83 英翻中 (以賽亞13-23章) THE BURDENED PROPHET 先知所受的壓力 6/9/2025
CHAPTER FOUR 第四章 Isaiah 13—23 以賽亞13-23章 THE BURDENED PROPHET 先知所受的壓力
Whether you like it or not, history is on our side. We will bury you!” The premier of the Soviet Union, Nikita Khrushchev, made that statement to a group of Western diplomats on November 18, 1956. But Khrushchev is dead, and the Soviet Union no longer exists. Khrushchev’s boastful prophecy was not ful filled. 「不管你們願不願意，歷史站在我們這邊。我們會埋葬你們！」蘇聯總理尼基塔·赫魯曉夫於1956年11月18日對一群西方外交官發表了這番言論。然而，赫魯雪夫已死，蘇聯不復存在。赫魯雪夫那句自吹自擂的預言並沒有應驗。 Is there a pattern to history? Is anyone in charge? The British historian Edward Gibbon called history “little more than the register of crimes, follies, and mis fortunes of mankind.” But the American missionary leader Arthur T. Pierson said that “history is His story.” Which one is right? 歷史有規律嗎？有人能掌控一切嗎？英國歷史學家愛德華·吉本稱歷史「不過是人類罪行、愚行和不幸的記錄」。但美國傳教士領袖亞瑟·T·皮爾森卻說：「歷史就是他的故事。」哪一個才是正確的？
The prophet Isaiah would stand with Pierson, for these eleven chapters are certainly evidence that God is at work in the nations of the world. In these chapters, the prophet revealed God’s plan not only for Judah, but also for ten Gentile nations. President James Garfield called history “the unrolled scroll of prophecy,” and Isaiah unrolled the scroll for us to read. 先知以賽亞會與皮爾森的觀點一致，因為這十一章經文確鑿地證明了上帝正在世界各國動工。在這些章節中，先知不僅揭示了上帝對猶大的計劃，也揭示了對十個外邦國家的計劃。詹姆斯·加菲爾德總統稱歷史為“展開的預言書卷”，而以賽亞則將這卷書展開供我們閱讀。
World leaders need to learn the lesson that Nebuchadnezzar learned the hard way, that “the Most High rules in the kingdom of men, and gives it to whomever He chooses” (Dan. 4:25 nkjv). Paul made the same declaration to the Greek philosophers in Athens: “[God] determined the times set for [the nations] and the exact places where they should live” (Acts 17:26 niv). Indeed, “history is His story.” Isaiah called these prophetic declarations “burdens” (Isa. 13:1; 14:28; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 23:1). The Hebrew word means “to lift up.” The prophet was carrying a heavy weight because of the solemn nature of his message (Jer. 23:33). He was announcing judgments that involved the destruction of cities and the slaughter of thousands of people. No wonder he felt burdened! 世界領導人需要吸取尼布甲尼撒從慘痛經歷中得到的教訓：「至高者在人的國中掌權，要將國賜與他所揀選的人」（但以理書4:25，新英王欽定本）。保羅也向雅典的希臘哲學家宣告：「（上帝）預先定下（列國）的年限和他們所居住的疆界」（使徒行傳17:26，新國際版）。的確，「歷史就是他的故事」。以賽亞稱這些預言為「重擔」（賽 13:1；14:28；15:1；17:1；19:1；21:1、11、13；22:1；23:1）。希伯來文的意思是「提起」。先知承受著沉重的負擔，因為他的信息極其嚴肅（耶利米書 23:33）。他宣告的審判包括毀滅城市和屠殺成千上萬的人。難怪他感到壓力重重！
Babylon (13:1—14:23; 21:1–10) 巴比倫（13:1-14:23；21:1-10）
The word Babel means “gateway to a god” and sounds like the Hebrew word balal, which means “confusion” (Gen. 10:8–10; 11:1–9). In Scripture, Babylon sym bolizes the world system man has built in defiance of God. Jerusalem and Babylon are contrasting cities: One is the chosen city of God, the other the wicked city of man. The city of God will last forever, but the rebellious city of man will ultimately be destroyed (Rev. 14:8; 16:19; 17–18). “巴別”一詞的意思是“通往神的大門”，發音與希伯來語“balal”發音相似，後者意為“混亂”（創世記 10:8-10；11:1-9）。在聖經中，巴比倫象徵人類違抗上帝而建立的世界體系。耶路撒冷和巴比倫是兩個截然不同的城市：一個是上帝揀選的城，另一個是人類邪惡的城。上帝之城將永遠存在，而悖逆的人類之城最終將被毀滅（啟 14:8；16:19；17-18）。 God musters His army (13:1–5, 17–18). 上帝召集祂的軍隊（13:1-5，17-18）。 God is sovereign. He is able to call any army He desires, to accomplish any task He assigns. He can summon them with a whistle (7:18) or by using leaders to raise a ban ner, shout, and beckon to the soldiers (13:2). In this case, God is mustering the army of the Medes (v. 17; 21:2), and He calls them “my sanctified ones.” Even though they did not believe in Jehovah God, the Medes were set apart by God to do His holy work. 祂是至高無上的。上帝能召集祂所喜悅的任何軍隊，去完成祂所指派的任何任務。祂可以用哨子（7:18）來召集他們，也可以透過領袖舉起旗幟、呼喊、招手示意士兵（13:2）。在這種情況下，上帝召集了米底亞人的軍隊（17節；21:2），稱他們為「我的聖民」。儘管米底亞人不信主，但他們被上帝分別出來，去行祂聖潔的工作。
God punishes His enemies (13:6–22). 上帝懲罰祂的敵人（13:6-22）。 The city of Babylon was completely destroyed in 689 BC by Sennacherib and the Assyrian army, but it was rebuilt by Sennacherib’s son. In 539 BC, Darius the Mede captured the city (Dan. 5:31), but he did not destroy it. In the centuries that followed, Babylon had its “shining moments,” but after the death of its last great conqueror, Alexander the Great, the city declined and soon was no more. Isaiah’s prophecy was fulfilled, for the city was not rebuilt. 巴比倫城在西元前689年被西拿基立和亞述軍隊徹底摧毀，但後來由西拿基立的兒子重建。西元前539年，米底亞人大流士攻占了這座城市（但以理書5:31），但他並沒有摧毀它。在隨後的幾個世紀裡，巴比倫曾有過“輝煌的時刻”，但在其最後一位偉大的征服者亞歷山大大帝去世後，這座城市衰落了，很快便不復存在。以賽亞的預言應驗了，因為這座城市最終沒有被重建。
