82 英翻中 (以賽亞3章) GOD IS WITH US! 上帝與我們同在 6/8/2025
CHAPTER THREE 第三章 Isaiah 7—12 以賽亞 7—12 GOD IS WITH US! 上帝與我們同在. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts” (Isa. 8:18). 看哪，我與耶和華所給我的兒女，就是萬軍之耶和華在以色列中作為預兆和奇蹟。 」（賽8:18）
This statement by the prophet Isaiah is a key to understanding the meaning of the events and prophe cies in this section. In his previous messages, Isaiah focused on the spiritual needs of his people, but in this section he deals with the political situation and the fail ure of the leaders to trust the Lord. Four symbolic names are involved in Isaiah’s messages, each of them with a very special meaning: Emmanuel, Maher-shalal hash-baz, Shear-jashub, and Isaiah. 先知以賽亞的這句話是理解本節事件和預言含義的關鍵。以賽亞在先前的信息中，關注的是他百姓的屬靈需要，但在這一節中，他探討的是政治局勢以及領袖們未能信靠耶和華。以賽亞的信息中涉及四個象徵性的名字，每個名字都有非常重要的意義：以賽亞·哈瑪利亞、瑪亞哈瑪亞·哈亞、亞瑪赫亞施坦、瑪雅、瑪勒、亞瑪赫亞施坦、瑪雅、亞瑪赫
Emmanuel: A Message of Hope (7:1–25) 以馬內利：希望的信息（7:1-25） A promise to King Ahaz (vv. 1–9). These were per ilous days for the nation of Judah. Assyria was growing stronger and threatening the smaller nations whose security depended on a very delicate political balance. Syria and Ephraim (the northern kingdom) tried to pressure Judah into an alliance against Assyria, but Ahaz refused to join them. Why? Because he had secretly made a treaty with Assyria (2 Kings 16:5–9)! The king was playing “power politics” instead of trust ing in the power of God. Syria and Ephraim planned to overthrow Ahaz and put “the son of Tabeel” on the throne, and Ahaz was a frightened man. 對亞哈斯王的承諾（1-9節）。對猶大國來說，這是個危險的日子。亞述日益強大，威脅著那些安全依賴非常微妙的政治平衡的小國。敘利亞和以法蓮（北方王國）試圖向…施壓猶大結盟對抗亞述，但亞哈斯拒絕加入他們。為什麼？因為祂秘密與亞述立約（列王紀下 16:5-9）！國王玩弄“強權政治”，而不是信靠上帝的力量。敘利亞和以法蓮計劃推翻亞哈斯，讓「他比勒的兒子」登上王位，亞哈斯非常害怕。
The Lord commanded Isaiah to take his son Shear jashub (“a remnant shall return”) and meet Ahaz as the king was inspecting the city’s water system. Ahaz’s heart had been wavering, and the hearts of his people had been shaking for fear (Isa. 7:2), but Isaiah came with a message of assurance: “Take heed, and be quiet; fear not, neither be fainthearted” (v. 4). How would Ahaz find this inner peace? By believing God’s promise that Judah’s enemies would be defeated. “If you will not believe, surely you shall not be established” (v. 9 nkjv). Faith in God’s promises is the only way to find peace in the midst of trouble. “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (26:3 nkjv). 主命令以賽亞要帶著祂的兒子施亞雅述（「剩下的人必歸回」）去見正在視察城裡供水系統的亞哈斯。亞哈斯的心一直搖擺不定，他的人民的心也因恐懼而顫抖（以賽亞書 7:2），但以賽亞帶來了保證的信息：「你們要謹慎安靜；不要懼怕，也不要膽怯」（第4節）。亞哈斯如何找到內心的平安？透過相信上帝關於猶大敵人將被擊敗的應許。 「你們若不信，必不得立穩」（第9節，新英王欽定本）。相信上帝的應許是唯一在困境中找到平安的方法。 「你要堅守你的，你必保守他十分平安，因為他倚靠你」（26:3，新英王欽定本）。
In God’s eyes, the two threatening kings were nothing but “two smoldering stubs of firewood” (7:4 niv) who would be off the scene very soon, and they both died two years later. Furthermore, within sixty five years, Ephraim (Israel, the northern kingdom) would be gone forever. Isaiah spoke this prophecy in the year 734 BC. Assyria defeated Syria in 732 BC and invaded Israel in 722 BC. They deported many of the Jews and assimilated the rest by introducing Gentiles into the land. By 669 BC (sixty-five years later), the nation no longer existed .