細味‧原文─簡易希伯來文 (1)

1 「從」。原文作「行」。本節三個動詞表示行為的三個特徵。「行—站—坐」的順序是從與惡人普通的來往至完全的認同。

24 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).

7 「喜愛順從耶和華的律法」原文無「順從」字樣，但下句的晝夜思想可譯成「喜愛晝夜思想耶和華的律法」。即使如此翻譯，讀者必須清楚單靠學習和對律法頭腦上的知識不能得神的喜悅。思想律法本處是了解神的意願的委身而產生正確的態度和行為；故本譯本添入「順從」。

19 「誠然」或作「因為」。「誠然」語氣較強，尤其是第6節本身是3-5節神學上的解釋；惡人和義人命運的比對。

NET

9 「這人」原文「人」指男性，但這是古代以色列男性社會的用詞。本詩的原則普及全人，不分長幼。「人」字原文又作單數，示意神性的人godly通常比不上惡人的數目。

20 「酬報義人的行為」原文作「知道義人的道路」。「知道」基本的意思是「承認」或「肯定」；「道路」是「通道」，「路徑」，「生活的定規」（參書 3:4; 伯 21:14; 詩 67:2; 賽 42:16; 耶 5:4-5）。本處可能是神肯定神性之人的行為（作風），暗指以安穩及豐盛「酬報」他們的行為（故譯作「酬報義人的行為」）。另一種譯法是將「知道」看作「劃定」（參伯23:10）；含意就成為「看顧」或「保護」。這譯法下義人的「道路」就不是行為而是「生命的方向」或「命運」。採納這譯法的全句就是「耶和華保護義人的生命」或「耶和華看顧義人的命運（歸宿）」（參NEB，NIV，NRSV）。原文的「知道」有持續性的語氣。

14 「凡他所做的盡都順利」。「順利」原文作「興旺」。但本句亦可譯作「凡他所做的，他都使之興旺」；這譯法的他就可以是神性的人或是神。本處句法有如約書亞記一章八節，神對約書亞說：「這律法書（卷）不可離開你的口！總要晝夜思想。…如此，凡事順利」（或作「如此你能使你的道路順利」）。

分段

詩1 & 2 全詩篇引言

祈禱

耶西的兒子大衛的祈禱完畢。 (詩72:20)

外邦為甚麼爭鬧、萬民為甚麼謀算虛妄的事。

世上的君王一齊起來、臣宰一同商議、

要敵擋耶和華、並他的受膏者、

說、我們要掙開他們的捆綁、脫去他們的繩索。

那坐在天上的必發笑．主必嗤笑他們。

那時他要在怒中責備他們、在烈怒中驚嚇他們、

說、我已經立我的君在錫安我的聖山上了。

受膏者說、我要傳聖旨．

耶和華曾對我說、你是我的兒子、我今日生你。

你求我、我就將列國賜你為基業、將地極賜你為田產。

你必用鐵杖打破他們．你必將他們如同匠的瓦器摔碎。

現在你們君王應當省悟。你們世上的審判官該受管教。

當存畏懼事奉耶和華、又當存戰兢而快樂。

當以嘴親子、恐怕他發怒、你們便在道中滅亡、

因為他的怒氣快要發作。

凡投靠他的、都是有福的。

討論

誰在說話？

Verbal Stems & Conjugations

動詞

https://chioulaoshi.org/BH/Lessons/lesson12.html

3 「必敗的事」原文示意蘊釀中的叛變。「圖謀」原文是「默念」或「沉思」就是「圖謀」之意。「圖謀必敗之事」原文作「圖謀虛空」。「虛空」可能形容是「無價的行動」或是「敗壞」。但更可能指計劃的結局。正如本篇以下所強調的，他們的叛變必敗。

7 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

12 「厭惡而笑」。如下句的譏諷，本處是譏笑。4-5節是從目擊者的觀點形容動作的進展。

16 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

20 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

5 「聯盟」原文作「同一立塲」。原文文法表示行動已經開始。

9 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

NET

30 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.

6 「同謀」原文是「設立」，「建立」之意，但HALOT 417（希伯來文及亞蘭文字典）解作「相會」，「陰謀」。

10 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

26 「忠心臣服」傳統譯作「以嘴親子（吻）kiss the son」（KJV） ，但「子」此字是亞蘭文的「子」而非希伯來文，故多認為此讀法有值商榷。有的主張修改11下及12上而成「在惶恐中親吻他的腳」。較好的是將「吻」作為「純潔」的形容詞（參詩24:4; 73:1）。這樣的讀法就將12節的勸勉成為11節的改過方式。「吻」字指「臣服」（參撒上10:1; 何13:2）。12上的勸勉指倡真誠效忠的表達方式，又警告不得不誠。往往在效忠的宣誓時，附屬國的君王心口不一，只待時機成熟而叛變。稱為依撒哈頓屬國條款（Vassal Treaties of Esarhaddon）也有這不誠心態的警告。條款中對屬國有以下一段話：「若你，此時此地所宣的誓，只是口中所說，並不誠心發誓，又不傳交條款後的後世遵守。若你將咒詛歸到己身無意守此條款…願你的子子孫孫因此而話在惶恐之中」（參J. B. Pritchard, ed., The Ancient Near East, 2:62）。

