서론
Psalm 105 Introduction
英文原文
The author of this psalm is unknown, as is the occasion on which it was composed. It resembles the seventy-eighth psalm in the fact that both are of an historical nature, recounting the dealings of God with his people in their deliverance from the bondage in Egypt. The object of the former psalm however, seems to have been "to recall the nation from their sins," and to vindicate the dealings of God with the Hebrews in his arrangements for their government, or in the change of the administration, by giving the government to the tribe of Judah under David, rather than to Ephraim; the object of this psalm is "to excite the people to gratitude" by the remembrance of the goodness of God to the people in former times. Accordingly this psalm is occupied with recounting the mercies of God - his various acts of intervention in their history - all apppealing to the nation to cherish a grateul remembrance of those acts, and to love and praise him.
The first sixteen verses of the psalm are substantially the same as the first part of the psalm composed by David when he brought up the ark, as recorded in 1 Chronicles 16:8-22. But at that point the resemblance ceases. Probably the author of this psalm found in the one composed by David what was suitable to the occasion on which this was composed, and adopted it without any material change. In the remainder of the psalm, he has simply carried out in the history of the Jews what was suggested by David in the psalm in 1 Chronicles 16, and has applied the idea to the other events of the Jewish history, as furnishing a ground of praise. The psalm is a mere summary of the principal events of that history to the time when the people entered the promised land - as laying the foundation of praise to God.
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Psalm 105:1
「你們要稱謝耶和華」——這裏的用意是要表明：鑒於本詩後文所述神對待祂子民的作為，人當向耶和華稱謝。
「求告他的名」——更直譯是「以他的名呼求他」；即：以祂恰當的名銜稱呼祂；把本屬於祂的屬性歸於祂；或說，以恰當的方式向祂呼求。
「在萬民中傳揚他的作為」——祂在往昔所行的事。這裏所暗指的，是祂為祂子民所行、拯救他們脫離埃及為奴之地、領他們進入應許之地的作為。這裏的「民」是指希伯來人；這勸勉是要叫對這些作為的認識在他們中間傳播、延續。詩人所提議的一個方法，就是藉著一篇讚美詩——在他們的敬拜中記錄並頌揚這些作為。在敬拜聚會中以讚美的詩歌，乃是使人持續認識神在我們世上所作之事的最有效方式之一。
英文原文
O give thanks unto the Lord - The design here is to show that thanks should be given to the Lord in view of his dealings with his people, as stated in the subsequent portions of the psalm.
Call upon his name - More literally, "Call him by his name;" that is, Address him by his proper title; ascribe to him the attributes which properly belong to him; or, address him in a proper manner.
Make known his deeds among the people - What he has done in former times. The allusion is to his acts in behalf of his people in delivering them from Egyptian bondage, and bringing them to the promised land. The word "people" here refers to the Hebrew people; and the exhortation is, that the knowledge of these deeds should be diffused and kept up among them. One of the ways of doing this was that proposed by the psalmist, to wit, by a psalm of praise - by recording and celebrating these acts in their devotions. One of the most effective modes of keeping up the knowledge of what God has done in our world is by songs of praise in worshipping assemblies.
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Psalm 105:2
「要向他歌唱」——在祂面前歌唱；向祂獻上頌讚。
「向他唱詩歌頌」——這裏譯作「唱詩」的字，本義是「修剪」；繼而指「截斷」，如言辭按規律的間隔截斷；或指以韻律的句式發言；然後指以樂器伴隨這樣的言辭。這裏的意思是：親近祂，不僅是憑著「歌唱」，更是憑著以規整的體裁——以樂律的句式——所表達的情思。
「談論」——這裏所用的字，最常見的意思是默想、思量（試比較 Psalm 1:2 的註釋），但在此似乎是取「述說」之意，就是說，在歌唱中述說。即：在所用的詩篇中，當有神所作之事的「敘述」。願祂的作為成為詩中言辭的主題。
「他的一切奇妙的作為」——就是祂所行、足以激發驚奇與仰慕之事。試比較 Psalm 77:12。
英文原文
Sing unto him - Sing before him; offer him praise.
Sing psalms unto him - The word here rendered "sing psalms" means properly "to prune," and then, to" cut off," as a discourse at regular periods; or, to utter in rhythmical numbers; and then it means to accompany such words with an instrument of music. The idea here is, that he is to be approached, not merely with "singing," but with sentiments expressed in the form of regular composition - in musical numbers.
Talk ye - The word used here very commonly means to meditate, to muse (compare the notes at Psalm 1:2), but would here seem to be employed in the sense of "talking over," to wit, in singing. That is, In the psalms used let there be a "narrative" of what God has done. Let his works be the subject of the words used in the psalm.
Of all his wondrous works - Of what he has done that is suited to excite wonder and admiration. Compare Psalm 77:12.
