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Exodus Capítulo 15
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Ex 15:1-27.
简体中文
Original em inglês
Ex 15:1-27.
SONG OF MOSES.
1. Then sang Moses and the children of Israel--The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself.
I will sing unto the Lord, for he hath triumphed gloriously--Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.
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简体中文
20. 女先知米利暗——如此称呼,因她领受神的启示
(民 12:1; 弥 6:4),
但此处主要因她在音乐上格外精通;圣经中「说预言」一词有时正是此意
(代上 25:1; 林前 11:5)。
手里拿着鼓——或作「手鼓」——一种形如圆环的乐器,边缘镶有铜环或铜片以发声,面上蒙有如鼓的紧绷羊皮纸。以手指击打,相当于今日的手鼓。
众妇女也跟着她出去拿鼓跳舞——只要留意东方至今的风俗,就能明白这事:那里的舞蹈是一种缓慢、庄重而肃穆的动作,通常伴有歌唱和鼓声,仍由队伍中为首的女子领舞,其余的人模仿她的动作,并随着她口中唱出的歌词随之应和。
Original em inglês
20. Miriam the prophetess--so called from her receiving divine revelations
(Nu 12:1; Mic 6:4),
but in this instance principally from her being eminently skilled in music, and in this sense the word "prophecy" is sometimes used in Scripture
(1Ch 25:1; 1Co 11:5).
took a timbrel--or "tabret"--a musical instrument in the form of a hoop, edged round with rings or pieces of brass to make a jingling noise and covered over with tightened parchment like a drum. It was beat with the fingers, and corresponds to our tambourine.
all the women went out after her with timbrels and with dances--We shall understand this by attending to the modern customs of the East, where the dance--a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, the rest imitating her movements and repeating the words of the song as they drop from her lips.
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21. 米利暗应声说——在《希伯来文》中「她们」是阳性,所以大概摩西率领男众,米利暗率领女众——两队轮流应和,以第一节的歌词作为合唱。
Original em inglês
21. Miriam answered them--"them" in the Hebrew is masculine, so that Moses probably led the men and Miriam the women--the two bands responding alternately, and singing the first verse as a chorus.
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22. 书珥的旷野——包括阿拉伯彼特拉(Arabia-Petræa)的全部西部。以倘的旷野是其中一部分,环绕红海的北部,并沿着其东岸延伸相当一段距离;而「书珥的旷野」(今称Sudhr)则是指所有毗邻巴勒斯坦的阿拉伯彼特拉旷野地区的统称。
Original em inglês
22. wilderness of Shur--comprehending all the western part of Arabia-Petræa. The desert of Etham was a part of it, extending round the northern portion of the Red Sea, and a considerable distance along its eastern shore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all the desert region of Arabia-Petræa that lay next to Palestine.
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23. 到了玛拉,不能喝那里的水——沿着一切旅行者南行的惯常路线,在海与提赫(Tih,「漂流之谷」)高原之间,玛拉几乎被一致认为就是今日的霍瓦拉(Howarah),在瓦迪·阿马拉(Wady Amarah)中,距以色列人在红海东岸登陆之处约三十哩——这距离足够他们三日的行军。这一带之间再没有别的常流泉。这水至今仍保持着古时的特性,在阿拉伯人中名声不佳,他们很少让骆驼喝这水。
Original em inglês
23. when they came to Marah, they could not drink of the waters--Following the general route of all travellers southward, between the sea and the tableland of the Tih ("valley of wandering"), Marah is almost universally believed to be what is now called Howarah, in Wady Amarah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea--a distance quite sufficient for their march of three days. There is no other perennial spring in the intermediate space. The water still retains its ancient character, and has a bad name among the Arabs, who seldom allow their camels to partake of it.
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25. 耶和华指示他一棵树,他把树丢在水里,水就变甜了——有些旅行者断定这是阿拉伯人的艾尔瓦(Elvah)——一种在形态和花上类似我们山楂的灌木;另有人认为是古尔胡德(Ghurkhud)的浆果——一种在所有咸泉旁都能见到的灌木。但这两种灌木,当地人都不知道它们有这种天然功效。更可能的是,神以神迹赐某棵树有使苦水变甜的能力——树只是所用的媒介,变甜并不依赖树的性质或品质,而是神的大能(参
约 9:6)。
因此随后才有「律例典章」,若没有神迹发生,这律例典章就显得极其不合时宜了。
在那里试验他们——神如今将以色列人置于某种境地,借以考验他们的信心和顺服(参
创 22:1)。
Original em inglês
25. the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet--Some travellers have pronounced this to be the Elvah of the Arabs--a shrub in form and flower resembling our hawthorn; others, the berries of the Ghurkhud--a bush found growing around all brackish fountains. But neither of these shrubs are known by the natives to possess such natural virtues. It is far more likely that God miraculously endowed some tree with the property of purifying the bitter water--a tree employed as the medium, but the sweetening was not dependent upon the nature or quality of the tree, but the power of God (compare
Joh 9:6).
And hence the "statute and ordinance" that followed, which would have been singularly inopportune if no miracle had been wrought.
and there he proved them--God now brought the Israelites into circumstances which would put their faith and obedience to the test (compare
Ge 22:1).
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27. 他们到了以琳,在那里有十二股水泉——据推测即今日的瓦迪·古兰代勒(Wady-Ghurandel),是西部旷野最大的水道——一片绿洲,长着各种树木,其中棕榈至今仍十分显眼,并有充沛的溪流浇灌。其宽估计约一哩,但向东北延伸甚远。经过旷野的疲惫旅程之后,这里的荫凉和青翠,以及为干渴群众所供的丰盛甘甜之水,使这营地显得极为可悦。棕榈被称为「沙漠之树」,因它的存在总表明有水。此地的棕榈数目已大增,但水泉减少了。
Original em inglês
27. they came to Elim, where were twelve wells of water--supposed to be what is now called Wady-Ghurandel, the most extensive watercourse in the western desert--an oasis, adorned with a great variety of trees, among which the palm is still conspicuous, and fertilized by a copious stream. It is estimated to be a mile in breadth, but stretching out far to the northeast. After the weary travel through the desert, this must have appeared a most delightful encampment from its shade and verdure, as well as from its abundant supply of sweet water for the thirsty multitude. The palm is called "the tree of the desert," as its presence is always a sign of water. The palms in this spot are greatly increased in number, but the wells are diminished.
出 15:1-27.
摩西之歌
1. 那时摩西和以色列人……唱歌——这首感恩之歌的场景,据推测是在红海东岸的登陆处,即「摩西泉」(Ayoun Musa)。这些泉的位置比以色列人起行处的对岸稍偏北一些。但百姓在渡海时队伍会拉长,其一端会北延至这些泉水之处,使他们在登陆时可以有水饮用。这首歌据信是在渡海之后的清晨唱的。这首歌比世上任何诗歌都早数百年,是世上最古老的诗篇。其语言之崇高与优美,无出其右。但它那无与伦比的优越,并非仅因辞藻之华丽。其诗艺上的卓越,屡屡博得最优秀评赏者的赞叹,而所记之事的性质,以及它受神圣灵感动的来源,更使它具有独特的兴趣与崇高。
我要向耶和华唱歌,因他大大战胜——考虑到他们生来并在其中长大的奴役处境,以及他们日后历史中屡次显示的粗野性情,不能设想以色列人普遍都有能力背诵或欣赏这首绝妙之歌的美处。但他们可以完全领会其贯穿全篇的情调;为要合宜地善用此时机,有此必要,使老幼一律同声合唱重述其词句。每个人既都有自己的缘由,所以每个人都发出他感恩之情。