分段

詩1 & 2 全詩篇引言

耶西的兒子大衛的祈禱完畢。 (詩72:20)

׃ֹוב יסֵוֹח־לכָּ ירֵשְׁאַ

‎בְ

祈禱

https://chioulaoshi.org/BH/Lessons/lesson06.html

你們要先求他的國、和他的義這些東西都要加給你們了。 (太6:33)

Construct Chain / Pronominal Suffixes

absolute (絕對形)

construct (附屬形)

人稱代名詞字尾 (Pronominal Suffixes)

לאֵרָשְׂיִ ינֵבְּ תדַעֲ להַקְ־לכָּ ינֵפְלִ

(Num 14:5)

在—以色列—的兒子們—的會眾—的聚會—的全部—的面前　　

[和合本]

耶和華對亞伯蘭說、

你要離開本地、本族、父家、

往我所要指示你的地去。

我必叫你成為大國．

我必賜福給你、

叫你的名為大、

你也要叫別人得福．

為你祝福的、我必賜福與他、

那咒詛你的、我必咒詛他、

地上的萬族都要因你得福。

父家

地上的萬族

Construct Chain

你 本地 本族 父家

我所要指示你

我必叫你

我必賜福給你

你的名

為你祝福的

那咒詛你的

因你

https://chioulaoshi.org/BH/Lessons/lesson10.html

5 tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

2 「離開」（Go out）。亞伯蘭（Abram）的呼召以「離開」（לֶךְ (lekh)）這命令開始，接着用三個「必」字（第2節上）指出呼召的目的和順服的結果。若亞伯蘭「出去」，神就必作此三事。第二個命令（第2節下，直譯作「要成為祝福」（be a blessing））順應上文，道明神呼召及賜福亞伯蘭的最終目的。這呼召的價值和神旨所定聖經的神學（the theology of the Bible），實在無可比擬。神為人類立下的救恩（redemption）計劃由此開始，神對亞伯蘭的應許在第15及22章改為約（covenant）（本處是有條件的 (conditional promises)），而這約在整本聖經將延伸至彌賽亞的事工（the work of the Messiah）。

2 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh lkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

8 「那輕視你的，我必咒詛他」（the one who treats you lightly, I must curse）。本句有兩處重要的更改常不被注意。首先原文文法從眾數轉為單數，含意是神慷慨的祝福眾人，卻不輕易咒詛人。其次是「咒詛」一詞，一般譯作「那咒詛你的，我必咒詛他」；但本處譯作「咒詛」的是兩個不同的字，קָלַל (qalal) 是「輕看、藐視」（to be light, to treat with contempt）之意，אָרַר (’arar) 是「放逐、從福份中除去」（to banish, to remove from the blessing）之意。意思就是：誰輕視亞伯蘭（Abram）或神和他所立的約，神就除去他的福份。此外要注意語氣，那輕視亞伯蘭的人，神「必」咒詛；神既和亞伯蘭立約，就看這咒詛是履約的義務。

10 tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (ʾarar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

NET

6 「成為福氣的楷模」（will exemplify divine blessing）。原文作「成為祝福」（be a blessing）。亞伯蘭（Abram）「成為祝福」是甚麼意思呢？究竟他要成為他人祝福的渠道或來源，還是他要成為得祝福的最佳例證？撒迦利亞書8:13有類似的話：神在該處對祂的子民保證「你要成為祝福」，與以前的「你成為了咒詛」相反。「咒詛」當然不是指以色列成了咒詛的來源，而是指他們成了其他國家的「咒罵」，看為被咒詛的鑑戒（參王下22:19；耶42:18; 44:8, 12, 22）。因此「成為祝福」一句應是指以色列被轉化成一羣受祝福者的最佳例證，他們的名字成為祝福（不是咒詛）的慣用語。若「成為祝福」在創世記12:2可以作同樣的理解，就是神要賜福與亞伯蘭，使他在萬國中有名聲，又以他成為「得神祝福」的典範。

8 tn Heb “and be a blessing.” The verb form הְיֵה (hyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? With the opposite notions of being a curse, taunt, horror, reproach, or proverb, a person (or the nation) is an example of such and/or referenced in a statement of such. For example, in Zech 8:13 God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae. And yet the gnomic promise that begins v. 3 can be seen to identify the way in which Abraham could be a blessing to others; as they bless him, they are blessed by God.

