서론
Psalm 47 Introduction
英文原文
This psalm is entitled, "To the chief Musician, a psalm for (margin, of) the sons of Korah." On the phrase "To the chief Musician," see the notes at the title to Psalm 4:1-8. On the phrase "For the sons of Korah," see the notes at the title to Psalm 42:1-11.
The occasion on which the psalm was composed, and the name of the author, are alike unknown. It is a triumphal psalm, and was composed apparently on some occasion of "victory" over enemies, with reference to a triumphal procession. Professor Alexander supposes that it was composed to commemorate the victory of Jehoshaphat over the Ammonites and Edomites, recorded in 2 Chronicles 20. It is, as he remarks, a coincidence of some importance, that there is express mention made of the presence of the "Kohattlites" on that occasion, as among those who "stood up to praise the Lord," 2 Chronicles 20:19. This is not, however, decisive, as they might have been present on other similar occasions, and as it is probable, in fact, that they usually took part in celebrations of this kind. All that can be expressed with any certainty in regard to the occasion on which the psalm was composed is, that it was on an occasion of victory.
The psalm consists of two parts, quite similar in structure and in design. Each part consists of an exhortation to praise God, followed by a statement of reasons why, it should be done.
I. The first part comprises the first five verses:
(1) An exhortation to praise God - to celebrate the joy of the soul by a clapping of hands, and by a shout of triumph, Psalm 47:1.
(2) reasons for doing this, Psalm 47:2-5. These reasons are that he is terrible; that he is king over all the earth; that he will subdue the nations, and make them subject to his own people; and that, in anticipation of this, and in proof of this, he had now achieved a signal victory, and had gone up as from that victory to his own abode in heaven.
II. The second part embraces the Last four verses of the psalm:
(1) An exhortation, as before, to praise God, Psalm 47:6.
(2) reasons for this, Psalm 47:7-9. These reasons are, as before, that God is king over all the earth; that he now sits upon the throne of his holiness, and that Psalm 47:9 the princes of the nations - the subdued kings and rulers - are borne along in triumph to the people of the God of Abraham; and that in this victory it has been shown that the shields of the earth belong to God. See the notes at Psalm 47:9.
The psalm, therefore, is a triumphal ode, and was probably composed to be sung on occasion of some military triumph - some solemn procession on a return from battle, with captive princes marching in the procession, and with a display of the "shields" and other implements of war taken from the foe. All this is celebrated as indicative of the interposing power of God in victory, and as evidence of his purpose to protect his chosen people in time of peril. The psalm may yet be used in a higher sense by the church at large, when all the foes of God on earth shall be subdued, and when his kingdom shall be in fact set up over all the world.
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Psalm 47:1
万民哪，你们都要拍掌——这是表达喜乐或表示喝彩的常见方式。参见 Isaiah 55:12 的注释。这里所说的“民”，很可能是指犹太人；对他们的呼吁是：以惯常的喜乐标记，因神胜过他们仇敌所得的大胜而欢乐。
向神呼喊——即以喜乐的欢呼赞美神；也就是承认这胜利是借祂的介入赢得的。
用夸胜的声音——以得胜时通常发出的那种欢呼；如凯旋行列中那种欢呼。试参 2 Samuel 6:15；1 Chronicles 15:28；Job 39:25；Zechariah 4:7；Exodus 32:18；Isaiah 12:6；Isaiah 42:11；Isaiah 44:23；Jeremiah 50:15。无疑，有时以大声欢呼表达喜乐是合宜的。
英文原文
O clap your hands, all ye people - A common way of expressing joy, or indicating applause. Compare the notes at Isaiah 55:12. The "people" here referred to are probably the Jewish people, and the call on them is to rejoice, with the customary marks of joy, in view of the great victory which God had gained over their enemies.
Shout unto God - Make a joyful noise in praise of God; that is, in acknowledgment that this victory has been gained by his interposition.
With a voice of triumph - With such a shout as is usually raised when a victory is obtained; such a shout as occurs in a triumphal procession. Compare 2 Samuel 6:15; 1 Chronicles 15:28; Job 39:25; Zechariah 4:7; Exodus 32:18; Isaiah 12:6; Isaiah 42:11; Isaiah 44:23; Jeremiah 50:15. There are doubtless times when loud shouts, as expressive of joy, are proper.