But it is clear that Isaiah’s prophecy describes some thing more significant than the ups and downs of an ancient city. The prophets often began a message by focusing on local events, but then enlarged their vision to reveal something greater. Isaiah saw in the fall of Babylon a picture of “the day of the Lord” (Isa. 13:6, 9, 13), that time when God will pour out His wrath on the whole world (v. 11). The image of the woman in travail is used in Scripture to describe a time of judgment (v. 8; 21:3; 26:17; Jer. 6:24; Mic. 4:9–10; Matt. 24:8, where “sor rows” is “birthpains”; 1 Thess. 5:3). Isaiah looked beyond that day to the day when the Babylonian world system would be destroyed (Rev. 17—18). (Compare Isaiah 13:10 and Matthew 24:29; Joel 2:10; and Revelation 6:12–14; and see Jeremiah 50–51.) 但顯然，以賽亞的預言所描述的遠比古城的興衰更為重要。先知通常以聚焦於當地事件來開啟訊息，然後拓展視野，揭示更偉大的事物。以賽亞將巴比倫的陷落視為「耶和華的日子」（以賽亞書13:6, 9, 13）的寫照，當時上帝將向全世界傾瀉他的憤怒（11節）。聖經以產難婦女的形象來描述審判的日子（第8節；21:3；26:17；耶利米書6:24；彌迦書4:9-10；馬太福音24:8，其中「產難」就是「產痛」；帖撒羅尼迦前書5:3）。以賽亞的預言超越了那一天，直指巴比倫世界體係被毀滅的那一天（啟示錄17-18章）。 （比較以賽亞書13:10和馬太福音24:29；約珥書2:10；啟6:12-14；並參考 耶利米書50-51章。）
God delivers His people (14:1–23). 上帝拯救祂的子民（14:1-23）。 Isaiah warned that the kingdom of Judah would be taken into captiv ity by Babylon (5:13; 6:11–12; 11:11, where “Shinar” is Babylon (39:6), and this happened in 586 BC. Jeremiah prophesied that the captivity would last for seventy years. Then Babylon would be judged and the Jews per mitted to go home (Jer. 25:1–14). So, the capture of Babylon by Darius would be good news to the Jews; for it would mean the end of their exile and bondage. The picture in Isaiah 14:1–23 is that of a mighty monarch whose pride has brought him to destruction. This is what happened to Belshazzar when Darius the Mede captured Babylon in 539 BC (Dan. 5). Isaiah described the king’s arrival in sheol, the world of the dead, where the king’s wealth, glory, and power van ished. The dead kings already in sheol stood in tribute to him (Isa. 14:9), but it was all a mockery. Death is the great leveler; there are no kings in the world of the dead. “Lucifer” (v.12) is Latin for “morning star” and suggests that this king’s glory did not last very long. The morning star shines but is soon swallowed up by the light of the sun. 以賽亞警告說，猶大王國將被巴比倫擄去（5:13；6:11-12；11:11，「示拿」指巴比倫 (39:6），這在西元前586年發生了。耶利米預言擄掠將持續七十年。然後巴比倫將受到審判，猶太人將獲準回家（耶利米書25:1-14）。因此，大流士攻佔巴比倫對猶太人來說是個好消息，因為這意味著他們流放和奴役的結束。以賽亞書14:1-23描繪了一位強大的君主，他的驕傲最終導致他走向毀滅。這正是西元前539年，米底亞人大流士攻佔巴比倫時，伯沙撒的遭遇（但以理書5章）。以賽亞描述了君王降臨陰間（sheol）——陰間，他的財富、榮耀和權力都消失了。那些早已在陰間死去的君王們站在那裡向他致敬（以賽亞書14:9），但這一切都只是一場戲謔。死亡是偉大的平衡器；陰間沒有君王。 「路西法」（12節）在拉丁文中是「晨星」的意思，暗示這位君王的榮耀並沒有持續太久。晨星閃耀，但很快就會被太陽的光芒吞噬。 The prophet saw in this event something far deeper than the defeat of an empire. In the fall of the king of Babylon, he saw the defeat of Satan, the “prince of this world,” who seeks to energize and motivate the leaders of nations (John 12:31; Eph. 2:1–3). Daniel 10:20 indicates that Satan has assigned “princes” (fallen angels) to the various nations so that he can influence leaders to act contrary to the will of God. 先知從這事件中看到的遠比一個帝國的覆滅更深刻。巴比倫王的覆滅，也意味著撒旦的失敗。撒旦是“這世界的王”，他試圖激勵和煽動列國的領袖（約翰福音12:31；以弗所書2:1-3）。但以理書10:20 指出，撒旦已在列國中設立了「君王」（墮落天使），以便影響各國領袖，使他們做出違背上帝旨意的行為。
This highest of God’s angels tried to usurp the throne of God and capture for himself the worship that belongs only to God (Matt. 4:8–10). The name “Lucifer” (“morning star”) indicates that Satan tries to imitate Jesus Christ, who is “the bright and morning star” (Rev. 22:16). “I will be like the Most High” reveals his basic strategy, for he is an imitator (Isa. 14:14; 2 Cor. 11:13–15). Like the king of Babylon, Satan will one day be humiliated and defeated. He will be cast out of heaven (Rev. 12) and finally cast into hell (20:10). Whether God is dealing with kings or angels, Proverbs 16:18 is still true: “Pride goes before destruc tion, and a haughty spirit before a fall” (nkjv). 這位上帝最高等級的天使試圖篡奪上帝的寶座，奪取那隻屬於上帝的敬拜（馬太福音4:8-10）。 「路西法」（「晨星」）這個名字顯示撒旦試圖模仿耶穌基督，而耶穌基督是「明亮的晨星」（啟示錄22:16）。 「我要與至高者同等」揭示了他基本的策略，因為他是個模仿者（賽14:14；林後11:13-15）。如同巴比倫王一樣，撒但終有一天會被羞辱和擊敗。他將被逐出天堂（啟12），最終被投入地獄（20:10）。無論上帝面對的是君王或天使，箴言16:18仍然是真理：「驕傲在敗壞以先，狂心在跌倒之前」（新英王欽定本）。
God announces the victory (21:1–10). 上帝宣告得勝（21:1-10）。 “The desert of the sea” is probably the area around the Persian Gulf. Isaiah uses the image of a “desert storm” as he describes the attack of the Assyrians against Babylon, which took place in 689 BC. At that time, Babylon and Assyria were rival powers (although Assyria was stronger), and the nations in the Fertile Crescent hoped that Babylon would stop the advance of Assyria. Alas, Babylon fell to Assyria, opening the way for Assyria to sweep across the region in conquest. 「海邊的曠野」很可能是指波斯灣周圍的地區。以賽亞用「沙漠風暴」來比喻西元前689年亞述人對巴比倫的攻擊。當時，巴比倫和亞述是敵對的強國（儘管亞述更強大），肥沃新月地帶的各國都希望巴比倫能阻止亞述的擴張。然而，巴比倫最終落入亞述手中，為亞述橫掃整個地區開闢了道路。
Realizing the consequences of Babylon’s fall, the prophet experienced pain like a woman in travail (vv. 3–4) and felt crushed like grain in a mill (v. 10). Had this announcement referred to the fall of Babylon in 539 BC, the Jews would have rejoiced; for it would have meant release from captivity. But in 689 BC, Babylon’s defeat meant the destruction of the northern kingdom and the devastation of the southern kingdom. Note that Jeremiah (Jer. 51:8) and John (Rev. 14:8; 18:2) both adopted Isaiah’s words, “Babylon is fallen, is fallen!” 先知意識到巴比倫陷落的後果，他經歷瞭如同產難婦人的痛苦（3-4節），又像磨坊裡的穀物被碾碎（10節）。如果這宣告指的是公元前539年巴比倫的陷落，猶太人一定會歡欣鼓舞，因為這意味著他們從奴役中解脫出來。然而，西元前689年，巴比倫的失敗意味著北國的毀滅和南國的毀滅。請注意，耶利米（耶利米書51:8）和約翰（啟示錄14:8；18:2）都引用了以賽亞的話：“巴比倫傾倒了，傾倒了！”
