 22
注解）[BARNES]。
让他们带出他们的见证人——像我带出我的见证人
（赛 43:10）。
显为义——在他们自称的预言中被宣告为真实。
或——应译为「和」；让人听他们的预言并从结果说：这是应验了（见
赛 41:26
注解）。
英文原文
9. who . . . can declare this--who among the idolatrous soothsayers hath predicted this; that is, as to Cyrus being the deliverer of Israel?
former--predictions, as in
Isa 42:9
[MAURER]. Or, things that shall first come to pass (see on
Isa 41:21, 22)
[BARNES].
let them bring forth their witnesses--as I do mine
(Isa 43:10).
justified--declared veracious in their pretended prophecies.
or--rather, "and"; let men hear their prediction and say, from the event, It is verified (see on
Isa 41:26).
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10. 你们——犹太人，我已赐给你们预言，并为事件所证实；在拯救你们的事上我屡次彰显我的大能（见
赛 43:3, 4； 赛 44:8）。
和我的仆人——即整个犹太民族
（赛 41:8）。
信——信靠。
造成——在我存在之前，没有假神被造成。「造成」适用于偶像，不适用于神。
启 1:11
使用同样的言语来证明耶稣的神性，正如以赛亚在此用以证明耶和华的神性。
英文原文
10. Ye--the Jews, to whom I have given predictions, verified by the event; and in delivering whom I have so often manifested My power (see
Isa 43:3, 4; Isa 44:8).
and my servant--that is, the whole Jewish people
(Isa 41:8).
believe--trust in.
formed--before I existed none of the false gods were formed. "Formed" applies to the idols, not to God.
Re 1:11
uses the same language to prove the Godhead of Jesus, as Isaiah here to prove the Godhead of Jehovah.
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11. 主——耶和华。
救主——暂时而言，从巴比伦；永远而言，从罪和地狱
（何 13:4； 徒 4:12）。
适用于神的同样称号也适用于耶稣。
英文原文
11. Lord--Jehovah.
saviour--temporally, from Babylon: eternally, from sin and hell
(Ho 13:4; Ac 4:12).
The same titles as are applied to God are applied to Jesus.
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12. 宣告——预言未来
（赛 41:22, 23）。
拯救——在过去的危险中拯救了国民。
表明——即表明我是神。
没有……外邦的神等等——可将我所发的预言归功于的。「外邦」意为外来的，从境外引进。
英文原文
12. declared--predicted the future
(Isa 41:22, 23).
saved--the nation, in past times of danger.
showed--namely, that I was God.
when . . . no strange god, &c.--to whom the predictions uttered by Me could be assigned. "Strange" means foreign, introduced from abroad.
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13. 以前——文字上从日子初有之时。
阻挡——古英文「阻止」
（赛 14:27）。
应译为「撤销它」[HORSLEY]。
英文原文
13. before--literally, from the time of the first existence of day.
let--Old English for "hinder"
(Isa 14:27).
Rather, translate, "undo it" [HORSLEY].
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14. 差遣——即玛代人和波斯人
（赛 10:5, 6; 13:3）。
带下来——「使之下去」到海边
（赛 42:10），
以逃避巴比伦将临的毁灭。
贵族——应译为「逃亡者」，即在人口众多的巴比伦寄居的外邦人
（赛 13:14），
与迦勒底人不同[MAURER]。
他们的喊声在船只上——在船只中与欢乐的水手一同夸耀——夸口地呼喊；他们从前以船只夸耀，与他们现今惊惶地逃往船上的情景形成可悲的对比
（赛 22:2； 番 2:15）。
巴比伦位于幼发拉底河上，该河借运河与底格里斯河相连，并流入波斯湾。因此它以船只和商业闻名，直到波斯君王为防叛变或入侵，在底格里斯河和幼发拉底河上筑坝，阻碍了航行。
英文原文
14. sent--namely, the Medes and Persians
(Isa 10:5, 6; 13:3).
brought down--"made to go down" to the sea
(Isa 42:10),
in order to escape the impending destruction of Babylon.
nobles--rather, "fugitives," namely, the foreigners who sojourned in populous Babylon
(Isa 13:14),
distinct from the Chaldeans [MAURER].
whose cry is in the ships--exulting in their ships with the joyous sailors--cry, boastingly; their joy heretofore in their ships contrasts sadly with their present panic in fleeing to them
(Isa 22:2; Zep 2:15).
