The Book of Isaiah is the first and longest of the books of the Major Prophets in the Old Testament of the Bible.这本书的以赛亚书是第一和最长的书籍的主要先知在旧约的圣经。 It derives its name from the prophet Isaiah, who lived in Jerusalem, perhaps of aristocratic origin.它源于它的名字从先知以赛亚，谁住在耶路撒冷，也许贵族的起源。 His prophetic career spanned half a century, from around 742 BC to at least 701.他的预言生涯跨越半世纪以来，来自各地的742年到至少701 。
The book, however, contains the work of more than one man.这本书，但是，包含的工作，一个以上的男子。 Scholars now generally agree that chapters 1 to 35, known as First Isaiah, can be ascribed either to Isaiah himself or to his disciples; chapters 36 to 39 have been taken directly from 2 Kings 18:13 - 20:18.学者们现在普遍认同的章节1至35岁，被称为第一以赛亚书，可以归因要么以赛亚书，以自己或他的弟子;章36至39已采取了直接从2国王18点13分-2 0时1 8分。 Chapters 40 to 55, known as Second Isaiah, or Deutero - Isaiah, were the work of an anonymous prophet - poet during the latter part (c. 545 - 540 BC) of the Babylonian exile.章40至55 ，被称为第二以赛亚书，或deutero -以赛亚书，分别是工作的一无名氏的先知-诗人在后者的一部分，（长5 4 5-5 40 BC）的的巴比伦流亡国外。 Chapters 56 to 66, known as Third Isaiah, or Trito - Isaiah, were written by authors unknown in detail but working around the end of the 6th century (525 - 500 BC) or the beginning of the 5th (500 - 475 BC).章56至66岁，被称为第三以赛亚书，或trito -以赛亚书，写作者不明，详细的工作，但月底左右6世纪（ 5 25-西元前5 0 0年）或开始的第五（5 0 0-4 75 BC）的。 Some of the material may be derived from a period even later than these times (c. 375 - 250 BC).一些材料可能来自一个时期，甚至不迟于这些时代（长375 -2 50B C）的。
First Isaiah falls roughly into four periods: (1) From 747 to 736 BC the prophet speaks about internal political and economic policy; (2) in 736 - 735 he addresses the crisis caused by the Syro - Ephraimite War, an attempt to force Jerusalem into an anti - Assyrian alliance; (3) after a period of silence, he speaks again, addressing himself to the attempt of King Hezekiah to free himself from the status of a vassal to Assyria (716 - 711); (4) again after a time of silence, Isaiah speaks of Hezekiah's second attempt to establish political independence (705 - 701).第一以赛亚书属于大致分为四个时期： （ 1 ）从747到736年先知谈到内部的政治和经济政策; （ 2 ）在736 -7 35他的地址危机所带来的s yro- ep hraimite战争，企图迫使耶路撒冷成为无杀伤-亚述联盟; （ 3 ）经过一段时间的沉默，他的讲话再次，解决自己的企图国王h ezekiah，以免费为自己的地位的附庸，以亚述（ 7 16- 71 1）; （ 4 ）后，再次一时间，沉默，以赛亚书谈到hezekiah的第二次试图建立政治独立（ 705 -7 01） 。 The writings from these periods fall into seven collections of sayings on themes of sin, judgment, and deliverance from the judgment.著作从这些时期陷入七集的说法对主题的单仲偕，判断，和解脱，从判断。 The Immanuel prophecies (chapter 6 - 12) are well known to Christians, who interpret them as references to Christ.该伊曼纽尔的预言（第6章-1 2） ，是众所周知的基督徒，谁解释为提述基督。
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Third Isaiah includes 14 independent sayings concerning the operation of the restored Temple, with corresponding emphasis on the sabbath and cult.第三以赛亚书包括14名独立的说法有关的运作，已修复的寺庙，与相应的侧重于安息日和邪教组织。 The material comprises a short prophetic liturgy (56:9 - 47:13), an oracle of promise (57:14 - 21), an exhortation and promise (58:1 - 12), prophetic invective and threat (65:1 - 2), and a promise (65:8 - 25).材料包括一个短期的预言礼仪（ 56:9 -4 7:13） ，甲骨文公司的承诺（ 5 7:14- 21 ）， 1告诫，并承诺（5 8 :1-1 2） ，先知i nv ective和威胁（ 65 : 1- 2 ） ，及承诺（ 65:8 -2 5） 。 The final chapter contains a prophetic denunciation of the Temple and a rejection of the sacrificial cult, as well as three prophetic sayings that announce an imminent end and its results.最后一章包含一个预言退出本庙和拒绝邪教的牺牲品，以及3预言的说法认为，宣布即将结束，其结果。 Isaiah contains some of the most beautiful and best known passages in the Bible.以赛亚书包含的一些最美丽和最有名的通道，在圣经中。 Two manuscripts of the book were found among the Dead Sea Scrolls.二手稿本书被发现之间的死海古卷。
George W Coats乔治W外套
Bibliography
参考书目
JH Hayes and SA
Irvine, Isiah (1987); GAF Knight, Prophets of Israel: Isaiah (1962); JR
Rosenbloom, The Dead Sea Isaiah Scrolls (1970); JW Whedbee, Isaiah and Wisdom
(1971).家海斯和SA欧文，伊塞亚（ 1987年） ;化奈特，以色列的先知：以赛亚书（ 1962年） ;方面JR罗森布卢牧，死海以赛亚书春联（
1970年） ;系列JW whedbee ，以赛亚书和智慧（ 1971年） 。
Isaiah, (Heb. Yesh'yahu, ie, "the salvation of Jehovah").以赛亚书， （希伯来书yesh'yahu ，即“拯救耶和华” ） 。 (1.) The son of Amoz (Isa. 1:1; 2:1), who was apparently a man of humble rank. （ 1 ）的儿子amoz （以赛亚1:1 ; 2:1 ） ，谁显然是一名男子的谦卑的职级。 His wife was called "the prophetess" (8:3), either because she was endowed with the prophetic gift, like Deborah (Judg. 4:4) and Huldah (2 Kings 22:14-20), or simply because she was the wife of "the prophet" (Isa. 38:1).他的妻子被称为“ prophetess ” （ 8时03分） ，或者是因为她被赋予了与先知的礼物一样，博拉（ judg. 4时04分）和户勒大（ 2国王22:14-20 ） ，或只是因为她是妻子的“先知” （以赛亚38:1 ） 。 He had two sons, who bore symbolical names.他有两个儿子，谁承担象征性的名字。 He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1).他行使的职能，他的办公室在统治uzziah （或亚撒利雅） ， jotham ，亚哈斯， hezekiah （ 1:1 ） 。 Uzziah reigned fifty-two years (BC 810-759), and Isaiah must have begun his career a few years before Uzziah's death, probably BC 762. uzziah在位五十二年（公元前810-759 ） ，和以赛亚书必须有开始他的职业生涯几年前uzziah的死亡，可能是公元前762 。 He lived till the fourteenth year of Hezekiah, and in all likelihood outlived that monarch (who died BC 698), and may have been contemporary for some years with Manasseh.他住到第十四年的hezekiah ，并在所有的可能性outlived认为，君主（谁死于公元前698 ） ，并可能已被当代一些年来，与玛。 Thus Isaiah may have prophesied for the long period of at least sixty-four years.因此，以赛亚书可能有预言为较长时期的至少64年。 His first call to the prophetical office is not recorded.他首先打电话给prophetical办公室是没有记录。
A second call came to him "in the year that King Uzziah died" (Isa. 6:1).第二个电话来，他“在今年国王uzziah死了” （以赛亚6:1 ） 。 He exercised his ministry in a spirit of uncompromising firmness and boldness in regard to all that bore on the interests of religion.他行使其部在的精神，不妥协的坚定性和勇气，在考虑到所有生对利益的宗教。 He conceals nothing and keeps nothing back from fear of man.他掩盖了从无到有，不断Nothing回免于恐惧的人。 He was also noted for his spirituality and for his deep-toned reverence toward " the holy One of Israel."他还指出，他的灵性和他深高调的崇敬，对“圣地之一，以色列” 。 In early youth Isaiah must have been moved by the invasion of Israel by the Assyrian monarch Pul (qv), 2 Kings 15:19; and again, twenty years later, when he had already entered on his office, by the invasion of Tiglath-pileser and his career of conquest.早在青年以赛亚书，必须是被所提出的入侵以色列的亚述君主脉冲（请参阅） ， 2国王15时19分;再次，二十年后，当他已经进入他的办公室，由入侵tiglath - pileser和他的职业生涯征服。 Ahaz, king of Judah, at this crisis refused to co-operate with the kings of Israel and Syria in opposition to the Assyrians, and was on that account attacked and defeated by Rezin of Damascus and Pekah of Samaria (2 Kings 16:5; 2 Chr. 28:5, 6).亚哈斯，国王的犹大，在这场危机中拒绝合作，经营与国王的以色列和叙利亚在反对亚述人，并于该帐户的攻击和打败的利汛的大马士革和pekah的撒马利亚（ 2国王16时05分; 2人权委员会。 28:5 ， 6 ） 。 Ahaz, thus humbled, sided with Assyria, and sought the aid of Tiglathpileser against Israel and Syria.亚哈斯，从而谦卑，片面与亚述，并寻求援助tiglathpileser对以色列和叙利亚。
The consequence was that Rezin and Pekah were conquered and many of the people carried captive to Assyria (2 Kings 15:29; 16: 9; 1 Chr. 5:26).后果是，的利汛和pekah被征服和的许多人进行圈养，以亚述（ 2国王15时29分; 16 ： 9 1人权委员会。 5:26 ） 。 Soon after this Shalmaneser determined wholly to subdue the kingdom of Israel.后不久，这撒缦以确定完全制服王国以色列。 Samaria was taken and destroyed (BC 722).撒马利亚是采取和销毁（公元前722 ） 。 So long as Ahaz reigned, the kingdom of Judah was unmolested by the Assyrian power; but on his accession to the throne, Hezekiah (BC 726), who "rebelled against the king of Assyria" (2 Kings 18:7), in which he was encouraged by Isaiah, who exhorted the people to place all their dependence on Jehovah (Isa. 10:24; 37:6), entered into an alliance with the king of Egypt (Isa. 30:2-4).只要亚哈斯在位，英国的犹大是unmolested由亚述人的权力，但对他的加入的宝座， hezekiah （公元前726 ） ，谁“起义国王亚述” （ 2国王18时07分） ，其中他感到鼓舞的以赛亚书，谁告诫人们将其所有的依赖耶和华（以赛亚10时24分; 37:6 ） ，进入联盟与埃及王（以赛亚30:2-4 ） 。
