80 英翻中(以賽亞1章) The Lord Is Salvation 主是我們的救星. 7/6/2025
CHAPTER ONE 第1章 The Lord Is Salvation 主是我們的救星 INTRODUCTION TO ISAIAH 以賽亞書簡介
Sir Winston Churchill was once asked to give the qualifications a person needed in order to succeed in politics, and he replied: “It is the ability to fore tell what is going to happen tomorrow, next week, next month, and next year. And to have the ability after wards to explain why it didn’t happen.” 邱吉爾爵士曾被問及一個人要想在政治上取得成功，需要具備哪些條件，他回答說：「就是能夠預知明天、下週、下個月和明年將要發生的事情，並且能夠在事後解釋為什麼沒有發生。」
Because God’s prophets were correct all of the time, they didn’t have to explain away their mistakes. “If what a prophet proclaims in the name of the Lord does not take place or come true,” wrote Moses, “that is a message the Lord has not spoken” (Deut. 18:22 niv). “To the law and to the testimony,” wrote Isaiah, “If they speak not according to this Word, it is because there is no light in them” (8:20). Isaiah was a man who had God’s light, and he was not afraid to let it shine. 因為上帝的先知始終都是正確的，所以他們不必為自己的錯誤辯解。摩西寫道：「先知奉耶和華的名所傳的，若不成就，也未應驗，這就是耶和華所未曾吩咐的。(8:20)」（申命記 18:22，新國際版）. 以賽亞寫道：「人當以訓誨和法度為標準，他們所說的，若不與此相符，必不得使他發光。
Before we examine the text of Isaiah’s prophecy, let’s get acquainted with the background of the book so that we can better understand the man and his times. 在我們考察以賽亞預言的文本之前，讓我們先了解這本書的背景，以便更好地理解以賽亞和他的時代。
The Man以賽亞這個人 The name “Isaiah” means “salvation of the Lord,” and salvation (deliverance) is the key theme of his book. He wrote concerning five different acts of deliverance that God would perform: (1) the deliverance of Judah from Assyrian invasion (chaps. 36—37); (2) the deliverance of the nation from Babylonian captivity (chap. 40); (3) the future deliverance of the Jews from worldwide dispersion among the Gentiles (chaps. 11—12); (4) the deliverance of lost sinners from judgment (chap. 53); and (5) the final deliverance of creation from the bondage of sin when the kingdom is established (chaps. 60; 66:17ff.). “以賽亞”這個名字的意思是“耶和華的拯救”，而拯救（解救）是這卷書的主題。他提到了上帝將要施行的五項拯救：（1）拯救猶大脫離亞述的入侵（36-37章）；（2）拯救猶大脫離巴比倫的囚禁（40章）；（3）未來拯救猶太人脫離流散在外邦人中的境況（11-12章）；（4）拯救迷失的罪人免受審判（53章）；以及（5）當神的國建立時，最終拯救受造之物脫離罪的捆綁（60章；66:17 比照研讀）。
There were other Jewish men named Isaiah, so the prophet identified himself seven times as “the son of Amoz,” not to be confused with “Amos” (see 1:1; 2:1; 13:1; 20:2; 37:2, 21; 38:1). Isaiah was married, and his wife was called “the prophetess” (8:3), either because she was married to a prophet or because she shared the prophetic gift. He fathered two sons whose names have prophetic significance: Shearjashub (“a remnant shall return,” 7:3) and Maher-shalal-hash-baz (“quick to plunder, swift to the spoil,” 8:1–4, 18). The two names speak of the nation’s judgment and restoration, two important themes in Isaiah’s prophecy 還有其他名叫以賽亞的猶太人，因此先知七次稱自己為“亞摩斯的兒子”，不要與“阿摩司”混淆（參閱 1:1；2:1；13:1；20:2；37:2、21；38:1）。