在上帝眼中，這兩個威脅性的國王不過是「兩堆冒煙的柴」（7:4，新國際版），很快就會消失，兩年後他們就都死了。此外，在65年內，以法蓮（以色列，北方王國）將永遠消失。以賽亞在西元前734年說出了這個預言。亞述在西元前732年擊敗敘利亞，並於722年入侵以色列。公元前。他們驅逐了許多猶太人，並透過引入外邦人來同化其餘的猶太人。到西元前669年（六十五年後），這個國家已不復存在。 A sign to the house of David (vv. 10–16). If Ahaz had believed God’s promise, he would have broken his alliance and called the nation to prayer and praise, but the king continued in his unbelief. Realizing the weak ness of the king’s faith, Isaiah offered to give a sign to encourage him, but Ahaz put on a “pious front” and refused his offer. Knowing that he was secretly allied with Assyria, how could Ahaz honestly ask the Lord for a special sign? So, instead of speaking only to the king, Isaiah addressed the whole “house of David” and gave the prophecy concerning “Emmanuel.” 給大衛家的兆頭（10-16節）。如果亞哈斯相信上帝的應許，他就會打破與上帝的聯盟，號召全國人民禱告讚美，但亞哈斯王仍然不信。以賽亞意識到國王信心的軟弱，便提出要行一個徵兆來鼓勵他，但亞哈斯卻裝出一副「虔誠的樣子」拒絕了他的提議。亞哈斯知道自己暗中與亞述結盟，又怎能真誠地向上帝祈求一個特別的徵兆呢？因此，以賽亞不僅對國王講話，還向整個「大衛家」講話，並發出了關於「以馬內利」的預言。
Of course, the ultimate fulfillment of this prophecy is in our Lord Jesus Christ, who is “God with us” (Matt. 1:18–25; Luke 1:31–35). The virgin birth of Christ is a key doctrine; for if Jesus Christ is not God come in sin less human flesh, then we have no Savior. Jesus had to be born of a virgin, apart from human generation, because He existed before His mother. He was not just born in this world; He came down from heaven into the world (John 3:13; 6:33, 38, 41–42, 50–51, 58). Jesus was sent by the Father and therefore came into the world having a human mother but not a human father (4:34; 5:23–24, 30; 9:4). 當然，這預言最終的應驗是在我們的主耶穌基督身上，祂是「與我們同在的上帝」（馬太福音1:18-25；路加福音1:31-35）。基督由童貞女所生是關鍵的教義；因為如果耶穌基督不是以無罪的肉身降臨的上帝，那麼我們就沒有救主。耶穌必須由童貞女所生，獨立於人類的生育，因為祂在祂母親之前就存在了。祂並非只誕生於這個世界；祂是從天上降世來到這個世界（約翰福音3:13；6:33, 38, 41-42, 50-51, 58）。耶穌受父差遣，因此來到世上，有一位人類母親，卻沒有人類父親（4:34；5:23-24, 30；9:4）。
However, this “sign” had an immediate significance to Ahaz and the people of Judah. A woman who was then a virgin would get married, conceive, and bear a son whose name would be “Emmanuel.” The son would be a reminder that God was with His people and would care for them. It is likely that this virgin was Isaiah’s second wife—his first wife having died after Shear-jasub was born—and that Isaiah’s second son was named both “Emmanuel” and “Maher-shalal-hash baz” (8:1–4; note vv. 8, 10). 然而，這個「徵兆」對亞哈斯和猶大人民有著直接的意義。當時還是處女的女子會結婚、懷孕，生下一個兒子，名叫「以馬內利」。這個兒子將提醒我們，上帝與祂的子民同在，並且會看顧他們。這位處女很可能是以賽亞的第二任妻子——他的第一任妻子在施亞雅睺出生後就去世了——以賽亞的第二個兒子既叫“以馬內利”，又叫“瑪黑珥沙拉勒哈施罷斯”（8:1-4；注意第 8、10 節）。
Orthodox Jewish boys become “sons of the law” at the age of twelve. This special son was a reminder that Syria and Ephraim would be out of the picture within the next twelve years. Isaiah delivered his prophecy in 734 BC. In 732 BC Assyria defeated Syria, and in 722 BC Assyria invaded the northern kingdom. The prophecy was fulfilled. 正統派的猶太男孩在十二歲時成為「律法之子」。這個特殊的兒子提醒人們，敘利亞和以法蓮將在未來十二年內消失。以賽亞在公元前 734 年發表了他的預言。西元前 732 年，亞述擊敗敘利亞，西元前 722 年，亞述入侵北方王國。預言實現了。
