1
Isa 52:1-15.
英文原文
Isa 52:1-15.
FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER.
Zion long in bondage
(Isa 51:17-20)
is called to put on beautiful garments appropriate to its future prosperity.
1. strength--as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence.
the holy city--
(Ne 11:1; Re 21:2).
no more . . . unclean--
(Isa 35:8; 60:21; Joe 3:17; Re 21:27).
A prophecy never yet fulfilled.
uncircumcised--spiritually
(Eze 44:9; Ac 7:51).
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2. 从尘土中——哀悼者所坐之处
（伯 2:12, 13）。
兴起，并坐——即坐在更尊贵之处：抖落坐地时飘垂衣裳所沾的尘土之后，坐于榻上或宝座上[LOWTH]；或简单地译为"兴起，端坐"[MAURER]。
颈项上的……绳索——指你被掳的轭。
英文原文
2. from the dust--the seat of mourners
(Job 2:12, 13).
arise, and sit--namely, in a more dignified place: on a divan or a throne [LOWTH], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect" [MAURER].
bands of . . . neck--the yoke of thy captivity.
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3. 你们成为仇敌的仆人时，他们并未付任何代价买你们
（耶 15:13），
所以他们释放你们时，也必不索要任何代价或报酬
（赛 45:13），
（该处描述居鲁士如此行：这是他们最终照样白白得恢复的预表）。照样，属灵的以色列"被卖给罪"
（罗 7:14），
也必白白地得赎
（赛 55:1）。
英文原文
3. As you became your foes' servants, without their paying any price for you
(Jer 15:13),
so they shall release you without demanding any price or reward
(Isa 45:13),
(where Cyrus is represented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, "sold under sin," gratuitously
(Ro 7:14),
shall be redeemed also gratuitously
(Isa 55:1).
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4. 我的百姓——指雅各和他的众子。
下——犹大地与埃及相比是高地。
寄居——他们去那里只是暂住，直到迦南的饥荒过去。
亚述人——指西拿基立。当记念我如何拯救你们脱离埃及与亚述人；那么，有什么能拦阻我拯救你们脱离巴比伦（以及末日的奥秘巴比伦与敌基督）呢？
无故——与
赛 52:5
的"白白地"相应；当时是无故的欺压，如今也是如此，是无端的压迫之举。
英文原文
4. My people--Jacob and his sons.
went down--Judea was an elevated country compared with Egypt.
sojourn--They went there to stay only till the famine in Canaan should have ceased.
Assyrian--Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)?
without cause--answering to "for naught" in
Isa 52:5;
it was an act of gratuitous oppression in the present case, as in that case.
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5. 我在此有谁——即我当如何行呢？我的百姓被"白白地"掳去（即因无端的压迫，
赛 52:4；
亦见
赛 52:3，
及
赛 52:3
注释），
这事要求我介入。
辖制他们的——或作"暴虐地辖制"，即巴比伦——字面与奥秘意义上的。
使他们……咆哮——或作在他们身上发出得意之声[MAURER]。
亵渎——即在巴比伦被亵渎：神拯救其子民的理由，不是他们的善行，而是为他圣名的缘故
（结 20:9, 14）。
英文原文
5. what have I here--that is, what am I called on to do? The fact "that My people is taken away (into captivity;
Isa 49:24, 25)
for naught" (by gratuitous oppression,
Isa 52:4;
also
Isa 52:3,
and see on
Isa 52:3)
demands My interposition.
they that rule--or "tyrannize," namely, Babylon, literal and mystical.
make . . . to howl--or, raise a cry of exultation over them [MAURER].
blasphemed--namely, in Babylon: God's reason for delivering His people, not their goodness, but for the sake of His holy name
(Eze 20:9, 14).
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6. 在那日必知道——即基督亲身向以色列显现之时；这是他们顽固的不信得以克服的唯一途径
（诗 102:16； 亚 12:10； 14:5）。
英文原文
6. shall know in that day--when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome
(Ps 102:16; Zec 12:10; 14:5).
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7. 佳美……脚——即这位使者出现在远方"山上"的来临
（参
赛 40:9； 赛 41:27； 赛 25:6, 7； 歌 2:17），
带着久盼的好消息急奔而来，对荒凉的城邑而言最为甘美
（鸿 1:15）。
好消息——只部分适用于从巴比伦归回。完全而预表性的应验乃是福音
（路 2:10, 11），
"从耶路撒冷起"
（路 24:47），
"大君的京城"
（太 5:35），
在那里弥赛亚必在以色列最终复兴之时"作王"，作为特别属于锡安的神（"你的神掌权了"；参
诗 2:6）。
英文原文
7. beautiful . . . feet--that is, The advent of such a herald seen on the distant "mountains" (see on
Isa 40:9;
Isa 41:27;
Isa 25:6, 7;
So 2:17)
running in haste with the long-expected good tidings, is most grateful to the desolated city
(Na 1:15).
good tidings--only partially applying to the return from Babylon. Fully, and antitypically, the Gospel
(Lu 2:10, 11),
"beginning at Jerusalem"
(Lu 24:47),
"the city of the great King"
(Mt 5:35),
where Messiah shall, at the final restoration of Israel, "reign" as peculiarly Zion's God ("Thy God reigneth"; compare
Ps 2:6).
