第71章 以色列历史中的歌唱
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第71章 以色列历史中的歌唱
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Chap. 71—Singing in Israel’s Experience
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诗歌与人类历史事件——天庭中充满了赞美的声音。当天国与人间保持联络之时，有音乐，有歌唱，——就是“感谢和快乐的声音”（赛51:3）。{VSS444.1}[1]
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Song and Events of Human History—The melody of praise is the atmosphere of heaven; and when heaven comes in touch with the earth, there is music and song—“thanksgiving, and the voice of melody.”?Isaiah 51:3.?{VSS 444.1}[1]
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大地被造的时候，是美丽而毫无瑕疵的。在上帝的笑容下，“晨星一同歌唱，神的众子也都欢呼”（伯38:7）。人的心与天庭和谐一致，就是这样用赞美的声音来回应上帝的恩眷。人类历史的许多事件，都是与诗歌联系在一起的。--Ed161.{VSS444.2}[2]
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Above the new-created earth, as it lay, fair and unblemished, under the smile of God, “the morning stars sang together, and all the sons of God shouted for joy.”?Job 38:7. So human hearts, in sympathy with heaven, have responded to God’s goodness in notes of praise. Many of the events of human history have been linked with song.—Education, 161.?{VSS 444.2}[2]
§7
过红海——圣经所记栽人类最早的歌曲，是以色列军队过红海后扬声欢唱的感恩之歌。--Ed162.{VSS444.3}[3]
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Red Sea Crossing—The earliest song recorded in the Bible from the lips of man was that glorious outburst of thanksgiving by the hosts of Israel at the Red Sea.—Education, 162.?{VSS 444.3}[3]
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米利暗是诗班的领袖——以色列全军歌唱这雄壮的诗句，如同众水的声音一般（见出15:1-16）。以色列的妇女齐声应和，摩西的姐姐米利暗带领着她们出来击鼓跳舞。旷野和大海反应着他们快乐的叠句，山岭回响他们赞美的诗歌，──“我要向耶和华歌唱，因祂大大战胜。”--PP288,289.{VSS444.4}[4]
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Miriam As Choir Leader—Like the voice of the great deep rose from the vast hosts of Israel that sublime ascription. [See?Exodus 15:1-16.] It was taken up by the women of Israel, Miriam, the sister of Moses, leading the way, as they went forth with?timbrel and dance. Far over desert and sea rang the joyous refrain, and the mountains re-echoed the words of their praise—“Sing ye to Jehovah, for He hath triumphed gloriously.”—Patriarchs and Prophets, 288, 289.?{VSS 444.4}[4]
§11
摩西的歌——摩西之歌的歌词要对全体以色列民重述，成为一首旋律高雅，经常吟咏的诗歌。用诗歌对他们传播真理是出于摩西的智慧。在诗歌的旋律中他们要熟悉歌词，全国人民无论老少要铭记在心。孩子们必须学习这首诗歌；因为它会对他们说话，警告，约束，督责和鼓励他们。它是一种不间断的布道。--Ev496,497.{VSS445.1}[5]
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Song of Moses—These words [the song of Moses] were repeated unto all Israel, and formed a song which was often sung, poured forth in exalted strains of melody. This was the wisdom of Moses to present the truth to them in song, that in strains of melody they should become familiar with them, and be impressed upon the minds of the whole nation, young and old. It was important for the children to learn the song; for this would speak to them, to warn, to restrain, to reprove, and encourage. It was a continual sermon.—Evangelism, 496, 497.?{VSS 445.1}[5]
§13
诗歌作为预言——这位伟大的领袖摩西，为要更深刻地把这些真理印在众人的心上，就用圣诗的体裁述说出来；这一首歌不但是一篇历史，而也是一段预言。它不但述说上帝过去怎样奇妙地对待祂子民的史实，而也预示到将来的大事；就是当基督在能力和大荣耀中第二次降临时守信之人的最后胜利。上帝指示百姓要熟记这一首史诗，并教训他们的子子孙孙。这一首诗要在会众聚集敬拜上帝的时候吟咏歌唱，也要在百姓从事日常工作的时候反复重述。--PP467,468.{VSS445.2}[6]
