Comentário do capítulo
Psalms Capítulo 114
서론
Psalm 114 Introduction
简体中文
Original em inglês
This psalm, a part of the Hallel (see the notes at the Introduction to Psalm 113:1-9), is occupied in celebrating the praises of God for what he had done in the delivering of his people from Egyptian bondage, and in conducting them to the promised land. It is the language of exultation, joy, and triumph, in view of the gracious interpositions of God in their deliverance. The psalmist sees the mountains and hills seized as it were with consternation, leaping and skipping like sheep; Jordan, as it were, frightened and fleeing back; the very earth trembling - at the presence of God. Everything is personified. Everything is full of life; everything recognizes the presence and the power of the Most High. It would be appropriate to use such a psalm on the great festivals of the Jewish nation, for nothing could be more proper than to keep these events in their history before the minds of the people. The author of the psalm is unknown; and the occasion on which it was composed cannot now be determined. It is a most animated, elevated, cheering psalm, and is proper to be used at all times to make the mind rejoice in God, and to impress us with the feeling that it is easy for God to accomplish his purposes.
1
Psalm 114:1
简体中文
以色列出了埃及——字面意思是“在以色列从埃及出来的时候”。这话不可局限于出埃及这一个确切的行动，而是涵盖一切恰当进入那次迁徙的事件——那使他们得以被带进应许之地的全串事件。
雅各家——即雅各的家族——这名称用在这里是合宜的，因为下到埃及去的正是雅各的家族，而且它已繁增到如此庞大的数目。
离开说异言之民——即说外国语言或蛮族语言的民。参见 Psalm 81:5 的注释。
Original em inglês
When Israel went out of Egypt - literally, "In the going out of Israel from Egypt." This is not to be confined to the exact act of the exodus, but embraces all that properly entered into that migration - the whole train of events which resuited in their being brought into the promised land.
The house of Jacob - The family of Jacob - a name appropriately used here, since it was the family of Jacob that had gone down into Egypt, and that had increased to these great numbers.
From a people of strange language - Speaking a foreign or a barbarian tongue. See the notes at Psalm 81:5.
2
Psalm 114:2
简体中文
犹大为主的圣所——即祂的家；祂的居所；祂神圣的住处。犹大是主要的、为首的支派，被认定为权柄将要集结于其中的支派，也是弥赛亚所要出的支派（Genesis 49:8-12）；因此，这名称早早就被用来指全体百姓，最终——在演变为“犹太人”（Jews）一词之后——成了这民族的通称。
以色列为他所掌管的国权——即祂所统治的国家；拥有祂律法的国家；祂以自己的临在治理的国家——或者说，祂是其公认君王的国家。无疑，这里所指的乃是神；但值得注意的是，“神”这名称并没有使用。原因或许在于：本篇乃是为与前一篇连用而写的，而前一篇完全是对神的赞美，因此当祂的赞美要以另一种形式、沿着另一条思路继续时，就不必重复这名了。
Original em inglês
Judah was his sanctuary - His home; his abode; his sacred dwelling-place. Judah was the principal or leading tribe, recognized as the tribe where power was to be concentrated, and from which the Messiah was to proceed Genesis 49:8-12; and hence, the name was early used to denote the entire people, and ultimately, as modified in the word Jews, became the common name of the nation.
And Israel his dominion - The nation that he ruled; the nation that had his law; the nation that he governed by his presence - or, of which he was the recognized king. There can be no doubt that the reference here is to God, but it is remarkable that the name "God" is not used. Perhaps the reason may be that this psalm was designed to be employed in connection with the preceding one, and as that consists entirely of the praises of God, it was not necessary to repeat the name when his praise was to be continued under another form, and in connection with another line of thought.