This led the king of Assyria to threaten the king of Judah, and at length to invade the land.这导致国王亚述威胁到国王的犹大，并在长度入侵的土地。 Sennacherib (BC 701) led a powerful army into Palestine.森纳赫里布（公元前701 ）率领一个强大的军队进入巴勒斯坦。 Hezekiah was reduced to despair, and submitted to the Assyrians (2 Kings 18:14-16). hezekiah减少到绝望，并提交给亚述人（ 2国王18:14-16 ） 。 But after a brief interval war broke out again, and again Sennacherib (qv) led an army into Palestine, one detachment of which threatened Jerusalem (Isa. 36:2-22; 37:8).但经过短暂的区间战争爆发再次，并再次森纳赫里布（请参阅）率领的军队进入巴勒斯坦，一支队的威胁耶路撒冷（以赛亚36:2-22 ; 37:8 ） 。 Isaiah on that occasion encouraged Hezekiah to resist the Assyrians (37:1-7), whereupon Sennacherib sent a threatening letter to Hezekiah, which he "spread before the Lord" (37:14).以赛亚书在那个场合鼓励hezekiah抗拒亚述人（ 37:1-7 ） ，在这种情况下森纳赫里布发出了威胁信hezekiah ，这是他“散布在耶和华面前” （ 37:14 ） 。 The judgement of God now fell on the Assyrian host.判断上帝，现在倒在亚述人的东道国。 "Like Xerxes in Greece, Sennacherib never recovered from the shock of the disaster in Judah. He made no more expeditions against either Southern Palestine or Egypt." “就像xerxes在希腊，森纳赫里布再也没有恢复过来，从休克的灾难在犹大。他并没有更多的探险队对任何南部巴勒斯坦或埃及” 。 The remaining years of Hezekiah's reign were peaceful (2 Chr. 32:23, 27-29).其余几年hezekiah的统治地位是和平（ 2人权委员会。 32:23 ， 27日至29日） 。
Isaiah probably lived to its close, and possibly into the reign of Manasseh, but the time and manner of his death are unknown.以赛亚书可能活到其关闭，并有可能持续到统治玛，但时间和方式他的死因是未知之数。 There is a tradition that he suffered martyrdom in the heathen reaction in the time of Manasseh (qv).有一个传统，他遭受的殉道，在heathen反应在的时候，玛（请参阅） 。 (2.) One of the heads of the singers in the time of David (1 Chr. 25:3,15, "Jeshaiah"). （ 2 ）之一元首歌手在的时候，朱（ 1人权委员会。 25:3,15 ， “ jeshaiah ” ） 。 (3.) A Levite (1 Chr. 26:25). （ 3 ）利（ 1人权委员会。 26:25 ） 。 (4.) Ezra 8:7. （ 4 ） 。以斯拉8时07分。 (5.) Neh. （ 5 ） 。 neh 。 11:7. 11时07分。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Book of Isaiah consists of prophecies delivered (Isa. 1) in the reign of Uzziah (1-5), (2) of Jotham (6), (3) Ahaz (7-14:28), (4) the first half of Hezekiah's reign (14:28-35), (5) the second half of Hezekiah's reign (36-66).这本书的以赛亚书构成的预言发表（以赛亚1 ）在统治uzziah （ 1-5 ） ， （ 2 ） jotham （ 6 ） ， （ 3 ）亚哈斯（ 7-14:28 ） ， （ 4 ）第一一半hezekiah的统治地位（ 14:28-35 ） ， （ 5 ）下半年hezekiah的统治地位（ 36-66 ） 。 Thus, counting from the fourth year before Uzziah's death (BC 762) to the last year of Hezekiah (BC 698), Isaiah's ministry extended over a period of sixty-four years.因此，从第四个年头，前uzziah的死亡（公元前762 ）的最后一年， hezekiah （公元前698 ） ，以赛亚书的部延长一个时期64年。 He may, however, have survived Hezekiah, and may have perished in the way indicated above.他可能，不过，幸存下来hezekiah ，并可能已灭亡了，在上述表示的方式。 The book, as a whole, has been divided into three main parts: (1.) The first thirty-five chapters, almost wholly prophetic, Israel's enemy Assyria, present the Messiah as a mighty Ruler and King.这本书，作为一个整体，已分为三个主要部分： （ 1 ）第一35章，几乎全部的预言，以色列的敌人亚述，目前弥赛亚作为一个强大的统治者和国王。 (2.) Four chapters are historical (36-39), relating to the times of Hezekiah. （ 2 ） 。四章是历史的（ 36-39 ） ，有关的时代hezekiah 。 (3.) Prophetical (40-66), Israel's enemy Babylon, describing the Messiah as a suffering victim, meek and lowly. （ 3 ） 。 prophetical （ 40-66 ） ，以色列的敌人巴比伦，描述弥赛亚作为一个受害人的痛苦，温柔和卑微的。
The genuineness of the section Isa.的真实性，该科的ISA 。 40-66 has been keenly opposed by able critics. 40-66已敏锐地反对，能批评。 They assert that it must be the production of a deutero-Isaiah, who lived toward the close of the Babylonian captivity.他们断言，它必须制作一套deutero -以赛亚书，谁对生活的密切的巴比伦囚禁。 This theory was originated by Koppe, a German writer at the close of the last century.这一理论源于由koppe ，一个德国作家结束时，上个世纪。 There are other portions of the book also (eg, ch. 13; 24-27; and certain verses in ch. 14 and 21) which they attribute to some other prophet than Isaiah.还有其他的部分，书中还（例如，甲烷。 13 ; 24日至27日;和某些诗在CH 14日和21日）他们属性的其他一些先知以赛亚书比。 Thus they say that some five or seven, or even more, unknown prophets had a hand in the production of this book.因此，他们说，一些五名或七名，或更有什者，未知的先知了，另一方面，在生产，这本书。
The considerations which have led to such a result are various:, (1.) They cannot, as some say, conceive it possible that Isaiah, living in BC 700, could foretell the appearance and the exploits of a prince called Cyrus, who would set the Jews free from captivity one hundred and seventy years after.考虑已导致这样的结果是多方面的： （ 1 ）他们不能，因为有些人说，设想它可能是以赛亚书，生活在公元前700人，可以预知的外观和利用的一个王子，所谓的赛勒斯，谁设置犹太人免费从圈养的一百七十年后。 (2.) It is alleged that the prophet takes the time of the Captivity as his standpoint, and speaks of it as then present; and (3) that there is such a difference between the style and language of the closing section (40-66) and those of the preceding chapters as to necessitate a different authorship, and lead to the conclusion that there were at least two Isaiahs. （ 2 ）据指称，先知需要的时候，该囚禁他的立场，并谈到了它作为当前然后;及（ 3 ）有这样的差异风格和语言闭幕的第（ 40 - 66 ）和那些前面的章节，以需要不同的作者，并导致一个结论，有至少两个isaiahs 。 But even granting the fact of a great diversity of style and language, this will not necessitate the conclusion attempted to be drawn from it.但即使给予事实上，一个伟大的多样性，风格和语言，这不会有必要的结论，试图得出的。
The diversity of subjects treated of and the peculiarities of the prophet's position at the time the prophecies were uttered will sufficiently account for this.多样性的科目和治疗的特殊性先知的立场，在当时的预言被说出了将充分考虑到这一点。 The arguments in favour of the unity of the book are quite conclusive.论点，在赞成的团结，这本书是相当决定性的。 When the LXX.当lxx 。 version was made (about BC 250) the entire contents of the book were ascribed to Isaiah, the son of Amoz.版发了言（约公元前250 ）的全部内容，这本书被归因于以赛亚书，儿子amoz 。 It is not called in question, moreover, that in the time of our Lord the book existed in the form in which we now have it.这是不是所谓的问题，此外，在时间，我们的主这本书的形式存在，在这方面，我们现在有它。 Many prophecies in the disputed portions are quoted in the New Testament as the words of Isaiah (Matt. 3:3; Luke 3:4-6; 4: 16-41; John 12:38; Acts 8:28; Rom. 10:16-21).许多预言在有争议的部分是引用，在新约圣经作为的话，以赛亚书（ matt. 3时03分;路加福音3:4-6 ; 4 ： 16-41 ;约翰12时38分;行为， 8时28分;光碟。 10 :16 - 21 ） 。 Universal and persistent tradition has ascribed the whole book to one author.普遍和持久的传统，已归因于整本书的作者之一。
Besides this, the internal evidence, the similarity in the language and style, in the thoughts and images and rhetorical ornaments, all points to the same conclusion; and its local colouring and allusions show that it is obviously of Palestinian origin.此外，内部证据的情况下，在相似的语言和作风，在思想和图像与修辞饰物，所有点，以相同的结论;及其地方填色和典故表明，这显然是巴勒斯坦裔。 The theory therefore of a double authorship of the book, much less of a manifold authorship, cannot be maintained.因此，理论的双重作者的这本书，更遑论一个多方面的作者，不能维持。 The book, with all the diversity of its contents, is one, and is, we believe, the production of the great prophet whose name it bears.这本书，与所有的多样性，其内容，是其中之一，并是，我们相信，生产的伟大先知的名义承担。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Among the writers whom the Hebrew Bible styles the "Latter Prophets" foremost stands "Isaias, the holy prophet . . . the great prophet, and faithful in the sight of God" (Eccliasticus 48:23-25).其中作家的人希伯来语圣经风格“ ，后者先知” ，首要的立场“伊萨亚斯，神圣的先知。 。 。伟大的先知，和忠实地在视线以神之名” （ eccliasticus 48:23-25 ） 。
