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以赛亚书 44
Chinese Contemporary Bible (Simplified)

以色列蒙拣选

44 “我的仆人雅各，
我所拣选的以色列啊，
现在你要留心听。
2 造你、使你在母胎中成形、
帮助你的耶和华说，
‘我的仆人雅各，
我所拣选的耶书仑[a]啊，
不要害怕。
3 我要用水浇灌干渴之地，
使河流滋润干旱之土。
我要用我的灵浇灌你的后裔，
使我的福泽临到你的子孙。
4 他们要滋长如青草，
又如溪旁杨柳。’
5 这个说，‘我属于耶和华’，
那个说，‘我是雅各的子孙’，
还有人手上写着，‘耶和华之民’，
称自己属于以色列。

6 “耶和华，以色列的君王和救赎主，
万军之耶和华说，
‘我是首先的，我是末后的，
除我以外再没有真神。
7 谁能与我相比？让他告诉我。
自从我设立这古老的民族以来所发生的事和将要发生的事，
让他告诉我。
8 不要恐惧，不要害怕，
我不是早已告诉过你们吗？
你们是我的证人。
除我以外还有真神吗？
没有，没有别的磐石，
一个也没有。’”

9 制造偶像的真是无用，他们珍爱的偶像毫无价值。拜神像的人目盲眼瞎，愚昧无知，自找羞辱。 10 制造神像、雕刻无益偶像的是谁？ 11 看啊，制造神像的工匠不过是人，他们必羞愧。让他们一起来对质吧，他们必恐惧、羞愧。 12 铁匠把铁块放在炭火里烧，用他强壮的臂膀挥动铁锤把它打成偶像。他饥饿时就会无力，口渴时就会疲乏。 13 木匠拉线测量木料，用笔勾出形状，用圆规画出模样，仿照人的样子用凿子做成逼真的神像，放在庙宇里。 14 他砍伐香柏木，或从林中选取柏木和橡木。他栽种松树，雨水使它长大。 15 这树可以用来作燃料，他取一些木料生火取暖、烤饼，又制成神像来祭拜，雕成偶像来叩拜。 16 他用一半木头烤肉，饱餐一顿，并用火取暖，说：“啊！我这里有火，真暖和。” 17 他用另一半木头造了一个神，一个偶像，向它俯伏叩拜、祷告说：“你是我的神明，求你拯救我。” 18 他们愚昧无知，因为眼睛被封住以致看不见，心窍被塞住以致不明白。 19 他们无人思想，无人明白，无人醒悟说：“我用一半木头当柴烤饼、烤肉吃，我岂能用另一半木头造可憎的神像？我岂能向一块木头叩拜？” 20 他们以灰为食，心智迷糊，走入歧途，不能自救，也不会说：“我右手拿的神像不是假的吗？”

耶和华救赎以色列

21 “雅各啊，以色列啊，
要记住这些事，
因为你是我的仆人。
我造了你，你是我的仆人；
以色列啊，我不会忘记你。
22 我除去了你的过犯和罪恶，
使它们如云雾消散。
归向我吧，因为我救赎了你。”
23 诸天啊，歌唱吧！
因为耶和华成就了这事。
地的深处啊，欢呼吧！
众山岭和林中的树木啊，
你们都要歌唱！
因为耶和华救赎了雅各，
在以色列彰显了祂的荣耀。
24 在母腹中造你、救赎你的耶和华说：
“我是创造万物的耶和华，
我独自铺展穹苍，开辟大地。
25 我使假先知的预兆无法应验，
使占卜者丑态百出；
我颠覆智者的知识，
使之愚不可及。
26 我使我仆人的话应验，
使我使者的计划成就。
我说耶路撒冷必有人居住，
我说犹大的城邑必重建起来，
从废墟中重建起来。
27 我对深海说，‘枯干吧！
我要使你的河流干涸’；
28 我说塞鲁士是我的牧人，
他必完成我的旨意，
他会下令重建耶路撒冷，
降旨奠定圣殿的根基。

Footnotes

  1. 44:2 “耶书仑”是以色列的昵称。
Close NET

Isaiah 44
New English Translation

The Lord Will Renew Israel

44 “Now, listen, Jacob my servant,
Israel whom I have chosen!”
2 This is what the Lord, the one who made you, says—
the one who formed you in the womb and helps you:
“Don’t be afraid, my servant Jacob,
Jeshurun,[a] whom I have chosen.
3 For I will pour water on the parched ground[b]
and cause streams to flow[c] on the dry land.
I will pour my Spirit on your offspring
and my blessing on your children.
4 They will sprout up like a tree in the grass,[d]
like poplars beside channels of water.
5 One will say, ‘I belong to the Lord,’
and another will use[e] the name ‘Jacob.’
One will write on his hand, ‘The Lord’s,’
and use the name ‘Israel.’”[f]