A warning to Judah (vv. 17–25). Instead of trust ing the Lord, Ahaz continued to trust Assyria for help, and Isaiah warned him that Assyria would become Judah’s enemy. The Assyrians would invade Judah and so ravage the land that agriculture would cease and the people would have only dairy products to eat (vv. 15, 21–23). The rich farmland would become wasteland, and the people would be forced to hunt wild beasts in order to get food. It would be a time of great humilia tion (v. 20; 2 Sam 10:4–5) and suffering that could have been avoided had the leaders trusted in the Lord. 對猶大的警告（第 17-25 節）。亞哈斯沒有信靠耶和華，而是繼續相信亞述的幫助，以賽亞警告他亞述將成為猶大的敵人。亞述人將入侵猶大，蹂躪這片土地，使農業停止，人民只能靠乳製品維生（15、21-23節）。肥沃的農田將變成荒地，人民被迫獵殺野獸以獲取食物。這將是一段充滿屈辱和苦難的時期（20節；撒母耳記下10:4-5），如果領袖們信靠耶和華，這些苦難本可以避免。
Maher-shalal-hash-baz: A Warning of Judgment (8:1–22) 瑪黑珥沙拉勒哈施罷斯：審判的警告（8:1-22）
Isaiah married the virgin, and the legal documents were duly witnessed and sealed. He even announced that their first child would be a son and his name would be Maher-shalal-hash-baz, which means “quick to plun der, swift to the spoil.” Since Isaiah’s sons were signs to the nation (8:18), this name was significant. It spoke of future judgment when Assyria would conquer Syria and invade both Israel and Judah, and when Babylon would take Judah into exile. A child would start speak ing meaningful sentences about the age of two. In 732 BC, about two years after Isaiah’s son was born, both Pekah and Rezin were dead (7:1), and Assyria had con quered Syria and begun to invade Israel (2 Kings 15:29). The army was “quick to plunder and swift to take the spoil.” 以賽亞娶了一位處女，合法的婚姻文件也得到了正式的見證和蓋章。他甚至宣布他們的第一個孩子將是一個兒子，他的名字將是瑪黑珥沙拉勒哈施罷斯，意思是「迅速搶奪，迅速奪取財物」。由於以賽亞的兒子是國家的預兆（8:18），這個名字意義重大。它預示著未來的審判，那時亞述將征服敘利亞，入侵以色列和猶大，巴比倫將擄掠猶大。一個孩子大約兩歲就能說出有意義的句子。西元前732年，以賽亞的兒子出生大約兩年後，比加和利汛都死了（7:1），亞述征服了敘利亞，並開始入侵以色列（列王紀下15:29）。亞述軍隊「搶奪迅速，奪取財物迅速」。 In the remainder of this chapter, Isaiah used three vivid contrasts to show the rulers of Judah the mistake they were making by trusting Assyria instead of trust ing the Lord. 在本章的其餘部分，以賽亞用三個鮮明的對比，向猶大的統治者指出他們信靠亞述而非信靠主的錯誤。
They chose a flood instead of a peaceful river (vv. 8:5–10). The pro-Assyrian faction in Judah rejoiced when Assyria defeated Syria and when both Pekah and Rezin died. These victories seemed to prove that an alliance with Assyria was the safest course to follow. Instead of trusting the Lord (“the waters of Shiloah, that go softly” in v. 6), they trusted the great river of Assyria. What they did not realize was that this river would become a flood when Assyria would come and destroy Israel and devastate Judah. God offered His people peace, but in unbelief they opted for war. They were walking by sight and not by faith. 他們選擇了洪水，而不是平靜的河流（8:5-10）。 猶大的親亞述派在亞述擊敗敘利亞，比加和利汛雙雙陣亡後歡欣鼓舞。這些勝利似乎證明與亞述結盟是最安全的做法。他們沒有信靠耶和華（6節中“緩緩流淌的西羅亞河”，原文如此），而是信靠亞述這條大河。他們沒有意識到，當亞述來毀滅以色列，摧毀猶大時，這條河會變成洪水。上帝應許賜給祂的子民平安，但他們卻因不信而選擇了戰爭。他們行事憑眼見，而非憑信心。
But Isaiah saw no permanent victory for the invading army. After all, they were entering Emmanuel’s land, and God was with His people and would deliver them for His name’s sake. Assyria might plan its strategy, but God would thwart its every move. Sennacherib’s army camped around Jerusalem, certain of victory, but God wiped them out with a single blow (chap. 37). 然而，以賽亞看不到入侵軍隊的永久勝利。畢竟，他們進入的是以馬內利之地，上帝與祂的子民同在，並會為祂的名拯救他們。亞述或許會制定策略，但上帝會挫敗其一舉一動。西拿基立的軍隊在耶路撒冷周圍紮營，確信必勝，但上帝一擊就將他們全殲（37章）。
