1
2Sa 23:1-7.
英文原文
2Sa 23:1-7.
DAVID PROFESSES HIS FAITH IN GOD'S PROMISES.
1. Now these be the last words of David--Various opinions are entertained as to the precise meaning of this statement, which, it is obvious, proceeded from the compiler or collector of the sacred canon. Some think that, as there is no division of chapters in the Hebrew Scriptures, this introduction was intended to show that what follows is no part of the preceding song. Others regard this as the last of the king's poetical compositions; while still others consider it the last of his utterances as an inspired writer.
raised up on high--from an obscure family and condition to a throne.
the anointed of the God of Jacob--chosen to be king by the special appointment of that God, to whom, by virtue of an ancient covenant, the people of Israel owed all their peculiar destiny and distinguished privileges.
the sweet psalmist of Israel--that is, delightful, highly esteemed.
2
無標題
2. 耶和華的靈藉著我說——再沒有比這更清楚的話表明：大衛詩篇中所有靈性的卓越、言辭的華美、預言意象的壯偉，都不是因他天賦過人或學識淵博，而是出於神之靈的感動與指引。
英文原文
2. The Spirit of the Lord spake by me--Nothing can more clearly show that all that is excellent in spirit, beautiful in language, or grand in prophetic imagery, which the Psalms of David contain, were owing, not to his superiority in natural talents or acquired knowledge, but to the suggestion and dictates of God's Spirit.
3
無標題
3. 以色列的磐石——這一比喻，聖經作者常用來指全能者，對希伯來人的心而言極為傳神。他們國家的堡壘，就是他們在戰爭中尋求安全的所在，都建在高聳難攀的磐石之上。
對我說話——或是以訓誨的方式，就以色列中正直君王應有的品格賜下以下的訓言；或是以預言的方式，論到大衛及其王室，以及那位偉大的彌賽亞——許多人認為這是一則預言，將這話譯作「那治理人的」——「必有一人治理人」。
英文原文
3. the Rock of Israel--This metaphor, which is commonly applied by the sacred writers to the Almighty, was very expressive to the minds of the Hebrew people. Their national fortresses, in which they sought security in war, were built on high and inaccessible rocks.
spake to me--either preceptively, giving the following counsels respecting the character of an upright ruler in Israel, or prophetically, concerning David and his royal dynasty, and the great Messiah, of whom many think this is a prophecy, rendering the words, "he that ruleth"--"there shall be a ruler over men."
4
無標題
4. 如雨後晴光使嫩草從地裏長出——在巴勒斯坦，雨後可見一片片的草迅速萌發；即使地面久已焦枯荒蕪，在滋潤的雨水開始降下後不過幾日甚至幾個時辰，大地的面貌便煥然一新，被一層純淨清新的綠氈所覆蓋。
英文原文
4. as the tender grass springing out of the earth by clear shining after rain--Little patches of grass are seen rapidly springing up in Palestine after rain; and even where the ground has been long parched and bare, within a few days or hours after the enriching showers begin to fall, the face of the earth is so renewed that it is covered over with a pure fresh mantle of green.