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Psalm 47:2
因为耶和华至高者——即耶和华，至高的神；就是说，祂被高举在一切别的存在者之上。试参 Exodus 18:11；1 Chronicles 16:25、Psalm 96:4；2 Chronicles 2:5；Psalm 95:3。
是可畏的——字面作“当受畏惧”；即当受敬畏与崇拜。“可怕”与“恐怖”二词含有一个原文中所没有的观念，仿佛祂的性情中有某种严酷、苛厉、冷酷之处。原文的词并不超出激发敬畏或肃穆之念的范围，而且是圣经中用来指称敬拜神的常用词。其意思是：祂配得极深的敬畏或崇拜。
他是治理全地的大君王——祂统管世界。祂是普世的君王。当时显然是取得了某场对神子民之仇敌的胜利，它如此决定性，又如此直接出于神的大能，足以证明祂对万国拥有绝对的控制权；这便是写作本篇时说这话的直接“缘由”。
英文原文
For the Lord most high - Yahweh, the Most High God; that is, who is exalted above all other beings. Compare Exodus 18:11; 1 Chronicles 16:25 Psalm 96:4; 2 Chronicles 2:5; Psalm 95:3.
Is terrible - literally, is to be feared; that is, reverenced and adored. There is an idea in the words "terrible" and "terror" which is not contained in the original, as if there were something harsh, severe, stern, in his character. The word in the original does not go beyond the notion of inspiring reverence or awe, and is the common word by which the worship of God is designated in the Scriptures. The meaning is, that he is worthy of profound reverence or adoration.
He is a great king over all the earth - He rules the world. He is a universal Sovereign. The immediate "occasion" of saying this, when the psalm was composed, was evidently some victory (which had been achieved over the enemies of the people of God) so decided, and so immediately by the divine power, as to prove that he has absolute control over all nations.
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Psalm 47:3
“他叫万民服在我们以下”——参 Psalm 18:39 的注释；Psalm 18:47 的注释。译作“叫……服”的词，通常就是意为“说话”的那个词。在此使用这词的观念是：祂只要说话，事就成了（参 Psalm 33:9）；或者说，祂凭一句话就能成事。然而关于这词在此的用法，可参 Gesenius《词典》论 דבר dâbar 一条第2项、Hiphil 语干的说明。
“又叫列邦服在我们脚下”——就是说，他们必被完全地、有效地制伏。见 Psalm 7:5 的注释；Psalm 44:5 的注释。这既是神使他们能以行的事，它就成了感恩与夸胜的缘由。
英文原文
He shall subdue the people under us - Compare Psalm 18:39, note; Psalm 18:47, note. The word rendered "subdue" is that which commonly means" to speak." The idea in the use of this word here is that he has only to speak and it is done (compare Psalm 33:9), or that he could do it by a word. Compare, however, on the use of the word here, Gesenius (Lexicon), on the word - דבר dâbar, 2, Hiphil.
And the nations under our feet - That is, they shall be entirely or effectually subdued. See Psalm 7:5, note; Psalm 44:5, note. As God would enable them to do this, it was an occasion for thankfulness and triumph.
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Psalm 47:4
他为我们选择产业——他已经拣选或选定了我们承受为业之地。在组成世界的万国之中，他拣选了"这地"作为他自己子民的产业，作为他们居住的地方。本节的思想基于希伯来人著述中十分常见的观念：他们的国土是万国之荣——是全地上最宜居之地。正是鉴于这一事实，他们在此被呼吁称颂神，在他里面喜乐。
雅各的荣耀——按字面直译是"雅各的夸耀——גאון gâ'ôn——"。七十士译本作"美丽"——καλλονὴν kallonēn。武加大译本同作"speciem"（美丽）。其意思是：这是一块足以使其民之先祖雅各自豪、也确实为他所夸耀的地。犹太人素来以居住在先知曾经居住之地为尊荣；尤其是，凡可追溯到雅各的、曾一度属于他所有的、或可视为他所赠之物，一概被视为可贵。参 John 4:12。
就是他所爱的——作为先祖之一。这里特别提及"雅各"而非亚伯拉罕和以撒，或许是因为这地实际是在雅各众子的时代才归希伯来人所有。这地分给众子的后裔——按他们的名字称为十二支派——为业；因此，说到曾经拥有这地，最自然不过的是指雅各。亚伯拉罕和以撒在这地是作客旅和寄居的（Hebrews 11:9-10, Hebrews 11:13），在那里没有产业，甚至连一块葬身之地也没有，除非购买而来（参 Genesis 23:12-16）；这地实际归这民族所有，是在雅各的家室之中。
英文原文
He shall choose our inheritance for us - He has chosen or selected the land which we inherit. Of all the countries which compose the world, he has chosen "this" to be the inheritance of his own people, or the place where they should dwell. The thought in this verse is based on the idea so common in the writings of the Hebrews, that their country was the glory of all lands - the place of all on earth most desirable to dwell in. It is in view of this fact that they are here called on to praise God, and to rejoice in him.