They chose a snare instead of a sanctuary (vv. 8:11–15). God warned Isaiah not to follow the major ity and support the popular pro-Assyrian party. Even though his stand was looked upon as treason, Isaiah opposed all foreign alliances and urged the people to put their faith in the Lord (7:9; 28:16; 30:15). The Jewish political leaders were asking, “Is it popular? Is it safe?” But the prophet was asking, “Is it right? Is it the will of God?” 他們選擇了陷阱，而不是避難所（8:11-15節）。上帝警告以賽亞，不要隨波逐流，支持受歡迎的親亞述派。儘管以賽亞的立場被視為叛國，但他仍然反對一切外國聯盟，並敦促人民信靠耶和華（7:9；28:16；30:15）。猶太政治領袖們問道：「這受歡迎嗎？安全嗎？」但先知問道：「這正確嗎？這是上帝的旨意嗎？」
When you fear the Lord, you don’t need to fear people or circumstances. Peter referred to this passage when he wrote, “But even if you should suffer for what is right, you are blessed. ‘Do not fear what they fear; do not be frightened.’ But in your hearts set apart Christ as Lord” (1 Peter 3:14–15 niv). Isaiah compared the Lord to a sanctuary, a rock that is a refuge for believers but a snare to those who rebel. The image of Messiah as a rock is found again in Isaiah 28:16 (and see 1 Peter 2:4–7; Rom. 9:33). “God is our refuge and strength, a very present help in trouble” (Ps. 46:1).當你敬畏主時，你就無需懼怕人或環境。彼得在寫到「你們就是為義受苦，也是有福的。不要怕他們所怕的，不要驚惶。只要心裡尊主基督為聖所」（彼得前書3:14-15）時引用了這段經文。以賽亞將主比喻為聖所，一塊磐石，對信徒來說是避難所，對悖逆的人來說卻是陷阱。彌賽亞作為磐石的形象再次出現在以賽亞書28:16（參考彼得前書2:4-7；羅馬書9:33）。 「神是我們的避難所，是我們的力量，是我們在患難中隨時的幫助」（詩篇46:1）。
They chose darkness instead of light (vv. 16–22). The nation had rejected Isaiah’s message, but that didn’t mean that his ministry was a failure. The true disciples of the Lord received God’s Word and treas ured it in their hearts. By faith, the prophet was willing to wait patiently for God’s Word to be fulfilled. 他們選擇黑暗而不是光明（16-22節）。 這個國家拒絕了以賽亞的信息，但這並不意味著他的事工失敗了。主真正的門徒接受了神的話語，並將其珍藏在心中。先知憑著信心，願意耐心等候神的話語應驗。
But even if his words fell on deaf ears, Isaiah and his family were themselves a “living prophecy” that the nation could not ignore. Isaiah’s name means “Jehovah is salvation,” and this would remind the people to trust the Lord to deliver them. His older son’s name means “A remnant shall return,” and this was a word of prom ise when it looked as though the nation was destroyed. A believing remnant did return to Jerusalem from Babylon, and they were encouraged by what Isaiah wrote in chapters 40—66. The name of the younger son, Maher-shalal-hash-baz, means “quick to plunder, swift to the spoil,” and pointed to the fall of Syria and Ephraim. Verse 18 is quoted in Hebrews 2:13–14 and applied to the Lord Jesus Christ. 即使他的話語無人理會，以賽亞和他的家人本身就是國家無法忽視的「活預言」。以賽亞的名字意為“耶和華是拯救”，這提醒人們要信靠耶和華拯救他們。他長子的名字意為“餘民必歸回”，當國家看似要滅亡時，這句應許便應驗了。一群信主的餘民確實從巴比倫返回了耶路撒冷，他們受到了以賽亞在第40至66章中所寫內容的鼓舞。小兒子的名字，瑪黑珥沙拉勒哈施罷斯，意為“迅速搶奪，迅速奪取”，預示著敘利亞和以法蓮的陷落。希伯來書2:13-14引用了第18節，並應用於主耶穌基督。
