This psalm is composed both of petition and thanksgiving. It contains a prediction of the Gentiles being called to the common faith, but is principally occupied with praising God for the fatherly care which he exercises over his Church, and the benefits which flow from it. The Psalmist prays particularly that God would continue his former kindness to the Jewish people. Two instances of the Divine goodness are specified — the powerful defense extended to their land, and the enriching of it with so many blessings.
这篇诗篇兼具祈求与感恩之情。其中预言外邦人将被召入共同的信仰，但主要是赞美神对他教会的父般眷顾以及由此而来的诸般恩典。诗人特别祈求神继续向犹太人施以从前的恩慈。文中列举了神恩典的两个方面——对其地的大力护卫，以及使其充满诸多祝福的丰盛供应。
To the chief musician. A Psalm of David.
交与伶长。大卫的诗篇。
1. Praise waiteth for thee, O Lord! in Zion; and unto thee shall the vow be performed. 2. O thou that hearest prayer! unto thee shall all flesh come. 3. Words of iniquity have prevailed against me: our transgressions thou shalt purge them away.
1. 神啊，锡安的人都等候赞美你；所许的愿也必向你还。2. 听祷告的主啊，凡有血气的都要来就你。3. 罪孽的事胜过我；至于我们的过犯，求你赦免。
Praise waiteth for thee, O God! in Zion. Literally it runs, Praise is silent to thee, but the verb dumiyah has been metaphorically rendered first, to be at rest, then to wait. The meaning of the expression is, that God’s goodness to his people is such as to afford constantly new matter of praise. It is diffused over the whole world, but specially shown to the Church. The main thing meant to be conveyed by the Psalmist is, that thanksgiving is due to the Lord for his goodness shown to his Church and people. The second clause of the verse is to the same effect, where he says, unto thee shall the vow be performed; for while he engages on the part of the people to render due acknowledgement, his language implies that there would be ever remaining and new grounds of praise. With the verse which we have been now considering, that which follows stands closely connected, asserting that God hears the prayers of his people. This forms a reason why the vow should be paid to him, since God never disappoints his worshippers, but crowns their prayers with a favorable answer. The title here given to God carries with it a truth of great importance, that the answer of our prayers is secured by the fact that in rejecting them he would in a certain sense deny his own nature. The Psalmist does not say that God has heard prayer in this or that instance, but gives him the name of the hearer of prayer, as what constitutes an abiding part of his glory, so that he might as soon deny himself as shut his ear to our petitions. Could we only impress this upon our minds, that it is something peculiar to God, and inseparable from him, to hear prayer, it would inspire us with unfailing confidence. What follows in the verse is also well worthy of our attention, that all flesh shall come unto God. None could venture into his presence without a persuasion of his being open to entreaty; but when he anticipates our fears, and comes forward declaring that prayer is never offered to him in vain, the door is thrown wide for the admission of all. The hypocrite and the ungodly, who pray under the constraint of present necessity, are not heard; for they cannot be said to come to God, when they have no faith founded upon his word, but a mere vague expectation of a chance issue. Before we can approach God acceptably in prayer, it is necessary that his promises should be made known to us. From this we may infer that no right rule of prayer is observed in the Papacy, when they pray to God in a state of suspense and doubt. When the Psalmist uses the expression, all flesh, he intimates by these few words that the privilege which was now peculiar to the Jews would be extended to all nations. It is a prediction of Christ’s future kingdom. 3. Words of iniquity have prevailed against me. He does not complain of the people being assailed with calumny, but is to be understood as confessing that their sins were the cause of any interruption which had taken place in the communication of the divine favor to the Jews. The passage is parallel with that, “The ear of the Lord is not heavy that it cannot hear, but our iniquities have separated betwixt us and him” (Isaiah 59:1). David imputes it to his own sins and those of the people, that God, who was wont to be liberal in his help, and so gracious and kind in inviting their dependence upon him, had withdrawn for a time his divine countenance. First, he acknowledges his own personal guilt; afterwards, like Daniel (9:5), he joins the whole nation with himself. And this truth is introduced by the Psalmist with no design to damp confidence in prayer, but rather to remove an obstacle standing in the way of it, as none could draw near to God unless convinced that he would hear the unworthy. He evidently felt that there was a sure remedy at hand, for no sooner has he referred to the subject of guilt than he recognises the prerogative of God to pardon and expiate it. The verse before us must be viewed in connection with the preceding, and as meaning that though their iniquities merited their being cast out of God’s sight, yet they would continue to pray, encouraged by his readiness to be reconciled to them. We learn from the passage that God will not be entreated of us, unless we humbly supplicate the pardon of our sins. On the other hand, we are to believe firmly in reconciliation with God being procured through gratuitous remission. Should he at any time withdraw his favor and frown upon us, we must learn by David’s example to rise to the hope of the expiation of our sins.