Assyria (14:24–27) 亞述（14:24-27） The key word here is purpose. God is in control of the The key word here is purpose. God is in control of the rise and fall of the nations as He works out His divine purposes in the world. Assyria was His tool to accom plish His purposes (10:5), and the day would come when God would judge Assyria (see vv. 5ff.). 這裡的關鍵字是旨意。神掌管列國的興衰，祂在世上成就祂神聖的旨意。亞述是祂成就祂旨意的工具（10:5），而神審判亞述的日子終將到來（參閱第5節 比照研讀）。 The judgment would take place in the land of Judah, and God would be the judge. Assyria invaded Judah during Hezekiah’s reign (701 BC), and God destroyed the army as it threatened to capture Jerusalem (37:36). God permitted Assyria to discipline Judah, but He would not allow the enemy to destroy His people. 審判將在猶大地進行，而神將施行審判。在希西家在位期間（西元前701年），亞述入侵猶大，神在威脅攻占耶路撒冷時將其軍隊摧毀（37:36）。神允許亞述懲戒猶大，但祂不允許敵人毀滅祂的子民。
Philistia (14:28–32) 非利士（14:28-32） An Assyrian leader (“rod”; 10:15, 24) died, and the Philistines rejoiced that their enemy had been weak ened. (Some scholars think this leader was Shalmaneser V.) But Isaiah warned them that their rejoicing was pre sumptuous, for the new king would be worse. Isaiah compared the dead Assyrian ruler to a snake that gave birth to an even worse serpent! “Weep, Philistine cities—you are doomed” (14:31 tlb). 一位亞述領袖（「杖」；10:15, 24）死了，非利士人因敵人被削弱而歡喜。 （有些學者認為這位領袖是薩爾瑪那色五世。）但以賽亞警告他們，他們的歡欣鼓舞是狂妄的，因為新國王會更糟。以賽亞將死去的亞述統治者比喻為一條蛇，它生出了一條更可怕的蛇！ 「非利士人的城邑啊，哭吧！你們要滅亡了」（14:31 tlb）。
Note in this prophecy that God had a special word of assurance for His own people, Judah. Even the poor est of the poor would have food and safety (v. 30) and Zion would be delivered from the enemy (v. 32; 37:36), but the Philistines would be wiped out by war and famine (14:30). The Assyrian army would come from the north like a great cloud of smoke (v. 31), and the gates of the great Philistine cities would not stop them. 請注意，在這個預言中，上帝對祂自己的子民猶大有特別的保證。即使最貧窮的人也會有食物和安全（第 30 節），錫安將從敵人手中被拯救出來（第 32 節；37:36），但非利士人將被戰爭和飢荒消滅（14:30）。亞述軍隊將像一團巨大的煙霧從北方湧來（第 31 節），非利士大城的城門無法阻擋他們。 The envoys (“messengers” in v. 32 kjv) of the other nations would ask what was happening, but the diplo matic news would focus on Judah and not on Philistia! God’s deliverance of Judah was the real news, not Assyria’s conquest of Philistia. We wonder if diplomats and news reporters in today’s media world would give God credit for a miracle of deliverance. 其他國家的使者（第32節，欽定本中為「使者」）會詢問發生了什麼事，但外交新聞的焦點卻集中在猶大，而不是非利士！真正的新聞是上帝拯救猶大，而不是亞述征服非利士。我們想知道，在當今媒體界，外交官和新聞記者是否會將拯救奇蹟歸功於上帝。
Moab (15:1—16:14) 摩押（15:1-16:14） The Moabites were the product of Lot’s incestuous union with his daughter (Gen. 19:30–38) and were the avowed enemies of the Jews (Num. 25; 31; Deut. 23:3). 摩押人是羅得與他女兒亂倫結合的產物（創19:30-38），也是猶太人公開的敵人（民數記25；31；申命記23:3）。
The plight of Moab (15:1–9). 摩押的困境（15:1-9）。 Within three years (16:14), this prophecy against Moab would be fulfilled with great national lamentation. At least fourteen dif ferent references to lamentation occur in this chapter: weeping, wailing, baldness, sackcloth, crying out, etc. The people fled to their temples and prayed to their gods, but to no avail (15:2 niv). Even a day of national humiliation did not stop Assyria from invading Moab and ravaging the land. Advancing armies often stopped up the springs and watercourses and left the land in desolation (vv. 6–7). Where there was water in Moab, it was stained with blood, so great was the carnage (v. 9). How could the weak Moabites ever hope to defeat the great Assyrian lion? 三年之內（16:14），這個針對摩押的預言將在國家哀悼中應驗。本章至少十四處提到不同的哀歌：哭泣、號啕、禿頭、披麻、呼喊等等。百姓逃到廟宇，向神明祈禱，卻無濟於事（15:2 新國際譯本）。即使是國恥一日，也未能阻止亞述入侵摩押，蹂躪這片土地。前進的軍隊常常堵塞泉源和水道，使這片土地荒涼（6-7節）。摩押境內殺戮慘烈，凡有水之處，皆染血跡（9節）。弱小的摩押人怎能指望戰勝強大的亞述雄獅？
The plea of Moab (16:1–5). 摩押的懇求（16:1-5）。 The one place the Assyrians could not conquer was Jerusalem (10:24–34). Though the Assyrian army entered the kingdom of Judah and did a great deal of damage to the land, it could not capture Jerusalem (chaps. 36— 37). However, instead of fleeing to Mount Zion, the Moabite fugitives fled south to the fords of the Arnon River and the “rock city” of Sela in Edom. 亞述人唯一無法攻克的地方是耶路撒冷（10:24-34）。雖然亞述軍隊進入猶大國，並對其造成了巨大的破壞，但卻無法攻占耶路撒冷（36-37章）。然而，摩押逃兵並沒有逃往錫安山，而是向南逃往亞嫩河的渡口和以東的「磐石城」西拉。
From Sela, the fugitives sent an appeal to the king of Judah to give them asylum from the enemy. But Isaiah warned them that it would take more than a request: They would need to submit to the king of Judah, which meant acknowledging the God of Judah. In that day, sending animals to a ruler was a form of paying tribute (2 Kings 3:4). Moab begged the leaders of Judah to give them refuge from the enemy, like a protecting rock on a hot day (16:3–4; see 32:1–2). 逃兵從西拉向猶大王發出請求，請求給予他們庇護，躲避敵人。但以賽亞警告他們，這不僅僅是一個請求：他們需要順服猶大王，這意味著承認猶大的上帝。在那個時代，向統治者進貢是一種形式（列王紀下3:4）。摩押懇求猶大的領袖賜予他們庇護，如同炎熱天氣中的一塊保護石（16:3-4；另見32:1-2）。