3 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the preposition ל (lamed) with a pronominal suffix (לְךָ, lkha) emphasizing the subject of the imperative: “you leave.”

9 「以你的名互相祝福」。有譯作「因你得福」，這譯法只用在亞伯蘭之約（Abrahamic covenant）（參12:2; 18:18; 28:14）。這傳統的譯法將亞伯蘭看為得福的渠道或來源，而得福在文法上是被動式，後來經文將亞伯蘭之約內的得福改為主動式，成為祝福自己或別人，參申命記29:18；詩篇72:17；以賽亞書65:16；耶利米書4:2。創世記12:2預告亞伯蘭要成為得福的楷模，人也要用他的名字在祝福的話語中。用人名摻入祝福話語中的例子可見於創世記48:20；路得記4:11。

11 tn Or “find blessing.” The Niphal of בָּרַךְ (barakh) occurs only three times, all in formulations of the Abrahamic covenant (Gen 12:2; 18:18; 28:14). The Niphal stem is medio-passive and it has traditionally been rendered as passive here. While this captures an assumption in the passage, it does not fully capture the nuance of the verb. The verb is denominative (based on the noun “blessing”) with its active voice in the Piel and its normal passive expression in the Pual (or the Qal passive participle). Some have argued that the Niphal has the same reciprocal notion as its Hitpael (which appears in two other formulations of the Abrahamic covenant: Gen 22:18; 26:4) and means “bless one another by you[r name].” As an example of being blessed, Abram would be mentioned in their pronouncements of blessing. This could be possible, but it is more likely that the Niphal is used instead of the Hitpael to indicate a different middle voice meaning than the Hitpael, just as it would not be expected to have the same passive meaning as the Pual. In the immediate context, the first lines of this verse explain how others may be blessed by God, specifically by blessing Abram. The middle voice nuance may be expressed as “they may consider themselves blessed through you,” or that “they may find/receive blessing through you.” The logical outcome is that those who bless Abraham receive blessing and thus will “be blessed” (passive), and that anyone on the earth may be part of that category. So a passive translation can be a fair rendering of this implication. This translation attempts to reflect the middle voice of the Niphal as well as a modal sense “may receive blessing,” since the blessing only comes to those who bless Abram. Additional iterations of the Abrahamic covenant extend this principle to his descendants.

9 tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

WBC

“You shall be a blessing.” (Note another play on Abram’s name: bĕrākāh “blessing”). This is an unusual construction, היה בברכה “be a blessing” occurs in only two other passages, Isa 19:24 and Zech 8:13. Its precise interpretation is uncertain. The versions take it to be virtually equivalent to the passive participle “you shall be blessed.” This is the view too of Dillmann, Procksch, and L. Schmidt (TV 12 [1975] 135–51), who would render it “you will be the embodiment of blessing.” Keil, Delitzsch, Wolff (EvT 24 [1964] 73–98), and Westermann, however, give it a more active sense: because Abram has been blessed, “he will be a source of blessing to others.” But the most likely interpretation is that suggested by Zech 8:13, “As you have been a byword for cursing among the nations … so will I save you and you shall be a blessing.” In other words, people will say, “May God make me as blessed as Abram” (cf. the use of names of Ephraim and Manasseh, 48:20). The use of Abram’s name in such a blessing of course implies that he is already blessed, and as the next verse makes clear, those who bless Abram in this way will themselves be blessed. So the alternative interpretations are rightly implied by this passage, though they do not express the precise nuance of “you shall be a blessing.”

Gordon J. Wenham, Genesis 1–15, vol. 1, Word Biblical Commentary (Dallas: Word, Incorporated, 1987), 276.

Vav連續式

(Vav/Waw Consecutive/Conversive)

https://chioulaoshi.org/BH/Lessons/lesson17.html

未完成式 vs「敘述式」(wci)

完成式 vs「連續式」(wcp)

Vav Consecutive

DDO Marker (cf. v.8)

https://chioulaoshi.org/BH/Lessons/lesson06.html

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Layout

Please use:

Pf

Wcp

Impf

Wci

Impv

Inf

Ptc

If

to layout Jos 24:14-24

Adjectives

https://chioulaoshi.org/BH/Lessons/lesson07.html

修飾用法

Adjectives

述語用法

實名詞用法

Layout

76 sn Beginning with 1:17, the verse numbers through 2:10 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:17 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:10 ET = 2:11 HT.

