威尔森博士：史蒂夫 上一讲结尾的时候 Dr. Wilson: Steve, at the end of last unit
我们谈到了以赛亚第二书中 we were talking about the importance
救赎者 这个意象的重要性 of the redeemer imagery for Second Isaiah
我当时提到 救赎的这套言辞 I was saying that the redeemer language
最本质的还是关乎家庭的一套言辞 is ultimately a family language
书中似乎认为 It seems to be making the point
所有以赛亚书第二部分中的受众都应将自己视作 that the community of the Second Isaiah
同一个大家族的成员 thinks itself as family
贯穿整个对《以赛亚书》内容的基督教解经传统 And all subsequent interpreters within that tradition
以及其后该传统中的解经者 all the way down through
以及其后该传统中的解经者 and beyond the Christian interpretations of this material
也都应将自己视作这个家族中的成员 are also to think of themselves somehow as family
第49章开篇之后 我们可以看到 Beginning in Chapter 49 though
对 家族 的提及一再增多 we've got even more of this family references
有些使用了救赎的言辞 其他的则未用到 some of which used the redemption language and others don't
那么 对这种家族概念的引申 How does this expansion
在以赛亚第二书中这个特殊的部分 of the notion of family work in this particular part
起到了什么样的作用呢？ of the Second Isaiah?
库克博士:是啊 这真是令人着迷 Dr. Cook: Yeah, it really is fascinating
救赎者这个词 希伯来语里讲 Goel This language of redeemer, “Goel” in Hebrew
力量是十分强大的 is very powerful
此处我们看到 巴比伦流亡中的百姓 Here you've got this people in Babylonia Exile suffering horribly
深受磨难 忧心大卫王朝的统治被破坏 worried that perhaps the Davidic Kingship has been decimated
与上帝的契约被中断 the covenants been broken
他们能做什么呢？ What do they do?
一个身为救赎者的丈夫与其妻子的婚姻 The type of marriage that a husband redeemer, say, that has to a wife
要求 他有义务在妻子负债 that he would be obligated to come and rescue her
或者卖身为奴时 赶来救赎妻子 from whatever debt or slavery she got bound up into
这是丈夫与妻子之间永久持续 That's an ongoing, permanent
维系终生的承诺 eternal commitment of the husband to the wife
这些与家族的纽带紧紧相依 It's bound up in these family ties which
不离不弃 are really not supposed to sever
因此 将上帝描述为救赎者形象的 So to picture God as a committed husband redeemer
忠贞夫君 is to speak of the type
就是在描述 上帝与亚伯拉罕之间存在的 of the covenant that God has with Abraham that is eternal
永久维持的契约 that is perpetual
上帝的承诺跟以色列的服从 God's commitment isn't dependent
或运气 或者其原罪 on Israel's obedience
都没有关系 or luck or her sin
承诺是永不改变的 It's perpetual
威尔森博士:这一观点 Dr. Wilson: ...which is a very different view
与其它经书中的观点相去甚远 than some other biblical views
《申命记书》以及《耶利米书》中 The Book of Deuteronomy and also the Book of Jeremiah
确实谈到了上帝与以色列之间的决裂 do talk about a divorce that takes place between God and Israel
并且出于法律及宗教的原因 And the relationship cannot be re-established after that
两者之间的关系无法重建 for legal and cultic reasons
这后来也变成了 And that becomes an argument
一个论据 支持 for the absolute severing of the relationship
上帝与以色列彻底决裂的观点 between Israel and God
然而以赛亚第二书所讨论的却与之截然相反 Second Isaiah seems to be arguing here exactly the opposite thing
库克博士:这种观点在精神层面上非常有益 Dr. Cook: This notion, I think, is very helpful spiritually, the idea
即上帝对人类作出承诺 that God is committed to us and our redemption by God
并且纯出于恩典 对我们施以救赎 is from God's side and it's through grace
既不要求我们付出代价 We don't have to earn it
也不要求我们身份高贵 We don't have to deserve it
我们可以胡作非为 最终惨败 We can completely mess up and fall on our faces
上帝仍然会如深爱妻子的夫君一样守护我们 And God is still committed like a husband loving a wife
我们之间有着一种亲密的联系 There's that intimate connection
在精神层面上 是很有深意的 I think it's rich spiritually
然而 另一方面 However, the other side of this
当我们深入了解这种救赎的言辞之后 when we get into the redemption language
就会发现这个家族也是深陷困境 is that this family is highly troubled
上帝的妻子 隐喻的爱人 是锡安 锡安城 The wife of God, the metaphorical lover of God, is Zion, daughter Zion
她在公元前586年 She's been decimated
巴比伦摧毁耶路撒冷时身受重创 by the Babylonian destruction of Jerusalem in 586
其所受磨难是无法想象的 And her suffering is incomparable
在第51:18中 In our section in Chapter 51, let's Verse 18
上帝承认 没有人来指引这个女人 God admits there's no one to guide this woman
她所养大的诸子中 Among all the children she's born there's
没有一个搀扶她的 no one to take her by the hand
荒凉 毁灭 饥荒 刀兵 这几样临到你 Who can even mourn for a person
谁为你举哀？ who's been so devastated by destruction, famine and sword?