Isaiah was not impressed with the appeals of the Moabites. He called the Moabites extortioners, spoil ers, and oppressors, and announced that the nation was destined to be destroyed (16:4). Why? Because they wanted Judah’s help, but they did not want Judah’s God. Verse 5 is definitely a messianic promise, point ing to the day when Messiah will reign in righteousness and mercy on David’s throne. But Moab would not submit; they wanted deliverance on their own terms. 以賽亞對摩押人的懇求並不以為然。他稱摩押人為勒索者、掠奪者、壓迫者，並宣告這個國家注定要被毀滅（16:4）。為什麼？因為他們想要猶大的幫助，卻不要猶大的神。第5節無疑是彌賽亞的應許，預示彌賽亞將在大衛的寶座上，以公義和慈悲施行統治的那一天。但摩押不願屈服；他們想要用自己的方式獲得拯救。
The pride of Moab (16:6–14). We can understand the pride of a city like Babylon (14:12–14), but what did the tiny nation of Moab have to boast about? Their pride kept them from submitting to Judah, and this led to their defeat. Their boasting would turn into wailing and their songs into funeral dirges. Moab would become like a vineyard trampled down and a fruitful field left unhar vested. Isaiah 16:9–11 describes the prophet’s grief—and the Lord’s grief—over the destruction of Moab. “I have no pleasure in the death of the wicked” (Ezek. 33:11). Isaiah could have rejoiced at the destruc tion of an old enemy, but instead he wept (Prov. 24:17–18). 摩押的驕傲（16:6-14）。我們可以理解像巴比倫這樣的城市的驕傲（14:12-14），但摩押這個小國有什麼好誇耀的呢？他們的驕傲使他們不願向猶大臣服，這導致了他們的失敗。他們的誇耀會化為哀號，他們的歌聲會化為輓歌。摩押會像被踐踏的葡萄園，無人收割的豐饒田地。以賽亞書16:9-11描述了先知——以及耶和華——對摩押毀滅的悲痛。 「我不喜悅惡人死亡」（以西結書33:11）。以賽亞本來可以為宿敵的毀滅而歡欣，但他卻哭泣（箴言24:17-18）。
Damascus [Syria] and Ephraim [Israel] (Isa 17:1–14) These two nations were allied in their opposition to both Assyria and Judah (7:1–2), so the prophet spoke to both in one message. In 17:1–2, he warned Damascus, the capital city of Aram (Syria), that the city would be taken by the enemy. This occurred when the Assyrians conquered Aram in 732 BC. Following their usual custom, the Assyrians deported many of the citi zens, which left the land and cities deserted. 大馬士革（敘利亞）和以法蓮（以色列）（賽17:1-14） 這兩個國家結盟對抗亞述和猶大（賽7:1-2），因此先知用同一條信息向這兩個國家講話。在 17:1-2 中，他警告亞蘭（敘利亞）的首都大馬士革，該城將被敵人攻占。這發生在西元前 732 年亞述人征服亞蘭的時候。亞述人按照慣例驅逐了許多公民，留下荒涼的土地和城市。
The fall of Damascus was a warning to Israel, the northern kingdom that had broken away from Judah and Judah’s God (1 Kings 12). The prophet used sev eral images to describe Ephraim’s downfall: the destruction of the fortified cities (Isa. 17:3); the setting of the sun (v. 4a; “The glory has departed” [1 Sam. 4:19–22 nkjv]); the wasting away of a sick person (Isa. 17:4b); the gleaning of a small harvest (vv. 5–6); the decaying of a garden into a wasteland (vv. 9–11); the overflowing of a flood (vv. 12–13a); and the blowing away of chaff and tumbleweeds in a storm (v. 13b). 大馬士革的陷落是對以色列這個脫離猶大和猶大上帝的北方王國的一個警告（列王紀上 12）。先知用了幾個比喻來描述以法蓮的覆滅：堅固城的毀滅（賽 17:3）；日落（4a 節；「榮耀離開了」[撒母耳記上 4:19-22 新譯本]）；病人的消瘦（賽 17:4b）；少量收成的拾取（5-6節）；園子衰敗成為荒地（9-11節）；洪水氾濫（12-13a節）；以及暴風雨中糠秕和雜草被吹走（13b節）。 When judgment came, the people of Israel realized that their idols could not save them; so they turned to the Lord for help, but it was too late (Prov. 1:20–33). The nation was sick with sin and beyond recovery. Once the wind began to blow and the floods began to rise, the nation was without hope. In 722 BC, Assyria conquered, and the kingdom of Israel was no more. 當審判來臨時，以色列人意識到他們的偶像無法拯救他們；於是他們轉向耶和華尋求幫助，但為時已晚（箴言1:20-33）。這個國家因罪孽深重，無可挽回。一旦狂風大作，洪水氾濫，這個國家就失去了希望。西元前722年，亞述征服了以色列，以色列國不復存在。
The emphasis in this section is on the God of Israel. He is the Lord of Hosts (the Lord almighty), who con trols the armies of heaven and earth (Isa. 17:3). He is the Lord God of Israel (v. 6), who called and blessed Israel and warned her of her sins. He is our Maker, the Holy One of Israel (v. 7); He is the God of our salva tion and our Rock (v. 10). How foolish of the Israelites to trust their man-made idols instead of trusting the living God (v. 8; 1 Kings 12:25–33). But like Israel of old, people today trust the gods they have made instead of the God who made them; these include the false gods of pleasure, wealth, military might, scientific achievement, and even “religious experience.” 本節的重點是以色列的上帝。祂是萬軍之耶和華（全能的上帝），掌管天地萬軍（以賽亞書17:3）。祂是以色列的耶和華上帝（6節），祂呼召以色列，祝福以色列，並警告以色列人要悔改。祂是我們的創造者，以色列的聖者（7節）；祂是我們的救恩之神，我們的磐石（10節）。以色列人信靠他們人造的偶像，而不是信靠永生的神，真是愚昧無知（8節；王紀上12:25-33）。但就像古時的以色列人一樣，今天的人們信靠他們所造的神，而不是造他們的神；這些神包括享樂、財富、軍事力量、科學成就，甚至「宗教經驗」的假神。