In their time of crisis, instead of turning to God for wisdom, the people consulted demons (Isa. 8:19; Deut. 18:10–12), and this only increased their moral and spiritual darkness. The increase of the occult in our own day is evidence that people are deliberately reject ing God’s Word and turning to Satan’s lies. “If they do not speak according to this word, they have no light of dawn” (Isa. 8:20 niv). Judah’s leaders anxiously looked for the dawning of a new day, but they saw only a deep ening darkness. God’s Word is our only dependable light in this world’s darkness (Ps. 119:105; 2 Peter 1:19–21). 在危機時刻，百姓不但沒有轉向上帝尋求智慧，反而求問邪靈（賽8:19；申18:10-12），這只會加劇他們道德和靈性的黑暗。在我們這個時代，神秘學的興起證明人們故意拒絕上帝的話語，轉向撒但的謊言。 「他們所說的若不與此相符，就不得見晨光」（賽8:20，新國際版）。猶大的領袖們焦急地盼望著新一天的曙光，但他們看到的只是越來越深的黑暗。上帝的話語是我們在這黑暗的世界中唯一可靠的光（詩119:105；彼得後書1:19-21）。
Shear-jashub: A Promise of Mercy (9:1—11:16) This name means “A remnant shall return,” and the return of the Jewish remnant to their land is a major theme in these chapters (10:20–22; 11:11–12, 16). When Assyria conquered the northern kingdom of Israel (Ephraim), the nation was never restored but became what we know as Samaria. After the Babylonian captivity (606–586 BC), the people of Judah were given another chance to establish them selves in the land, and through them the Lord brought the Messiah into the world. Had a remnant not returned, God’s plans for redeeming a lost world might have been frustrated. How much depended on that small remnant! 施亞雅述：憐憫的應許（9:1－11:16） 這個名字的意思是“餘民必歸回”，猶太餘民返回故土是這幾章的主要主題（10:20-22；11:11-12、16）。亞述征服以色列北方王國（以法蓮）後，這個國家從未復興，而是變成了我們所知的撒馬利亞。巴比倫之囚（公元前606-586年）之後，猶大人獲得了另一次在猶大地建立自己的機會，主也透過他們將彌賽亞帶到了人間。如果沒有餘民歸回，上帝拯救失喪世界的計畫可能就會受挫。當時有多少人依賴那少數餘民！
God’s mercy to His people is seen in four ministries the Lord performed for them. 上帝對祂子民的憐憫體現在主為他們所行的四個事工中。
The Lord promised them a Redeemer (9:1–7). Isaiah continued the theme of light and darkness (8:20–22) by announcing, “There will be no more gloom” (9:1 niv). The Redeemer will come and bring to the world the dawning of a new day (v. 2; Luke 1:78–79; John 8:12). We know that this prophecy refers to Christ because of the way it is quoted in Matthew 4:13–15. The geographical areas named in Isaiah 9:1 were especially devastated when the Assyrian army moved in, but these areas would be especially honored by the ministry of the Messiah. Jesus was identified with “Galilee of the Gentiles” (Matt. 4:15 niv), and His loving ministry to the people brought light and joy. But the prophet looked beyond the first coming of Christ to His second coming and the establishing of His righteous kingdom (Isa. 9:3–7). Instead of protect ing a small remnant, God would enlarge the nation. Instead of experiencing sorrow, the people would rejoice like reapers after a great harvest, soldiers after a great victory, or prisoners of war after being released from their yoke of bondage. Of course, some of this occurred when God defeated Assyria and delivered Jerusalem (Isa. 37). But the ultimate fulfillment is still future; all military material will be destroyed (9:5) because the nations will not learn war any more (2:4). 主應許他們一位救贖主（9:1-7）。以賽亞延續了光明與黑暗的主題（8:20-22），宣告「不再有幽暗」（9:1，新國際版）。救贖主將要降臨，為世界帶來新的一天的曙光（2節；路加福音1:78-79；約翰福音8:12）。我們知道這則預言是指基督，因為馬太福音4:13-15引用了它。以賽亞書9:1中提到的地理區域在亞述軍隊入侵時遭到嚴重破壞，但這些地區將因彌賽亞的事工而格外尊榮。耶穌被稱為「外邦人的加利利」（馬太福音4:15，新國際版），祂對人民的愛心事工帶來了光明和喜樂。但先知的目光不僅限於基督的第一次降臨，也著重在祂的第二次降臨和祂公義國度的建立（以賽亞書9:3-7）。上帝不會保護一小群餘民，而是要擴張這個國家。百姓不再悲傷，反而會歡欣鼓舞，如同豐收後的收割者、大獲全勝的士兵、或從奴役的枷鎖中解脫出來的戰俘。當然，其中一些發生在上帝擊敗亞述、拯救耶路撒冷的時候（以賽亞書37章）。但最終的應驗仍是在未來；所有軍事裝備都將被毀滅（9:5），因為列國不再學習戰事（2:4）。