I. LIFE一，生活
The name Isaias signifies "Yahweh is salvation".伊萨亚斯的名称，标志“雅巍是救赎” 。 It assumes two different forms in the Hebrew Bible: for in the text of the Book of Isaias and in the historical writings of the Old Testament, for example in 2 Kings 19:2; 2 Chronicles 26:22; 32:20-32, it is read Yeshá`yahu, whereas the collection of the Prophet's utterances is entitled Yeshá`yah, in Greek `Esaías, and in Latin usually Isaias, but sometimes Esaias.它假设两种不同形式在希伯来文圣经：在文本中的这本书的伊萨亚斯，并在历史的著作，旧约，例如在二国王19时02分;二月方志26:22 ; 32:20-32 ，这是阅读yeshá ` yahu ，而收集先知的言论是题为yeshá ` yah ，在希腊` esaías ，并在拉丁美洲，通常伊萨亚斯，但有时esaias 。 Four other persons of the same name are mentioned in the Old Testament (Ezra 8:7; 8:19; Nehemiah 11:7; 1 Chronicles 26:25); while the names Jesaia (1 Chronicles 25:15), Jeseias (1 Chronicles 3:21; 25:3) may be regarded as mere variants. 4其他人相同的名称中提到的旧约（以斯拉8时07分; 8时19分;尼希米记11时07分;一方志26:25 ） ;而名称jesaia （ 1方志25:15 ） ， jeseias （ 1方志3时21分; 25:3 ）可能被视为仅仅是变种。 From the Prophet himself (i, 1; ii, 1) we learn that he was the son of Amos.从先知自己（我，一;二， 1 ）我们了解，他的儿子，阿莫斯。 Owing to the similarity between Latin and Greek forms of this name and that of the Shepherd-Prophet of Thecue, some Fathers mistook the Prophet Amos for the father of Isaias.由于之间的相似性拉丁语和希腊语形式的这个名称和该牧羊人-先知thecue ，有些父亲误以为先知阿摩司为父亲伊萨亚斯。 St. Jerome in the preface to his "Commentary on Amos" (PL, XXV, 989) points out this error.圣杰罗姆在序文中他的“评注阿莫斯” （特等，二十五， 989 ）指出，这种错误。 Of Isaias's ancestry we know nothing; but several passages of his prophecies (iii, 1-17, 24; iv, 1; viii, 2; xxxi, 16) lead us to believe that he belonged to one of the best families of Jerusalem.对伊萨亚斯的祖先，我们一无所知，但几个通道，他的预言（三， 1月17日， 24日;四，一;第八， 2 ;三十一， 16 ）带领我们相信他是属于其中一个最好的家庭耶路撒冷。 A Jewish tradition recorded in the Talmud (Tr. Megilla, 10b.) held him to be a nephew of King Amasias.一个犹太人的传统，记录，在塔木德（ tr. megilla ， 10 B条）举行他是一个国王的侄子amasias 。 As to the exact time of the Prophet's birth we lack definite data; yet he is believed to have been about twenty years of age when he began his public ministry.至于确切时间，对先知的诞生，我们缺乏明确的数据，但据认为，他已约二十年的年龄时，他开始了他的公共事务部。 He was a citizen, perhaps a native, of Jerusalem.他是一个公民，或许土生土长，耶路撒冷。 His writings give unmistakable signs of high culture.他的作品给予明确无误的迹象，高文化。 From his prophecies (vii and viii) we learn that he married a woman whom he styles "the prophetess" and that he had two sons, She`ar-Yashub and Maher-shalal-hash-baz.从他的预言（七和八）我们了解，他娶了一位女子，其中他作风“ prophetess ” ，并说他有两个儿子，她`的Ar - yashub和马希尔- shalal -哈希baz 。 Nothing whatever indicates that he was twice married as some fancy on the gratuitous and indefensible supposition that the `almah of vii, 14, was his wife.没有什么显示，他曾两次结婚，正如一些花式就无偿和站不住脚的假设，认为` almah的第七， 14 ，是他的妻子。
The prophetical ministry of Isaias lasted wellnigh half a century, from the closing year of Ozias, King of Juda, possibly up to that of Manasses.该prophetical部伊萨亚斯wellnigh持续了半世纪，从截止今年ozias ，国王juda ，可能多达指出，玛。 This period was one of great prophetical activity.这一时期是一个伟大的prophetical活动。 Israel and Juda indeed were in sore need of guidance.以色列和juda确实在喉咙痛，有需要的指导。 After the death of Jeroboam II revolution followed upon revolution and the northern kingdom had sunk rapidly into an abject vassalage to the Assyrians.去世后， jeroboam二，其次是革命后，革命和北部的英国已沉入迅速成为一个赤贫的vassalage向亚述人。 The petty nations of the West, however, recovering from the severe blows received in the beginning of the eighth century, were again manifesting aspirations of independence.小国的西方，然而，复苏从严厉打击收到了在年初的第八世纪，再次体现了独立的愿望。 Soon Theglathphalasar III marched his armies towards Syria; heavy tributes were levied and utter ruin threatened on those who would show any hesitation to pay.三，尽快theglathphalasar游行，他的军队对叙利亚;沉重的悼念被征收和完全毁灭的威胁，对那些谁将显示任何毫不犹豫地支付。 In 725 Osee, the last King of Samaria, fell miserably under the onslaught of Salmanasar IV, and three years later Samaria succumbed to the hands of the Assyrians.在725 osee ，最后国王撒马利亚，下跌收场下的冲击salmanasar第四节的规定， 3年后撒马利亚屈服于手中的亚述人。 In the meantime the Kingdom of Juda hardly fared better.在此期间，王国juda难以有较佳表现。 A long period of peace had enervated characters, and the young, inexperienced, and unprincipled Achaz was no match for the Syro-Israelite coalition which confronted him.一个长期的和平时期已enervated字符，和年轻，经验不足，和无原则的阿哈茨没有匹配为syro -以色列人联盟，面对他。 Panic-stricken he, in spite of the remonstrances of Isaias, resolved to appeal to Theglathphalasar.惊惶失措的他，尽管该国remonstrances的伊萨亚斯，解决向上诉theglathphalasar 。 The help of Assyria was secured, but the independence of Juda was thereby practically forfeited.帮助亚述担保，但独立juda是，从而切实予以没收。 In order to explain clearly the political situation to which so many allusions are made in Isaias's writings there is here subjoined a brief chronological sketch of the period: 745, Theglathphalasar III, king of Assyria; Azarias (AV Uzziah), of Juda; Manahem (AV Menahem) of Samaria; and Sua of Egypt; 740, death of Azarias; Joatham (AV Jotham), king of Juda; capture of Arphad (AV Arpad) by Theglathphalasar III (Isaiah 10:9); 738, campaign of Theglathphalasar against Syria; capture of Calano (AV Calno) and Emath (AV Hamath); heavy tribute imposed upon Manahem (2 Kings 15:19-20); victorious wars of Joatham against the Ammonites (2 Chronicles 27:4-6); 736, Manahem succeeded by Phaceia (AV Pekahiah); 735, Joatham succeeded by Achaz (2 Kings 16:1); Phaceia replaced by Phacee (AV Pekah), son of Remelia (AV Remaliah), one of his captains; Jerusalem besieged by Phacee in alliance with Rasin (AV Rezin), king of Syria (2 Kings 16:5; Isaiah 7:1-2); 734, Theglathphalasar, replying to Achaz' request for aid, marches against Syria and Israel, takes several cities of North and East Israel (2 Kings 15:29), and banishes their inhabitants; the Assyrian allies devastate part of the territory of Juda and Jerusalem; Phacee slain during a revolution in Samaria and succeeded by Osee (AV Hoshea); 733, unsuccessful expeditions of Achaz against Edom (2 Chronicles 28:17) and the Philistines (20); 732, campaign of Theglathphalasar against Damascus; Rasin besieged in his capital, captured, and slain; Achaz goes to Damascus to pay homage to the Assyrian ruler (2 Kings 16:10-19); 727, death of Achaz; accession of Ezechias (2 Kings 18:1); in Assyria Salmanasar IV succeeds Theglathphalasar III, 726, campaign of Salmanasar against Osee (2 Kings 17:3); 725, Osee makes alliance with Sua, king of Egypt (2 Kings 17:4); second campaign of Salmanasar IV, resulting in the capture and deportation of Osee (2 Kings 17:4); beginning of the siege of Samaria; 722, Sargon succeeds Salmanasar IV in Assyria; capture of Samaria by Sargon; 720, defeat of Egyptian army at Raphia by Sargon; 717, Charcamis, the Hittite stronghold on the Euphrates, falls into the hands of Sargon (Isaiah 10:8); 713, sickness of Ezechias (2 Kings 20:1-11; Isaiah 38); embassy from Merodach Baladan to Ezechias (2 Kings 20:12-13; Isaiah 39); 711, invasion of Western Palestine by Sargon; siege and capture of Azotus (AV Ashdod; Isaiah 20); 709, Sargon defeats Merodach Baladan, seizes Babylon, and assumes title of king of Babylon; 705, death of Sargon; accession of Sennacherib; 701, expedition of Sennacherib against Egypt; defeat of latter at Elteqeh; capture of Accaron (AV Ekron); siege of Lachis; Ezechias's embasy; the conditions laid down by Sennacherib being found too hard the king of Juda prepares to resist the Assyrians; destruction of part of the Assyrian army; hurried retreat of the rest (2 Kings 18; Isaiah 36:37); 698, Ezechias is succeeded by his son Manasses.