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Songs as Prophecy—The more deeply to impress these truths [In Moses’ farewell speech to the children of Israel, he set before them the results of obedience versus disobedience, a choice between life and death.] upon all minds, the great leader embodied them in sacred verse. This song was not only historical, but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory. The people were directed to commit to memory this poetic history, and to teach it to their children and children’s children. It was to be chanted by the congregation when they assembled for worship, and to?be repeated by the people as they went about their daily labors.—Patriarchs and Prophets, 467, 468.?{VSS 445.2}[6]
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上帝的诫命编成诗歌——百姓在旷野行走的时候，从诗歌中学到许多宝贵的教训。以色列全军在得救脱离法老的军队时，同声高唱凯歌。远方的沙漠和海洋回荡着这快乐的歌声。众山岭也回应着赞美的声音：“你们要歌颂耶和华，因他大大战胜”（出15:21）。这首诗歌在行程中一再传唱，鼓舞了长途跋涉者的心，也激发了他们的信念。在上帝的指导下，西奈山所颁布的诫命，以及上帝施恩的应许和祂妙作为的史实被编成诗歌，在乐器的伴奏下吟唱。百姓一边同声赞美，一边举步前进。{VSS446.1}[7]
§16
God’s Commandments in Song—As the people journeyed through the wilderness, many precious lessons were fixed in their minds by means of song. At their deliverance from Pharaoh’s army the whole host of Israel had joined in the song of triumph. Far over desert and sea rang the joyous refrain, and the mountains re-echoed the accents of praise, “Sing ye to the Lord, for He hath triumphed gloriously.”?Exodus 15:21. Often on the journey was this song repeated, cheering the hearts and kindling the faith of the pilgrim travelers. The commandments as given from Sinai, with promises of God’s favor and records of His wonderful works for their deliverance, were by divine direction expressed in song, and were chanted to the sound of instrumental music, the people keeping step as their voices united in praise.?{VSS 446.1}[7]
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就这样，他们的思想摆脱了路上的试炼和困难，骚动不安的心得到了安抚，真理的原则植入心中，信心加强了。步调一致导致秩序与团结。百姓与上帝和他们的同胞之间更加亲密了。--Ed39.{VSS446.2}[8]
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Thus their thoughts were uplifted from the trials and difficulties of the way, the restless, turbulent spirit was soothed and calmed, the principles of truth were implanted in the memory, and faith was strengthened. Concert of action taught order and unity, and the people were brought into closer touch with God and with one another.—Education, 39.?{VSS 446.2}[8]
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将律法的话谱上音乐——摩西还指示以色列人将律法的话谱上音乐。当大一点的孩子弹奏乐器时，小一点的孩子就踏步吟唱上帝的诫命。长大以后，他们仍然记住幼年时所学的律法的话。{VSS446.3}[9]
§20
Words of the Law in Music—Moses directed the Israelites to set the words of the law to music. While the older children played on instruments, the younger ones marched, singing in concert the song of God’s commandments. In later years they?retained in their minds the words of the law which they learned during childhood.?{VSS 446.3}[9]
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既然摩西认为需要把诫命谱成圣歌，使他们在旷野中前进时，孩子们可以一节一节地学唱律法之歌，那么当今之时，我们岂不更当将上帝的道教导自己的儿女！但愿我们……竭尽全力使家中有音乐声，好让上帝进来。--Ev499,500.{VSS447.1}[10]
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If it was essential for Moses to embody the commandments in sacred song, so that as they marched in the wilderness, the children could learn to sing the law verse by verse, how essential it is at this time to teach our children God’s Word! Let us ... do everything in our power to make music in our homes, that God may come in.—Evangelism, 499, 500.?{VSS 447.1}[10]