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8. 守望者——分设在间隔的望楼上，以最早通报任何报信者的到来（比较
赛 21:6-8）。
希伯来文比英文译本更有力，「你守望者的声音」（感叹式，如
歌 2:8）。
「他们扬起声来！他们一同歌唱。」
眼对眼——即近在咫尺，看得清楚[GESENIUS]；
民 14:14，
「面对面」；
民 12:8，
「口对口」。比较
林前 13:12； 启 22:4，
西面看见救主就是其预表
（路 2:30）。
属灵上，守望者就是为耶路撒冷求平安的牧者和其他人
（赛 62:6, 7）。
再带回——即恢复。或作「归回」[MAURER]。
英文原文
8. watchmen--set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare
Isa 21:6-8).
The Hebrew is more forcible than English Version, "The voice of thy watchmen" (exclamatory as in
So 2:8).
"They lift up their voice! together they sing."
eye to eye--that is, close at hand, and so clearly [GESENIUS];
Nu 14:14,
"face to face";
Nu 12:8,
"mouth to mouth." Compare
1Co 13:12; Re 22:4,
of which Simeon's sight of the Saviour was a prefiguration
(Lu 2:30).
The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem
(Isa 62:6, 7),
bring again--that is, restore. Or else, "return to" [MAURER].
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9.
（赛 14:7, 8; 42:11）。
救赎——属灵上和国民上
（赛 48:20）。
英文原文
9.
(Isa 14:7, 8; 42:11).
redeemed--spiritually and nationally
(Isa 48:20).
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10. 露出……膀臂——取自战士为战斗露出膀臂的比喻
（结 4:7）。
全……地……看见……神的救恩——神为以色列所行的拯救将使万国承认主
（赛 66:18-20）。
部分的应验
（路 3:6）
是将来完全应验的前奏。
英文原文
10. made bare . . . arm--metaphor from warriors who bare their arm for battle
(Eze 4:7).
all . . . earth . . . see . . . salvation of . . . God--The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord
(Isa 66:18-20).
The partial fulfilment
(Lu 3:6)
is a forerunner of the future complete fulfilment.
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11.
（赛 48:20； 亚 2:6, 7）。
在巴比伦长住使许多人不愿离去：奥秘的巴比伦也是如此
（启 18:4）。
你们……扛……耶和华器皿的——祭司和利未人，其职责是扛圣殿的器皿
（耶 27:18）。
尼布甲尼撒已将它们带到巴比伦
（代下 36:18）。
古列归还了它们
（拉 1:7-11）。
要……洁净——借完全从巴比伦的偶像崇拜者中分别出来，无论奥秘的还是字面的。
英文原文
11.
(Isa 48:20; Zec 2:6, 7).
Long residence in Babylon made many loath to leave it: so as to mystical Babylon
(Re 18:4).
ye . . . that bear . . . vessels of the Lord--the priests and Levites, whose office it was to carry the vessels of the temple
(Jer 27:18).
Nebuchadnezzar had carried them to Babylon
(2Ch 36:18).
Cyrus restored them
(Ezr 1:7-11).
be . . . clean--by separating yourselves wholly from Babylonian idolaters, mystical and literal.
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12. 不……急忙——如你们离开埃及时
（出 12:33, 39； 申 16:3；
比较注，见
赛 28:16）。
你们将有时间洁净自己并从容地为出发预备。
主——耶和华，作为在前方引导你们的
（赛 40:3； 出 23:20； 弥 2:13）。
后队——文字上「收聚」，即断后。从弥赛亚降临作王的荣耀，转到他降临受苦的降卑，此转换频繁。的确，两次降临被视为一次，以致他第二次来时，不说他回来，而说他来。
英文原文
12. not . . . with haste--as when ye left Egypt
(Ex 12:33, 39; De 16:3;
compare Note, see on
Isa 28:16).
Ye shall have time to cleanse yourselves and make deliberate preparation for departure.
Lord--Jehovah, as your Leader in front
(Isa 40:3; Ex 23:20; Mic 2:13).
rereward--literally, "gather up," that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come.
