서론
Isaiah 31 Introduction
英文原文
It is evident that this chapter was composed at about the same time as the preceding, and relates to the same subject. The general object, like the former, is to dissuade the Jews from their contemplated alliance with Egypt, and to lead them to rely on God. In doing this, the prophet first denounces a woe on those who went down to Egypt to seek aid Isaiah 31:1; he then states that God will punish them for it Isaiah 31:2; he then urges the utter inability of the Egyptians to furnish the aid which was needed, since Yahweh was about to stretch out his arm over them also, and they, as well as those who sought their aid, should suffer under his displeasure Isaiah 31:3. The prophet then, in order to recall them from this contemplated alliance, and to induce them to put confidence in Yahweh, assures them by two most beautiful figures Isaiah 31:4-5 that God would protect their city in the threatened invasion, and save it from destruction. He calls on them, therefore Isaiah 31:6, to turn unto God; assures them Isaiah 31:7 that at that time every man would see the folly of trusting in idols; and finally Isaiah 31:8-9, assures them of the complete overthrow of the army of the Assyrian. The scope of the prophecy is, therefore, simple and direct; the argument condensed, impressive, and beautiful. It is not improbable, by any means, that these exhortations of Isaiah had a sensible effect on the conduct of Hezekiah. The whole narrative respecting the invasion of Sennacherib would lead to the conclusion, that at first Hezekiah himself joined in the purpose of seeking the alliance with Egypt, but that he was afterward led to abandon it, and to use all his influence to induce his people also to rely on the aid of God; compare Isaiah 36:6, with Isaiah 36:18.
1
Isaiah 31:1
「禍哉」——（見 Isaiah 30:1 的註釋）。
「那些下埃及求幫助的」——（見 Isaiah 30:2 的註釋）。
「是因仗賴馬匹」——（見 Isaiah 30:16 的註釋）。
「倚靠甚多的車輛」——（見 Isaiah 21:7 的註釋）。戰車常用於戰爭，由下列經文可以清楚看出：Joshua 11:4；Judges 1:19；1 Samuel 13:5；2 Samuel 8:4。
「因為它們甚多」——因為他們指望得著眾多的援助。見上述各處引證。顯然，他們對這些的信賴，與他們所能投入戰場的數目成正比。
「卻不仰望……」——（見 Isaiah 30:1 的註釋）。
英文原文
Wo - (see the note at Isaiah 30:1).
To them that go down to Egypt - (see the note at Isaiah 30:2).
And stay on horses - (see the note at Isaiah 30:16).
And trust in chariots - (see the note at Isaiah 21:7). That they were often used in war, is apparent from the following places Joshua 11:4; Judges 1:19; 1 Samuel 13:5; 2 Samuel 8:4.
Because they are many - Because they hope to secure the aid of many. See the references above. It is evident that their confidence in them would be in proportion to the number which they could bring into the field.
But they look not ... - (see the note at Isaiah 30:1)
2
Isaiah 31:2
「其實，耶和華有智慧」——神是智慧的。要想欺瞞他，或在他不知情之下成就這樣的圖謀，都是徒然。
「他必降災禍」——那對他不存信心之事所當受的刑罰。
「卻要興起攻擊那作惡之家」——這是一個普遍的命題，而且在今天顯然正如以賽亞的時代一樣真實。
英文原文
Yet he also is wise - God is wise. It is in vain to attempt to deceive him, or to accomplish such purposes without his knowledge.
And will bring evil - The punishment which is due to such want of confidence in him.
But will arise against the house of the evil-doers - This is a general proposition, and it is evidently just as true now as it was in the time of Isaiah.