Babylon was on the Euphrates, which was joined to the Tigris by a canal, and flowed into the Persian Gulf. Thus it was famed for ships and commerce until the Persian monarchs, to prevent revolt or invasion, obstructed navigation by dams across the Tigris and Euphrates.
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15. 以色列的创造主——
（赛 43:1）。
你们的——已证明特别是你们的，因他拯救了你们。
英文原文
15. creator of Israel--
(Isa 43:1).
your--proved to be specially yours by delivering you.
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16, 17. 暗指以色列在红海得救、法老覆灭之事，这是神对他百姓不变的品格的恒久例证
（出 14:21, 22, 27, 28）。
英文原文
16, 17. Allusion to the deliverance of Israel and overthrow of Pharaoh in the Red Sea, the standing illustration of God's unchanging character towards His people
(Ex 14:21, 22, 27, 28).
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*17. 军队——敌军的能力，每一个勇士。
一同躺下——如法老的军队"一同"葬身水底。
英文原文
17. the power--the might of the enemies host, every mighty warrior.
they shall lie down together--as Pharaoh's army sank "together" in a watery grave.
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18. 神将来为你们所行的干预如此奇妙，以致相比之下过去的一切都被遗忘了。显然以色列将来的复兴才是最终所指之事。如此，"从前的事"是指诸如西拿基立之败和从巴比伦归回等事件。"古时的事"则指更古老的事件——出埃及、过红海、进迦南 [VITRINGA]。
英文原文
18. So wonderful shall be God's future interpositions in your behalf, that all past ones shall be forgotten in comparison. Plainly the future restoration of Israel is the event ultimately meant. Thus the "former things" are such events as the destruction of Sennacherib and the return from Babylon. "Things of old" are events still more ancient, the deliverance from Egypt and at the Red Sea, and entry into Canaan [VITRINGA].
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*19. 新——其奇妙的性质前所未有
（Isa 42:9)。
发生——如发芽的草：是神护理中事件静默却确实渐进生长的优美象征
（Mr 4:26-28)。
在旷野……道路——正如以色列人在红海与迦南之间的旷野中，蒙耶和华引导并赐水；但这"新"的拯救必伴有神能力和慈爱的彰显，使旧事相形见绌（参见
Isa 41:17-19)。
"我必开辟一条路，不仅在红海，更在全世界的旷野；不仅有一道河从磐石涌出，更有多道，所要滋润的不再是从前的身体，而是干渴之人的灵魂，如此预言便得应验：'你们必从救恩的泉源欢然取水'" [JEROME]。"一条路"常指真宗教
（Ac 9:2; 18:26)。
"江河"表达圣灵的影响
（Joh 7:37-39)。
以色列将来字面的复兴也包括在内，比较
Isa 11:15, 16
可见。
英文原文
19. new--unprecedented in its wonderful character
(Isa 42:9).
spring forth--as a germinating herb: a beautiful image of the silent but certain gradual growth of events in God's providence
(Mr 4:26-28).
way in . . . wilderness--just as Israel in the wilderness, between the Red Sea and Canaan, was guided, and supplied with water by Jehovah; but the "new" deliverance shall be attended with manifestations of God's power and love, eclipsing the old (compare
Isa 41:17-19).
"I will open a way, not merely in the Red Sea, but in the wilderness of the whole world; and not merely one river shall gush out of the rock, but many, which shall refresh, not the bodies as formerly, but the souls of the thirsty, so that the prophecy shall be fulfilled: 'With joy shall ye draw water out of the wells of salvation'" [JEROME]. "A way" often stands for the true religion
(Ac 9:2; 18:26).
"Rivers" express the influences of the Holy Spirit
(Joh 7:37-39).
Israel's literal restoration hereafter is included, as appears by comparing
Isa 11:15, 16.
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*20. 走兽——拜偶像者的象征，沾染血污和污秽，如野狗等居于外邦无知的荒野：连他们也要归信。或作字面的意思，神在旷野赐下如此丰盛的水泉，连走兽也要（在诗意的语言中）赞美主
（Ps 148:10)
[JEROME]。
野狗——"蛇"，或作豺狼（见
Isa 13:22
的注释)。
猫头鹰——更恰当作"鸵鸟"。
英文原文
20. beast--image of idolaters, defiled with blood and pollutions, dwelling like dragons, &c., in the wastes of Gentile ignorance: even they shall be converted. Or else, literally, such copious floods of water shall be given by God in the desert, that the very beasts shall (in poetic language) praise the Lord
(Ps 148:10)
[JEROME].
dragons--"serpents," or else jackals (see on
Isa 13:22).
owls--rather, "ostriches."