以賽亞已婚，他的妻子被稱為「女先知」（8:3），要不是因為她嫁給了先知，就是因為她擁有預言的恩賜。他有兩個兒子，他們的名字都具有預言意義：施亞雅述（“剩下的人必歸回”，7:3）和瑪黑珥沙拉勒哈施罷斯（“搶奪迅速，奪取快”，8:1-4、18）。這兩個名字分別象徵著國家的審判和復興，這是以賽亞預言中的兩個重要主題。 . Isaiah was called to his ministry “in the year that King Uzziah died” (6:1), which was 739 BC. Isaiah ministered through the reigns of Jotham, Ahaz, and Hezekiah, who died in 686. Tradition says that Manasseh, King Hezekiah’s successor, killed Isaiah by having him sawn in half (Heb. 11:37), but there is no record of this in Scripture. 以賽亞在「烏西雅王崩的那年」（6:1）被呼召去傳道，也就是主前 739 年。以賽亞在約坦、亞哈斯和希西家統治期間一直擔任先知，希西家死於西元 686 年。傳統說法是希西家王的繼承者瑪拿西將以賽亞鋸成兩半而死 (希伯來書 11:37)，但聖經中沒有這方面的記載。 What kind of man was Isaiah the prophet? As you read his prophecy, you will discover that he was a man in touch with God. He saw God’s Son and God’s glory (chap. 6; John 12:41), he heard God’s message, and he sought to bring the nation back to God before it was too late. 先知以賽亞是怎樣的人？當你閱讀祂的預言時，你會發現祂是一位與神同在的人。他看見神的兒子和神的榮耀（第6章；約翰福音12:41），他聽見神的訊息，並努力在為時已晚之前帶領國家回歸神。
Isaiah was a man who loved his nation. The phrase “my people” is used at least twenty-six times in his book. He was a patriot with a true love for his country, pleading with Judah to return to God and warning kings when their foreign policy was contrary to God’s will. The American political leader Adlai Stevenson called patriotism “not a short and frenzied outburst of emotion, but the tranquil and steady dedication of a life.” He was not thinking of Isaiah when he said that, but Stevenson’s words perfectly describe the prophet and his work. 以賽亞是一位熱愛國家的人。 「我的人民」一詞在他的書中至少使用了26次。他是一位真心熱愛祖國的愛國者，他懇求猶大回歸神，並在君王的外交政策違背神旨意時發出警告。美國政治領袖阿德萊·史蒂文森稱愛國主義「不是短暫而狂熱的情緒爆發，而是平靜而堅定的人生奉獻」。他這樣說並非指以賽亞，但史蒂文森的話語完美地描述了這位先知和他的工作。
He was also a man who hated sin and sham religion. His favorite name for God is “the Holy One of Israel,” and he uses it twenty-five times in his book. (It is used only five times in the rest of the Old Testament.) He looked at the crowded courts of the temple and cried out, “They have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward” (1:4). He examined the political policies of the leaders and said, “Woe to those who go down to Egypt for help … but they look not to the Holy One of Israel, neither seek the Lord” (31:1). Jehovah was holy, but the nation was sinful, and Isaiah called the people to repent. 他也是一個憎恨罪惡和虛假宗教的人。他最喜歡稱呼上帝的名字是“以色列的聖者”，並在書中使用了25次。 （在其餘的舊約中，這個字只用了5次。）他望著聖殿裡人頭攢動的院子，呼喊道：「他們離棄耶和華，惹以色列的聖者發怒，退後了」（1:4）。他審視領袖們的政治政策，說：「禍哉，那些下埃及求幫助……卻不仰望以色列的聖者，也不尋求耶和華」（31:1）。耶和華是聖潔的，但這個國家充滿罪惡，以賽亞呼籲百姓悔改。