神啊，赞美在锡安等候你！原文直译为”赞美对你沉默”，但”dumiyah”这个动词在比喻意义上先被译作”安静”，再译作”等候”。这句话的意思是，神对他百姓的恩典如此丰富，足以不断提供新的赞美题材。这恩典遍及全地，却特别显明于教会。诗人所要传达的要点是，当向主献上感谢，为他向其教会和百姓所彰显的恩典。第二分句也表达同样的意思，他说”所许的愿也必向你还”；因为他代表百姓承诺献上应有的感谢，其话语暗示，赞美的根由将永存不断。这节与随后的经节紧密相连，宣告神垂听他百姓的祷告，这正是当向他还愿的理由，因为神从不令敬拜他的人失望，而是以恩惠应允他们的祈求。神在此所获得的称号蕴含着一个极为重要的真理：我们祷告必蒙应允，乃是因为若拒绝我们，他在某种意义上就是否认自己的本性。诗人并未说神在某事某处垂听了祷告，而是以”听祷告的主”作为他恒久荣耀的称号，他宁可否认自己，也不会对我们的祈求充耳不闻。若我们能将这一点铭刻于心——垂听祷告乃是神所特有、不可分割的属性——就必受到坚不可摧的信心激励。这节中另一值得留意之处，是”凡有血气的都要来就神”。若非确信他乐于接受恳求，无人敢进到他面前；但当他预先消除我们的惧怕，宣告向他祷告绝不落空时，大门便向所有人洞开。假冒为善者和不敬虔的人在现时迫切的需要下祈求，却不得蒙听，因为他们并无以神的话为根基的信心，只有模糊地期待偶然的结果，这不能算是真正来到神面前。在我们能以蒙悦纳的方式祷告之前，神的应许必须先被我们知晓。由此可以推断，教皇制度中那种在疑惑与不确定中向神祷告的方式，并无合理的祷告法则可言。诗人使用”凡有血气的”这一表达，用寥寥数语暗示，那原本只属犹太人的特权将延伸至万国，这是对基督未来国度的预言。3. 罪孽的事胜过我。他并非在抱怨百姓遭受诽谤，而是承认他们的罪乃是神向犹太人传递恩惠的通道暂时中断的原因。这段话与以赛亚书59:1相平行：”耶和华的膀臂并非缩短不能拯救，耳朵并非发沉不能听见，但你们的罪孽使你们与神隔绝。”大卫将神惯于慷慨帮助、以恩慈温柔邀请他们依靠他、如今暂时隐去恩颜一事，归因于自己和百姓的罪。他先承认自己个人的罪愆，之后像但以理（9:5）一样，将全民族也纳入其中。诗人引入这一真理，并非要压制祷告的信心，而是要清除拦阻祷告的障碍，因为无人能亲近神，除非确信神愿意垂听那些不配的人。他显然感到有一个确定的良方近在眼前，因为他一提到罪的话题，便立即承认神有赦免和洁净罪的主权。这节必须与前节联系来看，意思是：尽管他们的罪孽理当使他们被逐出神的面前，他们仍要继续祷告，因为神乐于与他们和好，这使他们得着鼓励。我们从这段话中学到，除非谦卑地恳求神赦免我们的罪，他是不会垂听我们的。另一方面，我们也当确信，与神的和好乃是借着白白的赦免而得。若神在某时收回恩顾，向我们变脸，我们当效法大卫，起来仰望罪得赎免的盼望。
4. Blessed is the man whom thou hast chosen, and hast brought near thee; we shall be satisfied with the goodness of thy house, even of the sanctuary of thy palace. 5. Terrible things in righteousness wilt thou answer to us, O God of our salvation! the hope of all the ends of the earth, and the far places of the sea. 6. By his strength setting fast the mountains, being girded with power. 7. Stilling the noise of the seas, the noise of their waves, and the tumult of the nations. 8. They also that dwell in the ends of the earth shall fear at thy signs; thou shalt make the outgoings of the evening and morning to rejoice.