在以解释清楚的政治局势，以如此众多的典故是在伊萨亚斯的著作是在这里subjoined简短的时间顺序示意图期间： 745 ， theglathphalasar三，国王亚述; azarias （ uzziah的AV ） ， juda ; manahem （著名menahem ）撒马利亚;和制止非法行为，埃及740 ，死亡azarias ; joatham （ jotham的AV ） ，国王juda ;捕获arphad （著名茨） theglathphalasar三（以赛亚书10时09分） ; 738 ，运动theglathphalasar反对叙利亚;捕获卡拉诺（ calno的AV ）和emath （哈马的AV ） ;沉重的敬意强加manahem （ 2国王15:19-20 ） ;胜利的战争joatham对菊石（ 2方志27:4-6 ） ; 736 ， manahem成功地由phaceia （著名pekahiah ） ; 735 ， joatham成功地由阿哈茨（ 2国王16时01分） ; phaceia所取代phacee （ pekah的AV ） ，儿子remelia （ remaliah的AV ） ，他的一名舰长;耶路撒冷围困在phacee联盟与rasin （著名的利汛） ，国王叙利亚（ 2国王16时05分;以赛亚书7:1-2 ） ; 734 ， theglathphalasar ，回答阿哈茨要求援助，游行反对叙利亚和以色列，需时数个城市的北部和东以色列（ 2国王15时29分） ，并banishes其居民;亚述盟国蹂躏领土的一部分， juda和耶路撒冷; phacee期间被杀害的一场革命，撒马利亚和成功由osee （影音或是何西亚） ; 733 ，不成功的远征的阿哈茨对益登科技（ 2方志28:17 ）和非利士人（ 20 ） ; 732 ，运动theglathphalasar对大马士革; rasin围困在他的资本，捕获和杀害;阿哈茨去大马士革的顶礼膜拜亚述的统治者（ 2国王16 ： 10 - 19 ） ; 727 ，死亡阿哈茨;加入埃泽希亚什（ 2国王18时01分） ;在亚述salmanasar四，成功theglathphalasar三， 726 ，运动salmanasar对osee （ 2国王17时03分） ; 725 ，使osee联盟与血清尿酸水平呈，埃及王（ 2国王17时04分） ;第二运动salmanasar四，结果在捕获和驱逐出境的osee （ 2国王17时04分） ;开始围困撒马利亚; 722 ，萨尔贡成功salmanasar四在亚述;捕获撒马利亚由萨尔贡; 720 ，失败的埃及军队在raphia由萨尔贡; 717 ， charcamis ，赫梯据点，对幼发拉底河，落入手中，萨尔贡（以赛亚书10时08分） ; 713 ，疾病的埃泽希亚什（ 2国王20:1-11 ;以赛亚书38 ） ;大使馆从米罗达巴拉，以埃泽希亚什（ 2国王20:12-13 ;以赛亚书39 ） ; 711 ，入侵西方对巴勒斯坦的萨尔贡;围困和捕获阿佐图斯（著名阿什杜德;以赛亚书20 ） ; 709 ，萨尔贡失败米罗达巴拉，夺取巴比伦，并假定标题巴比伦王; 705 ，死亡的萨尔贡;加入森纳赫里布; 701 ，加快森纳赫里布对埃及;失败，后者在elteqeh ;捕获accaron （视听ekron ） ;围困lachis ;埃泽希亚什的embasy ;条件所订定的森纳赫里布被发现太辛苦国王juda准备抵御亚述人;毁灭部分的亚述军队;慌忙撤退，其余的（ 2国王18岁;以赛亚书36 ： 37 ） ; 698 ，埃泽希亚什是成功，他的儿子玛。 The wars of the ninth century and the peaceful security following them produced their effects in the latter part of the next century.战争第九世纪的和平和安全后，其产生的影响，在后者的一部分，下一个世纪。 Cities sprang up; new pursuits, although affording opportunities of easy wealth, brought about also an increase of poverty.城市的兴起;新的追求，虽然提供的机会，容易财富，带来的也增加了贫困。 The contrast between class and class became daily more marked, and the poor were oppressed by the rich with the connivance of the judges.对比阶级和阶级成为每日更加明显，和穷人受压迫，由丰富的与纵容法官。 A social state founded on iniquity is doomed.一个社会，国家的基础上不公正，是注定。 But as Israel's social corruption was greater than Juda's, Israel was expected to succumb first.但由于以色列的社会腐败大于juda的，以色列预计就范第一。 Greater likewise was her religious corruption.更大的同样是她的宗教腐败。 Not only did idolatrous worship prevail there to the end, but we know from Osee what gross abuses and shameful practices obtained in Samaria and throughout the kingdom, whereas the religion of the people of Juda on the whole seems to have been a little better.不但没有idolatrous崇拜占上风，有到去年底，但我们知道从什么osee严重侵犯和可耻的做法，得到了在撒马利亚和整个英国，而宗教的人民的juda就整体而言，似乎已有点更好。 We know, however, as regards these, that at the very time of Isaias certain forms of idolatrous worship, like that of Nohestan and of Moloch, probably that also of Tammur and of the "host of heaven", were going on in the open or in secret.然而，我们知道，至于这些，在非常的时间伊萨亚斯某种形式的idolatrous崇拜一样，对nohestan和莫洛克神，大概也塔穆尔和“主机的天堂” ，准备对在开放或在秘密进行。
Commentators are at variance as to when Isaias was called to the prophetical office.评论的差异，以伊萨亚斯时，被称为向prophetical办公室。 Some think that previous to the vision related in vi, 1, he had received communications from heaven.有些人认为以前的视野相关的在六，第1 ，他曾接获通报的天堂。 St. Jerome in his commentary on the passage holds that chapters iv ought to be attributed to the last years of King Ozias, then ch.圣杰罗姆在他的评论就通过认为，第四章应该归因于过去几年的国王ozias ，然后你。 vi would commence a new series begun in the year of the death of that prince (740 BC; PL, XXIV, 91; cf. St. Gregory Nazianzen, Orat. ix; PG, XXXV, 820).六，将展开一系列新的开始，在一年的死亡王子（公元前740 ;特等，二十四， 91 ;比照圣格雷戈里nazianzen ， orat 。第九; pg ，三十五， 820 ） 。 It is more commonly held, however, that ch.这是较为普遍举行，但是，甲烷。 vi refers to the first calling of the Prophet; St. Jerome himself, in a letter to Pope Damasus seems to adopt this view (PL, XXII, 371; cf. Hesychius "In Is.", PG XCIII, 1372), and St. John Chrysostom, commenting upon Is., vi, 5, very aptly contrasts the promptness of the Prophet with the tergiversations of Moses and Jeremias.六是指以第一的呼唤先知;圣杰罗姆自己，在一封信中向教宗达玛斯似乎采取这种看法（特等， 22 ， 371 ;比照赫西基奥斯“是在”页xciii ， 1372 ） ，和圣。约翰金口，评论是，六，五，非常恰当地对比，及时先知与tergiversations的摩西和jeremias 。 On the other hand, since no prophecies appear to be later than 701 BC, it is doubtful if Isaias saw the reign of Manasses at all; still a very old and widespread tradition, echoed by the Mishna (Tr. Yebamoth, 49b; cf. Sanhedr., 103b), has it that the Prophet survived Ezechias and was slain in the persecution of Manasses (2 Kings 21:16).在另一方面，由于没有预言，似乎应在不迟于公元前701 ，是值得怀疑的，如果伊萨亚斯看到统治玛在所有;仍然是一个很旧的和普遍的传统，赞同由弥（ tr. yebamoth ，第49 B ;比照。 sanhedr ， 103b ） ，有人说，先知存活埃泽希亚什被杀害在迫害玛（ 2国王21时16分） 。 This prince had him convicted of blasphemy, because he had dared say: "I saw the Lord sitting upon a throne" (vi, 1), a pretension in conflict with God's own assertion in Exod., xxxiii, 20: "Man shall not see me and live".这王子，他已被定罪的亵渎，因为他不敢说： “我看见上帝坐在后一宝座” （六， 1 ） ，预在冲突与上帝的自己的断言，在exod ，三十三， 20 ： “人不得见我，和生活“ 。 He was accused, moreover, of having predicted the ruin of Jerusalem and called the holy city and the people of Juda by the accursed names of Sodom and Gomorrah.他被指控，此外，有预测，废墟的耶路撒冷和所谓的圣城和人民的juda由accursed的名称所多玛和gomorrah 。 According to the "Ascension of Isaias", the Prophet's martyrdom consisted in being sawed asunder.根据“阿森松岛的伊萨亚斯” ，先知的殉难构成，在被sawed分裂。 Tradition shows this to have been unhesitatingly believed.传统的显示，这已毫不迟疑地相信。 The Targum on 2 Kings 21:6, admits it; it is preserved in two treatises of the Talmud (Yebamoth, 49b; Sanhedr., 103b); St. Justin (Dial. c. Tryph., cxx), and many of the Fathers adopted it, taking as unmistakable allusions to Isaias those words of the Heb., xi, 37, "they (the ancients) were cut asunder" (cf. Tertullian, "De patient.", xiv; PL, I, 1270; Orig., "In Is., Hom." I, 5, PG, XIII, 223; "In Matt.", x, 18, PG, XIII, 882; "In Matt.", Ser. 28, PG, XIII, 1637; "Epist. ad Jul. Afr.", ix, PG, XI, 65; St. Jerome, "In Is.", lvii, 1, PL, XXIV, 546-548; etc.).该尔2日国王21时06分，承认它，它是保存在2论文的塔木德（ yebamoth ，第49 B ; sanhedr ， 103b ） ;圣贾斯汀（ dial.长tryph ， cxx ） ，以及很多的父亲通过它，以明确无误的典故，以伊萨亚斯这些话的heb 。席， 37 ， “他们（古人）被切断分裂” （见良， “时点病人。 ” ，第十四;特等，我， 1270年;原始内容， “在是，舂坎， ”我， 5页，第十三，有223幢; “在马特” ，第十， 18页，第十三， 882 ; “在马特” ，丝氨酸28页，第十三， 1637 “ ; epist 。广告七月非洲” ，第九页，第十一， 65岁;圣杰罗姆， “是在” ， lvii ， 1 ，特等， 24 ， 546-548 ;等） 。 However, little trust should be put in the strange details mentioned in the "De Vit. Prophet."然而，很少信托应放在在奇怪的细节提到，在“时点维生素。先知” 。 of pseudo-Epiphanius (PG, XLIII, 397, 419).伪埃皮法尼乌斯公司（ PG ，四十三， 397 ， 419 ） 。 The date of the Prophet's demise is not known.日期先知的消亡是不知道。 The Roman Martyrology commemorates Isaias on 6 July.罗马martyrology纪念伊萨亚斯7月6日。 His tomb is believed to have been in Paneas in Northern Palestine, whence his relics were taken to Constantinople in AD 442.他的墓被认为是已在paneas在北部的巴勒斯坦， whence他的文物被带到君士坦丁堡在广告442 。