我认为 上帝仅仅只是出面 It's healing I think
承认她承受了几乎没有人能够承受的磨难 just for God to come out and to admit
这一点就已经令人倍感欣慰了 that she's suffered beyond anything anyone could ever deserve
此外 上帝承认在人类的经历中 And I think it's spiritually interesting for us when God admits
有些悲剧甚至远远超过了上帝能够忍受的程度 that some of the tragedies in our human experience
对于我们来说 真是精神上很有启迪性的 is way beyond anything that even God can put up with, in God's mind
这点很有趣 还有 关于家族的言辞 It's really interesting, but there's this family language
上帝这位救赎者形象的夫君 作为妻子的锡安 there's God is the redeeming husband, Zion as the wife
以及她的孩子 and also her children
威尔森博士:有关于这次决裂的否认 Dr. Wilson: The denial that the actual divorce has taken place
再次引出了一个疑问 raises the question again of whether or not the redemption of Israel
即以色列的救赎 the redemption of the community
受众的救赎 锡安的救赎 the redemption of Zion is going to take place
到底是否能够通过人类代理人实现 through the use of human agents at all
人类代理人在整部以赛亚第二书都反复出现 We've spent a lot time working with this idea of human agents
我们已经花了很多时间来讨论这个问题 that seem to pop up all over Second Isaiah
你认为呢 情况到最后 Do you think it is simply the case
这些终将演变为某种神圣行为 that at the end of the day this all has to be some kind of divine act
还是说会有人的参与? or people finally involved in this?
你如何看待这些篇章中一再出现的 What do you make of this repetition
有关 仆人 的言辞？ still of the Servant language in these chapters?
仆人 真的有其地位吗？ Dose the servant really have a role?
整个群体或者城市要对其自身的救赎负责 Is there any sense in which the community or the city
这样说得通吗？ are responsible for their own redemption?
还是说这一切根本上都属于神圣行为？ Or does this all have to be an outright divine act?
以赛亚第二书对此持何观点? What is Second Isaiah's view on all of this?
库克博士:我认为这个问题确实值得好好斟酌 Dr. Cook: I think this is something really worth pondering
这个家族里已经有了上帝 有了锡安 You've got this family, God, Zion
这个神秘的 仆人 又该如何自处呢？ where does this mysteries figure of the Servant
我们刚才提到的 that we've alluded to
这个神秘的 仆人 又是什么地位呢? where does this Servant figure fit in
以色列是否某种程度上 And is Israel in any way involved
参与了对其自身的救赎？ in its own redemption?
我认为 当然这是我的看法 I think, I mean for me
你完全可以反驳我 我认为 看到上帝的妻子 you can feel free to disagree about, but I think it's interesting
女儿锡安 生育了这些神迹的儿女 这点很有趣 that the wife of God, daughter Zion bears these miracle children
看看第49章 第18 19 20 21左右 If you look in Chapter 49 around Verses 18, 19, 20, 21
锡安以他们为华带束腰 Zion puts on beauty like a bride
像新妇一样 and all of a sudden her children are gathering to her
你必听见丧子之后所生的儿女说 the children of whom you were bereaved are now so many
这地方我居住太窄 求你给我地方居住 that the place is too crowded for them
因此锡安上的余剩之民奇迹般地繁盛 So this miracle blossoming of the Remnant on Mount Zion
这到底从何而来？ where do they come from?
这是个奇迹 It's a miracle
如果上帝不施展神迹 There's no way, just like Abraham
这件事是绝对不可能发生的 and Sarah had a miracle child
正如亚伯拉罕和撒莱的神迹后代一样 there's no way it could happen without God doing it
然而 他们是否在某种程度上跟 仆人 有关？ But are they in some way related to the Servant?
这些人是否已经开始了这种全新的 Are they the folks who have taken up this new life style
饱含敬畏 谦卑 脆弱的生活方式 of reverence, of humility
并且适应了这种生活？ and frailty and are running with it?
是否说 人类在通过效仿这位 仆人 Is that the way that human beings participate in this redemption
以作为 仆人 的子孙的方式 by emulating the servant
来参与到救赎当中呢？ by being children of the servant?