3
Isaiah 31:3
「埃及人不過是人」——他們只是人；他們所有的能力，不過是常人所具有的。這裏的觀念是：他們求助所關乎的事，是「神的」幫助不可或缺的；因此，他們倚靠埃及人的幫助是徒然的。
「他們的馬不過是血肉，並不是靈」——所需要的，不僅是「體」力，還有智慧與悟性；在沒有理性的畜類身上尋找這些，是徒然的。
「那幫助人的」——指埃及，就是人向之求助的那一方。
「那受幫助的」——指猶大，就是曾向埃及求助的。兩者都不能在神的震怒面前站立。
英文原文
Now the Egyptians are men - They are nothing but people; they have no power but such as other people possess. The idea here is, that the case in reference to which they sought aid was one in which "divine" help was indispensable, and that, therefore, they relied on the aid of the Egyptians in vain.
And their horses flesh, and not spirit - There is need, not merely of "physical" strength, but of wisdom, and intelligence, and it is in vain to look for that in mere brutes.
Both he that helpeth - Egypt, whose aid is sought.
And he that is holpen - Judah, that had sought the aid of Egypt. Neither of them would be able to stand against the wrath of God.
4
Isaiah 31:4
耶和華對我如此說——這節和下一節的用意，是向猶太人保證耶和華必然保護，從而勸他們倚靠他，而不要尋求與埃及結盟。為此，先知用了兩個鮮明的例證；第一個是：正如猛獅專注於獵物時，無論多少人前來，也不能使牠驚懼、把牠從獵物嚇走，耶和華也照樣決不因仇敵的人數和權勢而驚惶。這比喻的「要點」是：正如「專注於其目的」的獅子不會因人多而驚退，「同樣專注於其目的」——保衛耶路撒冷城——的耶和華也必如此。這當然不是說神的目的與獅子的目的彼此相似，而只是說二者有相似的「目的之強烈」，並且不顧一切反對而持守目的。這是一個表達最高警覺、堅固、穩定，以及耶和華決不容耶路撒冷落入亞述人之手的決心的比喻。
獅子——聖經常以取自動物的隱喻、寓言和比方來描繪神的本性和旨意，尤其是獅子（見申命記 33:20；約伯記 10:16；詩篇 7:2；何西阿書 11:10）。
和少壯獅子——指強壯有力、兇猛的獅子。兩者並用，使比喻更顯強烈有力。值得留意的是，聖經中很少單獨提到獅子。
護食咆哮——指牠抓住獵物時吼叫。這是獅子目的最為強烈的時刻，因此以賽亞用以表示耶和華保衛耶路撒冷的強烈決心，必不因任何數目的仇敵而中止。
就是喊許多牧人來攻擊牠——指四鄰驚動、眾居民都出來要殺牠的時候。這比喻在精神和語言上，幾乎與荷馬《伊利亞特》xii. 209 以下完全一致：
「飢餓所迫，獅子從山脊 下到山下的羊群； 那威嚴的猛獸邁步於平原之上， 帶著陰沉的莊嚴與冷峻的輕蔑： 獵犬遠處狂吠也是枉然， 牧人們以鐵器相逼也是徒勞； 牠毫不理會，憤然前行； 牠口吐白沫，咆哮著撕裂喘息的獵物。」（蒲柏〔Pope〕譯）
《伊利亞特》xviii. 161-162 亦然：
「——但受攔阻便轉身；被擊退又再撲上。 他以更兇猛的呼喊激勵遲疑的隊伍， 寸步不讓，堅守陣地不退； 正如警醒的牧人竭力要把 飢餓的獅子從被殺的獸屍前趕走，也是枉然。」（蒲柏〔Pope〕譯）
牠必不懼怕——牠必如此專注於獵物，以致不理會他們的呼喊。
也不驚惶——即牠必不被嚇倒，也不氣餒。
萬軍之耶和華也要如此降臨——即以同樣強烈的目的、同樣堅定的意念。亞述軍隊的人數、謀算和吶喊，也照樣決不能使他驚惶，或使他離開他的旨意。
英文原文
For thus hath the Lord spoken - The design of this verse and the following is to assure the Jews of the certain protection of Yahweh, and thus to induce them to put their trust in him rather than to seek the alliance with Egypt. To do this the prophet makes use of two striking illustrations, the first of which is, that Yahweh would be no more alarmed at the number and power of their enemies than a fierce lion would be that was intent on his prey, and could not be frightened from it by any number of men that should come against him. The "point" of this comparison is, that as the lion that "was intent on his purpose" could not be frightened from it by numbers, so it would be with Yahweh, who "was equally intent on his purpose" - the defense of the city of Jerusalem. It does not mean, of course, that the purpose of God and of the lion resembled each other, but merely that there was similar "intensity of purpose," and similar adherence to it notwithstanding all opposition. The figure is one that denotes the highest vigilance, firmness, steadiness, and a determination on the part of Yahweh that Jerusalem should not fall into the hands of the Assyrians.