Ethiopia (18:1–7) 埃塞俄比亞（18:1-7） The original text has “Cush,” a land that covers the area now occupied by Ethiopia, the Sudan, and Somalia. Isaiah called it “a land of whirring wings” (v. 1 niv), not only because of the insects that infested the land, but also because of the frantic diplomatic activity going on as the nation sought alliances to protect them from Assyria. He pictures the ambassadors in their light, swift boats, going to the African nations for help. But God tells them to go back home (v. 2) because He would deal with Assyria Himself, apart from the help of any army. 原文中提到 “古實”，這片土地涵蓋瞭如今埃塞俄比亞、蘇丹和索馬裡的領土。以賽亞稱之為「飛翔之地」（1節，新國際譯本），這不僅是因為那裡昆蟲成災，也因為當時國家為了保護自己免受亞述的侵害，積極尋求聯盟，開展了瘋狂的外交活動。他描繪了使者們乘坐輕盈迅捷的船隻，前往非洲各國尋求幫助。但上帝告訴他們回家（2節），因為他會親自對付亞述，無需任何軍隊的幫助。
In contrast to the frantic human activity on earth is the calm patience of God in heaven (v. 4) as He awaits the right time to reap the harvest of judgment. Assyria is pictured as a ripening vine that will never survive, for God will cut it down (v. 5). In verse 6, Isaiah describes the feast that God spreads for the birds and beasts, the corpses of 185,000 Assyrian soldiers (37:36). (See Revelation 14:14–20; 19:17–21, where these same two images are used for end-time judgments.) 與地上人類的瘋狂活動形成鮮明對比的是，天上的上帝保持冷靜的耐心（4節），等待著適當的時機來收割審判的果實。亞述被描繪成一棵成熟的葡萄樹，它永遠無法存活，因為上帝會把它砍倒（5節）。在第6節，以賽亞描述了上帝為飛禽走獸和185,000名亞述士兵的屍體所設的筵席（37:36）。 （參考啟14:14-20；19:17-21，這兩個比喻也被用來比喻末世的審判。）
Instead of rushing here and there with diplomatic plans, the Cushites will go to Jerusalem with gifts for the Lord and for the king of Judah (Isa. 17; 2 Chron. 32:20–23). When the messianic kingdom is established, the Gentile nations will go to Mount Zion to worship the Lord and bring Him gifts (Isa. 60:1–7). 古實人不會四處奔走，帶著禮物前往耶路撒冷獻給耶和華和猶大王（以賽亞書17章；歷代誌下32:20-23）。當彌賽亞王國建立時，外邦列國將前往錫安山敬拜耶和華，並向祂獻上禮物（以賽亞書60:
Egypt (19:1—20:6) The late Dr. Wilbur M. Smith, a leading prophetic scholar, wrote that Isaiah 19 “contains the most impor tant prophetic utterance concerning Egypt in all of the Old Testament” (Egypt in Biblical Prophecy, 77). It is a remarkable prophecy, for Isaiah declares that the three enemies—Egypt, Israel, and Assyria (modern Iraq)— will one day be united in worshipping the Lord and sharing His blessing! 埃及（19:1—20:6） 已故的著名預言學者威爾伯·M·史密斯博士寫道，以賽亞書第十九章「包含了整個舊約中關於埃及的最重要的預言」（《聖經預言中的埃及》，77）。這是一個非凡的預言，因為以賽亞宣告，三個敵人——埃及、以色列和亞述（現代的伊拉克）——有一天會團結起來敬拜主並分享祂的祝福！
God will judge Egypt (19:1–15; 20:1–6). This prophecy was probably fulfilled in 670 BC when Egypt was conquered by Esar-haddon, king of Assyria. The Assyrian conquest proved that the many gods of Egypt were powerless to help (19:1), and that the mediums and wizards were unable to give counsel (v. 3). In the days of Moses, God triumphed over the gods of Egypt (Ex. 12:12; Num. 33:4) and the wisdom of the Egyptian leaders, and He would do it again. 上帝會審判埃及（19:1-15；20:1-6）。這個預言可能在公元前 670 年實現，當時埃及被亞述王以撒哈頓征服。亞述的征服證明埃及的眾多神祇無力提供幫助（19:1），靈媒和巫師無法提供建議（第 3 節）。在摩西時代，上帝戰勝了埃及的諸神（出12:12；民數記33:4），也戰勝了埃及領袖的智慧，祂還會再這樣做。
But that is not all. The forty-two provinces of Egypt, called “nomes,” would be thrown into disarray and start fighting each other (Isa. 19:2). The Nile River, the source of Egypt’s economy, and the streams and canals of the land, would all dry up; this would put farmers, fishermen, and cloth manufacturers out of business (vv. 5–10). For centuries, the Egyptians were respected for their wisdom, but now the princes and counselors would not know what to do (vv. 11–13). Instead of walking a straight path, the nation was led astray by leaders who were as dizzy as a drunken man staggering around in his vomit (vv. 14–15). Not a very pretty picture! 但這還不是全部。埃及的四十二個省，稱為「諾姆」（nomes），將陷入混亂，開始互相爭鬥（以賽亞書19:2）。埃及的經濟來源－尼羅河，以及埃及的溪流和運河都將乾涸；這將使農民、漁民和布匹製造商破產（5-10節）。幾個世紀以來，埃及人因其智慧而受人尊敬，但現在，他們的王子和謀士卻不知所措（11-13節）。國家沒有走上正路，反而被那些像醉漢一樣暈頭轉向、在嘔吐物中搖搖晃晃的領袖們引入歧途（14-15節）。這幅景象實在不堪入目！
In these days of almost instant communication and of rapid transportation, when in a matter of minutes nations can come to the brink of war, we forget that God is still sovereign and can do whatever He pleases in the affairs of men. God destroyed everything that the Egyptians trusted—their political unity, their econ omy, religion, wisdom—and made them an easy target for the Assyrians. When the international news is frightening and you wonder where God is, read Psalm 2 and Acts 4:23–32, and take hope. 在現今通訊幾乎即時、交通快速發展的時代，各國可能在幾分鐘內陷入戰爭邊緣，我們卻忘記了上帝仍然擁有至高無上的主權，可以隨心所欲地處置人類的事務。上帝摧毀了埃及人所信賴的一切──他們的政治統一、經濟、宗教、智慧──使他們成為亞述人唾手可得的攻擊目標。當國際新聞令人恐懼，你疑惑上帝身在何處時，請閱讀詩篇第2篇和使徒行傳4:23-32，並從中獲得希望。 Isaiah 20 is a footnote to this prophecy and reveals that Isaiah did some unique things to get the attention of the people of Judah. One faction wanted to make an alliance with Egypt and Cush, but Isaiah warned them that such allies were destined to fall. For three years, the prophet dressed like a prisoner of war, wearing only a loincloth, to demonstrate his message. The pro Egyptian party in Judah gave the prophet as much trouble as the pro-Egyptian people did who journeyed with Moses (30:1–7; 31:1–3; Num. 11; 14). 以賽亞書第20章是對這段預言的註解，揭示了以賽亞為了引起猶大人的注意而做了一些獨特的事情。其中一派想要與埃及和古實結盟，但以賽亞警告他們，這樣的盟友注定要失敗。三年來，先知像戰俘一樣，只穿著纏腰布，以宣告他的訊息。猶大的親埃及派給先知帶來的麻煩，不亞於跟隨摩西的親埃及人（30:1-7；31:1-3；民11；14）。