The literary activity of Isaias is attested by the canonical book which bears his name; moreover allusion is made in II Par., xxvi, 22, to "Acts of Ozias first and last . . . written by Isaias, the son of Amos, the prophet".文学活动伊萨亚斯是核签典型预订负有他的名字;此外典故是在第二杆，第26 ， 22 ， “行为ozias第一个和最后一个。 。 。写伊萨亚斯，儿子阿莫斯，先知“ 。 Another passage of the same book informs us that "the rest of the acts of Ezechias and his mercies, are written in the Vision of Isaias, son of Amos, the prophet", in the Book of the Kings of Juda and Israel.另一个通过同一本书告诉我们， “其余的行为埃泽希亚什和他的怜悯，是书面视野中的伊萨亚斯的儿子，阿莫斯，先知” ，在这本书中的王juda和以色列。 Such at least is the reading of the Massoretic Bible, but its text here, if we may judge from the variants of the Greek and St. Jerome, is somewhat corrupt.例如，至少是读的massoretic圣经，但其文本在这里，如果我们可以判断从来自希腊和圣杰罗姆，是有点腐败。 Most commentators who believe the passage to be authentic think that the writer refers to Is., xxxvi-xxxix.大多数评论家谁相信通过，以真实可信认为，作家指的是，三十六-三十九。 We must finally mention the "Ascension of Isaias", at one time attributed to the Prophet, but never admitted into the Canon.我们必须最后提到“阿森松岛的伊萨亚斯” ，在同一时间归因于先知，但从未获准进入佳能。
II.二。 THE BOOK OF ISAIAS这本书的伊萨亚斯
The canonical Book of Isaias is made up of two distinct collections of discourses, the one (chapters 1-35) called sometimes the "First Isaias"; the other (chapters 40-66) styled by many modern critics the "Deutero- (or Second) Isaias"; between these two comes a stretch of historical narrative; some authors, as Michaelis and Hengstenberg, holding with St. Jerome that the prophecies are placed in chronological order; others, like Vitringa and Jahn, in a logical order; others finally, like Gesenius, Delitzsch, Keil, think the actual order is partly logical and partly chronological.典型的书伊萨亚斯是成立的两个截然不同的收藏话语，一（第一章1-35 ） ，有时称为“第一伊萨亚斯” ;其他（第一章40-66 ）式由许多现代批评家“ deutero - （或第二） ，伊萨亚斯“ ;这两者之间是一段历史的叙述;一些作者认为，由于米氏和韩斯坦堡，控股与圣杰罗姆说，预言被放置在时间顺序排列;他人一样， vitringa和的Jahn ，在逻辑顺序;他人最后，想格泽纽斯， delitzsch ， Keil公司，认为实际的秩序，部分是合乎逻辑的部分顺序。 No less disagreement prevails on the question of the collector.不低于分歧普遍存在的对问题的集电极。 Those who believe that Isaias is the author of all the prophecies contained in the book generally fix upon the Prophet himself.这些谁相信伊萨亚斯是作者的所有预言中所载的这本书一般修复后，先知自己。 But for the critics who question the genuineness of some of the parts, the compilation is by a late and unknown collector.但批评谁的问题的真实性的一些零件，汇编，是由一晚和未知的收藏家。 It would be well, however, before suggesting a solution to analyse cursorily the contents.它会好，不过，在建议的解决方案来分析cursorily的内容。
First Isaias第一伊萨亚斯
In the first collection (cc. i-xxxv) there seems to be a grouping of the discourses according to their subject-matter: (1) cc.在第一次收集（ cc.的I -三十五）似乎有一个分组的话语根据其主题事项： （ 1 ）消委会。 i-xii, oracles dealing with Juda and Israel; (2) cc.一，第十二签处理juda和以色列; （ 2 ）消委会。 xiii-xxiii, prophecies concerning (chiefly) foreign nations; (3) cc.第十三-二十三，预言有关（主要是）外国国家; （ 3 ）消委会。 xxiv-xxvii, an apocalypse; (4) cc. 24 -二十七，一启示; （ 4 ）消委会。 xxviii-xxxiii, discourses on the relations of Juda to Assyria; (5) cc.二十八-三十三，论述，对关系juda到亚述; （ 5 ）消委会。 xxxiv-xxxv, future of Edom and Israel.第三十四-三十五，益登科技的未来和以色列。
First section第一部分
In the first group (i-xii) we may distinguish separate oracles.在第一组（一至十二）我们可以区分不同的签。 Ch.的CH 。 i arraigns Jerusalem for her ingratitude and unfaithfulness; severe chastisements have proved unavailing; yet forgiveness can be secured by a true change of life. i arraigns耶路撒冷为她ingratitude和不忠;严重chastisements已证明unavailing ;宽恕，但可以作为担保，一个真正的改变的生活方式。 The ravaging of Juda points to either the time of the Syro-Ephraimite coalition (735) or the Assyrian invasion (701).破坏性的juda点，无论是时间的syro - ephraimite联盟（ 735 ）或亚述入侵（ 701 ） 。 Ch.的CH 。 ii threatens judgment upon pride and seems to be one of the earliest of the Prophet's utterances.二，威胁判断后的自豪感和似乎是其中一个最早的先知的话语。 It is followed (iii-iv) by a severe arraignment of the nation's rulers for their injustice and a lampoon against the women of Sion for their wanton luxury.其次是（三-四）由一个严重的传讯，该国的统治者，为他们的不公正和1 lampoon对妇女的锡永为他们肆无忌惮的奢侈品。 The beautiful apologue of the vineyard serves as a preface to the announcement of the punishment due to the chief social disorders.美丽的apologue的葡萄园充当序宣布的处罚，由于行政的社会失调。 These seem to point to the last days of Joatham, or the very beginning of the reign of Achaz (from 736-735 BC).这些似乎指向的最后几天joatham ，或非常开始统治阿哈茨（从公元前736-735 ） 。 The next chapter (vi), dated in the year of the death of Ozias (740), narrates the calling of the Prophet.下一章（六）月在该年的死亡ozias （ 740 ） ，叙述的呼唤先知。 With vii opens a series of utterances not inappropriately called "the Book of Emmanuel"; it is made up of prophecies bearing on the Syro-Ephraimite war, and ends in a glowing description (an independent oracle?) of what the country will be under a future sovereign (ix, 1-6).与七，开放了一系列的言论没有不适当的所谓“这本书的灵光” ，它是成立的预言影响有关syro - ephraimite战争，并结束在一个光辉的说明（一个独立的甲骨文？ ）什么样的国家将受到未来的主权（九， 1月6日） 。 Ch.的CH 。 ix, 7-x, 4, in five strophes announces that Israel is foredoomed to utter ruin; the allusion to rivalries between Ephraim and Manasses possibly has to do with the revolutions which followed the death of Jeroboam II; in this case the prophecy might date some time between 743-734.九， 7 - X的， 4 ，在5 strophes宣布，以色列是foredoomed ，以彻底破坏;提到之间的强硬对立， ephraim和玛可能已做与革命之后的死亡jeroboam二;在这种情况下，预言可能日期一段时间743-734之间。 Much later is the prophecy against Assur (x, 5-34), later than the capture of Arshad (740), Calano (738), or Charcamis (717).后来是预言对杆（十， 5-34 ） ，不迟于捕获尔沙（ 740 ） ，卡拉诺（ 738 ） ，或charcamis （ 717 ） 。 The historical situation therein described suggests the time of Sennacherib's invasion (about 702 or 701 BC).历史情况，因此所描述的建议的时候，森纳赫里布的入侵（约702或701 BC ）的。 Ch.的CH 。 xi depicts the happy reign to be of the ideal king, and a hymn of thanksgiving and praise (xii) closes this first division.十一，描绘快乐的统治必须有理想的国王，和赞美诗的感恩和赞美（十二）结束，这首记名表决。
Second section第二部分
The first "burden" is aimed at Babylon (viii, 1-xiv, 23).第一次的“包袱” ，目的是在巴比伦（八， 1 - 14 ， 23 ） 。 The situation presupposed by the Prophet is that of the Exile; a fact that inclines some to date it shortly before 549, against others who hold it was written on the death of Sargon (705).情况假定由先知的是，该流亡政府;事实上，一些倾向迄今为止，它在短期内前549 ，对他人谁持有这是写在死亡的萨尔贡（ 705 ） 。 Ch.的CH 。 xiv, 24-27, foretelling the overthrow of the Assyrian army on the mountains of Juda, and regarded by some as a misplaced part of the prophecy against Assur (x, 5-34), belongs no doubt to the period of Sennacherib's campaign.十四， 24日至27日，预告推翻亚述军队对山区juda ，并把一些作为一个错误的部分预言对杆（十， 5-34 ） ，属于毫无疑问，以期森纳赫里布的运动。 The next passage (xiv, 28-32) was occasioned by the death of some foe of the Philistines: the names of Achaz (728), Theglathphalasar III (727), and Sargon (705) have been suggested, the last appearing more probable.未来通过（ 14 ， 28-32 ）因死亡，一些敌人的非利士人：姓名阿哈茨（ 728 ） ， theglathphalasar三（ 727 ） ，萨尔贡（ 705 ）已建议，最后可能出现的更多。 Chapters xv-xvi, "the burden of Moab", is regarded by many as referring to the reign of Jeroboam II, King of Israel (787-746); its date is conjectural.第十五章-十六， “负担莫阿布” ，是许多人认为，是指统治jeroboam二，国王以色列（ 787-746 ） ;其日期是臆测。 The ensuing "burden of Damascus" (xvii, 1-11), directed against the Kingdom of Israel as well, should be assigned to about 735 BC Here follows a short utterance on Ethiopia (prob. 702 or 701).随后“的负担，大马士革” （十七， 1月11日） ，针对英国，以色列，以及，应被分配到约735年在这里如下短期话语对埃塞俄比亚（ prob. 702或701 ） 。 Next comes the remarkable prophecy about Egypt (xix), the interest of which cannot but be enhanced by the recent discoveries at Elephantine (vv. 18, 19).接下来是显着的预言约埃及（ 19 ） ，的利益，这不能不得到加强，最近发现在艾勒芬庭（ vv. 18日， 19日） 。 The date presents a difficulty, the time ranging, according to diverse opinions, from 720 to 672 BC.