Comentário do capítulo
Psalms Capítulo 22
1
Ps 22:1-31.
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Original em inglês
Ps 22:1-31.
The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare
Ps 9:1)
to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject--the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")--or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of
Ps 22:1
by our Saviour on the cross, and the quotation of
Ps 22:18
by John
(Joh 19:24),
and of
Ps 22:22
by Paul
(Heb 2:12),
as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on
Ps 16:1),
the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative.
1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery.
words of my roaring--shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.
2
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2. 長久的苦難見於——
不靜默——直譯為「沒有靜默給我」，可指我不斷呼求；或與「你不聽」或「你不應允」相應，意為我得不到安息或安靜。
Original em inglês
2. The long distress is evinced by--
am not silent--literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.
3
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3. 然他不僅沒有愚妄地怪責神，反而以向神呼求來表明他對神的信靠。
你是聖潔的——或作擁有一切鼓勵人信靠的屬性，也是教會讚美的正當對象：因此受苦者不必絕望。
Original em inglês
3. Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him.
thou art holy--or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.
4
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4, 5. 神百姓過去的經歷是信靠的根基。提到「我們的祖宗」並不否定這些話作為我們救主人性之語的適用性。
Original em inglês
4, 5. Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.
6
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6. 祂既被自己的百姓藐視棄絕、視為民族的羞辱，自然可以用這些深切自卑的話——這些話表達的不是祂的真實價值，而是人所加於祂的評價。
Original em inglês
6. He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
7
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7, 8. 因為猶太人在十字架上譏誚祂時，正是用了此處所提的姿態之一
（Mt 27:39）， 並且幾乎用本段的原話辱罵祂
（Mt 27:43）。
撇嘴——或作「張開」。
嘴——（參
Ps 35:21）。
Original em inglês
7, 8. For the Jews used one of the gestures
(Mt 27:39)
here mentioned, when taunting Him on the cross, and
(Mt 27:43)
reproached Him almost in the very, language of this passage.
shoot out--or, "open."
the lip--(Compare
Ps 35:21).
8
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8. 把事情託付耶和華——按字面作「輥」——即將他的重擔
（Ps 37:5； Pr 16:3）
輥給耶和華。這是被撇棄之時，仇敵戲弄他信心的話。
Original em inglês
8. trusted on the Lord--literally, "rolled"--that is, his burden
(Ps 37:5; Pr 16:3)
on the Lord. This is the language of enemies sporting with his faith in the hour of his desertion.
9
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9, 10. 雖是反諷的口吻，勸他信靠的話卻有先前經歷神幫助的穩固基礎，這經歷的特殊例證取自他無助嬰孩的時期。
使我所仰望的——按字面作「使我安穩。」
Original em inglês
9, 10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.
didst make me hope--literally, "made me secure."
11
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11. 既陳述呼求的緣由，他重申懇求，申明自己雙重的窘迫：患難迫近，且無人相助。
Original em inglês
11. From this statement of reasons for the appeal, he renews it, pleading his double extremity, the nearness of trouble, and the absence of a helper.
12
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12, 13. 他的仇敵帶著公牛的氣力、獅子的兇殘將他包圍，急欲將他毀滅。兩個比喻的力度因不加比較之詞而更為強烈。
Original em inglês
12, 13. His enemies, with the vigor of bulls and rapacity of lions, surround him, eagerly seeking his ruin. The force of both figures is greater without the use of any particle denoting comparison.
14
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14, 15. 在這等危急中，徹底的耗盡與絕望的軟弱，以最生動的比喻描繪：身體的堅實被毀，變如水一般；骨頭脫節；心臟——生命的核心——如蠟融化；全身的汁液枯乾；舌頭不能再用，枯乾僵硬地貼於顎上（參
創 49:4；撒下 14:14；詩 58:8）。
這一切，神為最終之源，人不過為器皿。
Original em inglês
14, 15. Utter exhaustion and hopeless weakness, in these circumstances of pressing danger, are set forth by the most expressive figures; the solidity of the body is destroyed, and it becomes like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the juices of the system are dried up; the tongue can no longer perform its office, but lies parched and stiffened (compare
Ge 49:4; 2Sa 14:14; Ps 58:8).
In this, God is regarded as the ultimate source, and men as the instruments.
15
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15. 死的塵土——當然指墳墓。我們不必為我們救主受苦的每一細節找出這描述的精確對應。比喻之言猶如歷史情景的畫像，在圖象之下傳達實質的真理——這些圖象雖非事實的本質，卻也不與之相背。若說基督那可畏受苦中有一部分是特別指定的，那無疑是客西馬尼園的一幕。
Original em inglês
15. the dust of death--of course, denotes the grave. We need not try to find the exact counterpart of each item of the description in the particulars of our Saviour's sufferings. Figurative language resembles pictures of historical scenes, presenting substantial truth, under illustrations, which, though not essential to the facts, are not inconsistent with them. Were any portion of Christ's terrible sufferings specially designed, it was doubtless that of the garden of Gethsemane.
16
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16. 作惡的人被比作狗，十分貼切：在東方，狗成群結隊，野蠻貪婪，為人深惡。末句曾引起諸多討論（涉及希伯來文譯作「扎」之字的真偽問題），難以向英文讀者解明。雖然新約未引用此句，但這描述與救主歷史事實的驚人契合，加上希伯來文中任何其他解釋此句的困難，都支持我們沿用本譯本的字句與其明顯的意義。
Original em inglês
16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.