Isaiah was certainly a courageous man. Unafraid to denounce kings and priests, and unwavering when public opinion went against him, he boldly declared the Word of God. For three years Isaiah wore only a loincloth to dramatize the victory of Assyria over Egypt (chap. 20). In so doing, he hoped to get the attention of people who were blind to their country’s danger. 以賽亞無疑是一位勇敢的人。他無所畏懼地譴責國王和祭司，在輿論反對他時毫不動搖，勇敢地宣告上帝的話語。以賽亞有三年時間只穿著腰布，以戲劇性地演繹亞述戰勝埃及的場景（第20章）。他希望以此引起那些對國家危機視而不見的人們的注意。
He was a man skilled in communicating God’s truth. Not content with merely declaring facts, Isaiah clothed those facts in striking language that would catch the attention of a people blind and deaf to spiritual truth (6:9–10). He compared the nation to a diseased body (1:5–6), a harlot (v. 21), a useless vineyard (chap. 5), a bulging wall about to fall down (30:13), and a woman in travail (66:8). Assyria, the enemy, would come like a swollen stream (8:7–8), a swarm of bees (7:18), a lion (5:29), and an axe (10:15). Like our Lord Jesus Christ, Isaiah knew how to stir the imagination of his listeners so that he might arouse their interest and teach them God’s truth (Matt. 13:10–17). 以賽亞無疑是一位勇敢的人。他無所畏懼地譴責國王和祭司，在輿論反對他時毫不動搖，勇敢地宣告上帝的話語。以賽亞有三年時間只穿著腰布，以戲劇性地演繹亞述戰勝埃及的場景（第20章）。他希望以此引起那些對國家危機視而不見的人們的注意。他是一位善於傳達上帝真理的人。以賽亞不滿足於僅僅宣告事實，他用震撼人心的語言來闡述這些事實，以吸引那些對屬靈真理視而不見、充耳不聞的人們的注意（6:9-10）。他將國家比喻為一具病體（1:5-6），一個妓女（21節），一座廢棄的葡萄園（5章），一道即將倒塌的凸牆（30:13），以及一個產難的婦人（66:8）。敵人亞述將如洶湧的河水（8:7-8），一群蜜蜂（7:18），一頭獅子（5:29），以及一把斧頭（10:15）般湧來。就像我們的主耶穌基督一樣，以賽亞知道如何激發聽眾的想像力，從而引起他們的興趣，並教導他們神的真理（馬太福音 13:10-17）。
The Monarchs 各個王朝
Isaiah prophesied during the days of “Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah” (1:1). The nation had divided after the death of Solomon (1 Kings 12), but the priesthood and the Davidic throne belonged to Judah. The ten northern tribes formed the kingdom of Israel (Ephraim), with Samaria as its capital city, and Benjamin and Judah united to form the kingdom of Judah, with Jerusalem as its capital city. Though Isaiah predicted the fall of Israel to Assyria (chap. 28), which occurred in 722 BC, his major focus was on Judah and Jerusalem (1:1). 以賽亞在「烏西雅、約坦、亞哈斯、希西家作猶大王」（1:1）的時代預言了君王。所羅門死後，國家分裂（列王紀上12章），但祭司職位和大衛的寶座都屬於猶大。北方十個支派組成了以色列國（以法蓮），以撒瑪利亞為首都；便雅憫和猶大合併組成猶大國，以耶路撒冷為首都。雖然以賽亞預言了以色列將被亞述攻陷（28章），即公元前722年，但他的主要焦點還是猶大和耶路撒冷（1:1）。 Uzziah is also called Azariah. At the age of sixteen, he became coregent with his father, Amaziah, and was on the throne for fifty-two years (792–740). When his father was assassinated in 767, Uzziah became the sole ruler and brought the nation to its greatest days since David and Solomon (2 Kings 14:17–22; 15:1–7; 2 Chron. 26:1–15). “But when he was strong, his heart was lifted up to his destruction” (v. 16). He tried to intrude into the priest’s ministry in the temple, and God judged him by smiting him with leprosy. It was in the year that King Uzziah died that Isaiah was called to minister (Isa. 6:1). 烏西雅又名亞撒利雅。他十六歲時與父親亞瑪謝共同執政，在位五十二年（西元前792-740年）。西元前767年，他的父親被暗殺，烏西雅成為唯一的統治者，帶領國家進入了自大衛和所羅門以來的鼎盛時期（列王紀下14:17-22；15:1-7；歷代誌下26:1-15）。 「他既強盛，就心高氣傲，以致行事邪僻」（16節）。他試圖干涉祭司在聖殿的侍奉，結果上帝懲罰了他，使他患上痲瘋病。烏西雅王駕崩的那一年，以賽亞被召去侍奉（賽6:1）。