Isaiah 9:6 declared both the humanity (“A Child is born”) and the deity (“A Son is given”) of the Lord Jesus Christ. The prophet then leaps ahead to the king dom age, when Messiah will reign in righteousness and justice from David’s throne. God had promised David that his dynasty and throne would be established for ever (2 Sam. 7:16), and this is fulfilled literally in Jesus Christ (Luke 1:32–33; Zech. 9:9), who will one day reign from Jerusalem (Isa. 11:1–5; Jer. 23:5–8; 30:8–10). This kingdom is called “the millennium,” which means “one thousand years.” The phrase is used six times in Revelation 20. 以賽亞書9:6宣告了主耶穌基督的人性（「有一嬰孩生」）和神性（「有一子賜下」）。先知隨後躍入王國時代，那時彌賽亞將在大衛的寶座上，憑著公義和公平統治。上帝曾應許大衛，他的王朝和寶座將永遠堅立（撒母耳記下 7:16），這應許在耶穌基督身上得到了應驗（路加福音 1:32-33；撒迦利亞書 9:9），有一天，他將在耶路撒冷統治（以賽亞書 11:1-5；耶利米書 23:5-83；這個王國被稱為“千禧年”，意思是“一千年”。這個短語在 啟示錄第 20 章中使用了六次。
If His name is “Wonderful,” then there will be nothing dull about His reign! As Counselor, He has the wisdom to rule justly; and as the Mighty God, He has the power to execute His wise plans. “Everlasting Father” does not suggest that the Son is also the Father, for each Person in the Godhead is distinct. “Father of eternity” is a better translation. Among the Jews, the word father means “originator” or “source.” For exam ple, Satan is the “father [originator] of lies” (John 8:44 niv). If you want anything eternal, you must get it from Jesus Christ; He is the “Father of eternity.” 如果他的名字是“奇妙”，那麼他的統治就一定不會沉悶！作為策士，他有智慧公正地統治；作為全能的神，他有能力執行他明智的計劃。 「永在的父」並不表示子也是父，因為神格中每個位格都是不同的。 「永在的父」是更好的翻譯。在猶太人中，「父」這個字的意思是「發起者」或「源頭」。例如，撒旦是「謊言之父」（約翰福音8:44 新國際版）。如果你想要永恆的東西，你必須從耶穌基督那裡得到；祂是「永恆之父」。
The Lord judged Israel for their sins (9:8— 10:4). This long section describes what will happen to the northern kingdom when the Assyrians invade. While Isaiah’s ministry was primarily to the people of Judah, he used Israel as an object lesson to warn the southern kingdom that God does not take sin lightly. Judah had sinned greatly, but God in His mercy spared them for David’s sake (37:35; 1 Kings 11:13; 15:4; 2 Chron. 21:7). However, God’s longsuffering would one day end. 耶和華因以色列人的罪審判他們（9:8-10:4）。這一段很長的經文描述了亞述入侵後北國的遭遇。以賽亞的宣教對象主要是猶大人，但他以以色列為實例，警告南國，上帝不會輕視罪惡。猶大犯下了滔天大罪，但上帝因大衛的緣故，出於憐憫，饒恕了他們（37:35；列王紀上11:13；15:4；歷代誌下21:7）。然而，上帝的忍耐終有一天會結束。 The key statement is “For all this his anger is not turned away, but his hand is stretched out still” (Isa. 9:12, 17, 21; 10:4, and see 5:25). This is the out stretched hand of God’s judgment, not His mercy (65:2; Rom. 10:21). God judged them for their pride in thinking that their present difficulties were tempo rary and the nation could rebuild itself better than before (Isa. 9:8–12). He also judged them for their hardness of heart in their refusal to repent and return to the Lord (vv. 13–17). God’s loving purpose in chas tening is that we yield to Him, but if we harden our hearts, then chastening becomes judgment (Heb. 12:1–11). Israel was being led astray by false prophets and foolish leaders; the nation would not listen to God’s Word. 關鍵的一句話是「雖然如此，他的怒氣還未轉消，他的手仍伸不開」（賽9:12、17、21；10:4，另見5:25）。這是神伸出的審判之手，而非祂的憐憫（賽65:2；羅10:21）。神審判他們，是因為他們驕傲地認為眼前的困境是暫時的，國家可以比以前更好地重建（賽9:8-12）。祂也審判他們，是因為他們心硬，拒絕悔改歸向耶和華（13-17節）。上帝管教的慈愛目的是讓我們順服他，但如果我們硬著心，管教就變成了審判（來12:1-11）。以色列被假先知和愚昧的領袖引入歧途；這個國家不願聽從上帝的話。