The Absurdity of Idolatry

6 This is what the Lord, Israel’s king, says,
their Protector,[g] the Lord of Heaven’s Armies:
“I am the first and I am the last,
there is no God but me.
7 Who is like me? Let him make his claim![h]
Let him announce it and explain it to me—
since I established an ancient people[i]—
let them announce future events.[j]
8 Don’t panic! Don’t be afraid![k]
Did I not tell you beforehand and decree it?
You are my witnesses! Is there any God but me?
There is no other sheltering rock;[l] I know of none.
9 All who form idols are nothing;
the things in which they delight are worthless.
Their witnesses cannot see;
they recognize nothing, so they are put to shame.
10 Who forms a god and casts an idol
that will prove worthless?[m]
11 Look, all his associates[n] will be put to shame;
the craftsmen are mere humans.[o]
Let them all assemble and take their stand.
They will panic and be put to shame.
12 A blacksmith works with his tool[p]
and forges metal over the coals.
He forms it[q] with hammers;
he makes it with his strong arm.
He gets hungry and loses his energy;[r]
he drinks no water and gets tired.
13 A carpenter takes measurements;[s]
he marks out an outline of its form;[t]
he scrapes[u] it with chisels,
and marks it with a compass.
He patterns it after the human form,[v]
like a well-built human being,
and puts it in a shrine.[w]
14 He cuts down cedars
and acquires a cypress[x] or an oak.
He gets[y] trees from the forest;
he plants a cedar[z] and the rain makes it grow.
15 A man uses it to make a fire;[aa]
he takes some of it and warms himself.
Yes, he kindles a fire and bakes bread.
Then he makes a god and worships it;
he makes an idol and bows down to it.[ab]
16 Half of it he burns in the fire—
over that half he cooks[ac] meat;
he roasts a meal and fills himself.
Yes, he warms himself and says,
‘Ah! I am warm as I look at the fire.’
17 With the rest of it he makes a god, his idol;
he bows down to it and worships it.
He prays to it, saying,
‘Rescue me, for you are my god!’
18 They do not comprehend or understand,
for their eyes are blind and cannot see;
their minds do not discern.[ad]
19 No one thinks to himself,
nor do they comprehend or understand and say to themselves:
‘I burned half of it in the fire—
yes, I baked bread over the coals;
I roasted meat and ate it.
With the rest of it should I make a disgusting idol?
Should I bow down to dry wood?’[ae]
20 He feeds on ashes;[af]
his deceived mind misleads him.
He cannot rescue himself,
nor does he say, ‘Is this not a false god I hold in my right hand?’[ag]
21 Remember these things, O Jacob,
O Israel, for you are my servant.
I formed you to be my servant;
O Israel, I will not forget you![ah]
22 I remove the guilt of your rebellious deeds as if they were a cloud,
the guilt of your sins as if they were a cloud.[ai]
Come back to me, for I protect[aj] you.”
23 Shout for joy, O sky, for the Lord intervenes;[ak]
shout out, you subterranean regions[al] of the earth.
O mountains, give a joyful shout;
you too, O forest and all your trees![am]
For the Lord protects[an] Jacob;
he reveals his splendor through Israel.[ao]

The Lord Empowers Cyrus

24 This is what the Lord, your Protector,[ap] says,
the one who formed you in the womb:
“I am the Lord, who made everything,
who alone stretched out the sky,
who fashioned the earth all by myself,[aq]
25 who frustrates the omens of the empty talkers[ar]
and humiliates[as] the omen readers,
who overturns the counsel of the wise men[at]
and makes their advice[au] seem foolish,
26 who fulfills the oracles of his prophetic servants[av]
and brings to pass the announcements[aw] of his messengers,
who says about Jerusalem, ‘She will be inhabited,’
and about the towns of Judah, ‘They will be rebuilt,
her ruins I will raise up,’
27 who says to the deep sea, ‘Be dry!
I will dry up your sea currents,’
28 who commissions[ax] Cyrus, the one I appointed as shepherd[ay]
to carry out all my wishes[az]
and to decree concerning Jerusalem, ‘She will be rebuilt,’
and concerning the temple, ‘It will be reconstructed.’[ba]

