1
Ps 8:1-9.
英文原文
Ps 8:1-9.
Upon [or according to the] Gittith, probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a "wine-press," denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed
[Ps 8:1; 81:1; 84:1]
are of such a character. The Psalmist gives vent to his admiration of God's manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands.
1. thy name--perfections
(Ps 5:11; 7:17).
who hast set--literally, "which set Thou Thy glory," &c., or "which glory of Thine set Thou," &c., that is, make it more conspicuous as if earth were too small a theater for its display. A similar exposition suits the usual rendering.
2
無標題
2. 神的完美如此明顯，甚至藉著最軟弱的器皿，祂也能確定地彰顯他的讚美。嬰孩不僅在身體構造、本能與早期展現的智力上，是神能力與技藝的奇妙範例，也在他們對神作為的自發讚嘆上，使——
使之閉口——或作使那些誹謗與質疑神的人閉口無言。本節的特殊例證見於
太 21:16，
當我們的救主引用這些話來使質問者閉口；因為神在道成肉身的兒子身上，甚至在他降卑中所賦予的榮耀，構成了他的智慧、愛與能力之完美的最奇妙彰顯。鑑於
詩 8:4-8
的範圍（見下文），我們的救主這個引用可視為這些話預言性質的解釋。
喫奶的——在希伯來人中可能已到了能說話的年齡（參
撒上 1:22-24； 可 7:27）。
建立——意為設立、或預備並完成，出現於
太 21:16；
取自七十士譯本，意義相同。
能力——在新約的引用中，讚美作為結果或效果出現，以果代因（參
詩 118:14）。
報仇的——如
詩 44:16；
即渴慕報復、好爭鬧，因此易於反對神的治理。
英文原文
2. So manifest are God's perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God's power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God's works, by which they put to shame--
still--or, silence men who rail and cavil against God. A special illustration of the passage is afforded in
Mt 21:16,
when our Saviour stilled the cavillers by quoting these words; for the glories with which God invested His incarnate Son, even in His humiliation, constitute a most wonderful display of the perfections of His wisdom, love, and power. In view of the scope of
Ps 8:4-8
(see below), this quotation by our Saviour may be regarded as an exposition of the prophetical character of the words.
sucklings--among the Hebrews were probably of an age to speak (compare
1Sa 1:22-24; Mr 7:27).
ordained--founded, or prepared, and perfected, which occurs in
Mt 21:16;
taken from the Septuagint, has the same meaning.
strength--In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (compare
Ps 118:14).
avenger--as in
Ps 44:16;
one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government.
3
無標題
3, 4. 此處提及可見諸天的壯麗，是為說明神的俯就：祂雖是這些榮耀光輝世界的全能創造者，卻以人為祂眷顧的對象、恩惠的領受者。
英文原文
3, 4. The allusion to the magnificence of the visible heavens is introduced for the purpose of illustrating God's condescension, who, though the mighty Creator of these glorious worlds of light, makes man the object of regard and recipient of favor.
4
無標題
4. 人——按字面作「脆弱的人」，暗指他本質的軟弱。
世人——只是變換說法。
眷顧——施恩
（Ps 65:10）。
這恩惠如今更充分地說明。
英文原文
4. man--literally, "frail man," an allusion to his essential infirmity.
son of man--only varies the form of speech.
visitest--in favor
(Ps 65:10).
This favor is now more fully illustrated.
5
無標題
5-8. 神使人位居天使之下、僅次一等，並以世界的統治權加冕於他。
榮耀與尊貴——是王者的尊嚴屬性
（Ps 21:5; 45:3）。
人所領受的地位，正是
（Ge 1:26-28）
所描述屬於亞當在其原初狀態中的；詳述人所管轄之對象所用的詞，與那裏所用的一致。就其現今墮落的狀態而言，人仍在某種意義上保留著這原初統治權的一些殘餘。然而，由使徒受默示的解釋
（Heb 2:6-8； 1Co 15:27, 28）
可以很清楚地看出，此處所用的話只有在基督人性最終升高之時才得著應驗。所提的「萬物」並無限制，惟獨那「將萬物服在」之下的神除外。人在拿撒勒人耶穌——第二亞當、人類的頭與代表——的身位與榮耀的命定中，不僅要恢復其原初的地位，更被高舉遠超其上。「最後的仇敵就是死」，因對死的懼怕，人在現今狀態中「一生因怕死而為奴僕」
[Heb 2:15]， 「將要被毀滅」
[1Co 15:26]。
那時萬物都要服在他的腳下，「一切執政的、掌權的都服了他」
[1Pe 3:22]。
這見解並非與本段主旨無關，反而比任何其他見解更為連貫；因為人作為一個族類，很難設想有比在拿撒勒人耶穌的身位與命定中被如此高舉更大的尊榮。同時，神在救贖的計劃中——這經濟的安排是其中如此重要且不可或缺的一環——比藉任何其他榮耀的彰顯更輝煌地宣告了那些使祂的名與眾不同的屬性。就其描述人現今與神手所作之工的關係的一般含義而言，可視為預表，如此既容許通常的應用，也容許新約受默示的作者所賦予的這更高意義。
英文原文
5-8. God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world.
glory and honour--are the attributes of royal dignity
(Ps 21:5; 45:3).
The position assigned man is that described
(Ge 1:26-28)
as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the apostle's inspired expositions
(Heb 2:6-8; 1Co 15:27, 28)
that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the "all things" mentioned, God only excepted, who "puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race, will not only be restored to his original position, but exalted far beyond it. "The last enemy, death," through fear of which, man, in his present estate, is "all his lifetime in bondage"
[Heb 2:15],
"shall be destroyed"
[1Co 15:26].
Then all things will have been put under his feet, "principalities and powers being made subject to him"
[1Pe 3:22].
This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honor put upon him than to be thus exalted in the person and destiny of Jesus of Nazareth. And at the same time, by no other of His glorious manifestations has God more illustriously declared those attributes which distinguish His name than in the scheme of redemption, of which this economy forms such an important and essential feature. In the generic import of the language, as describing man's present relation to the works of God's hands, it may be regarded as typical, thus allowing not only the usual application, but also this higher sense which the inspired writers of the New Testament have assigned it.
9
無標題
9. 適切地，作者以開首時那充滿讚嘆的話，結束這簡短而豐富崇高的讚美之歌。
英文原文
9. Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.
Ps 8:1-9.
用迦特樂器[或作照迦特]，可能指樂曲的演奏當照一首以此為名的曲調；該詞源於 Gath——「酒醡」，指一首（與收成葡萄相關的）歡樂性質的曲調。所有冠以此詞的詩篇
[Ps 8:1; 81:1; 84:1]
都具有這種性質。詩人藉著頌揚神對人的眷顧——這眷顧見於人類起初受造時的地位，以及神所賜管轄祂手所造之物的權柄——來表達他對神所彰顯之完全的讚嘆。
1. 你的名——即你的完全
(Ps 5:11; 7:17)。
你將——字面作「你將你的榮耀」等，或「你所設立的榮耀」等，即使之更加顯著，彷佛地上這舞台太小不足以展示。類似的解釋也適用於通常的譯法。