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Psalm 105:3
「要以他的聖名誇耀」——原文譯作「誇耀」的字，與通常用來表示「讚美」的字相同，在此也是這個意思。其意是：在你們的讚美中，當以神的名為主題——以祂樂意藉以讓人認識自己的那聖名為主題。希伯來文作「他的聖潔之名」。這含著：
（a）我們應當因神喜樂——因祂的名本身——因祂樂意藉以顯明自己的那名喜樂；
（b）祂的名是「聖潔的」——即祂是聖潔的存在——這本身是讚美與喜樂的特殊緣由。
這件事唯有對那些自身聖潔的人，才能成為真實喜樂的緣由；但若恰當地思想，人因神喜樂的最崇高理由之一，正是祂乃聖潔這一事實——祂視罪惟有憎惡。若非如此，人對神便沒有絲毫信靠的根據。
「尋求耶和華的人，心中應當歡喜」——就是那些渴望認識祂、前來讚美祂的人。願他們的心喜樂——也就是，願他們蒙福快樂：
（a）因為他們「獲准」尋求祂；
（b）因為他們有心尋求祂；
（c）因為他們有一位前來親近的神——如此大有能力、如此聖潔、如此良善、又如此滿有恩典的一位。
英文原文
Glory ye in his holy name - The original word rendered "glory" is the same word which is commonly used to denote "praise," and it has that meaning here. The idea is, In your praises let the main subject be the name of God - that holy name by which he chooses to be known. The Hebrew is, "the name of his holiness." It implies
(a) that we should rejoice in God - in his very name - in that by which he chooses to make himself known;
(b) that it is a special subject of praise and rejoicing that his name is "holy;" that is, that he is a holy Being.
This can be a subject of real rejoicing only to those who are themselves holy; but properly considered, one of the highest reasons for rejoicing in God is the fact that he is holy; that he cannot look upon sin but with abhorrence. There would be no ground of confidence in God if this were not so.
Let the heart of them rejoice that seek the Lord - That desire to know him; that come to praise him. Let their hearts rejoice - or, let them be happy:
(a) because they are "permitted" to seek him;
(b) because they are inclined to seek him;
(c) because they have such a God to come to - One so mighty, so holy, so good, so gracious.
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Psalm 105:4
「要尋求耶和華與他的能力」——即從祂那裏尋求能力；尋求祂的能力灌注給你們；把祂作為全能者、作為能使你們剛強的那位來尋求。七十士譯本與武加大譯本把它譯作：「要尋求耶和華，就必剛強。」力量出於神；惟有靠祂的力量，我們才能剛強；惟有為我們自己而支取祂的無所不能，我們才能盡今生的本分、擔當今生的試煉。參 Isaiah 40:29-31 的註釋。
「時常尋求他的面」——即祂的恩寵。祂向我們微笑、祂臉上的光照亮我們，就等於祂的恩寵。見 Psalm 24:6；Psalm 27:8。並參 Psalm 4:6 的註釋。
英文原文
Seek the Lord and his strength - Seek strength from him; seek that his strength may be imparted to you; seek him as a Being of almighty power; as One by whom you may be strengthened. The Septuagint and Vulgate render this, "Seek the Lord, and 'be strengthened.'" Strength comes from God, and it is only by his strength that we can be strong; only by our making use of his omnipotence in our own behaIf that we can discharge the duties, and bear the trials of this life. Compare the notes at Isaiah 40:29-31.
Seek his face evermore - His favor. His smiling upon us, his lifting up the light of his countenance, is synonymous with his favor. See Psalm 24:6; Psalm 27:8. Compare the notes at Psalm 4:6.
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Psalm 105:5
「你們要記念他奇妙的作為」——即適合激起驚奇的事。要在你們的詩篇中追念這些事；要尋求音樂與歌唱的幫助，將對它們的記憶深深銘刻在你們心上。
「和他的奇事」——即祂的神蹟。見 Psalm 78:43 的註釋；Isaiah 8:18 的註釋。
「並他口中的判語」——確切地說，是指祂向仇敵所宣告、隨後以他們的傾覆予以執行的判決。這字在這裏不是像慣常那樣指祂的律例或誡命。
英文原文
Remember his marvelous works ... - The works suited to excite wonder. Call them to remembrance in your psalm; seek the aid of music and song to impress the memory of them deeply on your hearts.
His wonders - His miracles. See Psalm 78:43, note; Isaiah 8:18, note.
And the judgments of his mouth - That is, properly, the judgments which he pronounced on his enemies, and which were followed by their overthrow. The word does not refer here, as it often does, to his statutes or commands.
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Psalm 105:6
他的僕人亞伯拉罕的後裔，他所揀選的雅各的子孫哪——指你們這些亞伯拉罕與雅各的一切後裔；前者在這裏被特別提及，因他是希伯來民族的偉大祖先；後者被提及，是因為這裏所指的事件與雅各的歷史密切相關——與他下埃及、與那按他眾子命名之眾支派的劃分相連。在我們的譯本裏，譯作「他所揀選的」一詞看來是指雅各；然而在原文中它是複數，必須與譯作「子孫」的詞一致：「雅各蒙揀選的眾子」（參 Psalm 105:43）。1 Chronicles 16:13 也是這樣譯的：「他所揀選的雅各的子孫哪。」
英文原文
O ye seed of Abraham his servant, ye children of Jacob his chosen - All you who are descendants of Abraham and Jacob; the former being particularly mentioned here because he was the great ancestor of the Hebrew people; the latter, because the events referred to were closely connected with the history of Jacob - with his going down into Egypt, and with the division of the tribes named after his sons. The word rendered "his chosen" would seem in our version to refer to Jacob. In the original, however, it is in the plural number, and must agree with the word rendered "children," "Ye chosen sons of Jacob" (compare Psalm 105:43). So it has been translated in 1 Chronicles 16:13, "Ye children of Jacob, his chosen ones."
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Psalm 105:7
「他是耶和華我們的上帝」——祂的名是耶和華——是真神;而這位神是我們的神。見 Psalm 95:7 的註釋。
「他的判斷遍及全地」——更恰當地說是「遍及全國」;就是說,在全國每一處,祂都受尊崇為我們的上帝。祂的制度在這裏建立;祂的律法在這裏遵守;對祂的敬拜在這裏舉行。這裏沒有別神受敬拜;各處祂都被承認為民族的神。
英文原文
He is the Lord our God - His name is Yahweh - the true God; and this God is ours. See the notes at Psalm 95:7.