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纪念诗歌——上帝向祂子民所行的一切事，应当常予反复述说。……祂惟恐他们忘记了过去的历史，所以就命摩西将这些史实编成诗歌，以便父母们用来教导子女。……我们需要时常重述上帝的仁慈，为祂所行的奇事赞美祂。--6T364,365.{VSS447.2}[11]
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Memorial Songs—The dealings of God with His people should be often repeated.... Lest they should forget the history of the past, He commanded Moses to frame these events into song, that parents might teach them to their children.... We need often to recount God’s goodness and to praise Him for His wonderful works.—Testimonies for the Church 6:364, 365.?{VSS 447.2}[11]
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先知学校中的音乐——这些学校中主要的功课乃是上帝的律法，和祂所给摩西的教训，以及圣史，圣乐和诗歌。……他们的智能既因真理而成圣，就从上帝的宝库中“取出新旧的东西来，”而且上帝的灵在预言和圣诗中显示出来了。--Ed47.{VSS447.3}[12]
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Music in the Schools of the Prophets—The chief subjects of study in these schools were the law of God, with the instruction given to Moses, sacred history, sacred music, and poetry.... Sanctified intellect brought forth from the treasure house of God things new and old, and the Spirit of God was manifested in prophecy and sacred song.—Education, 47.?{VSS 447.3}[12]
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学生的圣乐——圣乐的艺术也得到了殷勤的培养。听不到轻佻的华尔兹，也没有无礼的歌声赞美人而使人的注意力转离上帝，却只听到赞美创造主、称扬祂圣名和叙述祂奇妙作为的神圣庄严的诗篇。这样就使音乐用于圣洁的目的，要把人们的思想提拔到纯洁高尚的事上，唤醒人心热爱和感激上帝。--FE97,98.{VSS447.4}[13]
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Sacred Melody for Students—The art of sacred melody was diligently cultivated. No frivolous waltz was heard, nor flippant song that should extol man and divert the attention from God; but sacred, solemn psalms of praise to the Creator, exalting His name and recounting His wondrous works. Thus?music was made to serve a holy purpose, to lift the thoughts to that which was pure and noble and elevating, and to awaken in the soul devotion and gratitude to God.—Fundamentals of Christian Education, 97, 98.?{VSS 447.4}[13]
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音乐的圣洁宗旨——他们把音乐用在圣洁的活动上，用来提高人的思想到纯洁，高尚和优雅的程度，并在人心中唤起敬虔和感激上帝的意念。古时的这种风俗和今日滥用音乐的情形是多么不同啊！有多少人用音乐的天才来高抬自己，而没有用来荣耀上帝啊！爱好音乐的心理常引诱人不知不觉地在上帝所禁止祂儿女去的游乐场所里，与爱好世俗的人联合起来。这样，那原可加以正当运用而藉以获益的恩赐，倒成了撒但最有效的工具，使人转离本分，而不去默想永恒的事。--PP594.{VSS448.1}[14]
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Music for a Holy Purpose—Music was made to serve a holy purpose, to lift the thoughts to that which is pure, noble, and elevating, and to awaken in the soul devotion and gratitude to God. What a contrast between the ancient custom and the uses to which music is now too often devoted! How many employ this gift to exalt self, instead of using it to glorify God! A love for music leads the unwary to unite with world-lovers in pleasure-gatherings where God has forbidden His children to go. Thus that which is a great blessing when rightly used, becomes one of the most successful agencies by which Satan allures the mind from duty and from the contemplation of eternal things.—Patriarchs and Prophets, 594.?{VSS 448.1}[14]
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大卫的诗篇是继续不断的灵感——他与大自然和上帝交通……不但塑造了他的品格，影响了他将来的生活，而也曾藉着这以色列歌手所写的诗篇，在后世上帝的子民心中燃起信心和爱心来，使他们更亲近那万物藉以生存的永爱之主。--PP642.{VSS448.2}[15]
