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Psalm 114 Introduction
英文原文
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.
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Psalm 114:1
「以色列出了埃及」——直譯為「以色列出埃及之時」。這不當侷限於出埃及這一確切行動，而是涵蓋一切恰當納入那次遷移的事——即最終使他們被帶進應許之地的整個事件系列。
「雅各家」——雅各的家庭——這名字在此用得恰當，因為下到埃及的正是雅各全家，並且繁增到如此眾多的數目。
「離開說異言之民」——說外國或蠻族語言之民。參見 Psalm 81:5 的註釋。
英文原文
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.
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Psalm 114:2
「猶大為主的聖所」——祂的家；祂的居所；祂神聖的住處。猶大是主要的、為首的支派，被認定為權柄將要匯聚、彌賽亞將要從之而出的支派（Genesis 49:8-12）；因此，這名稱早早便被用來指全體人民，最終經變化而成「猶太人」一詞，成為這民族的通稱。
「以色列為他所治理的」——祂所統治的國；持有祂律法的國；祂以自己的同在治理的國——或者說，祂被承認為其君王的國。這裏所指無疑是神，但值得留意的是，這裏並沒有用「神」這名。或許原因在於：本篇的設計是要與前一篇相連使用，而前篇全篇是對神的頌讚，因此當祂的頌讚要以另一形式、沿另一思路繼續時，便不必重複這名。
英文原文
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.
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Psalm 114:3
「滄海看見就奔逃」——「就」字是我們的譯者所加，加得並不十分恰當。更傳神的說法是「滄海看見」：即大海——紅海——看見了那在其素來平靜的海岸上出現的浩大行動——列隊的軍旅——移動的人潮——牲畜——追趕的仇敵——騷動——擾攘。我們當設想曠野慣常的靜謐——紅海之濱荒涼孤寂的曠野——隨後，這一切突然被大批的男女、孩童與牲畜闖入，他們倉皇奔逃，後面跟着埃及列陣的大軍——全都洶湧混亂地推向海岸。大海對這異乎尋常的景象表示驚愕、並在惶恐中奔逃，這不足為奇。
「就奔逃」——彷彿被這樣一支突如其來迫近其海岸的大軍所驚嚇。
「約旦河也倒流」——指以色列人渡往應許之地時，約旦河水分開之事（Joshua 3:13-17）。約旦河的水似乎也對希伯來人的臨近感到驚愕，退去為他們開出一條通路。
英文原文
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.
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Psalm 114:4
「大山踴躍，如公羊」——如羊羣在嬉戲跳躍。它們彷彿從一處移到另一處；萬物似乎都在動搖，承認全能者的臨在。譯作「踴躍」的字，意為歡喜跳躍、跳舞。見 Psalm 29:6 的註釋。這裏所指的，是神降臨頒布律法時西奈山峰的震動與騷動。見 Exodus 19:16-18。
「小山跳躍，如羊羔」——希伯來文作「如羊羣之子」。這裏所指的，是西奈那些較不顯著的山岡。高山與四圍的小山，似乎都在騷動之中。
英文原文
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.
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Psalm 114:5
「滄海阿、你為何奔逃...」——按字面是「滄海阿，你有甚麼事」等。就是說：甚麼影響了你——甚麼驚動了你——甚麼使你如此懼怕、引起這樣的驚惶？詩篇作者不陳述它們如此驚惶的原因或理由，而用驚訝的語氣，彷彿這些無生命之物突然被恐怖擊中，彷彿向它們本人查問這看似奇特的舉動是合宜的。
英文原文
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.
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Psalm 114:7
「大地啊，你因見主的面……」——這既是對前文數節所提事實的解釋，也是關於神大能的一項重要真理的陳述。臨到海、約旦河、大山與小山之事的真正解釋——正如這裏所暗示的——乃是神就在那裏這一事實；由此而有的推論，或說隨之而來的真理，乃是：大山尚且在祂面前震動，眾水尚且驚惶而逃，全地都當在這樣一位神面前戰抖。
英文原文
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.
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Psalm 114:8
「他叫磐石變為水池」 — 即在那能行此事的主面前，大地應當戰抖；有人居住的世界當因這樣驚人的大能而肅然起敬。譯作「水池」的詞，原義是指一泓積水的潭。它們並不說明那水潭的持久性；也不暗示它在以色列人寄居曠野期間一直存留為一潭積水——無論事實是否如此。其簡單的意思是：在所指的時候，磐石變成了水池；即水從磐石流出，形成了這樣一個水潭。
「堅石」 — 是磐石的另一名稱——在此用以描述這神蹟的偉大。
「變為泉源」 — 即水從磐石流出，如同從泉源流出一般。聖經是一本滿有神蹟的書，這神蹟並不比其他任何神蹟更不可信。
在七十士譯本、拉丁武加大譯本、敘利亞譯本、阿拉伯譯本以及許多抄本中，詩篇在此並不分篇，下一篇與本篇相連，彷彿是一首詩。在那些譯本中，為何沒有跟隨希伯來文的分篇，如今已無從查考。希伯來文中的分篇乃是自然的劃分，顯然在原初寫成之時就已定下。
英文原文
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.
本篇詩是哈利爾（Hallel）的一部分（試參 Psalm 113:1-9 引言的註釋），全篇用以頌讚神在拯救他的子民脫離埃及為奴之地、並引領他們進入應許之地的事上所成就的作為。這是在觀看神恩慈的介入拯救他們時，所發出的歡騰、喜樂與得勝之言。詩人看見群山與丘陵彷彿因驚惶而被抓住，像羊群一樣跳躍蹦跳；約但河彷彿受驚而倒流；大地本身因神的臨在而震動。一切都擬人化了。一切都滿有生命；一切都承認至高者的臨在與大能。在猶太民族的重大節期使用這樣的詩篇是合宜的，因為再沒有比把這些歷史中的事件保持在百姓心中更恰當的了。本篇詩的作者不詳；其寫作的場合如今也無法確定。這是一篇極其生動、崇高、振奮人心的詩篇，適合在任何時候使用，使人心因神而喜樂，並使我們深深感到：神成就他的旨意，是何等容易。