His judgments are in all the earth - More properly "in all the land;" that is, in every part of the land he is honored as our God. His institutions are established here; his laws are obeyed here; his worship is celebrated here. No other God is worshipped here; everywhere he is acknowledged as the nation's God.
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Psalm 105:8
他記念他的約，直到永遠——即神恆常記念它，或說一直記念。比較 Luke 1:72 註釋。這約雖然許久以前就已立定；雖然許多世代的人已經過去；雖有巨變發生；雖有許多災禍臨到列國，但他古時的約與應許從未被忘記。他的一切應許都已應驗；也必永遠應驗。這裏所說的「約」，就是與亞伯拉罕所立、並藉著他與希伯來人所立之約。
就是他所吩咐……的話——即他所命令的事；也就是他所設定、所指定的一切。
直到千代——指極多的世代；或說無論多少世代；即永遠。比較 Exodus 20:6。這百姓歷世歷代的經歷已經表明，在他所應許、所吩咐的事上，他是永不改變的。
英文原文
He hath remembered his covenant forever - That is, God has had it constantly in remembrance, or always. Compare the notes at Luke 1:72. Though the covenant was made long since; though many generations of people have passed by; though great changes have occurred; though many calamities have come upon the nations, yet his ancient covenant and promise have never been forgotten. All his promises have been fulfilled; all ever will be. The "covenant" here referred to is that which was made with Abraham, and through him with the Hebrew people.
The word which he commanded - The thing which he commanded; that is, all which he ordained and appointed.
To a thousand generations - Very many generations; or, any number of generations: that is, always. Compare Exodus 20:6. The experience of the people through all the generations of their history has shown that in what he has promised and directed he is unchanging.
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Psalm 105:9
「就是與亞伯拉罕所立的約」——即他與亞伯拉罕所「堅立」的約。直譯是「他與亞伯拉罕所切的約」。見 Genesis 17:2-14。參 Psalm 50:5 的註釋。
「向以撒所起的誓」——確認了向亞伯拉罕所賜的應許。見 Genesis 26:2-5。
英文原文
Which covenant he made with Abraham - Which he "ratified" with Abraham. Literally, "which he cut with Abraham." Genesis 17:2-14. Compare the notes at Psalm 50:5.
And his oath unto Isaac - Confirming the promise made to Abraham. See Genesis 26:2-5.
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Psalm 105:10
「又將這約向雅各定為」——按字面是「使它站立」；即他使它穩固牢靠。他重申這約，命定同樣的事，作出同樣的應許，並以同樣的方式保證它的成就。Genesis 28:10-15。
「律例」——即一項確立而恒定的法令，一條規範未來之事的準則：意思是，未來的事將按那應許發生，並與它相符。這約彷彿是神為自己將來的作為給自己所定的準則。
「向以色列……」——這是雅各的另一個名字，見 Genesis 32:28。
英文原文
And confirmed the same unto Jacob - literally, "caused it to stand;" that is, he made it fast or secure. He renewed it, commanding the same things; making the same promises; and pledging himself for its fulfillment in the same manner. Genesis 28:10-15.
For a law - For an established or settled ordinance, for a rule by which future things were to be regulated: that is, they would occur according to that promise, and be conformed to it. It was, as it were, a rule which God prescribed for himself in regard to his own future conduct.
And to Israel ... - Another name for Jacob, Genesis 32:28.
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Psalm 105:11
「說：我必將迦南地賜給你」——見 Genesis 13:14-15。
「作你產業的分」——或作「那就是你們產業的分」；或作「你們所要承受的」。邊註作 the cord。這希伯來詞 חבל chebel 本義是繩、索；繼而指量度的繩（準繩）。由此它指一份「量出來」、分派給人作為土地的產業，見 Joshua 17:14；Joshua 19:9。參 Psalm 16:6。其意思是：迦南地是憑應許賜給列祖，作為他們在地上所得的分或產業；作為他們和他們的後裔要據為己有的那一份。
英文原文
Saying, Unto thee will I give the land of Canaan - Genesis 13:14-15.
The lot of your inheritance - Or, that shall be the lot of your inheritance; or, what you shall inherit. The margin is, "the cord." The Hebrew word - חבל chebel - means properly a cord, a rope; and then, a measuring-line. Hence, it means a portion "measured out" and assigned to anyone as land, Joshua 17:14; Joshua 19:9. Compare Psalm 16:6. The meaning is, that the land of Canaan was given by promise to the patriarchs as their lot or portion of the earth; as that which they and their descendants were to possess as their own.
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Psalm 105:12
當時，他們人丁有限，數目稀少——按字面是「在他們作有數目的民時，極其稀少」。就是說：他們那時容易數算，人數少到自己無法取得那地為業。這與當時賜給他們的應許——他們的人數要多如星宿、多如海邊的沙——形成對比。
在那地還是寄居的——即外人。他們不過是寄居者。他們沒有與那地的居民同化，沒有在那裡置產，他們被視為、也被當作屬於外族的人對待。見 Hebrews 11:9 的註釋。
英文原文
When they were but a few men in number - literally, "In their being people of number, very little." That is, They could then be easily numbered, and they were so few that they could not take possession of it themselves. This is in contrast with the promise then made to them that they should be in number as the stars, and as the sand on the sea shore.