Jotham was coregent after his father became a leper, and his record as king was a good one (2 Kings 15:32–38; 2 Chron. 27). He reigned for twenty years, and it was during his time that the Assyrian Empire began to emerge as a new and threatening power. During the last twelve years of Jotham’s reign, his son Ahaz served as coregent, but Ahaz was not one of Judah’s good kings. Ahaz forged political alliances that eventually brought Judah into bondage to Assyria (2 Kings 16; 2 Chron. 28). Judah was repeatedly threatened by Egypt from the south and by Syria and Israel from the north, and Ahaz depended on an alliance with Assyria to protect himself. Isaiah warned Ahaz that his alliances with godless Gentiles would not work, and he encouraged the king to put his trust in the Lord (Isa. 7). 約坦的父親在罹患痲瘋病後，約坦與他共同執政，他的王位記錄良好（列王紀下15:32-38；代下27）。他統治了二十年，正是在他統治期間，亞述帝國開始崛起，成為一股新的威脅性力量。在約坦統治的最後十二年，他的兒子亞哈斯與他共同執政，但亞哈斯並不是猶大的好王。亞哈斯結成政治聯盟，最終導致猶大淪為亞述的奴隸（列王紀下16；歷代誌下28）。猶大不斷受到來自南部埃及以及北部敘利亞和以色列的威脅，亞哈斯依靠與亞述的聯盟來保護自己。以賽亞警告亞哈斯，他與不信神的外邦人的聯盟不會奏效，並鼓勵國王信靠耶和華（以賽亞書7）。 Hezekiah reigned forty-two years and was one of Judah’s greatest kings (2 Kings 18—20; 2 Chron. 29— 32). He not only strengthened the city of Jerusalem and the nation of Judah, but led the people back to the Lord. He built the famous water system that still exists in Jerusalem. 希西家在位四十二年，是猶大最偉大的王之一（列王紀下 18-20；代下 29-32）。他不但鞏固了耶路撒冷城和猶大國，也帶領百姓回歸耶和華。他建造了著名的供水系統，至今仍存在於耶路撒冷。
The ministry of Isaiah spans a period of over fifty years, from 739 BC (the death of Uzziah) to 686 BC (the death of Hezekiah), and it probably extended into the early years of King Manasseh’s reign. It was a difficult time of international upheaval, when first one power and then another threatened Judah. But the greatest dangers were not outside the nation: they were within. In spite of the godly leadership of King Hezekiah, Judah had no more godly kings. One by one, Hezekiah’s successors led the nation into political and spiritual decay, ending in captivity in Babylon. 以賽亞的事工跨越了五十多年，從公元前 739 年（烏西雅去世）到公元前 686 年（希西家去世），可能延續到瑪拿西王統治的早期。這是一段艱難的國際動盪時期，一個又一個的強國威脅著猶大。但最大的危險不在國家之外，而是在國家之內。儘管希西家王敬虔的領導，猶大卻不再有敬虔的君王。希西家的繼任者一個接一個地帶領國家走向政治和精神衰敗，最後被擄到巴比倫。
The British expositor G. Campbell Morgan said, “The whole story of the prophet Isaiah, as it is revealed to us in this one book, is that of a man who spoke to an inattentive age or to an age which, if attentive, mocked him and refused to obey his message, until, as the prophetic period drew to a close, he inquired in anguish, ‘Who hath believed our report? And to whom hath the arm of the Lord been revealed?’ ” (Westminister Pulpit, vol. 10, 10) 英國解經家坎貝爾 . 摩根(G. Campbell Morgan)曾說：「先知以賽亞的整個故事，正如本書向我們揭示的那樣，就像一個人向一個疏忽大意的時代，或者說，一個即使留意也嘲笑他、拒絕聽從他信息的時代講話一樣。