4. 你所拣选、使他亲近你、住在你院中的，这人便为有福！我们必因你殿中、你圣殿的美善知足了。5. 拯救我们的神啊，你必以威严秉公义应允我们；你是全地并远处洋海所倚靠的。6. 他用力量束腰，用威能设立诸山，7. 平静海的响声和波浪的响声，并万民的喧嚷。8. 住在地极的人都因你的神迹惧怕；你使日出日落之地都欢呼。
Blessed is the man whom thou hast chosen. Having already acknowledged that the people had separated themselves from God by their sins, and forfeited all right to be heard, he now takes refuge in the free grace of God, which secures the remission of sin amongst other blessings. He thus casts an additional light upon what he had said on the point of guilt being purged away, by pointing to the cause of God as being favorable to poor sinners, which can only be found in his fatherly love leading him to welcome them into his presence, however undeserving. That pardon which we daily receive flows from our adoption, and on it also are all our prayers founded. How could the sinner venture into the sight of God, to obtain reconciliation with him, were he not persuaded of his being a Father? In the words before us, David does not speak of the grace of God as reaching to the Gentiles, but in terms which apply only to the times in which he wrote. The Church of God was confined to the Jews, and they only were admitted into the sanctuary; whereas now, when the distinction has been abolished and other nations called to the same privilege, we are all at liberty to approach him with familiarity. Christ is our peace (Ephesians 2:14), who has united in one those who were far off and those who were nigh. The Church and chosen people of God being in possession of the promise of the remission of sin, he calls those blessed whom God has included within that number, and introduced into the enjoyment of such a distinguished privilege. His language intimates that the election did not at that time terminate upon all; for he insists upon it as the special prerogative of the Jews, that they had been chosen by God in preference to the other nations. Were it supposed that man could do anything to anticipate the grace of God, the election would cease to be with God himself, although the right and power of it are expressly ascribed to him. The middle wall of partition is now broken down, that the Gentiles might be called in. It is evident, however, that all are not alike called; and observation proves the ignorance of those who will assert that the grace of God is extended to all in common, without any choice exerted on his part. Faith and prayer may be means for procuring us an interest in the grace of God; but the source whence it flows is not within but without us. There is a blessedness in exercising trust upon God and embracing his promises — a blessedness experienced when, through faith in Christ the Mediator, we apprehend him as our Father and direct our prayers to him in that character; but ere this faith and prayer can have any existence, it must be supposed that we who are estranged from God by nature have been brought near by an exercise of his favor. We are near him, not as having anticipated his grace and come to him of ourselves, but because, in his condescension, he has stretched out his hand as far as hell itself to reach us. To speak more properly, he first elects us, and then testifies his love by calling us. The Psalmist insists upon the fruit springing out of the blessed privilege of which he had spoken, when he adds that believers would be satisfied with the fullness of his temple. Hypocrites may go there, but they return empty and unsatisfied as to any spiritual blessing enjoyed. We are not to understand that believers are fully replenished with the goodness of God at any one moment; it is conveyed to them gradually; but while the influences of the Spirit are thus imparted in successive measures, each of them is enriched with a present sufficiency, till all be in due time advanced to perfection. By specifying particularly the goodness of the sanctuary, the Psalmist passes an implied commendation upon the outward helps which God has appointed for leading us into the enjoyment of heavenly blessings. 5. Terrible things in righteousness wilt thou answer to us. He proceeds to illustrate the same point of the blessedness of those admitted into the temple of God and nourished in his house. He declares that God would answer his people by miracles or fearful signs, displaying his power; as if he had said, in deliverances as wonderful as those which he wrought for their fathers when they went out of Egypt. It is in no common or ordinary manner that God has preserved his Church, but with terrible majesty. The Psalmist speaks of the deliverances of God as specially enjoyed by the Jewish nation, but adds that he was the hope of the ends of the earth, even to the world’s remotest extremities. Hence it follows that the grace of God was to be extended to the Gentiles. 6. By his strength setting fast the mountains. For the sake of illustration, he instances the power of God seen in the general fabric of the world. To prove that calling the Gentiles was not so incredible as they were apt to conceive, the Psalmist very properly adverts to the Divine power apparent in all parts of the world. He instances the mountains rather than the plains, because the immense masses of earth and the lofty rocks convey a more impressive idea of the Godhead. I would take the words of verse 7 simply as they stand, and consider that in the first member David adverts to the illustration of the divine power in the sea, and in the second to that which we have in his operations amongst men. His strength is shown in calming the waves and tempestuous swellings of the ocean, and in quelling tumults raised by the people. 8. They also that dwell in the ends of the earth shall fear at thy signs. By the signs referred to, we must understand those signal and memorable works of the Lord which bear the impress of his glorious hand. So striking would be the proofs of God’s favor to his Church that they would constrain the homage and wonder of the most distant and barbarous nations. It was said that in consequence of the wonders done by the Lord, fear would spread itself over the uttermost parts of the earth; and the same thing is now asserted of the joy which they would shed abroad — from the rising to the setting sun, men would rejoice in the Lord as well as fear him.