3
Psalm 114:3
简体中文
“沧海看见”——“它”这个字是我们的译者所加，加得并不十分恰当。更有力的说法是“沧海看见了”：即沧海——（红海）——看见了大能的行动——列阵的大军——移动的人潮——成群的牲畜——追赶的仇敌——骚动——纷乱——在它素来寂静的岸边。我们当想象旷野惯常的宁静——红海两岸荒凉寂寞的旷野——然后这一切突然被大队的人马打破：男男女女、孩童牲畜，惊惶逃奔，后面跟着埃及列阵的大军——全都喧腾翻滚地涌向海边。无怪乎沧海被描绘成因这罕见的景象而惊愕，并在惊惶中奔逃。
“就奔逃”——仿佛因这样一支大军如此突然地临近它的岸边而惊惶失措。
“约旦河也倒流”——指以色列人渡过约旦河进入应许之地时，约旦河的水分开一事。见 Joshua 3:13-17。河水似乎也对希伯来人的临近感到惊愕，于是退去，为他们开一条渡河的路。
Original em inglês
The sea saw it - The word it is supplied, not very properly, by our translators. It would be more expressive to say, "The sea saw:" that is, The sea - (the Red Sea) - saw the mighty movement - the marshalled hosts - the moving masses - the cattle - the pursuing enemies - the commotion - the agitation - on its usually quiet shores. We are to conceive of the usual calmness of the desert - the waste and lonely solitudes on the banks of the Red Sea - and then all this suddenly broken in upon by vast hosts of men, women, children, and cattle, fleeing in consternation, followed by the embattled strength of Egypt - all rolling on tumultuously to the shore. No wonder that the sea is represented as astonished at this unusual spectacle, and as fleeing in dismay.
And fled - As if affrighted at the approach of such an host, coming so suddenly upon its shores.
Jordan was driven back - Referring to the dividing of the waters of the Jordan when the children of Israel passed over to the promised land. Joshua 3:13-17. They also seemed astonished at the approach of the Hebrews, and retired to make a way for them to pass over.
4
Psalm 114:4
简体中文
大山踊跃，如公羊——如同羊群嬉戏跳跃一般。它们似乎从一处移动到另一处；万物仿佛都不得安稳，承认那全能者的临在。译作"skipped"（"踊跃"）一词，意为因喜乐而跳跃、欢舞。参见 Psalm 29:6 的注释。这里所指的，是神降临颁布律法之时西奈山峰的震动与骚动。参 Exodus 19:16-18。
小山跳跃，如羊羔——希伯来文作"如同羊群之子"。这里所指的，是西奈山较不显要的高地。高耸的山峰与四周环绕的较小山丘，似乎全都处于震动之中。
Original em inglês
The mountains skipped like rams - As flocks in their gambols. They seemed to move from place to place; everything seemed to be unsettled, and acknowledged the presence of the Omnipotent One. The word rendered "skipped" means to leap for joy; to dance. See the notes at Psalm 29:6. The reference here is to the agitations and commotions of the peaks of Sinai, when God came down to deliver the law. Exodus 19:16-18.
And the little hills like lambs - Hebrew, Like the sons of the flock. The reference here is to the less prominent eminences of Sinai. The lofty hills, and the smaller hills surrounding, seemed to be all in a state of commotion.
5
Psalm 114:5
简体中文
沧海啊，你为何奔逃——字面意思是“沧海啊，你遇上了什么”。即：是什么影响了你——是什么惊动了你——是什么使你如此惧怕、如此惊惶？诗人没有陈述这些事物如此惊慌的原因或理由，而是使用惊奇的语气，仿佛这些无生之物被突如其来的恐怖击中，又仿佛就这看似如此奇特的行为，向它们自身要求一个解释乃是合宜的。
Original em inglês
What ailed thee, O thou sea, that thou fleddest?... - literally, "What to thee, O sea," etc. That is, What influenced thee - what alarmed thee - what put thee into such fear, and caused such consternation? Instead of stating the cause or reason why they were thus thrown into dismay, the psalmist uses the language of surprise, as if these inanimate objects had been smitten with sudden terror, and as if it were proper to ask an explanation from themselves in regard to conduct that seemed so strange.