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David’s Psalm a Continuing Inspiration—The communion with nature and with God ... were not only to mold the character of David, and to influence his future life, but through the psalms of Israel’s sweet singer, they were, in all coming ages, to kindle love and faith in the hearts of God’s people, bringing them nearer to the ever-loving heart of Him in whom all His creatures live.—Patriarchs and Prophets, 642.?{VSS 448.2}[15]
§33
大卫在诗歌中崇拜——这一个青年的诗人天天得到创造主品格和威严的启示，使他心中充满了崇敬和喜乐。由于默想上帝和祂的作为，大卫的心力和智力就发展并增强起来，以便应付将来的工作。他每天与上帝的交通更为密切。他的心智经常瓴悟到新的深意，用诗歌写成美句，用琴音奏出新声。他悠扬的歌调回响于群山之间，好像是在应和天上使者的欢乐声音。--PP642.{VSS448.3}[16]
§34
David’s Worship in Song—Daily revelations of the character and majesty of his Creator filled the young poet’s heart with adoration and rejoicing. In?contemplation of God and His works, the faculties of David’s mind and heart were developing and strengthening for the work of his after-life. He was daily coming into a more intimate communion with God. His mind was constantly penetrating into new depths for fresh themes to inspire his song and to wake the music of his harp. The rich melody of his voice, poured out upon the air, echoed from the hills as if responsive to the rejoicing of the angels’ songs in heaven.—Patriarchs and Prophets, 642.?{VSS 448.3}[16]
§35
带给扫罗王天上的音乐——由于上帝的安排，那善于弹琴的大卫就被带到王面前来了。他那卓越而出于灵感的琴弦起了良好的作用。那像一层乌云一般压在扫罗心上的深沉忧郁居然被驱散了。--PP643.{VSS449.1}[17]
§36
Music From Heaven for King Saul—In the providence of God, David, as a skillful performer upon the harp, was brought before the king. His lofty and Heaven-inspired strains had the desired effect. The brooding melancholy that had settled like a dark cloud over the mind of Saul was charmed away.—Patriarchs and Prophets, 643.?{VSS 449.1}[17]
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音乐的安慰——他（大卫）已经到过国王的宫庭，并看见过君王所有的种种责任。他已发见那围绕着扫罗的一些试探，并看出以色列第一个国王品格和行动的一些问题。他看到王家的荣华被黑暗的愁云所遮盖，他深知扫罗的一家在私生活上是没有幸福的。这一切都使这受膏作以色列王的大卫思虑烦扰。但当他全神贯注于深思默想之中，并为焦虑的思想所搅扰时，他就借助于琴弦来提高自己的心灵，去仰望各样美善恩赐之泉源的主，于是那似乎笼罩着他前途的黑云就被驱散了。--PP644.{VSS449.2}[18]
§38
Consolation in Music—He [David] had been in the court of the king, and had seen the responsibilities of royalty. He had discovered some of the temptations that beset the soul of Saul, and had penetrated some of the mysteries in the character and dealings of Israel’s first king. He had seen the glory of royalty shadowed with a dark cloud of sorrow, and he knew that the household of Saul, in their private life, were far from happy. All these things served to bring troubled thoughts to him who had been anointed to be king over Israel. But while he was absorbed in deep meditation, and harassed by thoughts of anxiety, he turned to his harp, and called forth?strains that elevated his mind to the Author of every good, and the dark clouds that seemed to shadow the horizon of the future were dispelled.—Patriarchs and Prophets, 644.?{VSS 449.2}[18]
§39
大卫作为领歌者——以色列众人随在后面，欢呼歌唱，众人的声音与乐器的旋律相应和；“大卫和以色列的全家，在耶和华面前用……琴，瑟，鼓，钹，锣，作乐”（撒下6:5）。--PP704,705.{VSS450.1}[19]
§40
David as Song Leader—The men of Israel followed, with exultant shouts and songs of rejoicing, a multitude of voices joining in melody with the sound of musical instruments; “David and all the house of Israel played before the Lord ... on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals.” [See?2 Samuel 6.]—Patriarchs and Prophets, 704, 705.?{VSS 450.1}[19]
§41
约柜队伍的诗歌——当这欢呼的行列随着他们看不见之王的神圣象征走近首都时，城墙之上的守望者突然发出歌声，要求圣城的门打开：“众城门哪，你们要抬起头来；永久的门户，你们要被举起；那荣耀的王将要进来。”一队唱诗和奏乐的人回答说：“荣耀的王是谁呢？”另有一队人应答说：“就是有力有能的耶和华。在战场上有能的耶和华。”{VSS450.2}[20]