17
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17. 他消瘦的身軀，本身已是他苦難中的一項，卻更成為仇敵欣喜觀看的對象，使苦難更加深重。「看」和「瞪」這些動詞，經常出現以暗示滿足之感（參看 Ps 27:13；54:7；118:7）。
Original em inglês
17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare
Ps 27:13; 54:7; 118:7).
18
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18. 這句應驗的字面預言，結束了那位被暴露且被棄之受苦者的悲慘畫面。
Original em inglês
18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.
19
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19, 20. 他如今以不減的渴望和信靠轉向神，神以其大能和信實，與所描述的迫切危險形成對比。
Original em inglês
19, 20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.
20
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20. 我的靈魂——或作自己（參看 Ps 3:2；16:10）。
我的生命——字面是「我惟一的」，或「孤獨的」，即孤苦受難的（Ps 25:16；35:17）。
Original em inglês
20. my soul--or self (compare
Ps 3:2; 16:10).
my darling--literally, "my only one," or, "solitary one," as desolate and afflicted
(Ps 25:16; 35:17).
21
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21. 鑒於從前的幫助——在最危險之時從最強大的仇敵手中獲救——而懇求拯救；那仇敵以獨角獸或野牛為代表。
獅子的口——（參看 Ps 22:13。）
獅子常用作代表強暴仇敵的比喻；將口連在一起，暗示其貪婪。
Original em inglês
21. Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.
the lion's mouth--(Compare
Ps 22:13).
The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.
22
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22-24. 他宣告要稱頌神的恩典作為，並傳揚祂所彰顯的完全（「名」，Ps 5:11）等等，隨即便邀請敬虔的人（那些敬畏神的人）為一次拯救——表明神對人所忽略之卑微者的恩眷〔Ps 22:24〕——同心合意地獻上特別的讚美。
掩面（或眼）表示故意忽略某人的案件，拒絕給予幫助或同情（參看 Ps 30:7；Isa 1:15）。
Original em inglês
22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name,"
Ps 5:11),
&c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect
[Ps 22:24].
To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare
Ps 30:7; Isa 1:15).
25
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25, 26. 我的讚美是從你而來——或更恰當地作「從你而來」，即神賜恩使人讚美祂。他除了獻上讚美之外，還應許還願以進一步表明感恩——在慶祝律法所規定的尋常節期中（De 12:18；16:11），敬虔或謙卑的人，以及尋求耶和華的人（祂真正的敬拜者）將豐盛地有分，並與他一同讚美〔Ps 22:26〕。在他活潑情感所產生的熱忱中，他用言語對這樣的人說話，向他們保證神永遠的恩惠〔Ps 22:26〕。
心的死去表示死亡（1Sa 25:37）；照樣其活著表示生命。
Original em inglês
25, 26. My praise shall be of thee--or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law
(De 12:18; 16:11),
of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise
[Ps 22:26].
In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor
[Ps 22:26].
The dying of the heart denotes death
(1Sa 25:37);
so its living denotes life.
27
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27-31. 他的案件說明神公義的治理。超越現有的時間和百姓，別人也將被帶來承認並敬拜神；肥胖的，即富足的如同貧窮的一樣，那不能保全自己性命的無助者，要一同慶祝神拯救的大能，並將祂恩典的記錄傳給未出生的世代。
Original em inglês
27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.
30
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30. 這必在耶和華面前被算為等等——或作「這必向一個世代傳講耶和華」。神的奇妙作為必代代相傳。
Original em inglês
30. it shall be accounted to the Lord for, &c.--or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.
31
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31. 他已經成全了這事*——補上「它」或「這事」——即本篇所展開的。
Original em inglês
31. that he hath done this--supply "it," or "this"--that is, what the Psalm has unfolded.
Ps 22:1-31.
題註中晦澀的詞語 Aijeleth Shahar 有各種解釋。多數註釋者同意譯作「朝鹿」。但這些詞語的涵義眾說紛紜。有人認為（參
Ps 9:1）
這是本篇詩詞所配曲調的名稱；另有人認為是某種樂器的名稱。或許最好的看法是將這詞語視為對主題的隱喻式表達——受苦者被比擬為清晨被獵人追趕的鹿（字面為「黎明」）——或者：鹿暗示溫柔無辜的受苦者，加上「清晨」則指所得的解救。一位敬虔受苦者在憂傷與拯救中的感受被生動描繪。他懇切地根據自己與神的關係祈求神的幫助——神過去對其子民所施的恩惠激發了盼望——繼而因所面臨迫在眉睫的危險而懇求。哀訴的語調轉為喜樂，因他確信必從苦難中得解救並勝過仇敵。我們的救主在十字架上引用了
Ps 22:1
第一句的話，約翰引用
Ps 22:18
(Joh 19:24)，
保羅引用
Ps 22:22
(Heb 2:12)，
表明這些都在祂的歷史中應驗，這清楚指明本篇的預言性與彌賽亞性意涵。其憂傷之深、拯救與勝利之完全與榮耀，似乎都不足以用來描述任何較小人物的遭際。在一般而修飾的意義上（見
Ps 16:1），
此處詳述的經歷可適用於一切遭受屬靈仇敵攻擊、並藉神幫助得蒙拯救的基督徒，因為基督在其人性中是他們的元首與代表。
1. 這是哀訴的概述。在苦難壓頂之時被神離棄，是受苦者痛苦的極致。
咆哮的話語——表明這哀訴是理智地表達的，儘管「咆哮」一詞是比喻，取自無理性受造物在痛苦中的表現。