直到預言時期接近尾聲時，他痛苦地問道：‘誰相信我們所傳的？ The Message 信息 Isaiah opened his book with a series of sermons denouncing sin: the personal sins of the people (chaps. 1—6) and the national sins of the leaders (chaps. 7— 12). In these messages, he warned of judgment and pled for repentance. The prophets Amos and Hosea were preaching similar messages to the people of the northern kingdom, warning them that time was run ning out. 以賽亞以一系列譴責罪惡的講道開頭：人民的個人罪惡（1-6章）和領袖的國家罪惡（7-12章）。在這些信息中，他警告審判的來臨，並懇求悔改。先知阿摩司和何西阿也向北方王國的人民傳達了類似的訊息，警告他們時日無多了
But the Gentile nations around Judah and Israel were not innocent! In chapters 13—23, Isaiah denounced those nations for their sins and warned of God’s judgment. Israel and Judah had sinned against the law of God and were even more guilty than their neighbors, but the Gentile nations would not escape God’s wrath. In the way they had behaved, these nations had sinned against conscience (Rom. 2:1–16) and against human decency. The prophet Amos was preaching the same message in the northern kingdom, but he denounced the Gentiles first and then warned the Jews (Amos 1—2). 然而，猶大和以色列周圍的外邦國家並非無辜！以賽亞在第13至23章中譴責這些國家的罪孽，並警告上帝的審判。以色列和猶大違背了上帝的律法，甚至比鄰國罪孽更深重，但外邦國家也逃脫不了上帝的震怒。這些國家的行為違背了良心（羅馬書2:1-16），也違反了人類的道德準則。先知阿摩司在北方王國也宣揚同樣的信息，但他先譴責外邦人，然後警告猶太人（阿摩司書1-2章）。
As you study the book of Isaiah, you will discover that the prophet interspersed messages of hope with words of judgment. God remembers His mercy even when declaring His wrath (Hab. 3:2), and He assures His people that they have a “hope and a future” (Jer. 29:11 niv). Isaiah 24—27 is devoted to “songs of hope” that describe the glory of the future kingdom. Isaiah saw a day when the two kingdoms of Israel and Judah would return to the land, be reunited and redeemed, and enter into the blessings of the promised kingdom. 當你研讀以賽亞書時，你會發現先知在審判的話語中穿插著希望的信息。即使在宣告祂的震怒時，上帝也不忘祂的憐憫（哈巴谷書3:2），祂向祂的子民保證，他們有「指望和未來」（耶利米書29:11）。以賽亞書24至27章是一首“盼望之歌”，描繪了未來國度的榮耀。以賽亞預見有一天，以色列和猶大兩個王國將回歸故土，重新統一，獲得救贖，並享受應許之國的祝福。 Chapters 28—35 focus on the impending Assyrian invasion of Israel and Judah. Israel would be destroyed and the ten tribes assimilated into the Assyrian Empire. (This is the origin of the Samaritans, who were part Jewish and part Gentile.) Judah would be invaded and devastated, but Jerusalem would be delivered by the Lord. At this point in his book, Isaiah moved from prophecy to history and focused on two key events that occurred during the reign of King Hezekiah: God’s miraculous deliverance of Jerusalem from the Assyrians (chaps. 36—37), and Hezekiah’s foolish cooperation with the Babylonians (chaps. 38—39). This section forms a transition from an emphasis on Assyria to an emphasis on Babylon, for the last twenty-seven chap ters look ahead to the return of the Jewish remnant from Babylonian captivity. 第28至35章聚焦於亞述即將入侵以色列和猶大。以色列將被毀滅，十個支派將併入亞述帝國。 （這就是撒瑪利亞人的起源，他們一半是猶太人，一半是外邦人。）猶大將被入侵和摧毀，但耶路撒冷將被耶和華拯救。在本書的這一部分，以賽亞從預言轉向歷史，並聚焦於希西家王統治期間發生的兩件關鍵事件：上帝奇蹟般地將耶路撒冷從亞述人手中拯救出來（36-37章），以及希西家與巴比倫人的愚蠢合作（38-39章）。這部分從強調亞述過渡到強調巴比倫，因為最後二十七章展望了猶太餘民從巴比倫之囚的回歸。