The excellency of Jacob - literally, "the pride - גאון gâ'ôn - of Jacob." Septuagint, "beauty" - καλλονὴν kallonēn. So the Vulgate, "speciem." The meaning is, that it was a land of which Jacob, the ancestor of the people, might be proud, or which he did boast of. It was ever regarded as an honor among the Jews that they dwelt in a land which had been the abode of the prophets; and especially was anything regarded as of value that could be traced to Jacob; that bad been once in his possession; or that could be regarded as his gift. Compare John 4:12.
Whom he loved - As one of the patriarchs. Perhaps special allusion is here made to "Jacob" rather than to Abraham and Isaac, because the land came actually into the possession of the Hebrew people in the time of Jacob's sons. It was divided among the descendants of his sons, the twelve tribes, bearing their names; and thus Jacob was most naturally referred to as having been in possession of the land. Abraham and Isaac dwelt in the land as strangers and pilgrims Hebrews 11:9-10, Hebrews 11:13, having no possession there, not even of a burying-place except as they purchased it (compare Genesis 23:12-16); and the land actually came into the possession of the nation only in the family of Jacob.
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Psalm 47:5
神上升，有喊声相送——指他在赢得胜利之后，升到天上——他的居所和宝座——去了。他被描绘为曾降下帮助他争战的百姓、倾覆他们的仇敌，而在成就这事之后，在众军伴随之中、在得胜的呐喊声里返回天上。这一切当然是诗意的笔法，在任何意义上都不可视为按字面理解。比较 Psalm 7:7 的注释。
耶和华上升，有角声相送——耶和华在胜利的号声之中上升。这一切都是为要表明胜利，并显明这胜利惟独当归于神。
英文原文
God is gone up with a shout - That is, he has ascended to heaven, his home and throne, after having secured the victory. He is represented as having come down to aid his people in the war by the overthrow of their enemies, and (having accomplished this) as returning to heaven, accompanied by his hosts, and amidst the shouts of triumph. All this is, of course, poetical, and is not to be regarded as literal in any sense. Compare the notes at Psalm 7:7.
The Lord with the sound of a trumpet - Yahweh, accompanied with the notes of victory. All this is designed to denote triumph, and to show that the victory was to be traced solely to God.
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Psalm 47:6
你们要向神歌颂，歌颂——本篇的“第二”部分由此开始。这“重复”表明心中充满，或者说满了喜乐。这是呼召众人颂赞神，特别是因为他使他的百姓胜过了仇敌。
向我们王歌颂，歌颂——向那显明自己是百姓之君王的神——为他们施行治理、并在危险中介入搭救他们的那一位——献上颂赞。
英文原文
Sing praises to God, sing praises - This commences the "second" part of the psalm. The "repetition" shows that the heart was full, or was overflowing with joy. It is a call on all to celebrate the praises of God, especially as he had enabled his people to triumph over their enemies.
Sing praises unto our King - Unto God, who has shown himself to be the King of his people - one who rules in their behalf, and who has interposed for their deliverance in danger.
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Psalm 47:7
因为神是全地的王——他已经显明自己是普世的君王。万国都服在他以下，他有权得普世的赞美。
你们要用悟性歌颂——页边注作“凡有悟性的”。然而无论是这里的正文还是页边注，都没有表达原文的真正含义。希伯来文是“唱一首训诲诗”——משׂכיל maśkı̂yl；即唱或奏一首训诲性的诗篇或曲调；也就是一首适于传递宝贵教训的歌或颂诗。关于这个词的解释，见 Psalm 32:1-11 标题的注释。其含义是：这个场合特别适宜于“这样的”诗篇或诗歌；在这场合中，神的作为彰显了重大的教训或真理，如今他的子民应当以合宜的方式将它们表明出来。这些教训或真理关乎这样的事实：神是全地的王，是列国中的主权者；这是对人类极其重要的一项真理，也是本诗写作的缘起特别适于显明的真理。
英文原文
For God is the King of all the earth - He has shown himself to be a universal sovereign. All nations are subject to him, and he has a claim to universal praise.