Ephraim’s own wickedness was destroying the nation the way a fire destroys a forest or a field (Isa. 9:18–19). But the sinners would become fuel for the fire God could kindle! In their greed, the people of the northern kingdom were devouring one another (v. 20) and battling one another (v. 21), but they would soon be devoured and defeated by Assyria. 以法蓮自身的邪惡正在毀滅整個國家，就像烈火焚燒森林或田野一樣（以賽亞書 9:18-19）。但罪人將成為上帝所點燃之火的燃料！北方王國的人民貪婪無度，互相吞噬（20 節），互相爭戰（21 節），但他們很快就會被亞述吞噬和擊敗。
In 10:1–4, Isaiah denounced Ephraim for its injus tice, especially toward the poor, the widows, and the orphans. Unjust laws and oppressive decrees robbed these people both of their meager possessions and their God-given rights (Deut. 15:7–8; 24:17–18). The prophet’s three questions in Isaiah 10:3 ought to be pondered by every person who wants to be ready when the Lord comes. 在 10:1-4，以賽亞譴責以法蓮的不公正，特別是對窮人、寡婦和孤兒的不公正。不公義的法律和壓迫性的法令奪走了這些人微薄的財產和上帝賦予的權利（申命記 15:7-8；24:17-18）。先知在以賽亞書 10:3 中提出的三個問題，值得每一個想要在主來臨時做好準備的人深思。
If God cannot bring us to repentance through His Word, then He must lift His hand and chasten us. If we do not submit to His chastening, then He must stretch out His hand and judge us. God is longsuffer ing, but we dare not tempt Him by our careless or callous attitude. “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31). 如果神不能藉著祂的話語使我們悔改，那麼祂就必須舉手管教我們。如果我們不順服祂的管教，祂就必須伸出祂的手審判我們。神長久忍耐，但我們不敢用我們漫不經心或麻木不仁的態度試探他。 「落在永生神的手裡，真是可怕的」（希伯來書10:31）。
The Lord will judge the enemy (10:5–34). “Woe to the Assyrian!” is the way this section begins (see niv). Though God used Assyria to chasten Judah, He would not permit His “tool” to exalt itself in pride. Assyria was His rod, club, axe, and saw (10:5, 15, 24), but the Assyrians treated the Jews like mud in the streets (v. 6) and plundered the land like a farmer gath ering eggs (v. 14). God’s purpose was to discipline, but the Assyrians were out to destroy (v. 7). They boasted of their conquests (vv. 8–14; see 37:10–13) but did not give glory to God. 主必審判仇敵（10:5-34）。 「亞述有禍了！」這是這部分的開頭（見新國際版）。雖然神使用亞述管教猶大，但他不會允許他的「工具」驕傲地高舉自己。亞述是他的杖、棍、斧頭和鋸子（10:5、15、24），但亞述人對待猶太人如同街上的泥土（第6節），並像農夫撿雞蛋一樣掠奪他們的土地（第14節）。上帝的旨意是管教，但亞述人想要毀滅（第7節）。他們誇耀自己的戰功（第8-14節；參閱37:10-13），卻沒有將榮耀歸給上帝。
Because of their arrogant attitude, God would judge Assyria, for the worker certainly has mastery over His tools! Like a wasting disease and a blazing forest fire, God’s wrath would come to this proud nation and its army. He would cut them down like trees in the for est (10:33–34). In the days of Hezekiah, God wiped out 185,000 of the Assyrian soldiers (37:36–37), and the great Assyrian Empire ultimately fell to Babylon in 609 BC. 由於他們傲慢的態度，上帝必審判亞述，因為工人的確精通祂的工具！上帝的憤怒，如同消耗性疾病和熊熊的森林大火，必臨到這個驕傲的國家和它的軍隊。祂必將他們像森林中的樹木一樣砍倒（10:33-34）。在希西家時代，上帝消滅了18.5萬亞述士兵（37:36-37），強大的亞述帝國最終於西元前609年被巴比倫攻陷。