Like as the lion - The divine nature and purposes are often represented in the Scriptures by metaphors, allegories, and comparisons taken from animals, and especially from the lion (see Deuteronomy 33:20; Job 10:16; Psalm 7:2; Hosea 11:10).
And the young lion - The vigorous, strong, fierce lion. The use of the two here, gives intensity and strength to the comparison. It is observable that the lion is seldom mentioned alone in the Scriptures.
Roaring on his prey - Roaring as he seizes on his prey. This is the moment of the greatest intensity of purpose in the lion, and it is therefore used by Isaiah to denote the intense purpose of Yahweh to defend Jerusalem, and not to be deterred by any number of enemies.
When a multitude of shepherds is called forth - When the neighborhood is alarmed, and all the inhabitants turn out to destroy him. This comparison is almost exactly in the spirit and language of Homer, "Il." xii. 209, following:
So pressed with hunger from the mountain's brow,
Descends a lion on the flocks below;
So stalks the lordly savage o'er the plain,
In sullen majesty and stern disdain:
In vain loud mastiffs bay him from afar,
And shepherds gall him with an iron war;
Regardless, furious, he pursues his way;
He foams, he roars, he rends the panting prey.
Pope
So also Il. xviii. 161, 162:
- But checked he turns; repulsed attacks again.
With fiercer shouts his lingering troops he fires
Nor yields a step, nor from his post retires;
So watchful shepherds strive to force in vain,
The hungry lion from the carcass slain.
Pope
He will not be afraid - He will be so intent on his prey that he will not heed their shouting.
Nor abase himself - That is, he will not be frightened, or disheartened.
So shall the Lord of hosts - That is, with the same intensity of purpose; with the same fixedness of design. He will be as little dismayed and diverted from his purpose by the number, the designs, and the war shout of the Assyrian armies.
5
Isaiah 31:5
雀鳥怎樣搧翅覆雛——這是另一個比喻，表明與前一個實質相同的事，即耶和華必保護耶路撒冷。這裏的意思是：祂必像飛鳥護衛幼鳥那樣保護這城——在牠們上空盤旋，把牠們掩蔽在翅膀之下；幼鳥突遭攻擊時，便奮身向前護衛。我們的救主也曾用類似的形象，表達祂隨時樂意護衛拯救這同一座城（Matthew 23:37），祂可能正是想到這段經文。「雀鳥怎樣搧翅」可以表示飛鳥飛去保護幼鳥的「迅速」，因而表示神前來保護耶路撒冷的迅速；也可以指這樣的事實：幼鳥受攻擊時，飛鳥繞著牠們飛翔撲翼護衛，決不離棄。
越門保守——פסוח（pâsoach）。Lowth 譯作：「奮身向前。」這字以其某些形態通常用於逾越節（Exodus 12:13、12:23、12:27；Numbers 9:4；Joshua 5:11；2 Chronicles 30:18），作動詞本義是「越過」，繼而引申為保守、存留。本段的思想是：耶和華必保護耶路撒冷，如飛鳥護衛幼鳥一般。
英文原文
As birds flying - This is another comparison indicating substantially the same thing as the former, that Yahweh would protect Jerusalem. The idea here is, that He would do it in the same manner as birds defend their young by hovering over them, securing them under their wings, and leaping forward, if they are suddenly attacked, to defend them. Our Saviour has used a similar figure to indicate his readiness to have defended and saved the same city Matthew 23:27, and it is possible that he may have had this passage in his eye. The phrase 'birds flying,' may denote the "rapidity" with which birds fly to defend their young, and hence, the rapidity with which God would come to defend Jerusalem; or it may refer to the fact that birds, when their young are attacked, fly, or flutter around them to defend them; they will not leave them.