God will save Egypt (19:16–25). The phrase “in that day” is used five times in this passage and refers to the last days when Jesus Christ shall establish His mes sianic kingdom on earth. Some remarkable changes will take place. Egypt will fear Israel (vv. 16–17) and become converted to the worship of the true God (vv. 18–22). They will trust Him, not their idols, and pray to Him in times of need. This is a promise that vast numbers of Muslims in Egypt will one day turn to the Lord and be saved! 上帝必拯救埃及（19:16-25）。 「到那日」一詞在這段經文中出現了五次，指的是耶穌基督將在地上建立祂的彌賽亞王國的末日。一些顯著的變化將會發生。埃及將懼怕以色列（16-17節），並皈依敬拜真神（18-22節）。他們會信靠祂，而不是他們的偶像，並在需要的時候向祂禱告。這是一個應許，埃及的眾多穆斯林終有一天會歸向主，得救！
These spiritual changes will bring about a great political change: Israel, Egypt, and Assyria (modern Iraq) will cooperate and enjoy the blessing of the Lord! They will not only receive God’s blessing, but they will all be a blessing to the other nations (vv. 23–25). Once again, Isaiah picks up his “highway” theme to empha size the unity of these three nations (see 11:16). What a wonderful day it will be when there is peace in the Middle East because the nations have bowed before the King of kings! We must continue praying, “Even so, come, Lord Jesus” (Rev. 22:20). 這些屬靈的改變將帶來巨大的政治變革：以色列、埃及和亞述（現代的伊拉克）將合作，享受主的祝福！他們不僅會得到神的祝福，也會成為其他國家的祝福（23-25節）。以賽亞再次運用他的「大道」主題來強調這三個國家的合一（參考11:16）。當列國在萬王之王面前下拜，中東將迎來和平，那將是多麼美好的一天！我們必須繼續禱告：「主耶穌啊，我願你來」（啟22:20）。
Edom (21:11–12) Dumah and Seir are names for Edom (Num. 24:18). Isaiah moved one letter in the Hebrew word Adom and created Dum, which means “stillness, silence.” It was his way of saying, “Edom will be silent; it will be no more.” The Edomites were descendants of Esau, whose nickname was “red [Edom]” (Gen. 25:21–34). Edom was a rugged land of red sandstone; her people were bitterly hostile to the Jews (Ps. 137:7). 以東（21:11-12） 度瑪和西珥是以東的名字（民24:18）。以賽亞將希伯來Adom中的一個字母移動，創造了Dum，意思是「寂靜、沉默」。他用這種方式表達：「以東將寂靜無聲；它將不復存在。」以東人是以掃的後裔，以掃的綽號是「紅色[以東]」（創世記25:21-34）。以東是一片崎嶇不平的紅砂岩之地；她的人民對猶太人懷有強烈的敵意（詩篇137:7）。
Isaiah was the watchman on the wall (Isa. 21:6; Ezek. 3:16–21; 33:1–11), and he was asked, “What of the night?” What time of night was it? The advance of the Assyrian army had brought fearful darkness to the nations, and Edom wanted to know if there was any hope, any light. The prophet’s reply was brief but ade quate, with both information and invitation. Morning was coming, because Assyria would be defeated by God in the fields of Judah (Isa. 37:36). But the morning would not last, for Babylon would take Assyria’s place and bring further darkness to the nations. 以賽亞是城牆上的守護者（以賽亞書21:6；以西結書3:16-21；33:1-11），有人問他：「夜裡如何？」當時是晚上幾點？亞述軍隊的推進為列國帶來了可怕的黑暗，以東想知道是否還有希望，是否還有光明。先知的回答簡短而充分，既提供了訊息，也發出了邀請。清晨即將來臨，因為亞述將在猶大的田野上被上帝擊敗（以賽亞書 37:36）。但清晨不會持續太久，因為巴比倫將取代亞述，為列國帶來更深的黑暗。
Then Isaiah added an invitation consisting of three simple words: inquire, return, come. “Seek the Lord,” urged the prophet. “Turn from sin and return to Him. Come to Him, and He will receive you!” A brief “day of salvation” would dawn, and they had better use the opportunity. 然後以賽亞加上了一個由三個簡單的字組成的邀請：求問、歸向、來。 「尋求耶和華，」先知敦促道。 「離棄罪惡，歸向他。到他這裡來，他必悅納你！」短暫的「救贖之日」即將到來，他們最好抓住這個機會。
Edom did not heed the invitation. The nation was taken by Babylon, then by the Persians (who changed their name to “Idumea”), and finally by the Romans. The battle between Esau and Jacob was carried on by Herods, who were Idumeans. After the fall of Jerusalem in AD 70, Edom vanished from the scene. 以東沒有聽從這個邀請。這個國家先是被巴比倫佔領，然後是波斯人（他們改名為「以土買」），最後是羅馬人。以掃和雅各之間的戰鬥由以土買人希律王進行。西元 70 年耶路撒冷陷落後，以東從此消失。 Arabia (21:13–17) 阿拉伯（21:13-17） The prophet saw the caravans of the Arabian mer chants from Dedan leaving the trade route and hiding in the thickets because of the invasion of the Assyrian army. Food and water were brought to the fugitives by people from Tema, an oasis town. Eventually the cara van had to flee, for how could the merchants’ slow animals compete with the Assyrian cavalry or their bows with the invaders’ weapons? Like a laborer, God had a “contract” to fulfill (16:14). Within a year, the pomp and glory of the Arabian tribes would be gone. 先知看到來自底但的阿拉伯商隊離開商路，躲藏在叢林中，以防亞述軍隊入侵。來自綠洲城鎮提瑪的人們為逃亡者送去了食物和水。最終，商隊不得不逃亡，因為商人們的牲畜怎麼能與亞述騎兵抗衡，他們的弓箭又怎麼能與入侵者的武器抗衡呢？如同工人一樣，上帝有一個「契約」要履行（16:14）。一年之內，阿拉伯部落的輝煌和榮耀將不復存在。
Judah and Jerusalem (22:1–25) The people of Judah were behaving like their pagan neighbors, so it was only right that Isaiah should include them in the list of nations God would judge. Yes, in His mercy, the Lord would deliver Jerusalem from the Assyrian army, but He would not deliver them from Babylon. Isaiah pointed out two particular sins that would cause Judah to decline and ultimately go into captivity in Babylon. 猶大與耶路撒冷（22:1-25） 猶大人的行為與他們異教鄰居的行為如出一轍，因此以賽亞理所當然地將他們列入上帝將要審判的國家之列。是的，出於憐憫，耶和華會將耶路撒冷從亞述軍隊手中拯救出來，但他不會將他們從巴比倫手中拯救出來。以賽亞指出了兩種導致猶大衰敗並最終被巴比倫擄去的罪。