日期提出了一种困难的，时间不等，根据不同的意见，从720到672年。 The oracle following (xx), against Egypt and Ethiopia, is ascribed to the year in which Ashdod was besieged by the Assyrians (711).甲骨文以下（ XX ）号决议，对埃及和埃塞俄比亚，是归因于这一年中阿什杜德是四面楚歌，由亚述人（ 711 ） 。 Just what capture of Babylon is alluded to in "the burden of the desert of the sea" (xxi, 1-10) is not easy to determine, for during the lifetime of Isaias Babylon was thrice besieged and taken (710, 703, 696 BC).究竟是什么捕获巴比伦是提到在“的负担，沙漠的海洋” （二十一， 1月10日）是不容易的决定，为在有生之年伊萨亚斯巴比伦是三次围攻和采取的（ 710 ， 703 ， 696卑诗省） 。 Independent critics seem inclined to see here a description of the taking of Babylon in 528 BC, the same description being the work of an author living towards the close of the Babylonian Captivity.独立的批评者似乎倾向于在这里看到的描述采取巴比伦在公元前528 ，同时说明正在工作的一位作者对生活的密切的巴比伦囚禁。 The two short prophecies, one on Edom (Duma; xxi, 11-12) and one on Arabia (xxi, 13-17), give no clue as to when they were uttered.两个短的预言，一个是关于益登科技（杜马;二十一世纪， 11月12日）和一对阿拉伯（ 21 ， 13日至17日） ，没有线索，以时，他们说出了。 Ch.的CH 。 xxii, 1-14, is a rebuke addressed to the inhabitants of Jerusalem.二十二， 1月14日，是一个责备给耶路撒冷居民。 In the rest of the chapter Sobna (Shebna) is the object of the Prophet's reproaches and threats (about 701 BC).在其余的章sobna （ shebna ）是对象的先知的指责和威胁（约公元前701 ） 。 The section closes with the announcement of the ruin and the restoration of Tyre (xxiii).节闭幕宣布破产和恢复轮胎（二十三） 。
Third section第三部分
The third section of the first collection includes chapters xxiv-xxviii, sometimes called "the Apocalypse of Isaias".第三部分的第一收集包括章节二十四-二十八，有时亦称为“启示伊萨亚斯” 。 In the first part (xxiv-xxvi, 29) the Prophet announces for an undetermined future the judgment which shall precede the kingdom of God (xxiv); then in symbolic terms he describes the happiness of the good and the punishment of the wicked (xxv).在第一部分（ 24 - 26 ， 29 ）先知宣布，为一未确定未来的判断，应先于上帝的王国（ 24 ） ;然后在象征性条款，他形容的幸福的良好和惩罚恶人（二十五） 。 This is followed by the hymn of the elect (xxvi, 1-19).这是其次是赞美诗的选举（二十六， 1月19日） 。 In the second part (xxvi, 20-xxvii) the Prophet depicts the judgment hanging over Israel and its neighbours.在第二部分（ 26 ， 20 - XXVII ）号决议先知描绘的判断悬在以色列及其邻国。 The date is most unsettled among modern critics, certain pasages being attributed to 107 BC, others even to a date lower than 79 BC.日期是最不稳定的现代批评，某些pasages被归因于107年，还有人甚至一个日期，低于79年代。 Let it be remarked, however, that both the ideas and the language of these four chapters support the tradition attributing this apocalypse to Isaias.让它成为所说，不过，双方的思想和语言这四个章节的支持，这归因于传统的启示伊萨亚斯。 The fourth division opens with a pronouncement of woe against Ephraim (and perhaps Juda; xxviii, 1-8), written prior to 722 BC; the historical situation implied in xxviii, 9-29, is a strong indication that this passage was written about 702 BC To the same date belong xxix-xxxii, prophecies concerned with the campaign of Sennacherib.第四师打开一个宣告祸反对ephraim （也许juda ;二十八， 1月8日） ，事先获得书面同意，以722年;历史情况隐含在二十八， 9月29日，是一个强烈的迹象表明，这是通过书面约公元前702至同一日期，属于第29号-三十二，预言与运动森纳赫里布。 This series fittingly concludes with a triumphant hymn (xxxiii), the Prophet rejoicing in the deliverance of Jerusalem (701).这一系列恰当的结论与胜利赞美诗（三十三） ，先知的喜悦，在解脱的耶路撒冷（ 701 ） 。 Chapters xxxi-xxxv, the last division, announce the devastation of Edom, and the enjoyment of bountiful blessings by ransomed Israel.章三十一-三十五，最后记名表决，公布的破坏，益登，和享受丰硕的祝福，由ransomed以色列。 These two chapters are thought by several modern critics to have been written during the captivity in the sixth century.这两个章节被认为是由几个现代批评已书面期间囚禁在六世纪。 The foregoing analysis does not enable us to assert indubitably that this first collection as such is the work of Isaias; yet as the genuineness of almost all these prophecies cannot be seriously questioned, the collection as a whole might still possibly be attributed to the last years of the Prophet's life or shortly afterwards.前述分析并不使我们能够断言， indubitably ，这首先收集等，是工作伊萨亚斯;然而，正如真实性几乎所有这些预言不能受到严重质疑，收集作为一个整体，可能仍然有可能归因于过去几年对先知的生命或之后不久。 If there really be passages reflecting a later epoch, they found their way into the book in the course of time on account of some analogy to the genuine writings of Isaias.如果真的有通道，反映了后来的时代，他们发现他们的方式，到这本书在这个过程中时间对帐户的一些比喻真正的著作伊萨亚斯。 Little need be said of xxxvii-xxxix.没有必要说的三十七-第39届。 The first two chapters narrate the demand made by Sennacherib–the surrender of Jerusalem, and the fulfillment of Isaias's predictions of its deliverance; xxxviii tells of Ezechias's illness, cure, and song of thanksgiving; lastly xxxix tells of the embassy sent by Merodach Baladan and the Prophet's reproof of Ezechias.前两章叙述的需求所作出的森纳赫里布-移交耶路撒冷，以及实现伊萨亚斯的预测其解脱;三十八告诉的埃泽希亚什的病情，治疗，宋感恩;最后第39届告诉该大使馆发出的米罗达巴拉和先知的谴责的埃泽希亚什。
Second Isaias第二伊萨亚斯
The second collection (xl-lvi) deals throughout with Israel's restoration from the Babylonian exile.第二收集（四十- 56 ）在整个处理与以色列的恢复从巴比伦放逐。 The main lines of the division as proposed by the Jesuit Condamine are as follows: a first section is concerned with the mission and work of Cyrus; it is made up of five pieces: (a) xl-xli: calling of Cyrus to be Yahweh's instrument in the restoration of Israel; (b) xlii, 8-xliv, 5: Israel's deliverance from exile; (c) xliv, 6-xlvi, 12: Cyrus shall free Israel and allow Jerusalem to be built; (d) xlvii: ruin of Babylon; (e) xlviii: past dealings of God with his people are an earnest for the future.主要系该师的建议，由耶稣会康达明分别如下：第一部分是关注的使命和工作的赛勒斯，它是成立的五件： （一） xl -四十一：呼唤赛勒斯要雅巍的仪器在恢复以色列; （二）四十二， 8 -四十四，五：以色列的解脱，从流亡; （三）四十四， 6 -四十六， 12 ：赛勒斯应免费，并允许以色列在耶路撒冷兴建; （四）四十七：破坏巴比伦; （五）四十八：过去的交易，上帝与他的人民是一个认真为未来作好准备。 Next to be taken up is another group of utterances, styled by German scholars "Ebed-Jahweh-Lieder"; it is made up of xlix-lv (to which xlii, 1-7, should be joined) together with lx-lxii.明年将要采取的是另一批的言论，风格是由德国学者“ ebed - jahweh -艺术歌曲” ，它是成立的xlix -吕（其中四十二， 1月7日，应加入）连同中心LX - lxii 。 In this section we hear of the calling of Yahweh's servant (xlix, 1-li, 16); then of Israel's glorious home-coming (li, 17-lii, 12); afterwards is described the servant of Yahweh ransoming his people by his sufferings and death (xlii, 1-7; lii, 13-15; liii, 1-12); then follows a glowing vision of the new Jerusalem (liv, 1-lv, 13, and lx, 1-lxii, 12).在本节中，我们听到呼唤雅巍的仆人（ xlix ， 1 -李， 16 ） ;然后，以色列的光荣家庭未来（李， 17崇礼， 12 ） ;之后是描述的公仆雅巍ransoming他的人民，他苦难和死亡（四十二， 1月7日;崇礼， 13日至15日; liii ， 1月12日） ;然后沿袭了光辉的远景，新耶路撒冷（丽芙， 1 - LV的， 13 ，和LX ， 1 - lxii ， 12 ） 。 Ch.的CH 。 lvi, 1-8, develops this idea, that all the upright of heart, no matter what their former legal status, will be admitted to Yahweh's new people. 56 ， 1月8日，开发这个构思，所有正直的心，不管其前的法律地位，将被接纳雅巍的新的人民。 In lvi, 9-lvii, the Prophet inveighs against the idolatry and immorality so rife among the Jews; the sham piety with which their fasts were observed (lvii).在56 ， 9 - lvii ，先知inveighs反对偶像崇拜与不道德的，所以猖獗，其中犹太人;深水孝道与他们fasts观察（ LVII ）号决议。 In lix the Prophet represents the people confessing their chief sins; this humble acknowledgment of their guilt prompts Yahweh to stoop to those who have "turned from rebellion".在lix先知，代表了人民的承认其行政捷联惯导系统;这个谦虚的承认，他们的罪恶感提示雅巍，以弯腰向那些谁有“拒绝从叛乱” 。 A dramatic description of God's vengeance (lxiii, 1-7) is followed by a prayer for mercy (lxiii, 7-lxiv, 11), and the book closes upon the picture of the punishment of the wicked and the happines of the good.戏剧性的描述上帝的复仇（ lxiii ， 1-7 ）接着是祈祷，为怜悯（ lxiii ， 7 lxiv ， 11人） ，和这本书结束后，图片的惩罚恶人和happines的好。 