And passing over - פסוח pâsoach. Lowth renders this, 'Leaping forward.' This word, which is usually applied in some of its forms to the Passover Exodus 12:13, Exodus 12:23, Exodus 12:27; Numbers 9:4; Joshua 5:11; 2 Chronicles 30:18, properly means, as a verb, "to pass over," and hence, to preserve or spare. The idea in the passage is, that Yahweh would protect Jerusalem, as a bird defends its young.
6
Isaiah 31:6
你們要歸向他——鑒於他必保護耶路撒冷這一事實，你們寧可把自己交託給他，也不要尋求埃及的援助。
深深地悖逆——關於這短語的意思，見 Isaiah 29:15 的註釋。
英文原文
Turn ye unto him - In view of the fact that he will assuredly defend Jerusalem, commit yourselves unto him rather than seek the aid of Egypt.
Have deeply revolted - For the meaning of this phrase, see the note at Isaiah 29:15.
7
Isaiah 31:7
「到那日」——即在西拿基立入侵、以及隨之而來的事件之時。
「各人必將他的偶像……拋棄」——（見 Isaiah 30:22 的註釋；並比較 Isaiah 2:20 的註釋）。
「陷自己在罪中的」——或者更恰當地說：你們自己的手所造成的那罪。意思是：製造這些偶像本身就是罪，就是罪本身。那是一直可指摘他們的那「大」罪，是卓著突出的罪。
英文原文
For in that day - That is, in the invasion of Sennacherib, and the events that shalt be consequent thereon.
Every man shall cast away his idols - (see the note at Isaiah 30:22; compare the note at Isaiah 2:20).
For a sin - Or rather, the sin which your own hands have made. The sense is, that the making of those idols had been a sin, or sin itself. It had been "the" sin, by way of eminence, which was chargeable upon them.
8
Isaiah 31:8
「亞述人必倒在刀下」——刀常用作刑罰的工具。此處並非說刀會按字面使用，而是用以表示完全的毀滅必臨到他們。
「並非人的刀」——此處的觀念是：那軍隊的傾覆不是由於某位傑出勇士的英勇，而是出於神直接的干預（見 Isaiah 37:36）。
「亦非人的刀」——即不出於卑微階層的人。他的軍隊必不被必死之人的手所殺戮。
「他必逃避這刀」——亞述王在其大軍覆滅時逃脫了，朝自己的本地逃去；Isaiah 37:37。
「逃避這刀」——旁註作「For fear of」（因懼怕）。希伯來文作「從刀的面前」；其意是：他必因大軍的覆滅而逃跑，這大軍在此被描寫為被耶和華的刀所滅。
「他的少年人」——即他軍隊的精銳與力量。
「必成為服苦的」——旁註作「For melting」（熔化）、「tribute」（貢物）或「tributary」（進貢的）。七十士譯本作 Εἰς ἥττημα（Eis hēttēma），即「歸於毀滅」。希伯來文 מס（mas）大概源於 מסס（mâsas），「熔化、消解」——最常用以指徵課、罰金或賦稅；泰勒（Taylor）說，所以如此稱呼，是因為它耗損、消竭百姓的財富與力量。這字常用以表示人成為進貢的或藩屬，如 Genesis 49:15; Deuteronomy 20:11；比較 Joshua 16:10; 2 Samuel 20:24; 1 Kings 4:6; 1 Kings 5:13; Esther 10:1。此處大概不是說亞述軍隊的力量要按字面成為向猶太人進貢的，而是說他們將如同被置於向猶太人繳納貢餉之下一般；他們的元氣與力量必消融淨盡，如財產與人口在賦稅與貢物之下消損一樣。
英文原文
Then shall the Assyrian fall with the sword - The sword is often used as an instrument of punishment. It is not meant here literally that the sword would be used, but it is employed to denote that complete destruction would come upon them.