And strangers in it - Foreigners. They were mere sojourners. They did not become incorporated with the people of the land. They did not acquire property there. They were regarded and treated as belonging to a foreign people. See the notes at Hebrews 11:9.
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Psalm 105:13
「他們從這邦遊到那邦」——意即四處流蕩，彷彿沒有家鄉、沒有固定居所一般。見 Genesis 12:6；Genesis 12:9-10；Genesis 13:1；Genesis 20:1；Genesis 26:1；Genesis 26:17；Genesis 26:22-23。
英文原文
When they went from one nation to another ... - Wandered about, as if they had no home and no fixed habitation. See Genesis 12:6, Genesis 12:9-10; Genesis 13:1; Genesis 20:1; Genesis 26:1, Genesis 26:17, Genesis 26:22-23.
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Psalm 105:14
「他不容甚麼人欺負他們」——他們漂流各處、暴露於危險之中時，祂保護了他們。見創世記所記亞伯拉罕、以撒、雅各漂流的歷史。
「為他們的緣故責備君王」——為要保護他們；為要保守他們免於危險與罪惡。見亞伯拉罕時期法老的例子（Genesis 12:17-20），以及亞比米勒的例子（Genesis 20:3；Genesis 20:6）。
英文原文
He suffered no man to do them wrong - He protected them as they wandered from place to place, and as they were exposed to dangers. See the history of Abraham, Isaac, and Jacob, in their wanderings, as it is recorded in the book of Genesis.
Yea, he reproved kings for their sakes - That he might protect them; that he might keep them from danger and from sin. See the case of Pharaoh in the time of Abraham, Genesis 12:17-20, and the case of Abimelech, Genesis 20:3, Genesis 20:6.
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Psalm 105:15
「不可難為我受膏的人」——即這是祂「護理」所言的方式。彷彿神曾這樣說。這不是說祂確曾用這些話說出，而是描寫護理之作為的「詩體」形式。比較 Genesis 26:11。這裏的「受膏者」一詞，意思是：神彷彿已把他們分別出來歸祂的服事；或者說，他們在神看來如君王、祭司、先知，是屬神的聖潔子民。這「用語」在舊約中未曾用於列祖，但那「觀念」——他們作為聖潔分別之人歸屬於神——在舊約中確有充分的含蓄。
「也不可惡待我的先知」——彷彿神曾這樣對他們說，並稱他們為先知。即他們作為聖潔的等次歸於神：他們與別人分別出來，神看他們為屬祂自己的。
英文原文
Saying, Touch not mine anointed - That is, This was the language of his "providence." It was as though God had said this. It is not meant that this was said in so many words, but this is the "poetic" form of representing the dealings of Providence. Compare Genesis 26:11. The word "anointed" here means that God had, as it were, set them apart to his service, or that they were to him as kings, and priests, and prophets, sacred people, belonging to God. The "language" is not found in the Old Testament as applied to the patriarchs, but the "idea" is fairly implied there, that they belonged to God as sacred and holy men.
And do my prophets no harm - As if God had thus spoken to them, and called them prophets. That is, they belonged to God as a sacred order: they were separate from other men, and God regarded them as his own.
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Psalm 105:16
「他命饑荒降在那地上」——這不是出於偶然;不是單憑自然定律的運行,而是因為神「命定」了它。如上下文所示,這裏所指的饑荒,是雅各時期發生、並成為下埃及遷居之因的那一次。亞伯拉罕時代也有饑荒(Genesis 12:10);但詩人在此的目的,是指猶太歷史中他們寄居埃及的那一時期,以及神在那裏對這民族的對待,以此作為感恩的緣由。見 Genesis 41;Genesis 42。
「將所倚靠的糧食全行斷絕」——那支撐生命的,如杖之支撐軟弱的人。見 Isaiah 3:1 的註釋。
英文原文
Moreover, he called for a famine upon the land - It was not by chance; not by the mere operation of physical laws, but it was because God "ordered" it. The famine here referred to, as the connection shows, was that which occurred in the time of Jacob, and which was the occasion of the migration into Egypt. There was also a famine in the time of Abraham Genesis 12:10; but the design of the psalmist here is to refer to that period of the Jewish history which pertained to their residence in Egypt, and to the dealings of God with the nation when there, as furnishing an occasion for gratitude. Genesis 41; 42.
He brake the whole staff of bread - That which supports life, as a staff does a feeble man. See the notes at Isaiah 3:1.