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13. 五十三章应由此处开始，五十二章应以
赛 52:12
结束。本段从此处至五十三章末，若弥赛亚是所指之人，就解决了与犹太人的争议；若为以赛亚或基督之前任何时代所写，就解决了与不信者的争议。与耶稣基督的生平和受死的吻合如此精细，不可能是猜测或偶然的结果。一个骗子不可能如此塑造事件的进程，使他的品格和生活看似其应验。而且此文是明言预言性的。新约对它的引用表明：（一）在耶稣之前，它是旧约中被承认的一部分；（二）它指弥赛亚
（太 8:17； 可 15:28； 路 22:37； 约 12:38； 徒 8:28-35； 罗 10:16； 彼前 2:21-25）。
间接的暗引更清楚地证明弥赛亚式的解释；这解释如此普遍，以至于只是被提及与他的死的赎罪功效相连，而未被正式引用
（可 9:12； 罗 4:25； 林前 15:3； 林后 5:21； 彼前 1:19; 2:21-25； 约一 3:5）。
本段的真实性是确定的；因为犹太人不会伪造它，因为它与他们对弥赛亚作为得胜的属世君王的概念相反。基督徒不可能伪造它；因为犹太人——基督教的敌人——是「我们的图书管理员」[PALEY]。犹太人试图以两位弥赛亚的虚构来逃避其力量——一位受苦的弥赛亚（约瑟之子），另一位得胜的弥赛亚（大卫之子）。HILLEL 主张弥赛亚已在希西家身位中来到。BUXTORF 述说许多现代拉比相信他已来了好一阵子，但因犹太人的罪而不肯显明自己。但古代犹太人，如迦勒底意译家约拿单，将其归于弥赛亚；Medrasch Tauchuma（五经注释）亦然；拉比摩西哈达珊亦然（见 HENGSTENBERG, Christology of the Old Testament）。有人将其解释为犹太民族，或在巴比伦之囚中，或在其现今的苦难和分散中。其他人解释为国民中敬虔部分的整体，其受苦为不敬虔者作了代替性的满足。又有人解为以赛亚或耶利米[GESENIUS]，即众先知整体。但此处明明描述了一个个人：他甘愿、无辜、忍耐地受苦，并作为他百姓之义的有效原因——这唯独适用于弥赛亚
（赛 53:4-6, 9, 11；
与
耶 20:7; 15:10-21； 诗 137:8, 9
相反）。
赛 53:9
不能适用于别的任何人。所引的受苦
（赛 53:1-10）
被描绘为过去，唯独得荣被描绘为未来
（赛 52:13-15; 53:11, 12）
的反对，源于没有看见先知站在他所描述为未来之场景的中间。第一次来的更近，以及两次来之间的间隔，由对第一次用过去式、对第二次用未来式所暗示。
看哪——唤起对下文弥赛亚惊人画面的注意（比较
约 19:5, 14）。
我的仆人——弥赛亚
（赛 42:1）。
行事通达——应译为「亨通」[GESENIUS]，如平行句所支持
（赛 53:10）。
或合并两意为「善治」[HENGSTENBERG]。本节在开头就陈明他受苦的最终结局——其描述随后而来：结论
（赛 53:12）
相应；本段
（赛 52:13; 53:12）
以其最终荣耀开始，也以其结束。
高举——升高的
（可 16:19； 弗 1:20-22； 彼前 3:22）。
英文原文
13. Here the fifty-third chapter ought to begin, and the fifty-second chapter end with
Isa 52:12.
This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah
(Mt 8:17; Mr 15:28; Lu 22:37; Joh 12:38; Ac 8:28-35; Ro 10:16; 1Pe 2:21-25).
The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted
(Mr 9:12; Ro 4:25; 1Co 15:3; 2Co 5:21; 1Pe 1:19; 2:21-25; 1Jo 3:5).
The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [PALEY]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). HILLEL maintained that Messiah has already come in the person of Hezekiah. BUXTORF states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see HENGSTENBERG, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [GESENIUS], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah
(Isa 53:4-6, 9, 11;
contrast
Jer 20:7; 15:10-21; Ps 137:8, 9).
Isa 53:9
can hold good of none other. The objection that the sufferings
(Isa 53:1-10)
referred to are represented as past, the glorification alone as future
(Isa 52:13-15; 53:11, 12)
arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second.
Behold--awakening attention to the striking picture of Messiah that follows (compare
Joh 19:5, 14).
my servant--Messiah
(Isa 42:1).
deal prudently--rather, "prosper" [GESENIUS] as the parallel clause favors
(Isa 53:10).