7
Psalm 114:7
简体中文
大地啊，你因见主的面，便要震动……——这既是对前几节所述事实的解释，同时也是关于神大能之重要真理的陈述。海、约旦河、大山与小山所遭遇之事的真正解释——正如这里所暗示的——乃是神在那里这一事实；由此推出的结论，或随之而来的真理乃是：在这位神面前——众山在他面前震动、海水惊惶奔逃的那位神面前——全地都当战惧。
Original em inglês
Tremble, thou earth, at the presence of the Lord ... - This is at the same time an explanation of the facts referred to in the previous verses, and the statement of an important truth in regard to the power of God. The true explanation - as here implied - of what occurred to the sea, to the Jordan, to the mountains, and to the hills, was the fact that God was there; the inference from that, or the truth which followed from that, was, that before that God in whose presence the very mountains shook, and from whom the waters of the sea fled in alarm the whole earth should tremble.
8
Psalm 114:8
简体中文
他叫磐石变为水池 - 意即在能行这事的那一位面前，大地应当震动；有人居住的世界应当畏惧如此奇妙的大能。译作“水池”的词，本义指一汪水潭。它们丝毫不涉及那水潭存留多久的问题；也不暗示——无论事实如何——它在以色列人旷野漂流期间始终存留为一个积水之潭。其简单的意思是：在所指的那时，磐石变成了水潭；即水从磐石流出，汇成这样的水潭。
叫坚石 - 指磐石的另一名称——在此用于描述这神迹的伟大。
变为泉源 - 意即水从磐石涌出，如同从泉源流出一般。圣经是记载神迹的书，这个神迹并不比其他任何神迹更不可信。
在七十士译本、拉丁文武加大译本、叙利亚文译本、阿拉伯文译本以及许多抄本中，诗篇在此并没有分篇，下一篇诗与本篇连在一起，仿佛它们是一首诗。那些译本为何不随从希伯来文本的分篇，如今已无从查考。希伯来文本的分篇是自然的分篇，显然是在原作写成之时就已划定。
Original em inglês
Which turned the rock into a standing water - That is, Before him who could do this, the earth should tremble; the inhabited world should stand in awe of such amazing power. The words rendered "a standing water," mean properly a pool of water. They indicate nothing in regard to the permanency of that pool; they do not imply that it remained as a standing pool during the sojourn of the Israelites in the wilderness - whatever may have been the fact in regard to that. The simple idea is, that, at the time referred to, the rock was converted into a pool; that is, the waters flowed from the rock, constituting such a pool.
The flint - Another name for the rock - used here to describe the greatness of the miracle.
Into a fountain of waters - That is, The waters flowed from the rock as from a fountain. The Bible is a book of miracles, and there is nothing more improbable in this miracle than in any other.
In the Septuagint, the Latin Vulgate, the Syriac, the Arabic, and in many manuscripts, there is no division of the psalm here, but the following psalm is united with this, as if they were a single poem. Why, in those versions, the division of the Heb. was not followed, cannot now be ascertained. The division in the Hebrew is a natural division, and was evidently made in the original composition.
本诗是哈利路的一部分（参见 Psalm 113:1-9 引言的注释），全篇用于颂赞神在拯救祂的子民脱离埃及奴役、带领他们进入应许之地的事上所成就的作为。这是鉴于神在他们蒙拯救中施恩干预而发的欢腾、喜乐与得胜之言。诗人看见大山小山仿佛惊惶失措，像羊群般踊跃跳动；约旦河仿佛惊吓而倒流；大地本身在神面前颤抖。一切都拟人化了。一切都充满生命；一切都承认至高者的同在与权能。在犹太民族的重大节期使用这样一篇诗是合宜的，因为没有什么比把这些历史事件保持在民众的心目中更恰当的了。本诗作者不明；其写作的场合如今也无法确定。这是一篇极其生动、高昂、振奋人心的诗，随时都适合使用，以使人心因神喜乐，并使我们深感神成就祂的旨意何等容易。