你所拣选、使他亲近你的，这人便为有福！大卫已承认百姓因罪使自己与神隔绝，丧失了被听见的一切权利，如今他转向神的白白恩典寻求庇护，这恩典除其他祝福之外，也确保了罪的赦免。他进一步阐明了他所说的罪孽得以洁净之事，指向神的缘由——他恩待可怜的罪人，这只能在他的父爱中找到根源，就是他引领那些不配的人进入他的面前。我们每日所领受的赦免来自我们的被收纳为子，我们一切祷告也都建立在这上面。若不确信神是父，罪人怎敢进到他面前寻求与他和好？大卫在此所说，并非神的恩典延伸至外邦，而是仅适用于他所处时代的情形。神的教会当时局限于犹太人，只有他们才能进入圣殿；而如今间隔的墙已经拆毁，其他民族被召入同一特权，我们众人都可以坦然地亲近他。基督是我们的和平（以弗所书2:14），他使那远离的和那亲近的合而为一。神的教会和蒙拣选的百姓既持守了罪得赦免的应许，诗人便称那些被神纳入其中、得以享受这崇高特权的人为有福。他的话语暗示，拣选并非临到所有人；因为他坚持犹太人这一特殊特权，即神拣选他们而非其他民族。若以为人能抢先于神的恩典，拣选就不再是神自己的事了，尽管选召的权利和能力明确归属于他。间隔的墙已经拆毁，好使外邦人得以被召。然而，被召的人显然不尽相同；那些主张神的恩典无分别地延伸至众人、不存在任何拣选的人，其无知已由经历所证明。信心与祷告可以是我们获得神恩典的手段，但恩典之源在我们外面而非里面。在神那里存有倚靠他、接受他应许的福分——这福分在借着中保基督的信心认他为父、并以此为由向他祷告时得以经历；但在这信心和祷告能够存在之前，必须假设我们这些本性与神疏远的人已借着他恩典的施展被带近了他。我们亲近他，并非因为我们抢先领受了他的恩典、自己来到他面前，而是因为他在他的俯就中，将手伸展甚至到阴间去触及我们。更确切地说，他先拣选我们，然后借着呼召来见证他的爱。诗人坚持他所述那蒙福特权所结的果子，补充说信徒将因他殿的丰盛而得满足。假冒为善者也许前往，却在灵里毫无所获、空手而回。我们不应理解为信徒在任何一刻便被神的恩善完全充满；而是逐渐传递而来；但当圣灵的影响力以连续的量度赐下时，每一个人都以当前的丰足得着满足，直到众人在适当的时候进入完全。诗人特别提及殿中的美善，是在含蓄地称赞神所设立的外在帮助，这些帮助引领我们进入享受天上祝福的境地。5. 拯救我们的神啊，你必以威严秉公义应答我们。他继续阐明那些进入神殿、在他家中得养育之人的福分。他宣告神必以神迹或可畏的记号回应他的百姓，显出他的大能；仿佛他说的是，神要以同样奇妙的拯救作为回应，就像他为他们的祖先出埃及时所行的一样。神保存他教会的方式绝非寻常，而是带着可畏的威严。诗人虽然说神的拯救是犹太民族所特别享有的，却补充说他是全地极尽之处所倚靠的，由此得出神的恩典将延伸至外邦的结论。6. 他用力量束腰，设立诸山。他以神在整个世界结构中所见的大能加以阐明。为了证明召外邦人进来并非如他们所以为的那样不可置信，诗人恰当地援引神在世界各处所彰显的大能。他举山为例而非平原，因为山所呈现的巨大土方和高耸岩石，传递出更为震撼的神圣感。第7节中，我认为他在前半句提到海上所见的神能显现，后半句提到他在人群中的运作：他的力量显现在平息海浪和汹涌的波涛上，也显现在平息百姓所掀起的骚动上。8. 住在地极的人都因你的神迹惧怕。这里所说的”神迹”，显然是指那些带有神荣耀印记的显著而难忘的神的作为。神向他教会所施恩惠的证明将是如此震撼，以致连最偏远、最野蛮的民族都要俯首惊叹。经文前面说神的作为所带来的惧怕将蔓延至地极；如今同样的事以他们散布喜乐的方式加以重申——从日出之地到日落之地，人们将在主里欢呼，也将惧怕他。
9. Thou hast visited the earth, and watered it; thou hast greatly enriched it; the river of God is full of waters: thou wilt prepare their corn, for so thou hast provided for it. 10. Thou dost saturate its furrows, thou makest the rain to fall into them; thou moistenest it with showers; thou blessest the buddings forth of it. 11. Thou crownest the year with thy goodness, and thy paths will drop fatness. 12. They drop upon the dwellings of the wilderness, and the hills shall be girt about with gladness. 13. The pastures are clothed with flocks, the valleys are covered with corn; they shout for joy, they also sing.