In spite of Assyria’s conquest of the northern king dom and its intention to destroy Judah, God would save a remnant so that “the twelve tribes” would not be annihilated (Acts 26:7; James 1:1; Rev. 21:12). “The remnant shall return” (Isa. 10:21) is the translation of the name of Isaiah’s older son, Shear-jashub. 雖然亞述征服了北方王國，意圖毀滅猶大，上帝仍會拯救一些餘民，使「十二個支派」不至於被滅絕（使徒行傳 26:7；雅各書 1:1；啟示錄 21:12）。 「餘民必歸回」（以賽亞書 10:21）是以賽亞長子施亞雅述名字的翻譯。 In verses 28–32, Isaiah traces the advance of the Assyrian army as it invaded Judah and marched toward Jersusalem. But God’s word to the people was “O My people that dwellest in Zion, be not afraid of the Assyrian” (v. 24)! Isaiah gave the same message to King Hezekiah when the Assyrian army surrounded Jerusalem in 701 BC (37:1–7). God used Assyria to discipline His people, but He would not permit this godless nation to go beyond His purposes. God may use unbelievers to accomplish His will in the lives of His people, but He is always in control. We need never fear the disciplining hand of God, for He always disciplines in love (Heb. 12:1–11). 在第28-32節中，以賽亞追溯了亞述軍隊入侵猶大並向耶路撒冷進軍的歷程。但上帝對百姓說：「住在錫安的我的百姓啊，不要怕亞述人」（第24節）！主前701年亞述軍隊包圍耶路撒冷時，以賽亞也向希西家王傳達了同樣的信息（37:1-7）。上帝使用亞述來管教祂的子民，但祂不會允許這個不信神的國違背祂的旨意。上帝或許會使用不信的人來成就祂在祂子民生命中的旨意，但祂始終掌管一切。我們永遠不必懼怕上帝管教的手，因為祂總是以愛來管教（希伯來書12:1-11）。
The Lord will restore His people (11:1–16). In contrast to the proud trees that God cuts down (10:33–34) is a tender shoot from a seemingly dead stump. Isaiah looked beyond his people’s trials to the glorious kingdom that will be established when Messiah comes to reign (11:1–9). David’s dynasty was ready to end, but out of his family the Messiah would come (Rom. 1:3; Rev. 5:5). A godly remnant of Jews kept the nation alive so that the Messiah could be born. 主必復興祂的子民（11:1-16）。與神砍倒的驕傲樹木（10:33-34）形成對比的是，從看似枯死的樹樁上長出的嫩芽。以賽亞的眼光超越了百姓的苦難，看到了彌賽亞統治時將要建立的榮耀國度（11:1-9）。大衛王朝即將終結，但彌賽亞將從他的家族中誕生（羅1:3；啟示錄5:5）。一群敬虔的猶太人餘民使國家得以存續，使彌賽亞得以誕生。
His kingdom will involve righteous rule (Isa. 11:1–5) because the Son of God and the Spirit of God will administer its affairs justly. When the Messiah King speaks the word, it is with power (Ps. 2:9; Rev. 19:15). His kingdom will also mean a restored creation because nature will once again enjoy the harmony it enjoyed before sin entered in (Isa. 11:6–9; Rom. 8:18–25). “The earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isa. 11:9; see Heb. 2:14). 祂的國度將包含公義的統治（以賽亞書11:1-5），因為神的兒子和神的靈將公正地管理國事。彌賽亞君王說話時，帶著能力（詩篇2:9；啟19:15）。祂的國度也意味著一個復興的創造，因為大自然將再次享有罪惡侵入之前的和諧（賽11:6-9；羅8:18-25）。 「認識耶和華的知識要充滿遍地，好像水充滿洋海一般」（賽11:9；另見來2:14）。
The nucleus of the kingdom will be a regathered and reunited Jewish nation (Isa. 11:10–16). The “Root” will become a “banner” for the rallying of the people as the Lord reaches out and gathers His people from the nations where they have been exiled (43:5–6). It will be like a “second exodus” as God opens the way for His people to return to their land. In a limited sense, this promise was fulfilled after the Assyrian con quest and when the Jews left Babylonian captivity, but 這國度的核心將是一個重新聚集、重新統一的猶太民族（賽11:10-16）。當主伸出手，將祂的子民從被擄到異邦的國家中聚集起來時，「根」將成為團結人民的「旗幟」（賽43:5-6）。這就像“第二次出埃及”，上帝為祂的子民開闢了返回故土的道路。從有限的意義上講，這個應許在亞述征服和猶太人脫離巴比倫囚禁之後應驗了，但
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