The Jewish rabbis call Isaiah 40—66 “The Book of Consolation,” and their description is accurate. Addressed originally to the discouraged Jewish exiles returning to an impoverished land and a ruined tem ple, these chapters have brought comfort and hope to God’s people in every age and in every kind of difficult situation. The Hebrew word translated “comfort” also means “to repent.” God brings comfort, not to rebel lious people but to repentant people. 猶太拉比稱以賽亞書40-66章為“安慰之書”，他們的描述非常準確。這幾章原本是寫給那些回到貧瘠土地和破敗聖殿的沮喪的猶太被擄者，它們為各個時代、處於各種困境中的上帝的子民帶來了安慰和希望。翻譯為「安慰」的希伯來文也有「悔改」的意思。上帝帶來的安慰不是給悖逆的人，而是給悔改的人。
The arrangement of chapters 40—66 is not accidental. “The Book of Consolation” is divided into three sec tions; each focuses on a different Person of the Godhead and a different attribute of God. Chapters 40—48 exalt the greatness of God the Father; chapters 49—57, the grace of God the Son, God’s Suffering Servant; and chapters 58—66, the glory of the future kingdom when the Spirit is poured out on God’s peo ple. Note the references to the Spirit in 59:19 and 21; 61:1; and 63:10–11, 14. 40-66章的編排並非偶然。 《安慰之書》分為三個部分；每一部分都著重在神格中的不同位格和上帝的不同屬性。 40-48章頌揚聖父上帝的偉大；49-57章頌揚聖子、上帝受苦的僕人的恩典；58-66章則預言聖靈傾注在上帝子民身上時未來國度的榮耀。請注意 59:19 和 21；61:1；以及 63:10-11、14 中對聖靈的引 Servant is one of the key words in this second sec tion of the book of Isaiah. The word is used seventeen times and has three different referents: the nation of Israel (41:8–9; 43:10); Cyrus, king of Persia, whom God raised up to help Israel restore their nation and rebuild their temple (44:28; 45:1; see Ezra 1:1); and Jesus Christ, the Son of God (Isa. 42:1, 19; 52:13; 53:11), the Suffering Servant who died for the sins of the world. While Assyria and Egypt vie for the center stage in chapters 1—39, it is Babylon and Persia that get the attention in chapters 40—66. 僕人是以賽亞書第二部的關鍵字之一。這個字使用了十七次，有三個不同的指稱：以色列國（41:8-9；43:10）；波斯王居魯士，上帝興起祂幫助以色列復興國家、重建聖殿（44:28；45:1；參考以斯拉記 1:1）；以及耶穌基督，上帝的兒子（以賽亞書 42:1、195:52；雖然亞述和埃及在 1-39 章中爭奪中心地位，但巴比倫和波斯才是 40-66 章中關注的焦點。
In summary, Isaiah had an immediate word of warning to both Israel and Judah that Assyria was on the march and would be used by God to punish them for their sins. Occasionally, Isaiah used this invasion to picture “the day of the Lord,” that future time when the whole world will taste of the wrath of God. The prophets often used immediate circumstances to illus trate future events. 總而言之，以賽亞立刻警告以色列和猶大，亞述正在入侵，上帝將利用亞述來懲罰他們的罪。以賽亞偶爾會用這次入侵來比喻“耶和華的日子”，即未來全世界都將嚐到上帝憤怒的滋味。先知們常用眼前的情況來比喻未來的事件。 