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*21. 这百姓——即与"我的百姓、我所拣选的"相同（见
Isa 43:1, 7；
Ps 102:18)。
我的赞美——因所赐的许多大恩，尤其是他们的复兴。
英文原文
21. This people--namely, The same as "My people, My chosen" (see
Isa 43:1, 7; Ps 102:18).
my praise--on account of the many and great benefits conferred on them, especially their restoration.
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22. 但是——以色列然而*不可以为这些神圣的恩惠是因他们自己对神的敬虔。信徒也是如此
（Tit 3:5)。
但是——更恰当作"因为"。
厌烦我——
（Am 8:5, 6；
Mal 1:13)，
虽然"我没有使你厌烦"
（Isa 43:23)，
"你却厌烦了我"。
英文原文
22. But--Israel, however, is not to think that these divine favors are due to their own piety towards God. So the believer
(Tit 3:5).
but--rather, "for."
weary of me--
(Am 8:5, 6; Mal 1:13),
though "I have not wearied thee"
(Isa 43:23),
yet "thou hast been weary of Me."
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*23. 小牲畜——更恰当作律法规定每日当献的"羊羔"或"山羊"
（Ex 29:38；
Nu 28:3)。
祭祀——以任何方式献的；而希伯来文"燔祭"指那上升的、被火完全烧尽的祭。
我没有叫你事奉——即没有要你作奴仆的事奉
（Mt 11:30；
Ro 8:15；
1Jo 4:18; 5:3)。
供物——无血的
（Le 2:1, 2)。
厌烦——与
Isa 43:22
"你厌烦了我"相对。虽然神在律法中要求这样的祭物，却不是要"使敬拜者厌烦"，也不是在他们无力献祭的情形下（如巴比伦之囚）勉强他们；神不要求这些，除非服从于更高的道德本分
（Ps 50:8-14; 51:16, 17；
Mic 6:3, 6-8)。
英文原文
23. small cattle--rather, the "lamb" or "kid," required by the law to be daily offered to God
(Ex 29:38; Nu 28:3).
sacrifices--offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire.
I have not caused thee to serve--that is, to render the the service of a slave
(Mt 11:30; Ro 8:15; 1Jo 4:18; 5:3).
offering--bloodless
(Le 2:1, 2).
wearied--antithetical to
Isa 43:22,
"Thou hast been weary of Me." Though God in the law required such offerings, yet not so as to "weary" the worshipper, or to exact them in cases where, as in the Babylonish captivity, they were physically unable to render them; God did not require them, save in subordination to the higher moral duties
(Ps 50:8-14; 51:16, 17; Mic 6:3, 6-8).
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24. 买——因为"菖蒲"（芳香的calamus*）并非巴勒斯坦土产，必须从外国购买
（Jer 6:20)。
希伯来人用来制造圣膏
（Ex 30:23)。
常作为待客之礼献上。
充满——饱足
（Jer 31:14)。
神屈尊使用人的语言以适应人的思维模式。
使我服事——虽然"我没有叫你服事"
（Isa 43:23)。
我们的罪使神的儿子成为"仆人"。祂服事为要救我们脱离奴役
（Php 2:7；
Heb 2:14, 15)。
使我厌烦——虽然我"没有使你厌烦"
（Isa 43:23；
见
Isa 1:14)。
英文原文
24. bought--for "sweet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries
(Jer 6:20).
It was used among the Hebrews to make the sacred ointment
(Ex 30:23).
It is often offered as a mark of hospitality.
filled--satiated
(Jer 31:14).
God deigns to use human language to adapt Himself to human modes of thought.
made me to serve--though "I have not caused thee to serve"
(Isa 43:23).
Our sin made the Son of God to become "a servant." He served to save us from servile bondage
(Php 2:7; Heb 2:14, 15).
wearied me--Though I have "not wearied thee"
(Isa 43:23;
see
Isa 1:14).
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25. I, even I——即你所干犯的神，惟独祂能也必赦免。
(Isa 44:22)。
for mine own sake——
(Isa 48:9, 11)。
罪既是向这样满有恩典的神所犯的，何等可憎！"涂抹"是从账簿取象：当债务清偿，那笔账目即被销去或涂抹。
not remember . . . sins——
(Jer 31:34)。
当神赦免时，祂便忘记；即看待罪人如同祂已忘记了其罪。
英文原文
25. I, even I--the God against whom your sin is committed, and who alone can and will pardon.
(Isa 44:22).
for mine own sake--
(Isa 48:9, 11).