§42
Music for the Ark Procession—The triumphal procession approached the capital, following the sacred symbol of their invisible King. Then a burst of song demanded of the watchers upon the walls that the gates of the holy city should be thrown open: “Lift up your heads, O ye gates; And be ye lifted up, ye everlasting doors; And the King of glory shall come in.” A band of singers and players answered, “Who is this King of glory?” From another company came the response, “The Lord strong and mighty, The Lord mighty in battle.”?{VSS 450.2}[20]
§43
于是千百人的声音联合高唱以下的复句：“众城门哪，你们要抬起头来，永久的门户，你们要被举起；那荣耀的王将要进来。”{VSS450.3}[21]
§44
Then hundreds of voices, uniting, swelled the triumphal chorus, “Lift up your heads, O ye gates; Even lift them up, ye everlasting doors; And the King of glory shall come in.”?{VSS 450.3}[21]
§45
于是又有喜乐的问题说：“荣耀的王是谁呢？”大众的声音，“如同众水的声音，”狂喜地回答说：“万军之耶和华，祂是荣耀的王”（诗24:7-10）。--PP707,708.{VSS450.4}[22]
§46
Again the joyful interrogation was heard, “Who is this King of glory?” And the voice of the great multitude, “like the sound of many waters,” was heard in the rapturous reply, “The Lord of hosts, He is the King of glory.”—Patriarchs and Prophets, 707, 708.?{VSS 450.4}[22]
§47
大卫的经验之歌——当责备的信息从上帝那里传给大卫的时候，《诗篇》五十一篇乃是他悔改的表示。…..这样，在民众的公共集会中，大卫当着他的朝臣──祭司和审判官，首领和战士──歌唱这一首神圣的诗；而且这一首诗要使人人都知道他的失足，直到末时；在这篇诗中，以色列的王述说自己的罪过，悔改，以及他因上帝的怜悯而蒙赦免的盼望。--PP724,725.{VSS451.1}[23]
§48
Songs of David’s Experience—The fifty-first psalm is an expression of David’s repentance, when the message of reproof came to him from God.... Thus in a sacred song to be sung in the public assemblies of his people, in the presence of the court—priests and judges, princes and men of war—and which would preserve to the latest generation the knowledge of his fall, the king of Israel recounted his sin, his repentance, and his hope of pardon through the mercy of God.—Patriarchs and Prophets, 724, 725.?{VSS 451.1}[23]
§49
音乐是摆脱拜偶像之风的手段——歌唱圣诗成了宗教崇拜的一部分。大卫编写了许多诗篇，不但作为祭司在圣所中供职之用，也作为百姓每年节期到国家的祭坛在路上歌唱之用。这些诗歌所发的影响是广大的，结果使全国脱离了拜偶像的风气。许多周围列国的人民看到以色列的兴盛，就对以色列的上帝有了正确的认识，因为祂为祂的百姓行了如此的大事。--PP711.{VSS451.2}[24]
§50
Music a Means of Freedom From Idolatry—The service of song was made a regular part of religious worship, and David composed psalms, not only for the use of the priests in the sanctuary service, but also to be sung by the people in their journeys to the national altar at the annual feasts. The influence thus exerted was far-reaching, and it resulted in freeing the nation from idolatry. Many of the surrounding peoples, beholding the prosperity of Israel, were led to think favorably of Israel’s God, who had done such great things for His people.—Patriarchs and Prophets, 711.?{VSS 451.2}[24]
§51
最阴沉磨难下的诗歌——在这可怕的危险（押沙龙）之中，这个被人那么残酷亏待的王和父亲可有什么感想呢？一个“英雄”，战士，令出如山的王，竟被自己疼爱，纵容，和盲目信任的儿子所卖，被一些应该效忠并拥戴他的臣仆所弃绝，──这时大卫将要怎样倾吐心中的感想呢？他在这最阴沉的磨难之下依然依靠上帝；他歌唱说：（见诗3:1-8）。--PP741,742.{VSS451.3}[25]
§52
Songs for Deep Trial—What were the feelings of the father and king, so cruelly wronged, in this terrible peril [the rebellion of Absalom]? “A mighty valiant man,” a man of war, a king, whose word was law, betrayed by his son whom he had loved and indulged and unwisely trusted, wronged and deserted by subjects bound to him by the strongest ties of honor and fealty—in what words did David pour out the feelings of his soul? In the hour of his darkest?trial, David’s heart was stayed upon God, and he sang. [See?Psalm 3:1-8.]—Patriarchs and Prophets, 741, 742.?{VSS 451.3}[25]