Not of a mighty man - The idea here is, that the army should not fall by the valor of a distinguished warrior, but that it should be done by the direct interposition of God (see Isaiah 37:36).
Of a mean man - Of a man of humble rank. His army shall not be slain by the hand of mortals.
But he shall flee - The Assyrian monarch escaped when his army was destroyed, and fled toward his own land; Isaiah 37:37.
From the sword - Margin, 'For fear of.' The Hebrew is 'From the face of the sword;' and the sense is, that he would flee in consequence of the destruction of his host, here represented as destroyed by the sword of Yahweh.
And his young men - The flower and strength of his army.
Shall be discomfited - Margin, 'For melting;' or 'tribute,' or 'tributary.' Septuagint, Εἰς ἥττημα Eis hēttēma - 'For destruction.' The Hebrew word (מס mas), derived probably from מסס mâsas, "to melt away, to dissolve") is most usually employed to denote a levy, fine, or tax - so called, says Taylor, because it wastes or exhausts the substance and strength of a people. The word is often used to denote that people become tributary, or vassals, as in Genesis 49:15; Deuteronomy 20:11; compare Joshua 16:10; 2 Samuel 20:24; 1 Kings 4:6; 1 Kings 5:13; Esther 10:1. Probably it does not here mean that the strength of the Assyrian army would become literally tributary to the Jews, but that they would be as if they had been placed under a levy to them; their vigor and strength would melt away; as property and numbers do under taxation and tribute.
9
Isaiah 31:9
「他必因懼怕而越過」——邊註作「他的磐石必因懼怕而消失」。希伯來文可以容許這種譯法，但它不能傳達清晰的觀念。其意似乎是這樣：譯作「堅固所」的詞（希伯來文作「他的磐石」）指他的堡壘，就是他所倚仗的堅固之地。亞述王大概有許多這樣的地方——在他本國的境內，以及在他進軍猶大的沿途——他以為是完全穩妥的。這些地方自然必築得堅固，以便戰敗時可供退守。這裏的觀念是：他因大軍突然覆滅、計劃盡失而驚惶太甚，以致在逃亡時「越過」這些堅固之地；他甚至不停下在其中避難、重整潰散的兵力，而是滿懷驚恐地「越過」它們，直奔自己的京都。這事似乎以極為驚人的方式應驗了（見 Isaiah 37:37）。
「他的首領」——大概指治理他所轄各行省的人。
「必因大旗而驚惶」——即他們看見任何軍旗或旌旗都必驚惶。他們會以為那是敵人的旗幟。這描述一種極大的惶亂狀態：亞述手下的眾首領和貴冑全都完全膽喪。
「那有火在錫安」——意即祂的祭壇在那裏，並且常在那裏焚燒。那是祂受敬拜的地方，因此是祂必保衛的地方。其意是：他們的滅亡必同樣確定，正如那祭壇設在耶路撒冷的神是信實的神、必保衛祂受敬拜之處，是同樣確定。
「有爐在耶路撒冷」——（參 Isaiah 29:1 的註釋。）祂的祭壇在那裏不斷焚燒。譯作「爐」的詞（תנור tannûr）本義是烤餅的爐（Exodus 8:3; Leviticus 2:4; Leviticus 7:9; Leviticus 11:35）。那或是一個燒熱的大圓錐形鍋，餅貼在其內壁烘烤；或是地上掘出的坑，把木柴放在其中燒熱，柴撤去之後再把麵團放入。這裏整個的觀念或許是：耶和華在耶路撒冷有一個家，連同家中常有的附屬之物；祂的火與祂的爐都在那裏——這是描寫居所的說法。若是這樣，其意就是：祂必保衛自己的家，亞述人休想勝過它。
英文原文
And he shall pass over - Margin, 'His rock shall pass away for fear.' The Hebrew would bear this, but it does not convey a clear idea. The sense seems to be this. The word rendered 'stronghold' (Hebrew, 'His rock') denotes his fortifications, or the places of strength in which he trusted. Probably the Assyrian monarch had many such places which he regarded as perfectly secure, both in the limits of his own kingdom, and on the line of his march toward Judea. Those places would naturally be made strong, in order to afford a refuge in case of a defeat. The idea here is, that so great would be his alarm at the sudden destruction of his army and the failure of his plans, that in his flight he would "pass over" or "beyond" these strong places; he would not even stop to take refuge there and reorganize his scattered forces, but would flee with alarm "beyond" them, and make his way to his own capital. This appears to have been most strikingly fulfilled (see Isaiah 37:37).