17
Psalm 105:17
「在他們以先打發一個人去」——即神以他的護理如此安排:一個人——約瑟——先於雅各家被打發到埃及,好為他們的接待與保存作預備。整件事正如神差遣了他、吩咐他去一樣。然而,這事的成就,卻是藉着一系列最邪惡性質的行為:他弟兄們的嫉妒與恨惡;他們起初提議要殺他、隨後又安排把他賣為絕望之奴僕的罪惡與心硬;他們要這樣處置他、使他父親永不再聽見他的消息、他們也不再受他攪擾的計謀。神沒有促使這些行為。他沒有命令它們;他也沒有認可它們。然而,這些事既已發生,約瑟的弟兄們既如此邪惡,神就利用這些事成就他自己仁慈的目的,推行他偉大的計劃。照樣,他時時利用惡人的情慾來執行他的計劃(比較 Isaiah 10:5-7 的註釋;並見 Psalm 76:10;Genesis 50:20);直到末時他還要這樣行。人在自己的惡行中是自由的;但神在同樣的自由中挫敗他們的詭計,並支配他們的圖謀,以成就他自己的目的。
「約瑟被賣為奴僕」——賣作奴隸;見 Genesis 37:28;Genesis 37:36;Genesis 39:1。
英文原文
He sent a man before them - That is, He so ordered it by his providence that a man - Joseph - was sent before the family of Jacob into Egypt, that he might make arrangements for their reception and preservation. The whole matter was as God had sent him, or had commanded him to go. And yet it was brought about as the result of a series of acts of the most wicked character; by the envy and the hatred of his brethren; by their guilt and hardness of heart in proposing at first to put him to death, and then in their arrangements for selling him to hopeless slavery; by their plan so to dispose of him that their father might never hear of him again, and that they might be troubled with him no more. God did not cause these acts. He did not command them; he did not approve of them. And yet, since they did occur, and since Joseph's brethren were so wicked, God made use of these things to accomplish his own benevolent purposes, and to carry out his great designs. So he makes use of the passions of wicked people at all times to execute his plans (compare the notes at Isaiah 10:5-7; see also Psalm 76:10; and Genesis 50:20); and so he will do to the end of time. People are free in their wickedness; but God is equally free in frustrating their schemes, and overruling their designs for the accomplishment of his own purposes.
Who was sold for a servant - For a slave; Genesis 37:28, Genesis 37:36; Genesis 39:1.
18
Psalm 105:18
「他的腳被傷損」——在 Genesis 40:3 中，論到約瑟，說他被「下在監裏」。他的「腳」很可能確曾被捆鎖，因為這是囚禁犯人的慣常方式。
「他被鐵鏈捆拘」——即被囚於監中。英文頁邊註作「他的靈魂進入鐵中」。聖公會《公禱書》的譯法是「鐵進入了他的靈魂」。這是更為動人、更為優美的譯法，儘管希伯來原文是否容許這樣翻譯，仍屬可疑。DeWette 譯作：「他的身體臥於鐵中」。
英文原文
Whose feet they hurt with fetters - In Genesis 40:3; it is said of Joseph that he was "bound" in prison. It is not improbable that his "feet" were bound, as this is the usual way of confining prisoners.
He was laid in iron - In the prison. The margin is, "his soul came into iron." The version in the Prayer-Book of the Episcopal Church is, the iron entered into his soul. This is a more striking and beautiful rendering, though it may be doubted whether the Hebrew will permit it. DeWette renders it, "In iron lay his body."
19
Psalm 105:19
「直到他的話應驗的時候」——即那道話，或從神而來的曉諭，臨到應驗之時。
「耶和華的話試煉他」——即試驗了解夢的技巧，以及揭示未來的能力。見 Genesis 41。這給他的能力提供了「試煉」，顯明他確實是神所喜愛的，並賦有從上頭來的智慧。譯作「試煉」的字，就是通常用於檢驗金屬真偽與純度的那個字。比較 Psalm 12:6 的註釋。
英文原文
Until the time that his word came - The word, or the communication from God.
The word of the Lord tried him - That is, tested his skill in interpreting dreams, and his power to disclose the future. Genesis 41. This furnished a "trial" of his ability, and showed that he was truly the favorite of God, and was endowed with wisdom from on high. The word rendered "tried" is that which is commonly applied to metals in testing their genuineness and purity. Compare the notes at Psalm 12:6.
20
Psalm 105:20
「王打發人把他解開」——即把他從監裏釋放。見 Genesis 41:14。目的是要他解法老的夢。
「管眾民的把他釋放」——希伯來文作複數的「眾民」——或指那地有「許多」民族，或指法老不僅統治埃及人，也統治進貢的列國。
英文原文
The king sent and loosed him - Released him from prison. Genesis 41:14. The object was that he might interpret the dreams of Pharaoh.
The ruler of the people, and let him go free - Hebrew, "peoples," in the plural - referring either to the fact that there were "many" people in the land, or that Pharaoh ruled over tributary nations as well as over the Egyptians.
21
Psalm 105:21
「立他作王家之主」——見 Genesis 41:40。這實際上意味着國家事務的行政都交託了他。
「掌管他一切所有的」——邊註如希伯來文作「所有物」。即他所有的一切。王把他王國事務中的一切都交由約瑟處置。
英文原文
He made him lord of his house - Genesis 41:40. This implied that the administration of the affairs of the nation was virtually committed to him.
And ruler of all his substance - Margin, as in Hebrew, "possession." Of all he had. He placed all at his disposal in the affairs of his kingdom.
22
Psalm 105:22
「讓他隨意捆綁他的臣宰」——即給他絕對的權力。這裏所指的權柄，是專制政府一向所要求的，在東方國家歷來實際行使、如今仍在行使的。按字面是「以他的魂捆綁他的臣宰」；即照他的旨意，或照他所選擇的。
「將智慧教導他的長老」——這如今是個不恰當的譯法。「長老」（senator）一詞實際上原與「年齡」有關（見 Webster 詞典），但如今通常指受託參與政府行政的一個團體——通常是政府中較高的機構——如美國的參議院。因為這些人通常是「年長的人」，這字就得了現今的意義，如今通常不再考慮年齡。但埃及政府中沒有這樣設立的機構——因為專制政體不容這樣的安排。這裏的希伯來文字意為「年長的人」，指那些參與行政、或君主所要諮詢的人——他的謀士。「將智慧教導他們」這短語的意思是：他要指教他們「當行的事」；按字面是使他們「有智慧」，即在行政的事上。他有權命令他們，在行政上指導他們。同時，約瑟在政府事務的實際智慧上無疑遠超他們，在指教他們當行的事時，他實際上也把「智慧」傳授給了他們，這也是確實的。
英文原文
To bind his princes at pleasure - Giving him absolute power. The power here referred to was that which was always claimed in despotic governments, and was, and is still, actually practiced in Oriental nations. Literally, "to bind his princes 'by his soul;'" that is, at his will; or, as he chose.
