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■ 시편 114장
1. 이스라엘이 애굽에서 나오며 야곱의 집이 방언 다른 민족에게서 나올 때에
When Israel went out of Egypt , the house of Jacob from a people of strange language ;
2. 유다는 여호와의 성소가 되고 이스라엘은 그의 영토가 되었도다
Judah was his sanctuary , and Israel his dominion .
3. 바다는 이를 보고 도망하며 요단은 물러갔으며
The sea saw it, and fled : Jordan was driven back .
4. 산들은 수양 같이 뛰놀며 작은 산들은 어린 양 같이 뛰었도다
The mountains skipped like rams , and the little hills like lambs .
5. 바다야 네가 도망함은 어찜이며 요단아 네가 물러감은 어찜인고
What ailed thee, O thou sea , that thou fleddest ? thou Jordan , that thou wast driven back ?
6. 너희 산들아 수양 같이 뛰놀며 작은 산들아 어린 양 같이 뛰놂은 어찜인고
Ye mountains , that ye skipped like rams ; and ye little hills , like lambs ?
7. 땅이여 너는 주 앞 곧 야곱의 하나님 앞에서 떨지어다
Tremble , thou earth , at the presence of the Lord , at the presence of the God of Jacob ;
8. 저가 반석을 변하여 못이 되게 하시며 차돌로 샘물이 되게 하셨도다
Which turned the rock into a standing water , the flint into a fountain of waters .
■ 주석 보기
【시114:1 JFB】시114:1-8. The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute.
1-4. of strange language—(compare 시81:5).
【시114:1 CWC】The first psalm in this lesson is one of the imprecatory or cursing psalms, in the interpretation of which we should keep in mind the principles already stated, (1) that the writer speaks as a prophet; (2), that the enemies are not merely personal to him but enemies of God; (3), that they are not individuals so much as nations; and (4), that they are considered at a time when the incorrigible condition has been reached, and they have become permanently fixed in opposition to the Most High. The allusion to Judas (v. 8), suggests a symbolical character for the whole, and it would not be difficult to discover under the surface the lineaments of the Antichrist.
Psalm 110.
"The explicit application of this psalm to the Saviour, by Himself (마22:42-45), and by the apostles (행2:34; 고전15:25; 히1:13), and their frequent reference to its language and purport (엡1:20-22; 빌2:9-11; 히10:12, 13), leaves no doubt of its prophetic character.
"Not only was there nothing in the position or character of David to justify a reference to either, but the utter severance from the royal office of all priestly functions (so clearly assigned the subject of this psalm) positively forbids such a reference.
"The psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (슥6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God." [Jamieson, Faussett and Brown.]
Psalms 111, 112.
Are frequently interpreted together, the first celebrating God's gracious dealings with His people, and the second carrying on the thought as an exposition of its last verse. Using that verse as a text, the whole of Psalm 112 becomes illuminative of it.
Psalms 113-118.
Of these psalms it may be said that the Jews used them on their great festivals, calling them the Greater Hallel, which means hymn. They contrast God's majesty with His condescension (113), they celebrate His former care of His people (114), they beseech Him to vindicate His glory over the vanity of idols (115), they praise Him for deliverance from peril (116), etc.
The last-named (116), is a particularly beautiful psalm, noting three distinct experiences of the Psalmist: love (vv. 1-6); rest (vv. 7-11) and gratitude (vv. 12-19). Love because God heard him, rest even when men are false to him, and gratitude expressed both with the lips and life.
Psalm 119.
Has several peculiarities. "It is divided into twenty-two parts, or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse gives name to the stanza.
Its contents are mainly praises of God's word, exhortation of its perusal, and reverence for it; prayers for its proper influence, and complaints of the wicked despising it. There are but two verses (vv. 122, 132) which do not contain some term or description of God's word. These terms are of various derivations, but used, for the most part, synonymously, though the variety seems designed to express better the several aspects in which our relations to the Word are presented.
The psalm does not appear to have relation to any special occasion of the Jewish nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its artificial structure was probably to aid the memory." [Jamieson, Faussett and Brown.]
【시114:1 MHCC】An exhortation to fear God.
—Let us acknowledge God's power and goodness in what he did for Israel, applying it to that much greater work of wonder, our redemption by Christ; and encourage ourselves and others to trust in God in the greatest straits. When Christ comes for the salvation of his people , he redeems them from the power of sin and Satan, separates them from an ungodly world, forms them to be his people, and becomes their King. There is no sea, no Jordan, so deep, so broad, but, when God's time is come, it shall be divided and driven back. Apply this to the planting the Christian church in the world. What ailed Satan and his idolatries, that they trembled as they did? But especially apply it to the work of grace in the heart. What turns the stream in a regenerate soul? What affects the lusts and corruptions, that they fly back; that prejudices are removed, and the whole man becomes new? It is at the presence of God's Spirit. At the presence of the Lord, not only mountains, but the earth itself may well tremble, since it has lain under a curse for man's sin. As the Israelites were protected, so they were provided for by miracles; such was that fountain of waters into which the flinty rock was turned, and that rock was Christ. The Son of God, the Rock of ages, gave himself to death, to open a fountain to wash away sins, and to supply believers with waters of life and consolation; and they need not fear that any blessing is too great to expect from his love. But let sinners fear before their just and holy Judge. Let us now prepare to meet our God, that we may have boldness before him at his coming.
【시114:4 JFB】4. skipped … rams—(시29:6), describes the waving of mountain forests, poetically representing the motion of the mountains. The poetical description of the effect of God's presence on the sea and Jordan alludes to the history (출14:21; 수3:14-17). Judah is put as a parallel to Israel, because of the destined, as well as real, prominence of that tribe.
【시114:5 JFB】5-8. The questions place the implied answers in a more striking form.
【시114:7 JFB】7. at the presence of—literally, "from before," as if affrighted by the wonderful display of God's power. Well may such a God be trusted, and great should be His praise.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.