Sing ye praises with understanding - Margin, Every one "that hath understanding." Neither the text here, however, nor the margin, expresses the true idea of the original. The Hebrew is, "Sing a Maschil" - משׂכיל maśkı̂yl; that is, Sing, or play, a didactic psalm or tune; that is, a song or ode adapted to convey valuable lessons of instruction. See the word explained in the notes at the title to Psalm 32:1-11. The idea is, that the occasion was one on which "such" a psalm or song would be especially appropriate; an occasion on which great lessons or truths had been taught by the dealings of God, which it became his people now to set forth in a becoming manner. Those lessons or truths pertained to the fact that God is the great King over all the earth, or that he is a sovereign among the nations: a truth of immense importance to mankind, and a truth which the occasion on which the psalm was composed was especially adapted to bring to view.
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Psalm 47:8
神作王治理万国——即治理“列国”；不是按今天人们对“异教徒”（heathen）一词的理解而论的。这话并不是说神在没有真宗教的民众之上作王或设立宝座，而是说他被高举，治理地上的“列国”本身；或者说，他拥有普世的统治权。参见 Psalm 46:10 的注释。
神在他的圣宝座上——即在他的圣洁宝座上。其观念是：他的政权建立在圣洁或公义之上。
英文原文
God reigneth over the heathen - Over the "nations;" not over the "heathen" in the sense in which that term is understood now. It does not mean that God reigns, or that he has set up his throne over the people that have not the true religion, but that he is exalted over the "nations" of the earth as such; or, that he has universal dominion. See the notes at Psalm 46:10.
God sitteth upon the throne of his holiness - Upon his holy throne, The idea is, that his government is established in holiness or justice.
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Psalm 47:9
列邦的君王聚集——边注的译法是：“民中的甘心者聚集，归向亚伯拉罕之神的民。”译作“君王”的词——נדיב（nâdı̂yb）——本义是自愿的、乐意的、敏捷的；随后指慷慨的、宽厚的；再后指出身高贵之人、君王、贵族。这里显然是用后一种意义。这里的“民”既可以指以色列民，也可以指别国之民；但在本节，显然指后者。“聚集”一语既可指自愿的聚集，也可指非自愿的聚集；意思是：他们或系被神百姓的武力所征服，戴着锁链作为战俘而来，以此向他们的权能和宗教作出非自愿的贡奉；或系自愿前来归服，承认以色列的神是独一的真神。依我看来，按上下文应理解成前一种意义，即指神百姓的仇敌被制伏，作为俘虏被牵来，从世界远方如此聚集，作为以色列的神作王的证据。
作亚伯拉罕之神的民——“作”字原文中没有。其意思是：“归向”亚伯拉罕之神的民；就是说，他们来与亚伯拉罕之神的民相混；或如战俘般来到“那民”那里，以此方式承认他们的神是独一的真神。这幅图景是：大批外邦君王和贵族会集而来，或自愿或非自愿地承认亚伯拉罕的神是独一的真神、以色列民是他的子民。
因为世界的盾牌是属神的——理当属于他。这话似乎得自被征服的君王和战士在凯旋行列中被押行的景象：他们的盾牌或战争武器在队伍中被抬着行进，证明耶和华是列国中的王。在这样的行进中可以看出，这一切战争武器都“属于”他，他有权随意处置、随意使用。
他为至高——就是说，能这样制伏列国、俘掳君王和战士的，“必”是极为崇高的一位；是掌管地上列国的主宰。这就完成了本诗的意象，并为得胜的欢呼与喜乐提供了缘由。神已经显明他是全地的大君王。君王与军队都服在他的旨意之下。他们被牵来作为俘虏，聚集到神的子民那里，仿佛承认自己的卑微；这些被制伏的列国就以这庄严的方式承认耶和华是独一的真神。在更高的意义上，当全地都被真理的能力制伏，各地的君王、首领和人民都来承认借着弥赛亚作王的神是万民之王时，这必成为事实。比较 Isaiah 60。
英文原文
The princes of the people are gathered together - The marginal reading is, "The voluntary of the people are gathered unto the people of the God of Abraham." The word rendered "princes" - נדיב nâdı̂yb - means properly, voluntary, ready, prompt; then, generous, liberal; then, those of noble birth, princes, nobles. It is evidently used here in this latter sense. The word "people" here may mean either the people of Israel, or the people of other lands; but in this place it seems evidently to denote the latter. The words "are gathered together" may refer either to a voluntary or an involuntary assembling; meaning either that they came in chains as prisoners of war, subdued by the arms of the people of God, and thus rendering an involuntary tribute to their power and their religion; or that they came in a voluntary manner, and submitted themselves, acknowledging the God of Israel to be the true God. It seems to me that the connection requires that we should understand this in the former sense, as referring to the subjugation of the enemies of of the people of God, and to their being led along as captives, assembled thus from distant parts of the world as proof that the God of Israel reigned.