威尔森博士:这也许就要追溯到 Dr. Wilson: So this may also heard back to
在第40章开头所出现的画面 the beginnings of these images of calling the community
召唤民众回归故土 to return all the way back in Chapter 40
同时也有质疑 where again the notion of too much suffering on the part of Jerusalem
耶路撒冷是否承受了过多的苦难 was also raised there
此时 所以这些都 All these seem now seems to be coming back
借由复兴家族的言辞再次浮现 in this language about the restoration
另外 还包括对各类角色 of the family, as well as some major confusion
及其所司之职的明显困惑 about roles and who does what
似乎也是以赛亚第二书的特点 which seems to be characteristic of the Second Isaiah material
至于救赎的代理人到底是谁这个问题 And the answer to who the agent of redemption actually is
我想上述两者皆有可能 one wonders whether or not this might be both of these things
库克博士:我确实认为 我认为基督教里 Dr. Cook: I do think, I think many times in Christianity
多次强调单个个体与上帝之间的精神联系 there's an emphasis on the individual spiritual relationship with God
然而以赛亚第二书却远不肯止于此 But Second Isaiah will not let you keep it just at that
正如你所说 整个关于救赎者的概念 The whole notion of redeemer, as you say
涉及到了整个群体的诞生 involves the creation of the entire community
涉及到了整个群体的诞生 that is involved in this life style
这个群体有新的生活方式 新的精神思想 this spirituality, this virtue of reverence
以及对伟大超然的上帝 before this awesome towering God of Otherness
神秘莫测的天父的这种崇敬的美德 this inscrutable DAD
这并不是独立的现象 It's not an individual phenomenon
而是一种全新的生活方式 应该予以发扬光大 It's a new life style that should spread and infect the world
使其影响世界 改变政治 经济以及严酷的世道 and really change politics and economics and hard reality
这位 仆人 是否有孩子？是否有子嗣后裔？ Does the Servant have children? Are there progeny?
下一讲里我们会看到确实有 I think we'll see in the next section that it does
讲到第53:10时我们会看到 When we get to Chapter 53, Verse 10
是上帝使他经历了这一切 God is putting him through this
如果他能够虔诚地承受这一切 And if he's willing to bear up faithfully
就能够拥有后代 拥有子嗣 播下种子 he'll see offspring, he'll see progeny, and he'll see seed
因此在以赛亚第二书主体的结尾部分 So at least by the end of this corpus of Second Isaiah
我们至少会得到一个新枝开散的承诺 you begin to get the promises of a new breed of growth
救世主的后代 遵循 仆人 的生活方式 Messianic seed or posterity that's just emulating the Servant life style
并将其广泛传播开来 spreading it like peanut butter
威尔森博士:看来 个体 仆人 Dr. Wilson: So the relationships
与整个民族作为 仆人 的群体责任 between the individual servant
这两者之间的关系 and the communal responsibility of the people as Servant
是相辅相成的 are related to each other
也始终比较模糊 In some way that is never quite clear
但我们在深入研究材料的同时 but as we proceed in this material
发现情况似乎是这样的 It seems to be the case that the individual redeemer
这位个体 仆人 将会成为整个群体的某种榜样 the Servant is going to be a model of some sort for the community
听起来与人们一开始 And this sounds an awful lot like the way
对耶稣与《耶稣福音》的理解十分相似 that people begin to understand Jesus and the Gospels of Jesus
人们将耶稣与耶稣福音看作一种模范 in some way as a model, for how the community
群体应该效仿 is supposed to act
库克博士:不能只是说 Dr. Cook: You can't just say Jesus, start in the cross
耶稣 上十字架 完成救赎 accomplish the Salvation
谢天谢地 就这么完事了 thank goodness we're done
威尔森博士:从《马克福音书》及其它文献来看 Dr. Wilson: Not according to the Gospel of Mark and some other places
不是这样的 有一点很明确 where it is pretty clear that Jesus is simply the example
即耶稣只是个典范 展示整个群体的责任所在 of what the community is responsible to do
库克博士:这是说以一种能量 Dr. Cook: In terms of something spreading
一种扩散 将它传播出去 with energy and expansion
威尔森博士:的确如此 Dr. Wilson: It is
整个群体也不能袖手旁观 And the community somehow cannot get off the hook
救赎不是被动的 个体的 you cannot have redemption individually done to you
你必须带着维护整体的态度亲身参与进来 You really have to participate in it in a corporate way
并且有责任 and you have some responsibility to bring redemption
将救赎带给其余的受众 to the remainder of the community
库克博士:我觉得这多少有点冒犯 Dr. Cook: I think that's gonna be offensive
我是说 很多问题都希望 I mean a lot of questions want Jesus
耶稣在完成救赎的过程中 to be completely different
应该是完全超然不同的 and unique in accomplishing redemption
我们是不可能成为耶稣的 We can't be Jesus
威尔森博士:不可能 Dr. Wilson: No
然而我认为在以赛亚第二书中 But certainly in Second Isaiah, I would argue
以及《马克福音书》 also that in Gospel of Mark
以及其它文献中 and elsewhere where the community of disciples
信徒群体在救赎的过程中 has an imitative role to play
都要扮演一个模仿的角色 in this process of salvation
回顾第40章也可以看到这种情况 And you got it all the way again back in Chapter 40
百姓得到上帝的恩惠 You got the community benefiting
由上帝引领返回锡安山 from God's leading them back to Zion
然后他们成为成为上帝救赎的代理人 but then they become the agents of God's redemption
继续完成对其它犹大城市的救赎 and they then proceed to redeem all of cities of Judah
在下一讲里 So in the next unit we're gonna look at again
我们会更加仔细地探讨这些个体 more carefully at these individual figures
还要探讨一首最不同寻常的 仆人 的诗篇 and particularly what is probably the most unusual of the Servant poems