§53
圣所体制的一部分——当所罗门将那藏有上帝亲手写上十诫的两块法版的约柜运到圣殿时，他曾效法他父亲大卫的榜样，每走六步就献祭一次。祭司们一面歌唱，一面奏乐，以隆重的仪式“将耶和华的约柜抬进内殿，就是至圣所”（代下5:7）。当他们从内殿出来时，各人就站在指定的位置上。歌咏队──身穿细麻布，手里拿着钹、瑟和琴的利未人──立在祭坛的东边，同着他们还有一百二十个吹号的祭司（见代下5:12）。--PK38,39.{VSS452.1}[26]
§54
Part of the Sanctuary System—In bringing to the temple the sacred ark containing the two tables of stone on which were written by the finger of God the precepts of the Decalogue, Solomon had followed the example of his father David. Every six paces he sacrificed. With singing and with music and with great ceremony, “the priests brought in the ark of the covenant of the Lord unto his place.”... As they came out of the inner sanctuary, they took the positions assigned them. The singers—Levites arrayed in white linen, having cymbals and psalteries and harps—stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets. [See?2 Chronicles 5:7, 12.]—Prophets and Kings, 38, 39.?{VSS 452.1}[26]
§55
战歌——“约沙法就面伏于地；犹大众人和耶路撒冷的居民，也俯伏在耶和华面前，叩拜耶和华。哥辖族和可拉族的利未人，都起来，用极大的声音赞美耶和华以色列的上帝。{VSS452.2}[27]
§56
Songs for the Battle—“Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the Lord, worshiping the Lord. And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the Lord God of Israel with a loud voice on high.”?{VSS 452.2}[27]
§57
“次日清早众人起来，往提哥亚的旷野去。出去的时候，约沙法站着说：犹大人和耶路撒冷的居民哪，要听我说：信耶和华你们的上帝，就必立稳；信祂的先知，就必亨通。约沙法既与民商议了，就设立歌唱的人颂赞耶和华，使他们穿上圣洁的礼服”（代下20:14-21）。这些歌唱的人走在军队前头，因胜利的应许而高声赞美上帝。{VSS452.3}[28]
§58
Early in the morning they rose and went into the wilderness of Tekoa. As they advanced to the battle, Jehoshaphat said, “Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe His prophets, so shall ye prosper.” “And when he had consulted with the people, he appointed singers unto?the Lord, and that should praise the beauty of holiness.”?2 Chronicles 20:14-21. These singers went before the army, lifting their voices in praise to God for the promise of victory.?{VSS 452.3}[28]
§59
这真是很特殊的作战方法──歌唱赞美耶和华并称颂以色列的上帝。这乃是他们的战歌。他们实在具有圣洁的美。如果我们今日能更多地赞美上帝，那么希望，勇敢和信心就必不住地增加。今日捍卫真理的勇士岂不也因此而增强力量么？--PK201,202.{VSS453.1}[29]
§60
It was a singular way of going to battle against the enemy’s army—praising the Lord with singing, and exalting the God of Israel. This was their battle song. They possessed the beauty of holiness. If more praising of God were engaged in now, hope and courage and faith would steadily increase. And would not this strengthen the hands of the valiant soldiers who today are standing in defense of truth?—Prophets and Kings, 201, 202.?{VSS 453.1}[29]
§61
尼希米所记录利未人的圣诗——尼希米曾记录利未人所歌唱的圣诗说：“祢，惟独祢，是耶和华，祢造了天，和天上的天，并天上的万象，地和地上的万物……，这一切都是祢所保存的”（尼9:6）。--PP115.{VSS453.2}[30]
§62
Nehemiah’s Record of the Levites’ Songs—The Levites, in their hymn recorded by Nehemiah, sang “Thou, even Thou, art Lord alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things therein, ... and Thou?preservest?them all.”?Nehemiah 9:6.—Patriarchs and Prophets, 115.?{VSS 453.2}[30]
§63
上帝对于以色列人的照顾——尼希米所记录的利未人诗歌生动地形容上帝对于以色列人的照顾，即使在这些被弃绝和流浪的年代也是如此。“祢还是大施怜悯，在旷野不丢弃他们；白昼，云柱不离开他们，仍引导他们行路；黑夜，火柱也不离开他们，仍照亮他们当行的路。祢也赐下祢良善的灵教训他们，未尝不赐吗哪使他们糊口，并赐水解他们渴。在旷野四十年，祢养育他们，他们……衣服没有穿破，脚也没有肿”（尼9:19-21）。--PP406,407.{VSS453.3}[31]
§64