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Sequence

The Fish

The feminine form dagah is normally a collective noun (as in “the fish in the Nile will die” [Exod. 7:18]). It is difficult to explain why it is used here. Perhaps it is simply a case of elegant variation, with dagah used as in Mishnaic Hebrew (this was suggested by Ben David [p. 61]). In the Midrash, however, dagah is understood as denoting a female fish and used to illustrate the obstinacy of Jonah, who refused to pray until forced to do so, not only by the pressure of time, but also by the constraints of space: “Jonah was in the belly of the [masculine] fish for three days and did not pray. The Holy One, Blessed be He, said: ‘I made him a spacious place in the belly of the fish so that he would not be in pain, but he still will not pray to me! I shall prepare for him a pregnant fish carrying 365,000 fry, so that he will be in pain and pray to me” (Midrash Jonah, p. 98).

Uriel Simon, Jonah, JPS Bible Commentary (Philadelphia: Jewish Publication Society, 1999), 19.

22 tn Jonah began going "down" (‌יָרַד‎‏‎, yarad) in chap. Jon 1 (vv. Jon 1:3, Jon 1:5; see also Jon 1:15; Jon 2:2-3).

But the LORD came down to see the city and the tower that the people had started building. (Gen. 11:5 NET)

There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe. (Gen. 12:10 NET)

He said, "I am God, the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. I will go down with you to Egypt and I myself will certainly bring you back from there. Joseph will close your eyes." (Gen. 46:3-4 NET)

26 原文作「放棄他們的憐憫∕忠誠」。本句有幾個問題。首先是原文譯作憐憫∕忠誠的חֶסֶד (khesed)究竟是（1）人從領受的憐憫∕恩慈，或是（2）人必要給神的忠誠∕信實。第三身眾數的「他們」可譯作（1）主詞性的代名詞：「他們放棄」（應有的）忠誠。這種的文法使用如在創20:13（原文作「這就是你的恩慈(חַסְדֵּךְ, khasdek) ，就是你必需為我做的：我們所到各處，說我是『他是我哥哥』」）。數英譯本作：「放棄他們的信實」（NASB），「放棄他們的忠誠」（NEB，REB），「以他們的向着耶和華的憐憫」（NLT），「放棄他們對你的忠誠」（TEV）。（2）受詞式的代名詞；指他們可能從神領受的：「他們放棄可能是他們的憐憫」。阿拉伯本作「放棄他們益處的來源」（Vulgate），「放棄他們自己的憐憫」（七十七LXX）。數英譯本依此，如NAB，NIV，JPS，NJPS，KJV，ASV，NKJV，CEV，各本均大同小異。本句的確是辭句和結構上難解的句子。一方面下句將他們的失敗比對約拿對真神的忠誠誇口──表示他不同於偶像敬拜者，而值得拯救。另一方面神賜的憐憫（4:2）又是約拿認為（悔改了的）偶像敬拜者沒有得到的權利。

Notes

13 或作「但是我必要看到你的聖殿」。MT及大多數古卷作「定然」或「但是」（但是我將再看到你的聖殿）。這些却是約拿願望式的語氣。不過全節是約拿當時的想法；從2:3-2:6上，約拿看自己是必死的，故本處的譯法「我永不會再見到你的聖殿」亦與文義相合。這也是希臘修訂本（Greek recension of Theodotion）的看法。無論是「看到」或「看不到」聖殿，約拿禱告中的茅盾可見（參8-9節）。約拿本想逃避耶和華的「注意」，現在忽然極願敬拜神。這裏是否暗示神有拯救渴想敬拜他的人的動機？另一方面，本處沒有對不順服的認罪。將詩31:22與拿2:3比較，上半句都同樣的描寫困境；下半句詩31:22用「然而」開始（原文אָכֵן, ’akhen）是正面的對照，報告神已聽了；所用的字與拿2:2的4字相同（參伯32:7-8；詩82:6-7；賽49:4；番3:7）。本句原文作「我再能看到你的聖殿嗎？」表示約拿己經絕望，再看不到聖殿了。

24 tn Some English versions (e.g., NEB, NRSV) have connected the "bottoms of the mountains" with the preceding – "weeds were wrapped around my head at the bottoms of the mountains" – and connect "I went down" with "the earth." Such a connection between "I went down" and "the earth" is difficult to accept. It would be more normal in Hebrew to express "I went down to the earth" with a directive ending (‌אַרְצָה‎‏‎, 'artsah) or with a Hebrew preposition before "earth" or without the definite article. The Masoretic accents, in addition, connect "ends of the mountains" with the verb "I went down" and call for a break between the verb and "earth."

2 禱文的第一節綜合了全段──我遭遇患難；我求告耶和華；他拯救了我；我必感謝他──之後在3-7上詳細解釋災難的性質，6上–7上呼喊及得救，8-9答應謝恩。這格式和用字常見於希伯來詩篇，可將拿2:1與詩18:6；22:24；81:7；116:1-4；120:1；130:1-2；哀3:55-56比較。這些表示約拿十分熟悉耶路撒冷敬拜用的禱文；他熟用禱文的字眼。約拿的全段禱文可參照詩107。