Many perplexing questions are raised by the exegesis of the "Second Isaias".许多令人困惑的问题是所提出的注释的“第二伊萨亚斯” 。 The "Ebed-Jahweh-Lieder", in particular, suggest many difficulties. “ ebed - jahweh -艺术歌曲” ，特别是建议很多的困难。 Who is this "servant of Yahweh"?谁是这个“公仆雅巍” ？ Does the title apply to the same person throughout the ten chapters?标题是否适用于同一人在整个10章？ Had the writer in view some historical personage of past ages, or one belonging to his own time, or the Messias to come, or even some ideal person?有作家，鉴于一些历史人物的过去的年龄，或一个属于自己的时间，或该messias来，或什至有些理想人选？ Most commentators see in the "servant of Yahweh" an individual.大多数评论家看到，在“公仆雅巍”个人。 But is that individual one of the great historical figures of Israel?但是，个别的一个伟大的历史人物的以色列？ No satisfactory answer has been given.没有满意的答案已发出。 The names of Moses, David, Ozias, Ezechias, Isaias, Jeremias, Josias, Zorobabel, Jechonias, and Eleazar have all been suggested as being the person.姓名摩西，大卫， ozias ，埃泽希亚什，伊萨亚斯， jeremias ， josias ， zorobabel ， jechonias ，埃莱亚萨都被建议作为的人。 Catholic exegesis has always pointed out the fact that all the features of the "servant of Yahweh" found their complete realization in the person of Our Lord Jesus Christ.天主教注释一直指出，事实上，所有的特点， “公仆雅巍” ，发现他们的全面实现，在人我们的主耶稣基督。 He therefore should be regarded as the one individual described by the Prophet.因此，他应被视为一个单独的所描述的先知。 The "Second Isaias" gives rise to other more critical and less important problems. “第二伊萨亚斯” ，引起其他更具批判性和同样重要的问题。 With the exception of one or two passages, the point of view throughout this section is that of the Babylonian Captivity; there is an unmistakable difference between the style of these twenty-seven chapters and that of the "First Isaias"; moreover, the theological ideas of xl-lxvi show a decided advance on those found in the first thirty-nine chapters.与例外的一个或两个通道，的角度来看，整个这一节是对巴比伦的圈养;有一个明确无误的差异的作风，这些27章和“第一伊萨亚斯” ;此外，神学思想建设思想xl - lxvi显示，决定提前对这些发现在第一39章。 If this be true, does it not follow that xl-lxvi are not by the same author as the prophecies of the first collection, and may there not be good grounds for attributing the authorship of these chapters to a "second Isaias" living towards the close of the Babylonian Captivity?如果这是事实，不遵循这一xl - lxvi是不是由同一作者作为预言首次收集，并可能不会有很好的理由归因于作者的这些章节，以“第二伊萨亚斯”生活对关闭的巴比伦囚禁？ Such is the contention of most of the modern non-Catholic scholars.这是争论的大部分的现代非天主教学者。
This is hardly the place for a discussion of so intricate a question.这是很难的地方讨论，使错综复杂的一个问题。 We therefore limit ourselves to stating the position of Catholic scholarship on this point.因此，我们仅限于陈述的立场，天主教奖学金，在这一点上。 This is clearly set out in the decision issued by the Pontifical Biblical Commission, 28 June, 1908.这是清楚订明的决定，所发出的宗座圣经委员会， 1908年6月28日。 (1) Admitting the existence of true prophecy; (2) There is no reason why "Isaias and the other Prophets should utter prophecies concerning only those things which were about to take place immediately or after a short space of time" and not "things that should be fulfilled after many ages". （ 1 ）承认存在真正的预言; （ 2 ）是没有理由“伊萨亚斯和其他先知的预言，应该完全有关，只有那些事情，其中约到后立即举行，地点或之后，在短短的时间”而不是“东西应完成后，很多年龄“ 。 (3) Nor does anything postulate that the Prophets should "always address as their hearers, not those who belonged to the future, but only those who were present and contemporary, so that they could be understood by them". （ 3 ） ，也没有任何假设认为，应先知“ ，始终地址作为他们的hearers ，而不是谁属于未来，但只有那些谁被当前和当代，使他们可以理解他们” 。 Therefore it cannot be asserted that "the second part of the Book of Isaias (xl-lxvi), in which the Prophet addresses as one living amongst them, not the Jews who were the contemporaries of Isaias, but the Jews mourning in the Exile of Babylon, cannot have for its author Isaias himself, who was dead long before, but must be attributed to some unknown Prophet living among the exiles".因此，不能断言“的第二部分，这本书的伊萨亚斯（四十- lxvi ） ，其中先知地址作为一个生活当中，而不是犹太人谁都是同时代的伊萨亚斯，但犹太人悼念在流亡巴比伦，不能有供其作者伊萨亚斯自己，谁是死亡之前很久，但必须归因于一些未知的先知生活之间的流亡者“ 。 In other words, although the author of Isaias xl-lxvi does speak from the point of view of the Babylonian Captivity, yet this is no proof that he must have lived and written in those times.在其他换言之，虽然作者伊萨亚斯xl - lxvi不发言，从的角度来看，巴比伦的圈养，但，这是没有证据证明他必须有居住和写的那些时代。 (4) "The philological argument from language and style against the identity of the author of the Book of Isaias is not to be considered weighty enough to compel a man of judgment, familiar with Hebrew and criticism, to acknowledge in the same book a plurality of authors". （ 4 ） “的语言学的说法，从语言和作风，反对的身份，本书的作者对伊萨亚斯是不是要考虑的份量不够，迫使一名男子的判断，熟悉希伯来语和批评，承认在同一本书的多元化作者“ 。 Differences of language and style between the parts of the book are neither denied nor underrated; it is asserted only that such as they appear, they do not compel one to admit the plurality of authors.不同的语言和风格之间的部分，这本书是既不否认，也不低估，它是断言，只有这样，因为他们出现，他们不迫使一承认多元化的作者。 (5) "There are no solid arguments to the fore, even taken cumulatively, to prove that the book of Isaias is to be attributed not to Isaias himself alone, but to two or rather to many authors". （ 5 ） “有没有坚实的论据前列，甚至采取累计，证明这本书的伊萨亚斯是应归于不伊萨亚斯自己，而是两个或两个，而是许多作者” 。
III.三。 APPRECIATION OF THE WORK OF ISAIAS赞赏的工作伊萨亚斯
It may not be useless shortly to set forth the prominent features of the great Prophet, doubtless one of the most striking personalities in Hebrew history.它可能无法在短期内无用的设置提出了突出的特点伟大的先知，毫无疑问，其中最引人注目的人物，在希伯来语的历史。 Without holding any official position, it fell to the lot of Isaias to take an active part during well nigh forty troublesome years in controlling the policy of his country.没有举行任何官方的立场，下跌到很多伊萨亚斯，以采取积极的行动的一部分，在几乎40年麻烦，在控制的政策，他的国家。 His advice and rebukes were sometimes unheeded, but experience finally taught the rulers of Juda that to part from the Prophet's views meant always a set-back for the political situation of Juda.他的意见和指责，有时得不到，但最后的经验，教导统治者juda认为，部分从先知的意见，意味着总是一套回，为的政治局面， juda 。 In order to understand the trend of his policy it is necessary to remember by what principle it was animated.在以了解的趋势，他的政策是要记住，由什么样的原则，它是动画。 This principle he derived from his unshaken faith in God governing the world, and particularly His own people and the nations coming in contact with the latter.这个原则，他来自他的动摇对上帝的信仰执政的世界，尤其是他自己的人民和国家的未来，在接触了后者。 The people of Juda, forgetful of their God, given to idolatrous practices and social disorders of many kinds, had paid little heed to former warnings.人民群众的juda ，健忘，他们的上帝，给idolatrous习俗和社会紊乱的许多种，曾支付很少理会前警告。 One thing only alarmed them, namely that hostile nations were threatening Juda on all sides; but were they not the chosen people of God?只有一件事，他们感到震惊，即敌对国家的威胁juda各方面的，但他们没有选择的人，上帝？ Certainly He would not allow His own nation to be destroyed, even as others had been.当然，他不会允许自己的国家被摧毁，即使别人已。 In the meantime prudence dictated that the best possible means be taken to save themselves from present dangers.在此期间，谨慎行事，认为最佳的可行的方法，采取自救，从目前的危险。 Syria and Israel were plotting against Juda and her king; Juda and her king would appeal to the mighty nation of the North, and later to the King of Egypt.叙利亚和以色列被阴谋反对juda和她的国王; juda和她的国王将上诉到浩浩荡荡的民族，北，后来向埃及王。