Even the people of the God of Abraham - The word "even" is not in the original. The meaning is, "to" the people of the God of Abraham; that is, they come and mingle with the people of the God of Abraham; or, they come as captives in war "to" that people, and confess in this manner that their God is the true God. The image is that of the assemblage of great numbers of foriegn princes and nobles as furnishing either a voluntary or involuntary acknowledgment of the fact that the God of Abraham was the true God, and that the people of Israel were his people.
For the shields of the earth belong unto God - Are of right his. This would seem to have been suggested by the marching in triumph of subdued and vanquished princes and warriors, their shields or weapons of war being borne along in the procession, demonstrating that Jehovah was King among the nations. It was seen in such a march that all those weapons of war "belonged" to him, or that he had a right to dispose of them, and to use them as he pleased.
He is greatly exalted - That is, one who can thus subdue nations, and lead along captive princes and warriors, "must" be a Being greatly exalted; a Being that has dominion over the nations of the earth. This completes the imagery in the psalm, and gives occasion for the shouts and the joys of triumph. God had shown that he was a great King over the earth. Princes and armies were subdued to his will. They were led along as captives, and were gathered together to the people of God, as if to acknowledge their own inferiority; and in this solemn manner the nations thus subdued owned Yahweh to be the true God. In a higher sense this will be true when all the earth shall be subdued by the power of truth, and when kings, and princes, and people everywhere shall come and acknowledge God, reigning through the Messiah, to be the King of all nations. Compare Isaiah 60.
这篇诗的标题是“交与伶长，可拉后裔的诗”（旁注：为可拉后裔而作）。关于“交与伶长”一语，参见 Psalm 4:1-8 标题的注释。关于“可拉后裔”一语，参见 Psalm 42:1-11 标题的注释。
写作本诗的场合与作者的名字，同样无从知晓。这是一篇得胜的诗，显然是在某个“得胜”仇敌的场合、参照得胜的行列而写的。亚历山大教授 Prof. Alexander 认为，它是为纪念约沙法战胜亚扪人和以东人而写，记于 2 Chronicles 20。正如他所指出的，一个相当重要的吻合是，那次场合特别提到“哥辖人”在场，列于那些“起来颂赞耶和华”的人中间（2 Chronicles 20:19）。然而这并不是决定性的，因为他们在别的类似场合也可能在场，而且事实上，他们大概通常都参与这一类的庆祝。关于写作本诗的场合，凡能有把握表述的只是：那是一个得胜的场合。
本诗由两部分构成，结构与宗旨颇为相似。每部分都由一个劝勉人赞美神的呼吁开始，随后陈明当这样行的理由。
一、第一部分包括头五节：
（1）劝勉人赞美神——以拍手、以得胜的欢呼来表达心灵的喜乐（Psalm 47:1）。
（2）这样行的理由（Psalm 47:2-5）。这些理由是：他是可畏的；他是治理全地的大君王；他必制伏列邦，使他们服在他自己子民的权下；而且，既作为对这事的预期、又作为这事的证明，他如今已赢得一场辉煌的胜利，并带着那胜利升到他自己的居所，就是天上。
二、第二部分包括本诗的末四节：
（1）如前一样，劝勉人赞美神（Psalm 47:6）。
（2）这样行的理由（Psalm 47:7-9）。这些理由如前一样：神是治理全地的大君王；他如今坐在他圣洁的宝座上；而且（Psalm 47:9）列国的君王——被制伏的诸王与统治者——被带到亚伯拉罕之神的子民面前，随得胜的行列而行；并且在这场胜利中已经显明，地上的盾牌是属于神的。参见 Psalm 47:9 的注释。
因此，本诗是一首得胜的颂歌，大概是为着某个军事胜利的场合——某个凯旋归来时的庄严行列——而写，被掳的君王行在行列之中，并展示从仇敌夺来的“盾牌”及其他战争器具。这一切都被歌颂为神在胜利中干预之大能的表征，也是他决意在危险之时保护他选民之旨意的证据。将来，当地上神的一切仇敌都被制伏、他的国实际建立于全世界之时，普世教会还可以在更高的意义上使用这篇诗。