And teach his senators wisdom - This is now an unhappy translation. The word "senator" in fact originally had reference to "age" (see Webster's Dictionary), but it is now commonly applied to a body of men entrusted with a share in the administration of government - usually a higher body in a government - as the Senate of the United States. As these were usually "aged men," the word has acquired its present meaning, and is now ordinarily used without reference to age. But there was no such constituted body in the government of Egypt - for despotism does not admit of such an arrangement. The Hebrew word here means "aged men," and is employed with reference to those who were connected with the administration, or whom the monarch would consult - his counselors. The meaning of the phrase "to teach them wisdom" is, that he would instruct them "what to do;" literally, he would "make them wise," that is, in reference to the administration. He had the right of commanding them, and directing them in the administration. At the same time, it is doubtless true that Joseph was endowed with practical wisdom in the affairs of government far beyond them, and that in instructing them what to do, he actually imparted "wisdom" to them.
23
Psalm 105:23
「以色列也到了埃及」——雅各的另一名字；見 Psalm 105:10。
「雅各在含地寄居」——不是作永久的住處，而是作暫時的安排，直到百姓遷往應許之地的時刻來到。見 Genesis 46:6。更按字面直譯當為：「雅各在含地作客旅——作外國人。」關於「含」一词的意義，見 Psalm 78:51 的註釋。
英文原文
Israel also came into Egypt - Another name for Jacob; see Psalm 105:10.
And Jacob sojourned in the land of Ham - Not as a permanent abode, but as a temporary arrangement, until the time should come for the people to be removed to the land of promise. See Genesis 46:6. The more literal rendering would be, "Jacob was a stranger - a foreigner - in the land of Ham." On the meaning of the word "Ham," see the notes at Psalm 78:51.
24
Psalm 105:24
「耶和華使他的百姓生養眾多……」——即神使他們繁衍增多。見 Exodus 1:7, Exodus 1:9。
英文原文
And he increased his people greatly ... - God caused them to multiply. Exodus 1:7, Exodus 1:9.
25
Psalm 105:25
「他使他們的心恨惡他的百姓」——即神轉了他們的心。也就是說，祂如此安排萬事，使他們成了祂百姓的仇敵，使祂的百姓必須遷往別的地土。經文並沒有說神是藉祂直接的「權能」行這事；沒有說祂「強迫」他們恨祂的百姓；沒有說祂以任何方式干預他們的「意志」；沒有說祂看這事本身為「善」；也沒有說祂「認可」這事：這話是照聖經慣常的表達方式說的——聖經中神被說為掌管萬事，且不斷斷言：沒有祂自己合宜的作為與治理，任何事都不發生。沒有任何事物——連人的意志，儘管自由——獨立於神；連人最壞的情慾也不「在祂的計劃之外」，也不獨立到祂不容其發展顯明的地步。比較 Isaiah 6:10; Isaiah 10:5-7, Isaiah 10:15 的註釋。
「用詭計待他的僕人」——即以欺詐、欺騙的方式行事。見 Exodus 1:10。
英文原文
He turned their heart to hate his people - God turned their heart. That is, He so ordered things that they became the enemies of his people, and made it necessary that they should be removed into another land. It is not said that God did this by his direct "power;" or that he "compelled" them to hate his people; or that he in any way interfered with their "will;" or that he regarded this "as a good" in itself; or that he "approved" of it: but this is said in accordance with the usual representations in the Bible, where God is spoken of as having all things under his control, and where it is constantly affirmed that nothing takes place without his own proper agency and government in the matter. Nothing - not even the human will - free as it is - is independent of God; and not even the worst passions of men are "outside of his plan," or independent in such a sense that he does not afford the opportunity for their development and display. Compare the notes at Isaiah 6:10; Isaiah 10:5-7, Isaiah 10:15.
To deal subtilly - In a fraudulent, or deceitful manner. See Exodus 1:10.
26
Psalm 105:26
「他打發他的僕人摩西」——即神差摩西作祂的僕人，拯救祂的百姓；也就是說，去成就祂計劃中當作成的工。
「和他所揀選的亞倫」——即祂所挑選、要在拯救祂百姓脫離奴役這事上成就重大之工的亞倫。
英文原文
He sent Moses his servant - He sent Moses to be his servant in delivering his people; that is, to accomplish the work which he had designed should be done.
And Aaron whom he had chosen - whom he had selected to perform an important work in delivering his people from bondage.
27
Psalm 105:27
「他們在其中顯出他的神蹟」——按字面是「他們在其中放置祂神蹟的話」；邊註亦然。所指是在埃及所行的神蹟——降災於埃及人，促使他們容以色列人從奴役中出去。他們是把這些奇事擺在埃及人面前的代理者。這裏用「話」一詞——「祂神蹟的話」——為要保留這觀念：這是憑神的命令、藉祂的話而行的。不是憑他們自己的能力，乃是單憑神的權柄。
「在含地行奇事」——即神蹟；適足以產生驚奇的事。見 Psalm 105:5。
英文原文
They shewed his signs among them - literally, "They placed among them the words of his signs." So the margin. The reference is to the miracles performed in Egypt in bringing calamities upon the Egyptians to induce them to permit the children of Israel to go out from their bondage. They were the agents in setting these wonders before the Egyptians. The term words is employed here - "the words of his signs" - to keep up the idea that it was by the command of God that this was done, or by his word. It was by no power of their own, but only by the authority of God.