Isaias would not hear aught of this short-sighted policy, grounded only on human prudence, or a false religious confidence, and refusing to look beyond the moment.伊萨亚斯不会听到aught这一短视的政策，接地，只有对人类为慎重起见，或虚假的宗教信心，并拒绝眼光超越的时刻。 Juda was in terrible straits; God alone could save her; but the first condition laid down for the manifestation of His power was moral and social reformation. juda是在可怕的海峡;上帝能够单独挽救她的，但首要条件奠定了下来，体现了他的权力是道德和社会改革。 Syrians, Ephraimites, Assyrians, and all the rest were but the instruments of the judgment of God, the purpose of which is the overthrow of sinners.叙利亚人， ephraimites ，亚述人，和所有其余的，但文书的判断上帝，目的是推翻的罪人。 Certainly Yahweh will not allow His people to be utterly destroyed; His covenant He will keep; but it is vain to hope that well-deserved chastisement may be escaped.当然，雅巍不会让他的人民被完全摧毁，他的盟约，他会继续;但这是徒劳的希望，以及当之无愧的责罚可能逃脱。 From this view of the designs of God never did the faith of Isaias waver.从这个角度的设计，从来没有上帝的信念，伊萨亚斯动摇。 He first proclaimed this message at the beginning of the reign of Achaz.他首先宣布此消息在开始统治阿哈茨。 The king and his counsellors saw no salvation for Juda except in an alliance with, that is an acknowledgment of vassalage to, Assyria.国王和他的辅导员没有看到拯救juda除在结盟，这是一个承认vassalage ，亚述。 This the Prophet opposed with all his might.这先知反对他的所有可能。 With his keen foresight he had clearly perceived that the real danger to Juda was not from Ephraim and Syria, and that the intervention of Assyria in the affairs of Palestine involved a complete overthrow of the balance of power along the Mediterranean coast.与他激烈的远见，他曾明确认为，真正的危险，以juda是不是从ephraim和叙利亚，认为干预的亚述，在国际事务中的巴勒斯坦涉及一个完整的推翻的权力平衡，沿地中海沿岸。 Moreover, the Prophet entertained no doubt but that sooner or later a conflict between the rival empires of the Euphrates and the Nile must arise, and then their hosts would swarm over the land of Juda.此外，先知受理毫无疑问，但迟早的事之间发生冲突的竞争对手帝国幼发拉底河和尼罗河必须出现，然后他们的主机会一窝蜂超过土地juda 。 To him it was clear that the course proposed by Juda's self-conceited politicians was like the mad flight of "silly doves", throwing themselves headlong into the net.他很清楚，过程中所提出的juda的自我骄傲的政治家，像疯飞行的“傻鸽派” ，大呼自己投掷到净。 Isaias's advice was not followed and one by one the consequences he had foretold were realized.伊萨亚斯的意见是没有遵循和一个又一个的后果，他曾预言实现了。 However, he continued to proclaim his prophetical views of the current events.不过，他继续宣布他的prophetical的意见，目前的事件。 Every new event of importance is by him turned into a lesson not only to Juda but to all the neighbouring nations.每一个新的事件的重要性，是由他变成了教训，不仅要juda ，但所有邻近国家。 Damascus has fallen; so will the drunkards and revellers of Samaria see the ruin of their city.大马士革下降，所以会drunkards和revellers的撒马利亚见废墟他们的城市。 Tyre boasts of her wealth and impregnable position; her doom is no less decreed, and her fall will all the more astound the world.轮胎拥有她的财富和牢不可破的地位，她的厄运是不低于颁布的，和她的秋天都将较世界震惊。 Assyria herself, fattened with the spoils of all nations, Assyria "the rod of God's vengeance", when she will have accomplished her providential destiny, shall meet with her fate.亚述自己，养肥与败坏了所有国家，亚述“棒上帝的复仇” ，当她将已经完成了她的providential的命运，应与她会面的命运。 God has thus decreed the doom of all nations for the accomplishment of His purposes and the establishment of a new Israel cleansed from all past defilements.上帝因此下令末日的所有国家为完成其宗旨和建立一个新的以色列清洗，从过去的所有污秽。
Judean politicians towards the end of the reign of Ezechias had planned an alliance with the King of Egypt against Assyria and carefully concealed their purpose from the Prophet.朱迪亚的政客在接近年底时统治埃泽希亚什原来的计划，联盟与埃及王对亚述和仔细隐蔽其目的从先知。 When the latter came to know the preparations for rebellion, it was already too late to undo what had been done.当后者来知道的筹备工作叛乱，这是为时已晚撤消什么已经做了。 But he could at least give vent to his anger (see Isaiah 30), and we know both from the Bible and Sennacherib's own account of the campaign of 701 how the Assyrian army routed the Egyptians at Altaku (Elteqeh of Joshua 19:44), captured Accaron, and sent a detachment to ravage Juda; Jerusalem, closely invested, was saved only by the payment of an enormous ransom.但他至少可以发泄他的愤怒（见以赛亚书30 ） ，而且我们知道，无论从圣经和森纳赫里布自己的帐户，该运动的701如何亚述军队改为埃及人在altaku （ elteqeh约书亚19时44分） ，抓获accaron ，并派遣一个支队肆虐juda ;耶路撒冷，紧密合作，投资，节省了仅由支付庞大的赎金。 The vindication of Isaias's policy, however, was not yet complete.平反的伊萨亚斯的政策，不过，尚未完成。 The Assyrian army withdrew; but Sennacherib, apparently thinking it unsafe to leave in his wake a fortified city like Jerusalem, demanded the immediate surrender of Ezechias's capital.亚述军队撤回;但森纳赫里布，显然是思想，它不安全，在他离开之后，设防的城市，像耶路撒冷，要求立即交出埃泽希亚什的资本。 At the command of Ezechias, no answer was given to the message; but the king humbly bade Isaias to intercede for the city.在命令的埃泽希亚什，答案是没有考虑到的讯息，但国王虚心向伊萨亚斯八德，为城市。 The Prophet had for the king a reassuring message.先知已为国王一个令人安心的讯息。 But the respite in the Judean capital was short.但喘息在朱迪亚资本是短暂的。 Soon a new Assyrian embassy arrived with a letter from the king containing an ultimatum.很快一个新的亚述人抵达大使馆与信从国王含有最后通牒。 In the panic-stricken city there was a man of whom Sennacherib had taken no account; it was by him that the answer was to be given to the ultimatum of the proud Assyrians: "The virgin, the daughter of Sion hath despised thee and laughed thee to scorn; . . . He shall not come into this city, nor shoot an arrow into it. . . . By the way that he came, he shall return, and into this city he shall not come, saith the Lord" (xxxvii, 22, 33).在惊惶失措的城市有一名男子，其中森纳赫里布没有采取任何帐户，这是由他认为，答案是必须考虑到最后通牒的亚述人感到自豪： “维尔京，女儿锡永祂所鄙视你和笑了你的蔑视; 。 。 。他不得接触到这个城市，也不是射箭到它。 。由的方式，他来，他应返回，进入这个城市，他不得来， saith勋爵“ （三十七， 22 ， 33 ） 。 We know in reality how a sudden catastrophe overtook the Assyrian army and God's promise was fulfilled.我们知道在现实中是如何突然的灾难超越了亚述军队和上帝的承诺兑现。 This crowning vindication of the Divinely inspired policy of Isaias prepared the hearts of the Jews for the religious reformation brought about by Ezechias, no doubt along lines laid down by the Prophet.这加冕平反的神的灵感的政策伊萨亚斯准备的心，犹太人为宗教的改革所带来的埃泽希亚什，毫无疑问，沿线所订定的先知。
In reviewing the political side of Isaias's public life, we have already seen something of his religious and social ideas; all these view-points were indeed most intimately connected in his teaching.在审查政治方面的伊萨亚斯的公共生活，我们已经看到了一些他的宗教和社会观念;所有这些观点点，的确是最有着密切的联系，在他的教学。 It may be well now to dwell a little more fully on this part of the Prophet's message.它可能会以及现在谈论一点更充分地就这部分的先知的讯息。 Isaias's description of the religious condition of Juda in the latter part of the eighth century is anything but flattering.伊萨亚斯描述的宗教条件juda在后者的一部分，八世纪是什么，但阿谀奉承的。 Jerusalem is compared to Sodom and Gomorrah; apparently the bulk of the people were superstitious rather than religious.耶路撒冷是相比，所多玛和gomorrah ;显然大部分的人，迷信而非宗教。 Sacrifices were offered out of routine; withcraft and divination were in honour; nay more, foreign deities were openly invoked side by side with the true God, and in secret the immoral worship of some of these idols was widely indulged in, the higher-class and the Court itself giving in this regard an abominable example.牺牲提供了例行; withcraft和占卜的人，荣誉;的NaY更多的，外国的神人公开援引并排与真神，并且在秘密不道德的崇拜一些偶像，这些被普遍沉迷于，高级和法院本身给在这方面的一个恶劣的例子。 Throughout the kingdom there was corruption of higher officials, ever-increasing luxury among the wealthy, wanton haughtiness of women, ostentation among the middle-class people, shameful partiality of the judges, unscrupulous greed of the owners of large estates, and oppression of the poor and lowly.整个英国有腐败的高级官员，日益增加的奢侈品之间的富裕，肆意傲气的妇女，排场，其中中产阶层的人，可耻的偏袒的法官，不择手段的贪婪的业主大型屋，和压迫的穷人和卑贱。 The Assyrian suzerainty did not change anything in this woeful state of affairs.亚述宗主权并没有任何改变，在这方面陷入国政。 In the eyes of Isaias this order of things was intolerable; and he never tired repeating it could not last.在眼中，伊萨亚斯这项命令的事情是不能容忍的;和他从来没有厌倦重复，它不能上。