Or, uniting both meanings, "shall reign well" [HENGSTENBERG]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion
(Isa 53:12)
corresponds; the section
(Isa 52:13; 53:12)
begins as it ends with His final glory.
extolled--elevated
(Mr 16:19; Eph 1:20-22; 1Pe 3:22).
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14, 15. 弥赛亚历史的概要，更详细的记载在五十三章。「许多人怎样惊奇（伴随着厌恶， 耶 18:16; 19:8），
云云；他的面貌，云云；照样他要洒」云云；以色列在此对应其预表实体弥赛亚——如今「成了惊讶和笑谈」
（申 28:37），
将来要成为多国的祝福和拯救手段
（赛 2:2, 3； 弥 5:7）。
你；他——希伯来文诗中人称的改变是常见的。
毁损——希伯来文「不形」；抽象代具体；不仅是不形，更是不形本身。
不如人——CASTALIO 译为「以至不再是人的形像」（比较
诗 22:6）。
我们越认为神为他预备的「身体」
（来 10:5）
完全，他面貌和形体的「毁损」就越发可悲——这是对比。
英文原文
14, 15. Summary of Messiah's history, which is set forth more in detail in the fifty-third chapter. "Just as many were astonished (accompanied with aversion,
Jer 18:16; 19:8),
&c.; his visage, &c.; so shall He sprinkle," &c.; Israel in this answers to its antitype Messiah, now "an astonishment and byword"
(De 28:37),
hereafter about to be a blessing and means of salvation to many nations
(Isa 2:2, 3; Mic 5:7).
thee; his--Such changes of persons are common in Hebrew poetry.
marred--Hebrew, "disfigurement"; abstract for concrete; not only disfigured, but disfigurement itself.
more than man--CASTALIO translates, "so that it was no longer that of a man" (compare
Ps 22:6).
The more perfect we may suppose the "body prepared"
(Heb 10:5)
for Him by God, the sadder by contrast was the "marring" of His visage and form.
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15. 洒净多人——GESENIUS 为与「惊讶」相对，译为「要使……欢喜」。但此词在旧约中无例外地意为以血洒，如大祭司献赎罪祭
（利 4:6; 16:18, 19）；
或以水洒洁净
（结 36:25；
比较圣灵
徒 2:33），
两者均切合弥赛亚
（约 13:8； 来 9:13, 14; 10:22; 12:24； 彼前 1:2）。
无需勉强译法，对比已足够。多人惊讶；照样多人（不仅人，更是）列国要被洒净。他们曾因这样一位卑微之人自称弥赛亚而惊奇；然而正是他要称义并洁净众人。人曾因一位面貌毁损胜过最低微之人、却是至高者而哑口于轻蔑的惊讶；甚至君王
（赛 49:7, 23）
也要因敬畏而哑口（「闭……口」； 伯 29:9, 10； 弥 7:16）。
未曾……告诉他们的——君王如此敬重的原因；救赎的奇妙，他们从前未曾听过，那时要向他们宣告，是他们从未听过或见过可与之相比的奇事
（赛 55:1； 罗 15:21; 16:25, 26）。
英文原文
15. sprinkle many--GESENIUS, for the antithesis to "be astonished," translates, "shall cause . . . to exult." But the word universally in the Old Testament means either to sprinkle with blood, as the high priest makes an expiation
(Le 4:6; 16:18, 19);
or with water, to purify
(Eze 36:25;
compare as to the Spirit,
Ac 2:33),
both appropriate to Messiah
(Joh 13:8; Heb 9:13, 14; 10:22; 12:24; 1Pe 1:2).
The antithesis is sufficient without any forced rendering. Many were astonished; so many (not merely men, but) nations shall be sprinkled. They were amazed at such an abject person claiming to be Messiah; yet it is He who shall justify and purify. Men were dumb with the amazement of scorn at one marred more than the lowest of men, yet the highest: even kings
(Isa 49:7, 23)
shall be dumb with awe and veneration ("shut . . . mouths";
Job 29:9, 10; Mic 7:16).
that . . . not . . . told them--the reason why kings shall so venerate them; the wonders of redemption, which had not been before told them, shall then be announced to them, wonders such as they had never heard or seen parallelled
(Isa 55:1; Ro 15:21; 16:25, 26).
赛 52:1-15。
第一节至第十三节与第五十一章相连。
长久被囚的锡安
（赛 51:17-20）
被呼召穿上华美的衣服，以配合其将来的繁荣。
1. 能力——作为你的装饰；对应于平行句中的"华美衣服"。当从沮丧中振作起来，恢复信心。
圣城——
（尼 11:1； 启 21:2）。
不再……不洁——
（赛 35:8；60:21； 珥 3:17； 启 21:27）。
这是尚未应验的预言。
未受割礼的——属灵意义上的
（结 44:9； 徒 7:51）。