Footnotes

  1. Isaiah 44:2 sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.
  2. Isaiah 44:3 tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)
  3. Isaiah 44:3 tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.
  4. Isaiah 44:4 tn The Hebrew term בֵין (ven) is usually taken as a preposition, in which case one might translate, “among the grass.” But בֵין is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (בְּ) to kaf (כְּ), one can then read, “like a binu-tree.” (The Qumran scroll 1QIsaa supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר (khatsir) is functioning as an adverbial accusative of location.
  5. Isaiah 44:5 tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”
  6. Isaiah 44:5 tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”
  7. Isaiah 44:6 tn Heb “his kinsman redeemer.” See the note at 41:14.
  8. Isaiah 44:7 tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”
  9. Isaiah 44:7 tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmiʿim meʿolam ʾotiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.
  10. Isaiah 44:7 tn Heb and those things which are coming let them declare for themselves.”
  11. Isaiah 44:8 tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form likely needs to be emended to תיראו, the reading attested in the Qumran scroll 1QIsaa.
  12. Isaiah 44:8 tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”
  13. Isaiah 44:10 tn The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”
  14. Isaiah 44:11 tn The pronoun “his” probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman’s associates in the idol-manufacturing guild.
  15. Isaiah 44:11 sn The point seems to be this: if the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”
  16. Isaiah 44:12 tn The noun מַעֲצָד (maʿatsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.
  17. Isaiah 44:12 tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.
  18. Isaiah 44:12 tn Heb “and there is no strength”; NASB “his strength fails.”
  19. Isaiah 44:13 tn Heb “stretches out a line” (ASV similar); NIV “measures with a line.”
  20. Isaiah 44:13 tn Heb “he makes an outline with the [?].” The noun שֶׂרֶד (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.”
  21. Isaiah 44:13 tn Heb “works” (so NASB) or “fashions” (so NRSV); NIV “he roughs it out.”
  22. Isaiah 44:13 tn Heb “he makes it like the pattern of a man”; NAB “like a man in appearance.”
  23. Isaiah 44:13 tn Heb “like the glory of man to sit [in] a house”; NIV “that it may dwell in a shrine.”
  24. Isaiah 44:14 tn It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV “a holm-tree” (NRSV similar).
  25. Isaiah 44:14 tn Heb “strengthens for himself,” i.e., “secures for himself” (see BDB 55 s.v. אָמֵץ Pi.2).
  26. Isaiah 44:14 tn Some prefer to emend אֹרֶן (ʾoren) to אֶרֶז (ʾerez, “cedar”), but the otherwise unattested noun appears to have an Akkadian cognate, meaning “cedar.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 44-45. HALOT 90 s.v. I אֹרֶן offers the meaning “laurel.”
  27. Isaiah 44:15 tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”
  28. Isaiah 44:15 tn Or perhaps, “them.”
  29. Isaiah 44:16 tn Heb “eats” (so NASB); NAB, NRSV “roasts.”
  30. Isaiah 44:18 tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”
  31. Isaiah 44:19 tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.
  32. Isaiah 44:20 tn Or perhaps, “he eats on an ash heap.”
  33. Isaiah 44:20 tn Heb “Is it not a lie in my right hand?”
  34. Isaiah 44:21 tc The verb in the Hebrew text is a Niphal imperfect with a pronominal suffix. Although the Niphal ordinarily has the passive sense, it can have a reflexive nuance as well (see above translation). Some have suggested an emendation to a Qal form: “Do not forget me” (all the ancient versions, NEB, REB; see GKC 369 §117.x). “Do not forget me” would make a good parallel with “remember these things” in the first line. Since the MT is the harder reading and fits with Israel’s complaint that God had forgotten her (Isa 40:27), the MT reading should be retained (NASB, NKJV, NRSV, ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also NIV, NCV, TEV, NLT).
  35. Isaiah 44:22 tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (ʿav) and עָנָן (ʿanan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).
  36. Isaiah 44:22 tn Heb “redeem.” See the note at 41:14.
  37. Isaiah 44:23 tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”
  38. Isaiah 44:23 tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.
  39. Isaiah 44:23 tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”
  40. Isaiah 44:23 tn Heb “redeems.” See the note at 41:14.
  41. Isaiah 44:23 tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”
  42. Isaiah 44:24 tn Heb “your redeemer.” See the note at 41:14.
  43. Isaiah 44:24 tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.
  44. Isaiah 44:25 tc The Hebrew text has בַּדִּים (baddim), perhaps meaning “empty talkers” (BDB 95 s.v. III בַּד). In the four other occurrences of this word (Job 11:3; Isa 16:6; Jer 48:30; 50:36) the context does not make the meaning of the term very clear. Its primary point appears to be that the words spoken are meaningless or false. In light of its parallelism with “omen readers,” some have proposed an emendation to בָּרִים (barim, “seers”). The Mesopotamian baru-priests were divination specialists who played an important role in court life. See R. Wilson, Prophecy and Society in Ancient Israel, 93-98. Rather than supporting an emendation, J. N. Oswalt (Isaiah [NICOT], 2:189, n. 79) suggests that Isaiah used בַּדִּים purposively as a derisive wordplay on the Akkadian word baru (in light of the close similarity of the d and r consonants).
  45. Isaiah 44:25 tn Or “makes fools of” (NIV, NRSV); NAB and NASB both similar.
  46. Isaiah 44:25 tn Heb “who turns back the wise” (so NRSV); NIV “overthrows the learning of the wise”; TEV “The words of the wise I refute.”
  47. Isaiah 44:25 tn Heb “their knowledge” (so KJV, NAB, NASB, NRSV).
  48. Isaiah 44:26 tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.
  49. Isaiah 44:26 tn Heb “counsel.” The Hebrew term עֵצָה (ʿetsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.
  50. Isaiah 44:28 tn Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2.
  51. Isaiah 44:28 tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.
  52. Isaiah 44:28 tn Heb “that he might bring to completion all my desire.”
  53. Isaiah 44:28 tn Heb “and [concerning the] temple, you will be founded.” The preposition -לְ (le) is understood by ellipsis at the beginning of the second line. The verb תִּוָּסֵד (tivvased, “you will be founded”) is second masculine singular and is probably addressed to the personified temple (הֵיכָל [hekhal, “temple”] is masculine).
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