9. 你眷顾地，降下透雨，使地大得肥美。神的河满了水；你这样浇灌了地，好为人预备五谷。10. 你浇透地的犁沟，润平犁脊，降甘霖，使地软和；其中发芽的，蒙你赐福。11. 你以恩典为年岁的冠冕；你的路径都滴下脂油，12. 滴在旷野的草场上；小山以欢乐束腰。13. 草场以羊群为衣；谷中也长满了五谷，人都欢呼歌唱。
Thou hast visited the earth, and watered it. This and the verbs which follow denote action continually going forward, and may therefore be rendered in the present tense. The exact meaning of the second verb has been disputed. Some derive it from shuk, signifying to desire, giving the meaning that God visits the earth after it has been made dry and thirsty by long drought. Others derive it from shakah, signifying to give drink. This seems the most natural interpretation — Thou visitest the earth by watering it. Whether the Psalmist speaks of Judea only, or of the world at large, is a point as to which different opinions may be held. I am disposed to think that, although what he says applies to the earth generally, he refers more particularly to Judea. This view is confirmed by what is added, the stream or river of God is full of water. I consider that he singles out the small rivulet of Siloah, and sets it in opposition to the natural rivers which enrich other countries, intending an allusion to the word of Moses (Deuteronomy 11:10), that the land which the Lord their God should give unto his people would not be as the land of Egypt, fertilized by the overflowings of the Nile, but a land drinking water of the rain of heaven. Or we may suppose that he calls the rain itself metaphorically the river of God. While it is the kindness of God to his own people which is here more particularly celebrated, we are bound, in whatever part of the world we live, to acknowledge the riches of the Divine goodness seen in the earth’s fertility and increase. It is not of itself that it brings forth such an inexhaustible variety of fruits, but only in so far as it has been fitted by God for producing the food of man. There is a propriety and force in the form of expression used by the Psalmist when he adds that corn is provided for man because the earth has been so prepared by God, which means that the reason of that abundance with which the earth teems is its having been expressly formed by God in his fatherly care to supply the wants of his children. 10. Thou dost saturate its furrows. There can be little doubt that David still continues the strain of thanksgiving, and praises God for moistening and saturating the earth with rains that it may be fitted for producing fruit. By this he would signify to us that the whole order of things in nature shows the fatherly love of God, in condescending to care for our daily sustenance. It would seem as if the more perspicacity men have in observing second causes in nature, they rest in them the more determinedly, instead of ascending by them to God. Philosophy ought to lead us upwards to him, the more that it penetrates into the mystery of his works; but this is prevented by the corruption and ingratitude of our hearts. 11. Thou crownest the year with thy goodness. Some read, Thou crownest the year of thy goodness, as if the Psalmist meant that the fertile year had a peculiar glory attached to it, crowned by God. It must be granted that God does not bless every year alike. Still there is none but what is crowned with some measure of excellency; and for that reason it seems best to retain the simpler rendering, viewing it as meaning that the Divine goodness is apparent in the annual returns of the season. The Psalmist further explains his intent when he adds that the paths of God dropped fatness — using this as a metaphorical term for the clouds, upon which God rideth, as upon chariots (Psalm 104:3). The earth derives its fruitfulness from moisture; this comes from the rain, and the rain from the clouds. With a singular gracefulness of expression, these are therefore represented as dropping fatness, because they are the paths or vehicles of God; as if he had said, that wherever the Deity walked, fruits in endless variety and abundance flowed down from his feet. He amplifies this goodness by adding that his fatness drops even upon the wilder and more uncultivated districts. The wilderness here is not the absolute waste where nothing grows, but such places as are not so well cultivated, where there are few inhabitants, and where the Divine goodness is even more illustrated in dropping down fatness upon the tops of the mountains. Notice is next taken of the valleys and level grounds, to show that there is no part of the earth overlooked by God, and that the riches of his liberality extend over all the world. He represents inanimate things as rejoicing, which may be said of them in a certain sense, as when we speak of the fields smiling when they refresh our eye with their beauty. The verb admits of being taken in the future tense, they shall sing, and this denotes a continuation of joy — that they would rejoice not only one year, but through the endless succession of the seasons.