And wonders in the land of Ham - Miracles. Things suited to produce astonishment. See Psalm 105:5.
28
Psalm 105:28
「他命黑暗，就有黑暗」——見 Exodus 10:21-23。
「沒有違背他話的」——更按字面是「他的話們」。這是指摩西和亞倫；這裏所表達的意思是：他們順從了神的命令；他們去行了神所吩咐的。神雖要求他們到一位強傲的君王面前，向他宣告上天的報應，並作那難以言喻之嚴酷刑罰降於那地的工具，他們卻沒有畏縮不行神所命令的。他們忠於神的委派，顯出自己是神忠信的使者。不過另有人以為這是指埃及人，當作為問句理解：「他們豈沒有違背他的話嗎？」這話可容這解釋，七十士譯本的譯者似乎也如此理解，因為他們譯作「他們違背了他的話」。但最自然的結構是我們通行譯本的譯法，其用意顯然是稱許摩西和亞倫的膽識與忠貞。
英文原文
He sent darkness, and made it dark - Exodus 10:21-23.
And they rebelled not against his word - More literally, "his words." The reference is to Moses and Aaron; and the idea, as expressed here, is that they were obedient to the command of God; that they went and did what he ordered them; that, although he required them to go before a mighty and proud monarch, to denounce against him the vengeance of heaven, and to be the instruments of bringing upon the land unspeakably severe judgments, yet they did not shrink from what God commanded them to do. They were true to his appointment, and showed themselves to be faithful messengers of God. Others, however, suppose that this refers to the Egyptians, and that it is to be taken as a question: "And did they not rebel against his word?" The language might bear this, and the translators of the Septuagint seem to have so understood it, for they render it, "And they rebelled against his words." But the most natural construction is that in our common version, and the design is evidently to commend the boldness and the fidelity of Moses and Aaron.
29
Psalm 105:29
「他叫埃及的水變為血」——這些災禍的記載見 Exodus 6-11。比較 Psalm 78:43-51。這裏大體只是按發生次序簡單列舉諸災，當然沒有伴隨詳情。這裏所提的情形無需特別解釋。
英文原文
See an account of these plagues in Exodus 6-11. Compare Psalm 78:43-51. This is mostly a mere enumeration of the plagues in the order in which they occurred, but without, of course, the details of the circumstances attending them. There are no circumstances mentioned here which require particular explanation.
37
Psalm 105:37
「帶着金銀」——指他們向埃及人求來的金銀。在我們的譯本 Exodus 12:35 中，說他們向埃及人「借」了這金銀和衣裳。這是一個不恰當的譯法，因為我們所說的「借」，是指向別人討取一件東西暫時使用，並隱含歸還的諒解——若是物品，用畢歸還原物；若是錢財，便如數償還——按這意思，以色列人根本無意（他們顯然沒有）歸還這些東西，卻向埃及人「借」了，就成了不誠實與欺詐。然而 Exodus 12:35 的希伯來字 שׁאל shâ'al——僅僅意為求、要求、索取、請求、懇求。我們「借」一字所附「歸還」的義務觀念，並不在這希伯來字裏面。
「他支派中沒有一個軟弱的」——按字面是：沒有一個瘸腿的、跛行的、蹣跚的。這當然不必拘泥字面理解。這是對百姓旅行或作戰能力的一般描述。
英文原文
He brought them forth also with silver and gold - Which they had begged of the Egyptians. In Exodus 12:35, it is said, in our translation, that they had "borrowed" this gold and silver, together with raiment, of the Egyptians. This is an unhappy translation, as our word "borrow" means to ask anything of another for the purpose of using it for a time, with an implied understanding that it shall be returned, if an article to be used - or that as much money shall be repaid, if it is money that is borrowed - and according to this there would have been dishonesty and fraud on the part of the Israelites in "borrowing" these things of the Egyptians, when not intending (as they evidently did not) to return them. The Hebrew word, however, in Exodus 12:35 - שׁאל shâ'al - means merely to ask, "to demand, to require, to request, to perition, to beg." The idea of an obligation to "return" the things, as in our word "borrow," is not attached to the Hebrew word.
And there was not one feeble person ... - literally, Not one who was lame; or, who halted, or staggered. This, of course, is not necessarily to be understood literally. It is a general description of the capability of the people for traveling, or for war.
38
Psalm 105:38
「他們出來的時候，埃及人便歡喜」——他們遭遇了那麼多災殃；因不肯放以色列人去，災禍臨到他們，以致那地極其荒涼，他們的住處滿了悲哀；最後他們樂見以色列人離去，並願意幫助他們，好擺脫他們。這也在某種程度上解釋了埃及人為何甘心把以色列人所求的——連金銀——都給他們：只要能促成他們離境。
「原來埃及人懼怕他們」——懼怕他們，因他們在神的保護之下；並懼怕若繼續壓迫他們，隨之必來的審判。
英文原文
Egypt was glad when they departed - They had suffered so many plagues; the land was so utterly desolate, there was so much sorrow in their dwellings, from the calamities which had come upon them for refusing to let the Israelites go, that at last they were glad to have them depart, and they were willing to aid them that they might get rid of them. This will, in part, account for the fact that they were willing to give them what they asked - even silver and gold - if they might thus facilitate their departure.