How abominable a thing sin is, since it is against such a God of grace! "Blotted out" is an image from an account-book, in which, when a debt is paid, the charge is cancelled or blotted out.
not remember . . . sins--
(Jer 31:34).
When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.
26
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26. Put me in remembrance——提醒我，凡你在自我辩护中要在我面前提出的每一个理由。此乃从审讯取象
(Isa 1:18；41:1)。
我们最有力的理由就是提醒神记念祂自己的应许。雅各在玛哈念和毗努伊勒正是如此
(Ge 32:9, 12)。
于是神不但不"用祂的大能与我们争辩"，反而"将力量"放在我们里面
(Job 23:6)；
我们因此成为"耶和华的提醒者"
(Isa 62:6，
旁注)。"宣告神的义"，即在耶稣基督里得证"使你可以称义"
(Ro 3:26；
参
Isa 20:1-6， 及 Ps 143:2)。
英文原文
26. Put me in remembrance--Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial
(Isa 1:18; 41:1).
Our strongest plea is to remind God of His own promises. So Jacob did at Mahanaim and Peniel
(Ge 32:9, 12).
God, then, instead of "pleading against us with His great power," "will put His strength" in us
(Job 23:6);
we thus become "the Lord's remembrancers"
(Isa 62:6,
Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justified"
(Ro 3:26;
compare
Isa 20:1-6, and Ps 143:2).
27
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27. first father——集合意义，指"最古老的祖先"，正如平行句（"teachers"）所证明 [MAURER]。或指你的主要宗教领袖或祭司 [GESENIUS]。此处不可能是亚当，因他是万族的共同父；在特别针对犹太人的讲话中提及他的罪并不相干。亚伯拉罕在此处也同样不合，因他处处被引为忠信的榜样，而非"罪"的例子。然而，若将本段作其最终应用于普世教会的解释，则可能指亚当。
teachers——字面意为神与人之间的"解释者"，即祭司
(Job 33:23； Mal 2:7)。
英文原文
27. first father--collectively for "most ancient ancestors," as the parallelism ("teachers") proves [MAURER]. Or, thy chief religious ministers or priests [GESENIUS]. Adam, the common father of all nations, can hardly be meant here, as it would have been irrelevant to mention his sin in an address to the Jews specially. Abraham is equally out of place here, as he is everywhere cited as an example of faithfulness, not of "sin." However, taking the passage in its ultimate application to the Church at large, Adam may be meant.
teachers--literally, "interpreters" between God and man, the priests
(Job 33:23; Mal 2:7).
28
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28. profaned the princes——
(Ps 89:39； La 2:2, 6, 7)。
我将他们视为不圣洁的人。我让他们受与平民同样的待遇，被剥夺圣职并被掳。
princes of the sanctuary——即圣所的"管理者"
(1Ch 24:5)；
督导其圣事；即祭司。
curse——希伯来文 cherim，即"庄严的咒诅"或"逐出会众"。
reproaches——
(Ps 123:3, 4)。
英文原文
28. profaned the princes--
(Ps 89:39; La 2:2, 6, 7).
I have esteemed, or treated, them as persons not sacred. I have left them to suffer the same treatment as the common people, stripped of their holy office and in captivity.
princes of the sanctuary--"governors of" it
(1Ch 24:5);
directing its holy services; priests.
curse--Hebrew, cherim, a "solemn anathema," or "excommunication."
reproaches--
(Ps 123:3, 4).
赛 43:1-28。
一连串的论证，以色列可藉此确信：尽管他们向神悖逆
（赛 42:25），
祂仍必拯救并恢复他们。
1. 雅各啊——尽管神过去因以色列的罪而施行了公义的审判。
创造——不只是一般意义上的创造，更是特指造作为属祂自己的特殊子民
（赛 43:7, 15, 21； 赛 44:2, 21, 24）。
照样信徒"在基督耶稣里造成的"
（弗 2:10），
是"独特的子民"
（彼前 2:9）。
救赎——除创造之外，他们当信靠祂的第二个理由。希伯来文意为付代价代替俘囚来赎回（比较
赛 43:3）。
巴比伦将作为这次的赎价，即它将被毁灭，好叫他们得释放；照样基督成了咒诅，被定死罪，使我们得赎。
题名——不仅是如
赛 42:6；48:12；51:2
中泛泛的"召"，更是指定为祂自己的 special 子民（比较
赛 45:3, 4； 出 32:1；33:12； 约 10:3）。