5
無標題
5. 我家在神面前並非如此，神卻與我立永遠的約，這約凡事堅立——「日出的清晨」，即大衛國度的開端，並不像東方晴朗輝煌的晨光，卻被許多烏黑可怖的雲層所遮蔽；他和他的家族也不像在陽光雨水合力滋潤之下從地裏長出、繁茂生長的嫩草，倒更像那枯乾、未及長成便被割下的草。意思是：大衛的家並未照他所盼望的、在世俗昌盛與榮耀上一帆風順地繁盛；他家族的歷史上雖被重大的罪惡和災禍所籠罩；王室之樹一些最有指望的枝條在他有生之年便被砍下，他的許多後繼者也必因自己的罪而同樣受苦；雖然他的後裔和他的國可能遭遇許多變故和動盪，但神必信守不變地維持與祂家族所立的約，直到他那位最偉大的兒子彌賽亞降臨——這位乃是他心願所繫，也是他救恩的源頭——這對他而言乃是最高喜樂和感恩的緣由。
英文原文
5. Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure--"the light of the morning," that is, the beginning of David's kingdom, was unlike the clear brilliant dawn of an Eastern day but was overcast by many black and threatening clouds; neither he nor his family had been like the tender grass springing up from the ground and flourishing by the united influences of the sun and rain; but rather like the grass that withereth and is prematurely cut down. The meaning is: although David's house had not flourished in an uninterrupted course of worldly prosperity and greatness, according to his hopes; although great crimes and calamities had beclouded his family history; some of the most promising branches of the royal tree had been cut down in his lifetime and many of his successors should suffer in like manner for their personal sins; although many reverses and revolutions may overtake his race and his kingdom, yet it was to him a subject of the highest joy and thankfulness that God will inviolably maintain His covenant with his family, until the advent of his greatest Son, the Messiah, who was the special object of his desire, and the author of his salvation.
6
無標題
6. 但匪徒都像荊棘——即這義國之國一切邪惡的敵人和逼迫者。他們像那些糾結纏繞、刺尖四向、又硬又利的荊棘叢，無人能靠近或觸碰而無險；必須用堅硬的工具和猛烈的手段才能將它們鏟除拔盡。照樣，神也必將一切與這國為敵的人除滅淨盡。
英文原文
6. But the sons of Belial shall be all of them as thorns--that is, the wicked enemies and persecutors of this kingdom of righteousness. They resemble those prickly, thorny plants which are twisted together, whose spires point in every direction, and which are so sharp and strong that they cannot be touched or approached without danger; but hard instruments and violent means must be taken to destroy or uproot them. So God will remove or destroy all who are opposed to this kingdom.
8
2Sa 23:8-39.
2Sa 23:8-39.
他勇士的名錄。
8. 大衛勇士的名字記在下面——本節應譯作：坐在提哥尼人座位上的（即哈革摩尼人雅朔班），就是眾軍長之首的那位，他便是亞底挪·以斯尼人；他舉起槍對付八百人，一次性將他們殺敗。此處的經文有訛誤；八百應為三百［戴維森，《解釋學》］。
他在約押之下任軍事議會的首領或主席。頭一等或最高的等級由他和他的兩位同僚以利亞撒和沙瑪組成。以利亞撒似乎被留下獨自與非利士人爭戰；他得勝之後，眾人便回來擄物。照樣，沙瑪也被留下獨自享受他的榮耀，那時主藉他行了一件大勝利。之後所描述的功績，究竟是頭三位還是後三位所行，並不很容易斷定。
英文原文
2Sa 23:8-39.
A CATALOGUE OF HIS MIGHTY MEN.
8. These be the names of the mighty men whom David had--This verse should be translated thus: He who sits in the seat of the Tachmonite (that is, of Jashobeam the Hachmonite), who was chief among the captains, the same is Adino the Eznite; he lift up his spear against eight hundred, whom he slew at one time. The text is corrupt in this passage; the number eight hundred should be three hundred [DAVIDSON, Hermeneutics]. Under Joab he was chief or president of the council of war. The first or highest order was composed of him and his two colleagues, Eleazar and Shammah. Eleazar seems to have been left to fight the Philistines alone; and on his achieving the victory, they returned to the spoil. In like manner Shammah was left to stand alone in his glory, when the Lord, by him, wrought a great victory. It is not very easy to determine whether the exploits that are afterwards described were performed by the first or the second three.