Isaiah had a word of promise to Judah that God would deliver Jerusalem from the enemy for the sake of David’s throne. There was also a word of hope for the future Jewish exiles in Babylon, that God would rescue them and help them restore their nation and their tem ple. But Isaiah’s greatest message is his word of salvation, announcing the coming of the Messiah, the Servant of the Lord, who would die for sinners and one day return to earth to establish His glorious kingdom. 以賽亞向猶大發出應許，上帝將為了大衛的寶座拯救耶路撒冷脫離敵人。他也向未來被擄到巴比倫的猶太人傳達了希望，上帝將拯救他們，幫助他們重建國家和聖殿。但以賽亞最偉大的信息是他的救恩之言，宣告彌賽亞——耶和華的僕人——的到來，他將為罪人而死，並終有一天重返人間，建立他榮耀的國度。
The Messiah 彌賽亞 Isaiah was much more than a prophet. He was an evan gelist who presented Jesus Christ and the good news of the gospel. Isaiah’s “Servant Song” about Jesus (Isa. 52:13—53:12) is quoted or alluded to nearly forty times in the New Testament. 以賽亞不只是一位先知。他是一位傳福音者，宣揚耶穌基督和福音的好消息。以賽亞關於耶穌的「僕人之歌」（賽52:13-53:12）在新約聖經中被引用或提及近四十次。
The prophet wrote about the birth of Christ (7:14; 9:6; Matt. 1:18–25); the ministry of John the Baptist (Isa. 40:1–6; Matt. 3:1ff.); Christ’s anointing by the Spirit (Isa. 61:1–2; Luke 4:17–19); the nation’s rejec tion of their Messiah (Isa. 6:9–11; John 12:38ff.); Christ, the “stone of stumbling” (Isa. 8:14; 28:16; Rom. 9:32–33; 10:11; 1 Peter 2:6); Christ’s ministry to the Gentiles (Isa. 49:6; Luke 2:32; Acts 13:47); the Savior’s suffering and death (Isa. 52:13–53:12; Acts 3:13; 8:32–33; 1 Peter 2:21–25); His resurrection (Isa. 55:3; Acts 13:34); and His return to reign as King (Isa. 9:6–7; 11:1ff.; 59:20–21; 63:1–3; Rom. 11:26–27; Rev. 19:13–15). There are many other references in Isaiah to the Messiah, and we will identify them as we study this book. 以賽亞先知寫到了基督的誕生（7:14；9:6；太1:18-25）；施洗約翰的事工（賽40:1-6；太3:1以下）；基督被聖靈膏立（賽61:1-2；路4:17-19）；國家拒絕他們的彌賽亞（約6:9-11；12:38； 8:14；28:16；羅 9:32-33；10:11；彼得前書 2:6）；基督對外邦人的事工（賽 49:6；路 2:32；使徒行傳 13:47）；彼得前書的受苦和死亡（賽 52:13-53:12；前 38:38:38； 2:21-25）；祂的復活（賽 55:3；使徒行傳 13:34）；以及祂回來作王統治（賽 9:6-7；11:1ff.；59:20-21；63:1-3；羅 11:26-27；啟 19:13-15）。以賽亞書中還有許多其他關於彌賽亞的提及，我們將在研讀本書時逐一辨識。
It is this emphasis on redemption that gives Isaiah a message for the whole world. While it is true he min istered to the little nation of Judah and wrote about nations and empires that for the most part are no longer on the world scene, his focus was on God’s plan of salvation for the whole world. Isaiah saw the great ness of God and the vastness of His plan of salvation for Jews and Gentiles alike. Isaiah was a patriot but not a bigot; he saw beyond his own nation to the gra cious work God would do among the Gentile nations of the world. 正是這種對救贖的強調，賦予了以賽亞向全世界發出的信息。雖然他確實服事猶大這個小國，並描寫了那些大多已不存在的國家和帝國，但他的焦點卻集中在上帝對全世界的救贖計劃上。以賽亞看見了上帝的偉大，以及祂對猶太人和外邦人同樣浩瀚的救贖計畫。以賽亞是一位愛國者，但並非偏執狂；他的眼光超越了自己的國家，看到了上帝將在世界外邦國家中施行的恩典之工。