God’s Care for Israel—And the Levites’ hymn, recorded by Nehemiah, vividly pictures God’s care for Israel, even during these years of rejection and banishment: “Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go. Thou gavest also Thy good Spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst. Yea,?forty years didst Thou sustain them in the wilderness .... Their clothes waxed not old, and their feet swelled not.”?Nehemiah 9:19-21.—Patriarchs and Prophets, 406, 407.?{VSS 453.3}[31]
§65
以斯拉时代的赞美——（以斯拉时代重建耶路撒冷城墙后的吹角节期间）于是当会众起立向天伸手时，他们便唱出以下的诗歌：“耶和华啊，祢荣耀之名是应当称颂的，超乎一切称颂和赞美。祢，惟独祢，是耶和华。祢造了天和天上的天，并天上的万象，地和地上的万物，海和海中所有的，这一切都是祢所保存的；天军也都敬拜祢”（尼9:5，6）。唱完赞美诗之后，领会的人便述说以色列的历史，说明上帝过去的良善是如何伟大，而他们对于上帝是如何忘恩负义。--PK666.{VSS454.1}[32]
§66
Praise in Ezra’s Day—Then from the assembled throng [during the Feast of Trumpets in Ezra’s time after the rebuilding of Jerusalem’s wall], as they stood with outstretched hands toward heaven, there arose the song: “Blessed be Thy glorious name, which is exalted above all blessing and praise. Thou, even Thou, art Lord alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and Thou preservest them all; and the host of heaven worshippeth Thee” [Nehemiah 9:5, 6]. The song of praise ended, the leaders of the congregation related the history of Israel, showing how great had been God’s goodness toward them, and how great their ingratitude.—Prophets and Kings, 666.?{VSS 454.1}[32]
§67
前往耶路撒冷旅程中的歌声——在春和景明、仲夏艳媚或秋色宜人的时候，以古朴的方式前往耶路撒冷的旅程（犹太的家庭前去过节）是非常愉快的。从幼童到白发老翁，大家都带着感恩的祭物，到上帝的圣所去朝见祂。一路上，他们把过去的历史，就是老年和青年所喜爱的故事，讲给希伯来的儿童听，并唱起了曾在旷野漂泊中鼓舞他们的诗歌，并吟诵起上帝的诫命。这些诗歌沉浸在大自然和人间友谊的佳美气氛中，将永久留在青少年的记忆里。--Ed42.{VSS454.2}[33]
§68
Songs on Journeys to Jerusalem—The journey to Jerusalem [when Jewish families attended the feasts], in the simple, patriarchal style, amidst the beauty of the springtime, the richness of midsummer, or the ripened glory of autumn, was a delight. With offerings of gratitude they came, from the man of white hairs to the little child, to meet with God in His holy habitation. As they journeyed, the experiences of the past, the stories that both old and young still love so well, were recounted to the Hebrew children. The songs that had cheered the wilderness wandering were sung. God’s commandments?were chanted, and, bound up with the blessed influences of nature and of kindly human association, they were forever fixed in the memory of many a child and youth.—Education, 42.?{VSS 454.2}[33]
§69
住棚节的音乐——敬拜的人用圣歌和感谢来庆祝这节期。在这节期之前不久就是赎罪日。会众在承认自己的罪之后，已被宣布为与上天和好，如此就为欢度佳节作了准备。会众同声高唱凯歌：“要称谢耶和华，因祂本为善，祂的慈爱永远长存”（诗106:1）。同时各样乐器的声音搀杂着“和散那”的喊声，与合唱响成一片。{VSS455.1}[34]
§70
Music at the Feast of Tabernacles—With sacred song and thanksgiving the worshipers celebrated this occasion. A little before the feast was the Day of Atonement, when, after confession of their sins, the people were declared to be at peace with Heaven. Thus the way was prepared for the rejoicing of the feast. “O give thanks unto the Lord; for He is good: for His mercy endureth forever” (Psalm 106:1) rose triumphantly, while all kinds of music, mingled with shouts of hosanna, accompanied the united singing.?{VSS 455.1}[34]
§71
圣殿是大家欢乐的中心。这里有献祭礼的伟大场面。这里在圣殿的云石台阶两旁，有利未人的歌诗队领圣诗。大群敬拜的人手中摇着棕树和番石榴的树枝，同声歌唱，附和着叠句。于是远近各处的声音一齐响应这曲调，直到周围的山陵都发出赞美的声音。{VSS455.2}[35]
§72