15
無標題
15, 16. 伯利恆的井——在伯利恆山岡東角以北約十分鐘路程的地方，有一口古老的井，鑿在堅石之中，有四五個井口，當地人稱之為「Bir-Daoud」，即「大衛井」。Robinson博士懷疑這井的身分；但另有人認為沒有充分理由這樣懷疑。若確實認定這就是古井，那麼伯利恆一度必定向北延伸了十分鐘的路程，而且古時並非如現今位於山頂，而是在山岡的北坡上；因為那井就在城門旁，或說
(1Ch 11:7)
在城門口。我在旅行者的記述中發現，一般人認為大衛的勇士是從東南方來的，為要冒著性命危險取得那極其渴想的水；又推測大衛本人當時在伯利恆東南方不遠的大洞穴中，那洞一般被認為就是亞杜蘭洞。但
(Jos 15:35)
亞杜蘭位於「谷中」；即猶大山地西邊山腳下起伏的平原上，因而是位於伯利恆的西南方。無論如何，大衛的人無論如何都得突破非利士人的軍隊，才能到達那井；而 Bir-Daoud 的位置與此恰好吻合〔VAN DE VELDE〕。
英文原文
15, 16. the well of Beth-lehem--An ancient cistern, with four or five holes in the solid rock, at about ten minutes distance to the north of the eastern corner of the hill of Beth-lehem, is pointed out by the natives as Bir-Daoud; that is, David's well. Dr. ROBINSON doubts the identity of the well; but others think that there are no good grounds for doing so. Certainly, considering this to be the ancient well, Beth-lehem must have once extended ten minutes further to the north, and must have lain in times of old, not as now, on the summit, but on the northern rise of the hill; for the well is by or
(1Ch 11:7)
at the gate. I find in the description of travellers, that the common opinion is, that David's captains had come from the southeast, in order to obtain, at the risk of their lives, the so-much-longed-for water; while it is supposed that David himself was then in the great cave that is not far to the southeast of Beth-lehem; which cave is generally held to have been that of Adullam. But
(Jos 15:35)
Adullam lay "in the valley"; that is, in the undulating plain at the western base of the mountains of Judea and consequently to the southwest of Beth-lehem. Be this as it may, David's men had in any case to break through the host of the Philistines, in order to reach the well; and the position of Bir-Daoud agrees well with this [VAN DE VELDE].
19
無標題
19-39. 前三——大衛軍中的勇士或勇士首領分為三等：最高一等是雅朔班、以利亞撒和沙瑪；第二等是亞比篩、比拿雅和亞撒黑；第三等是那三十人，亞撒黑為首。名單中共有三十一人，包括亞撒黑在內；這些加上前面兩個更高的等級，合計三十七人。其中我們知道已經有兩位死了，即亞撒黑
[2Sa 3:30]
和烏利亞
[2Sa 11:17]；
如果名單編制時已死去的人共有七位，那麼我們就可以推測這是一個榮譽軍團，定員三十人，遇有缺額便以新的任命來遞補。
英文原文
19-39. the first three--The mighty men or champions in David's military staff were divided into three classes--the highest, Jashobeam, Eleazar, and Shammah; the second class, Abishai, Benaiah, and Asahel; and the third class, the thirty, of which Asahel was the chief. There are thirty-one mentioned in the list, including Asahel; and these added to the two superior orders make thirty-seven. Two of them, we know, were already dead; namely, Asahel
[2Sa 3:30]
and Uriah
[2Sa 11:17];
and if the dead, at the drawing up of the list, amounted to seven, then we might suppose a legion of honor, consisting of the definite number thirty, where the vacancies, when they occurred, were replaced by fresh appointments.
2Sa 23:1-7.
大衛宣告他對神應許的信心。
1. 以下是大衛末了的話——關於這句話的確切含義，學者各有不同的見解；顯然它出自聖典正典的編纂者或收集者。有人認為，希伯來聖經既不分章節，這一引言便是要表明以下的內容並不屬於前一首詩的一部分。也有人將此視為這位王最後的詩作；還有人則認為這是他作為受感作者最後的言論。
立在高位——從卑微的家族和地位被高舉到王位之上。
雅各的神所膏的——蒙那位神特選為王；以色列民因古時所立之約，一切的獨特命運與崇高特權都歸於這位神。
以色列的美歌者——即令人喜悅、備受尊崇之意。