I have a feeling that the book of Isaiah was a favorite book of the apostle Paul. He quoted from it or alluded to it at least eighty times in his epistles and in at least three of his recorded messages (Acts 13:34, 47; 17:24–29; 28:26–28). This interest in Isaiah may stem from the fact that Jesus quoted Isaiah 42:7, 16 when He spoke to Paul on the Damascus Road (Acts 26:16–18). When Jesus encouraged Paul during his ministry to Corinth (Acts. 18:9–10), He referred to Isaiah 41:10 and 43:5. Paul’s call to evangelize the Gentiles was confirmed by Isaiah 49:6. Like the prophet Isaiah, Paul saw the vastness of God’s plan for both Jews and Gentiles; and like Isaiah, Paul magnified Jesus Christ, the Savior of the world. Five times in his letters Paul referred to Isaiah 53. 我感覺以賽亞書是使徒保羅最喜歡的一卷書。他在他的書信和至少三篇記錄在案的信息中引用或提及了以賽亞書至少八十次（使徒行傳 13:34、47；17:24-29；28:26-28）。對以賽亞書的興趣可能源於耶穌在大馬士革的路上與保羅交談時引用了以賽亞書 42:7、16（使徒行傳 26:16-18）。當耶穌在哥林多傳道期間鼓勵保羅時（使徒行傳 18:9-10），他提到了以賽亞書 41:10 和 43:5。以賽亞書 49:6 證實了保羅向外邦人傳福音的呼召。像先知以賽亞一樣，保羅看到了上帝對猶太人和外邦人的宏偉計劃；像以賽亞一樣，保羅尊崇耶穌基督，世界的救主。保羅在他的書信中五次提到以賽亞書第53章。
As you study Isaiah and discover God’s prophetic plan for the nations of the world, don’t miss his empha sis on the personal message of God’s forgiveness. “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (1:18). “I have blotted out, like a thick cloud, your transgressions, and, like a cloud, your sins” (44:22 nkjv). “I, even I, am He, who blots out your transgres sions for My own sake; and I will not remember your sins” (43:25 nkjv). 當你研讀以賽亞書，探索上帝對世界各國的預言計劃時，不要忘記祂強調上帝寬恕的個人信息。 「你們的罪雖像朱紅，必變成雪白；雖紅如丹顏，必白如羊毛」（1:18）。 「我塗抹了你們的過犯，如同厚雲消散；我塗抹了你們的罪惡，如同薄雲滅沒」（44:22，新欽定本）。 「只有我，為自己的緣故塗抹你們的過犯，我也不記念你們的罪惡」（43:25，新欽定本）。
How can “the Holy One of Israel,” a just and righ teous God, forgive our sins and remember them no more? “以色列的聖者”，一位公義、公義的上帝，怎麼能赦免我們的罪，不再記念它們呢？ “But [Jesus] was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed” (53:5 nkjv). “以色列的聖者”，一位公義、公義的上帝，怎麼能赦免我們的罪，不再記念它們呢？ 「何知祂為我們的過犯受害，為我們的罪孽壓傷；因祂受的刑罰我們得平安；因祂受的鞭傷我們得醫治」（53:5 新欽定本）。
It was on the basis of this truth that Peter declared, “To [Jesus] all the prophets witness that, through His name, whoever believes in Him will receive remission of sins” (Acts 10:43 nkjv). 正是基於這一真理，彼得宣告：「眾先知也為他作見證說：『凡信祂的人，必因祂的名得蒙赦罪。』」（使徒行傳 10:43 新欽定本）。
“Who hath believed our report?” Isaiah asks us (Isa. 53:1). 以賽亞問我們：「我們所傳的，有誰信呢？」（以賽亞書 53:1）。
“If you will not believe, surely you shall not be established,” he warns us (7:9 nkjv). 祂警告我們：「你們若不信，必不得立穩。」（7:9 新欽定本）。
If you have never believed on the Lord Jesus Christ and received Him into your life, then do so now. “Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other” (45:22 nkjv). 如果你從未相信主耶穌基督並接受祂進入你的生命，那麼現在就這樣做吧。 「地極的人當仰望我，就必得救；因為我是神，再沒有別的神。」（45:22 新欽定本）。 “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12 nkjv). 「除祂以外，別無拯救。因為在天下人間，沒有賜下別的名，我們可以靠著得救。」（使徒行傳 4:12 新欽定本）
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