你眷顾地，降下透雨。这句和随后的动词均表示持续进行的动作，因此可译为现在时态。第二个动词的确切含义有所争议。有人从”shuk”一词派生，意为渴望，解释为神在大地因久旱而干涸之后来眷顾它；另一些人从”shakah”一词派生，意为供水。后者似乎是最自然的解释——你通过浇灌来眷顾大地。诗人所说的究竟是犹大地还是全世界，各人看法不同。我个人倾向于认为，尽管他所说的适用于全地，但他更特指犹大地。随后所补充的”神的河满了水”确认了这一看法。我认为他是单独提及西罗亚小溪，将其与滋养其他国家的天然河流相对照，意在引用摩西的话（申命记11:10），即耶和华他们神所赐的地，不像埃及地因尼罗河泛滥而肥沃，而是一块喝天上雨水的地。或者我们也可认为，他将雨本身比喻称为”神的河”。这里所特别赞美的虽是神向他自己百姓所施的恩慈，但无论我们住在世界哪个地方，都有责任承认神的恩善在大地的肥沃与增产中所彰显的丰富。大地并非凭自身产生如此取之不尽的各种果实，而是因为神使它适合为人生产食物。诗人所使用的表达方式颇为恰当有力，他补充说五谷为人预备，乃是因为大地已被神如此预备；这意味着，大地所孕育的那种丰盛，其原因在于神以父般的爱护，特意将大地造成供养他儿女需要的所在。10. 你浇透地的犁沟。大卫显然仍在继续感恩的曲调，赞美神以雨水滋润浸透大地，使它适合生产果实。他由此要向我们表明，自然界的整个秩序显示了神的父爱，他俯就地关顾我们每日的生计。似乎人越是聪明地观察自然界的次因，就越是一味止步于此，而不借助它们上升到神那里。哲学越是深入探索他作为的奥秘，就越应当引领我们向上归向他；然而这被我们心灵的败坏与忘恩所阻拦。11. 你以恩典为年岁的冠冕。有人译作”你以你恩典之年为冠冕”，仿佛诗人是说丰年有特别的荣耀附于其上，被神所冠冕。诚然，神并非每年一样赐福。然而，没有哪一年不被某种程度的卓越所冠冕；因此，保留这句话更简洁的译法似乎更好，即神的恩善在年岁季节的循环中显而易见。诗人随后进一步解释他的意图，补充说神的路径滴下脂油——这是对云彩的比喻表达，神如乘坐战车一般驾驭云彩而行（诗篇104:3）。大地的肥沃来自水分，水分来自雨，雨来自云。因此，这些云彩以极为优美的表达被描述为滴下脂油，因为它们是神的路径或车辆；仿佛他在说，神走过之处，便有各种各样、取之不尽的果实从他脚下流淌而下。他进一步放大神这一恩善，补充说他的脂油甚至滴在更荒凉、更未开垦的地区。这里的”旷野”并非指寸草不生的绝对荒地，而是指那些不那么开垦、居民稀少之处，然而神的恩善在那里却更为彰显，因为脂油甚至滴在山顶之上。接着，他提及谷地和平坦的低地，表明神所顾念之处无处遗漏，他恩惠的丰盛遍及全地。他以谷地和低洼之处既有羊群为衣、也满是五谷来称赞这恩善彰显方式的多样性。他将无生命之物描述为欢呼雀跃，这在某种意义上可以成立，就如我们说田野在以美景悦人眼目时绽放笑颜一样。这个动词可以译为将来时”他们必歌唱”，表示喜乐的延续——他们的欢喜不只一年，而是贯穿季节的无尽更替。
发布于 2026年4月28日 18:40