For the fear of them fell upon them - The fear of them, as being under the protection of God; and the fear of the judgments, which must follow if they continued to oppress them.
39
Psalm 105:39
「他鋪張雲彩當遮蓋」——參 Psalm 78:14 的註釋。Numbers 10:34 說「日間，耶和華的雲彩是在他們以上」；祂「遮蓋」他們的觀念，似乎由此而來，彷彿那雲是保護他們免受曠野炎熱的遮蓋。
英文原文
He spread a cloud for a covering - See the notes at Psalm 78:14. In Numbers 10:34; it is said that "the cloud of the Lord was upon them by day," and from this seems to have been derived the idea of its "covering" them, as if it were a protection from the heat in the desert.
40
Psalm 105:40
「他們一求，他就使鵪鶉飛來」——參 Psalm 78:26-29 的註釋。
「並用天上的糧食叫他們飽足」——即嗎哪，彷彿從天降下。在 Psalm 78:25，它稱為「天使的食物」。見該節的註釋。
英文原文
The people asked, and he brought quails - See the notes at Psalm 78:26-29.
And satisfied them with the bread of heaven - manna, sent down, as it were, from heaven. In Psalm 78:25, it is called "angels' food." See the notes at that verse.
41
Psalm 105:41
「他打開了磐石……」——見 Psalm 78:15 的註釋。「在乾旱之處，江河樣流著。」或作「一道江河」。水在曠野流淌——一道水的江河。見 1 Corinthians 10:4 的註釋。
英文原文
He opened the rock ... - See the notes at Psalm 78:15. "They ran in the dry places like a river." Or, "a river." They flowed along in the desert - a river of waters. See the notes at 1 Corinthians 10:4.
42
Psalm 105:42
「這都因他記念……」——祂向亞伯拉罕所許的應許信實不渝，在需要的時刻沒有忘記他的後裔。這正是 Psalm 105:8-9 所陳述的話；為要解明並印證神的信實，這裏便援引希伯來人的歷史。見那些經節的註釋。
英文原文
For he remembered ... - He was faithful to his promise made to Abraham, and did not forget his descendants in the hour of need. This is the statement made in Psalm 105:8-9; and to illustrate and confirm the faithfulness of God, this reference is made to the history of the Hebrew people. See the notes at those verses.
43
Psalm 105:43
他帶領百姓歡樂而出——他們因蒙拯救脫離捆綁，並因神憐憫的介入，就滿懷喜樂而出來。
帶領選民歡呼前往——頁邊註按希伯來文作「歌唱」。參出埃及記第十五章。
英文原文
And he brought forth his people with joy - With joy at their deliverance from bondage, and for his merciful interposition.
And his chosen with gladness - Margin, as in Hebrew, "singing." See Exodus 15.
44
Psalm 105:44
他將列國的地賜給他們——即按他的應許，把巴勒斯坦地那些「國民」的地賜給他們。參詩篇七十八篇五十五節的註釋。
他們便承受眾民勞碌得來的——即承受眾民勞碌的成果。參申命記六章十至十一節；約書亞記十三章七節。
英文原文
And gave them the lands of the heathen - Of the "nations" of the land of Palestine, according to his promise. See the notes at Psalm 78:55.
And they inherited the labor of the people - The fruit of their labors. See Deuteronomy 6:10-11; Joshua 13:7.
45
Psalm 105:45
「好使他們遵他的律例，守他的律法」——這一切的目的、這一切的設計，是要使他們成為順服的子民。這就是祂為他們所作一切介入行動的目的；而他們順服的義務，也因祂所行的得著強化，並以祂所行的為度量。對今日祂的子民，情形也是如此。
「你們要讚美耶和華」——希伯來文作 Hallelu-jah，即「哈利路亞」。見 Psalm 104:35。
英文原文
That they might observe his statutes, and keep his laws - The end - the design - of all this was that they might be an obedient people. This was the purpose of all his interventions in their behalf; and their obligation to obedience was enforced and measured by what he had done. The same is true in regard to his people now.
Praise ye the Lord - Hebrew, Hallelu-jah. See Psalm 104:35.
這篇詩的作者不詳，其寫作的場合也不詳。它與第七十八篇相似之處，在於兩者都屬歷史性質，都敘述神在拯救祂子民脫離埃及為奴之事上對他們的作為。然而，前一篇詩的目的似乎是「召回這民脫離他們的罪」，並為神在治理希伯來人的安排上、或在政權的更迭上——將政權交給大衛治下的猶大支派而非以法蓮——辯護；這篇詩的目的則是「激發百姓的感恩」，途徑是記念神從前對祂子民的良善。因此，這篇詩著重於追述神的憐憫——祂在他們歷史中種種介入的作為——這一切都呼籲這民族珍惜對這些作為的感激記憶，並愛祂、讚美祂。
這篇詩的頭十六節，實質上與大衛運約櫃上來時所作詩篇的頭一部分相同，記載於 1 Chronicles 16:8-22。但到那裏，相似之處便終止了。或許這篇詩的作者在大衛所作的那篇中，發現了適合這篇寫作場合的內容，於是不加重大修改地採用了它。在詩的其餘部分，他不過是把大衛在 1 Chronicles 16 那篇詩中的提示，在猶太人的歷史中加以發揮，並把這意念應用於猶太歷史的其他事件，作為讚美神的根據。這篇詩只是那段歷史到這民進入應許之地為止主要事件的概述——作為向神獻上讚美的根基。