The temple was the center of the universal joy. Here was the pomp of the sacrificial ceremonies. Here, ranged on either side of the white marble steps of the sacred building, the choir of Levites led the service of song. The multitude of worshipers, waving their branches of palm and myrtle, took up the strain, and echoed the chorus; and again the melody was caught up by voices near and afar off, till the encircling hills were vocal with praise.?{VSS 455.2}[35]
§73
入晚，圣殿和院子里的灯光如昼。和谐的音乐，棕枝的挥动，“和散那”的欢声，高悬的灯光，灯光下的会众，祭司们的盛装，以及庄严的仪式，这一切交织成一种使观众深受感动的景象。但是节期中最动人、使人得到最大快乐的礼节，乃是纪念在旷野飘流时一件大事的仪式。{VSS455.3}[36]
§74
At night the temple and its court blazed with artificial light. The music, the waving of palm branches, the glad hosannas, the great concourse of people, over whom the light streamed from the hanging lamps, the array of the priests, and the majesty of the ceremonies, combined to make a scene that deeply impressed the beholders. But the?most impressive ceremony of the feast, one that called forth greatest rejoicing, was one commemorating an event in the wilderness sojourn.?{VSS 455.3}[36]
§75
在第一天破晓的时候，祭司拿着银号，吹出拖长响亮的声音，接着许多号筒发声应和。众民从他们的棚子中发出快乐的呐喊，响彻山谷之间，欢迎这节日的到来。那时祭司便在汲沦溪的流水中，汲取一瓶水来。当号筒吹响的时候，他高举水瓶，按着音乐的节奏，慢慢地步上圣殿的台阶，同时吟诵说：“耶路撒冷啊！我们的脚，站在你的门内”（诗122:2）。{VSS456.1}[37]
§76
At the first dawn of day, the priests sounded a long, shrill blast upon their silver trumpets, and the answering trumpets, and the glad shouts of the people from their booths, echoing over hill and valley, welcomed the festal day. Then the priest dipped from the flowing waters of the Kedron a flagon of water, and, lifting it on high, while the trumpets were sounding, he ascended the broad steps of the temple, keeping time with the music with slow and measured tread, chanting meanwhile, “Our feet shall stand within thy gates, O Jerusalem.”?Psalm 122:2.?{VSS 456.1}[37]
§77
他扛着水瓶到那位于祭司院子中心的祭坛那里。坛旁有两个银盆，各有一个祭司站在旁边。这一瓶水就倒在一个盆中，另有一瓶酒则倒在另一个盆里，两个盆中的液体，会流到一条管子里。这条管子通到汲沦溪，直到死海。这种圣水的表演乃是代表古时因上帝命令从磐石里涌流出来给以色列子民解渴的泉水。于是会众发出以下的欢呼：“主耶和华是我的力量，是我的诗歌，”“所以你们必从救恩的泉源欢然取水”（赛12:2,3）。--DA448,449.{VSS456.2}[38]
§78
He bore the flagon to the altar, which occupied a central position in the court of the priests. Here were two silver basins, with a priest standing at each one. The flagon of water was poured into one, and a flagon of wine into the other; and the contents of both flowed into a pipe which communicated with the Kedron, and was conducted to the Dead Sea. This display of the consecrated water represented the fountain that at the command of God had gushed from the rock to quench the thirst of the children of Israel. Then the jubilant strains rang forth, “The Lord Jehovah is my strength and my song”; “therefore with joy shall ye draw water out of the wells of salvation.”?Isaiah 12:2, 3.—The Desire of Ages, 448, 449.?{VSS 456.2}[38]
§79
耶稣荣进耶路撒冷时的歌——从那些聚在首都守逾越节的群众中，千万人出城来欢迎耶稣。他们舞着棕树枝，唱着圣歌来迎接祂。--DA571.{VSS456.3}[39]
§80
Song at Jesus’ Triumphal Entry—From the multitudes gathered to attend the Passover, thousands?go forth to welcome Jesus. They greet Him with the waving of palm branches and a burst of sacred song.—The Desire of Ages, 571.?{VSS 456.3}[39]
§81
最后晚餐时的赞美——在离开楼房之前，救主领门徒唱了一首赞美诗。祂所发的声音并不是悲伤哀哭的曲调，乃是逾越节赞美诗的快乐乐音。（见诗117篇）--DA672.{VSS457.1}[40]
§82
Praise at the Last Supper—Before leaving the upper chamber, the Saviour led His disciples in a song of praise. His voice was heard, not in the strains of some mournful lament, but in the joyful notes of the Passover hallel. [See?Psalm 117.]—The Desire of Ages, 672.?{VSS 457.1}[40]