The unbelief of the people (vv. 1–14). While some parts of this description may seem to apply to the Assyrian invasion in Hezekiah’s day (chaps. 36—37; 2 Kings 18—19; 2 Chron. 32), the primary reference is to the Babylonian conquest of Jerusalem in 586 BC. In Isaiah’s day, Jerusalem was a “joyous city” as people engaged in all kinds of celebrations (Isa. 5:11–13; 32:12–13). The popular philosophy was, “Let us eat and drink, for tomorrow we shall die” (22:13; 56:12; 1 Cor. 15:32). But the prophet did not participate in the parties, for he saw a day coming when death and destruction would reign in the City of David. The peo ple went up to the housetops, but the prophet went down into one of the three valleys around Jerusalem; there God gave him a vision. Visions and valleys often go together. 這是人民的不信（1-14節）。雖然這段描述的部分內容似乎適用於希西家時代亞述的入侵（36-37章；列王紀下18-19章；歷代誌下32章），但主要指的是公元前586年巴比倫征服耶路撒冷。在以賽亞時代，耶路撒冷是一座“歡樂之城”，人們舉行各種慶祝活動（賽5:11-13；32:12-13）。當時流行的理念是：「我們吃吃喝喝吧，因為明天就要死了」（22:13；56:12；哥林多前書15:32）。但先知並沒有參加這些慶祝活動，因為他預見到死亡和毀滅將統治大衛城的那一天即將到來。百姓都上了屋頂，先知卻下到耶路撒冷周圍三個山谷中的一個；在那裡，神賜給他一個異象。異象和山谷常常相伴而生。
He saw people dying, not from battle wounds, but from famine and disease (Isa. 22:2). 他看到人們死去，不是死於戰爭創傷，而是死於飢荒和疾病（賽22:2）。
He saw the nation’s rulers fleeing in fear as the enemy army approached (vv. 3–7; 2 Kings 25:1–10). The people would do everything possible to prepare for a long siege (Isa. 22:8–11): collecting armor (1 Kings 7:2; 10:17), fortifying the walls (Isa. 22:9–10), servicing the water supply (v. 9; 2 Chron. 32:1–4, 30; 2 Kings 20:20), and building a reservoir between the walls (Isa. 22:11). But all of this frantic preparation would not deliver them from the enemy. “The defenses of Judah are stripped away (v. 8 niv). In their false confidence, they said, “Just as the Lord delivered Jerusalem from Assyria, so He will deliver us from Babylon.” 當他看到敵軍逼近時，國家的統治者驚慌逃竄（3-7節；列王紀下25:1-10）。百姓竭盡所能，為長期圍城做準備（賽22:8-11）：收集盔甲（列王紀上7:2；10:17），加固城牆（賽22:9-10），維護供水（9節；歷代誌下32:1-4、30；列王紀下20:20），並在城牆之間建造水池（2:111）。但所有這些倉促的準備都無法將他們從敵人手中拯救出來。 「猶大的防禦已被摧毀」（第8節，新國際版）。他們盲目自信地宣稱：「正如耶和華拯救耶路撒冷脫離亞述，祂也必拯救我們脫離巴比倫。」
The people did everything but trust the Lord (v. 11). Instead of feasting, they should have been fasting, weeping, putting on sackcloth, and pulling out their hair in grief (v. 12; Ezra 9:3; James 4:8–10). God had sent the nation many prophets to warn them, but the people would not listen. Now it was too late; their sins could not be forgiven because their hearts were hard. Judah would go into captivity, and God’s word to Isaiah would be fulfilled (Isa. 6:9–13). 百姓盡了一切努力，就是不信靠耶和華（11節）。他們本應禁食、哭泣、披麻、拔頭髮，而不是設筵歡宴（12節；以斯拉記9:3；雅各書4:8-10）。上帝差遣了許多先知警告百姓，但百姓不聽。現在太遲了；他們的罪孽無法得到赦免，因為他們的心硬。猶大將被擄，上帝對以賽亞的預言也將應驗（以賽亞書6:9-13）。
The unfaithfulness of the leaders (vv. 15–25). Had the leaders been faithful to the Lord and called the people to repentance, there might have been hope, but too many of the leaders were like Shebna, thinking only of themselves. As treasurer (steward), Shebna was second to King Hezekiah in authority (see chaps. 36— 37), but he used his authority (and possibly the king’s money) to build himself a monumental tomb (22:16) and to acquire chariots (v. 18; see 2:7). Shebna was not a spiritual man, and he probably sided with the pro Egypt party in Judah. 領袖的不忠（15-25節）。如果領袖們忠於耶和華，呼籲百姓悔改，或許還有希望，但太多領袖像舍伯那一樣，只顧自己。舍伯那是財政大臣（管家），權力僅次於希西家王（見36-37章），但他濫用職權（也可能是國王的錢財）為自己建造了一座宏偉的陵墓（22:16），併購置了戰車（18節；參見2:7）。舍伯那並非一個屬靈的人，他很可能在猶大國中站在了親埃及派一邊。
God judged Shebna by demoting him (he became “secretary” according to 36:3 niv), disgracing him, and deporting him. Eventually he was thrown “like a ball” (22:18) into a far country (Assyria?), where he died. He could not have an expensive funeral and be buried in his elaborate tomb. 上帝審判舍伯那，降職（根據36:3，他成了「書記官」），羞辱他，並將他驅逐出境。最終，他被「像個球」（22:18）扔到一個遙遠的國家（亞述？），並在那裡去世。他不可能擁有昂貴的葬禮，也不可能被葬在他那座精心設計的陵墓裡。 God chose a new man, Eliakim (“God will raise up”), and called him “my servant.” Instead of exploit ing the people, he would be a father to them and use his “key” (authority) for the good of the nation. He would be like a dependable peg, hammered into the wall, on which you could hang many burdens. But even a godly leader like Eliakim could not prevent the ultimate fall of Judah, for one day the whole nation would fall (v. 25). Eliakim is a picture of Jesus Christ (Rev. 3:7), the greatest Servant of all. 上帝揀選了一位新人，以利亞敬（「上帝必興起」），並稱祂為「我的僕人」。他不會剝削人民，而是要像他們的父親一樣，用他的「鑰匙」（權柄）造福國家。他會像一根可靠的木樁，釘在牆上，可以掛上許多重擔。但即使是像以利亞敬這樣敬虔的領袖，也無法阻止猶大最終的覆滅，因為有一天，整個國家都會覆滅（25節）。以利亞敬象徵耶穌基督（啟3:7），祂是所有僕人中最偉大的一位。
Phoenicia (23:1–18) The Phoenicians were a merchant people whose land approximated what is today known as Lebanon. Their ships plied the Mediterranean coasts, where their many colonies assured them of an abundant supply of the world’s wealth. Tyre and Sidon were key cities. Both David and Solomon made use of workers and building materials from Phoenicia (2 Sam. 5:11; 1 Kings 5:8–9). King Ahab married the Phoenician princess Jezebel, who promoted Baal worship in Israel (1 Kings 16:29–33). 腓尼基（23:1-18） 腓尼基人是一個商人民族，他們的土地大致相當於今天的黎巴嫩。他們的船隻往返於地中海沿岸，在那裡，他們眾多的殖民地確保了他們獲得豐富的世界財富。推羅和西頓是當時的重要城市。大衛和所羅門都曾使用腓尼基的工人和建築材料（撒母耳記下5:11；列王紀上5:8-9）。亞哈王娶了腓尼基公主耶洗別為妻，耶洗別在以色列推行巴力崇拜（列王紀上16:29-33）。