And his princes - Those, perhaps, that ruled over his dependent provinces.
Shall be afraid of the ensign - That is, of any standard or banner that they saw. They would suppose that it was the standard of an enemy. This denotes a state of great consternation, when all the princes and nobles under the command of the Assyrian would be completely dismayed.
Whose fire is in Zion ... - That is, whose altar is there, and always burns there. That was the place where he was worshipped, and it was a place, therefore, which he would defend. The meaning is, that they would be as certainly destroyed as the God whose altar was in Jerusalem was a God of truth, and would defend the place where he was worshipped.
And his furnace ... - (see the note at Isaiah 29:1). Where his altar continually burns. The word rendered 'furnace' (תנור tannûr) means properly a baking oven Exodus 8:3; Leviticus 2:4; Leviticus 7:9; Leviticus 11:35. This was either a large conical pot which was heated, in which the cakes were baked at the sides; or an excavation made in the earth which was heated by putting wood in it, and when that was removed, the dough was put in it. Perhaps the whole idea here is, that Yahweh had a home in Jerusalem, with the usual appendages of a house; that his fire and his oven were there, an expression descriptive of a dwelling-place. If so, then the meaning is, that he would defend his own home, and that the Assyrian could not expect to prevail against it.
本章顯然與前一章約於同一時間寫成，且論及同一主題。其總體目的與前一章相同，是要勸阻猶太人放棄他們正謀劃的與埃及結盟的打算，引導他們倚靠神。為此，先知首先向那些下埃及求援的人宣告禍患（Isaiah 31:1）；繼而陳明神必因此懲罰他們（Isaiah 31:2）；然後指出埃及人全然無力提供所需的援助，因為耶和華也必向他們伸出手臂，他們與那些求助於他們的人一樣，都要在祂的不悅之下受苦（Isaiah 31:3）。隨後，先知為使他們放棄這謀劃中的結盟、信靠耶和華，用兩個極其優美的比喻向他們保證（Isaiah 31:4-5）：在這威脅性的入侵之中，神必保護他們的城，拯救它免遭毀滅。因此，祂呼籲他們（Isaiah 31:6）轉向神；向他們保證（Isaiah 31:7）那時人人必看見倚靠偶像的愚妄；最後（Isaiah 31:8-9）向他們保證亞述大軍必完全傾覆。因此，這預言的宗旨簡單而直接；其論證精煉、深刻而優美。這些以賽亞的勸誡對希西家的行為產生了切實的影響，這絕非不可能。關於西拿基立入侵的整個記述會引出這樣的結論：起初希西家自己也參與了尋求與埃及結盟的圖謀，但後來他被引導放棄了它，並竭盡自己的影響力勸導百姓也倚靠神的幫助；試比較 Isaiah 36:6 與 Isaiah 36:18。