Declaration (vv. 1–7). Isaiah addressed ships from Spain (Tarshish) that were docked at Cyprus (Kittim), telling their crews to weep and go home (v. 6) because Tyre was no more. Merchants from Spain, the coast lands, and even Egypt would wail because Tyre’s great shipping industry was gone and the Mediterranean economy had been devastated. (See Rev. 17—18 for a parallel, and note that both Babylon and Tyre are com pared to prostitutes [Isa. 23:16–17]). The joyful citizens of Tyre would become mourning refugees (v. 7) when Nebuchadnezzar would conquer Phoenicia in 572 BC. (He did not conquer the island part of Tyre, but Alexander the Great would do it in 332 BC. See Ezek. 26.) 宣告（1-7節）。以賽亞向停靠在塞浦路斯（基提）的西班牙（他施）船隻發表講話，告訴船員們要哭泣回家（6節），因為推羅不復存在。來自西班牙、沿海地區，甚至埃及的商人都哀號，因為推羅強大的航運業消失了，地中海經濟也遭到重創。 （參考啟示錄17-18章的對比，並注意巴比倫和推羅都被比喻為妓女[以賽亞書23:16-17]）。西元前 572 年，尼布甲尼撒征服腓尼基，原本歡欣鼓舞的推羅居民卻淪為悲痛的難民（第 7 節）。 （他並沒有征服推羅的島嶼，而是亞歷山大大帝在公元前 332 年征服了它。參見以西結書 26 章。）
Explanation (vv. 8–14). “Who planned this against Tyre?” (v. 8 niv). The Lord Almighty! Just as He purposed to destroy Egypt (19:23) and Babylon (1427), so He purposed to judge Tyre. Just as Assyria had destroyed the city of Babylon in 689 BC, so Tyre and Sidon would be destroyed by a revived Babylon in 585–572 BC (23:13). The pride of Tyre (v. 9) was a sin that God could not ignore. 解釋（第 8-14 節）。 「誰打算對付推羅？」（第 8 節，新國際版）。萬軍之耶和華！正如祂定意毀滅埃及（19:23）和巴比倫（1427），祂也定意審判推羅。正如亞述在西元前 689 年摧毀了巴比倫城，推羅和西頓也將在西元前 585-572 年被復興的巴比倫所毀滅（23:13）。推羅的驕傲（第 9 節）是上帝無法忽視的罪。
Anticipation (Isa. 23:15–18). Even before their eventual destruction, Tyre and Sidon would not be involved in business for seventy years. History tells us that the Assyrians restricted Phoenician trade from 700–630 BC; but when Assyria began to weaken in power, Tyre and Sidon revived their businesses. The prophet compared the revived city to an old prostitute who had to sing lovely songs in order to get attention. Apparently the shipping business would not be as easy or as lucrative as it once was. In verse 18, Isaiah looked ahead to the messianic kingdom, when the wealth of Tyre would not be hoarded (see Zech. 9:3), but given to the Lord as a holy offering. 預期（以賽亞書 23:15-18）。甚至在最終毀滅之前，泰爾和西頓也曾經有七十年的時間沒有商業活動。歷史告訴我們，亞述人在西元前700年至630年間限制了腓尼基人的貿易；但當亞述的勢力開始衰弱時，泰爾和西頓便恢復了商業。先知將這座復興的城市比喻為老妓女，她必須唱著美妙的歌曲才能引起注意。顯然，航運業將不再像以前那麼容易或有利可圖。在第18節中，以賽亞展望了彌賽亞王國，那時泰爾的財富不會被囤積起來（參考撒迦利亞書9:3），而是作為聖潔的祭物獻給耶和華。
Our trek through these eleven chapters has taught us some important lessons. First, God is in control of the nations of the world, and He can do with them what He pleases. “Though the mills of God grind slowly, yet they grind exceeding small” (Friedrich von Logau, translated by Henry Wadsworth Longfellow). Second, God especially hates the sin of pride. (See Isa. 13:11; 16:6; 23:9; Prov 8:13.) When nations turn from the living God to trust their wealth and their armaments, God must show them that He is the only sure refuge. Third, God judges the nations for the way they treat each other. Judah was the only nation men tioned that had God’s law, yet God held the other ten Gentile nations accountable for what they did. “For as many as have sinned without law will also perish with out law” (Rom. 2:12 nkjv). Finally, God always gives a word of promise and hope to His people. Babylon will fall, but God will care for Judah (Isa. 14:1–3, 32). Moab will not accept sanctuary from Jerusalem, but God will one day establish Messiah’s throne there (16:5). Assyria and Egypt may be avowed enemies of the Jews, but one day the three nations will together glorify God (19:23–25). 我們對這十一章經文的探索教會了我們一些重要的教訓。首先，上帝掌管世界各國，祂可以隨心所欲地對待他們。 「神的磨雖然磨得慢，卻磨得極其細小」（弗里德里希·馮·洛高著，亨利·沃茲沃思·朗費羅譯）。其次，神尤其恨惡驕傲的罪。 （參閱賽13:11；16:6；23:9；箴言8:13）當列國轉離永生神，倚靠自己的財富和軍備時，神必須向他們顯明，祂是唯一可靠的避難所。第三，神會按列國彼此相待的方式審判他們。猶大是文中唯一提到有神律法的國家，然而神卻要其他十個外邦國家為他們的行為負責。 「凡沒有律法犯罪的，也必不按律法滅亡」（羅馬書2:12）。最後，神總是會賜下應許和盼望給祂的子民。巴比倫必傾覆，但神必看顧猶大（賽14:1-3，32）。摩押不會接受耶路撒冷的庇護，但上帝終有一天會在那裡建立彌賽亞的寶座（16:5）。亞述和埃及或許是猶太人的死敵，但終有一天，這三個國家會一同榮耀上帝（19:23-25）。
Therefore, no matter how frightening the national or international situation may become, God’s children can have peace because they know Almighty God is on His throne. The nations may rage and plot against God, but “He who sits in the heavens shall laugh” (Ps. 2:4 nkjv). When the Lord of heaven and earth is your Father, and you gladly wear Christ’s yoke, you have nothing to fear (Matt. 11:25–30). Therefore, be comforted! 因此，無論國內或國際局勢多麼令人恐懼，上帝的兒女都能擁有平安，因為他們知道全能的上帝坐在祂的寶座上。列國或許會憤怒地圖謀反抗上帝，但「那坐在天上的必發笑」（詩篇 2:4，新譯本）。當天地的主是你的父，而你又樂意負基督的軛時，你就無所畏懼（馬太福音 11:25-30）。因此，你們應當安心！
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