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诗篇 22

7 个译本 · 透过 12 个传统阅读.

NCB · 新共识圣经

1My God, my God, why have you forsaken me? Far from my salvation are the words of my roaring. 2My God, I cry out in the daytime, but you do not answer; and in the night, and there is no silence for me. 3And you are holy, enthroned on the praises of Israel. 4In you our fathers trusted; they trusted, and you delivered them. 5To you they cried, and they escaped; in you they trusted, and they were not put to shame. 6And I am a worm, and no man; a reproach of mankind, and despised by the people. 7All who see me mock me; they separate with the lip, they shake the head, saying, 8"Roll it to the LORD, let him rescue him; let him deliver him, for he delights in him." 9For you are the one pulling me from the womb; causing me to trust upon my mother's breasts. 10Upon you I was cast from the womb; from the belly of my mother, you are my God. 11Do not be far from me, for trouble is near; for there is no helper. 12Many bulls have surrounded me; mighty ones of Bashan have encircled me. 13They open their mouths wide against me, a lion tearing and roaring. 14I am poured out like water, and all my bones separate themselves. My heart is like wax; it melts in the midst of my bowels. 15My strength is dried up like a potsherd, and my tongue sticks to my jaws; and you lay me in the dust of death. 16For dogs have surrounded me; a company of evildoers have enclosed me; they have pierced my hands and my feet. 17I count all my bones; they look, they stare at me. 18They divide my garments among them, and for my clothing they cast lots. 19And you, O LORD, do not be far; O my strength, hurry to my help. 20Deliver my soul from the sword, my only one from the paw of the dog. 21Save me from the mouth of the lion; and from the horns of the wild oxen you have answered me. 22I will declare your name to my brothers; in the midst of the congregation I will praise you. 23You who fear the LORD, praise him! All you seed of Jacob, glorify him! And stand in awe of him, all you seed of Israel! 24For he has not despised nor abhorred the affliction of the afflicted, and he has not hidden his face from him; but when he cried to him, he heard. 25From you comes my praise in the great congregation; my vows I will pay before those who fear him. 26The humble will eat and be satisfied; those who seek him will praise the LORD. May your hearts live forever! 27All the ends of the earth will remember and turn to the LORD, and all the families of the nations will bow down before you. 28For the kingdom belongs to the LORD, and he rules over the nations. 29All the fat ones of the earth have eaten and bowed down; before him all those going down to the dust will kneel, even he who cannot keep his soul alive. 30A seed will serve him; it will be told about the Lord to the next generation. 31They will come and declare his righteousness to a people yet to be born, for he has done it.

AI 生成的呈现，非人工翻译。 在 新共识圣经 中阅读 诗篇 22 →

各传统一致认同之处

Across all families, it is universally recognized that the psalm structurally pivots from a state of profound lament and feelings of divine abandonment to a concluding vow of communal praise and universal worship. It is broadly affirmed that the specific details of suffering, such as the pierced extremities and divided garments, are direct, predictive prophecies of the crucifixion rather than mere typological reflections of the psalmist's life. However, the interpretation of the opening cry of… 登录以阅读 完整共识 →

多数认同，但非全部

  • The specific details of suffering, such as the pierced extremities and divided garments, are direct, predictive prophecies of the crucifixion rather than mere typological reflections of the psalmist's life. (10 affirm)

各传统的分歧之处

  • The opening cry of forsakenness represents the Son genuinely experiencing the wrath of God and separation from the Father as a penal substitute for sin.

    orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: AFFIRM

  • The opening cry of forsakenness represents the incarnate Word speaking economically on behalf of fallen humanity, rather than indicating an ontological rupture within the Godhead.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; adventist: QUALIFY

  • The imagery of being despised and surrounded by violent animals points to God's profound solidarity with victims of systemic violence and the marginalized.

    anglican: QUALIFY

各传统如何解读

每种解读均为独立生成 —— 各传统之间互不参考。

Catholic

Read as a poetic psalm of lament and thanksgiving, the text presents an innocent sufferer crying out in stark dereliction and feeling abandoned by God (v. 1). The psalmist describes profound physical and psychological torment, surrounded by enemies depicted as vicious beasts (vv. 12-16), which culminates in the numbering of his bones and the dividing of his garments (vv. 17-18). The tone abruptly shifts in verse 22 to triumphant praise, vowing to declare God's name to the assembly. The psalm concludes with an eschatological vision where the ends of the earth turn to Yahweh (v. 27), and a sacred sacrificial meal satisfies the poor (v. 26) and brings even the dead to bow before Him (v. 29). Reception: The Catholic communion universally receives this psalm sacramentally and typologically as the vox Christi (the voice of Christ) on the cross. Thomas Aquinas treats the text as a direct, literal prophecy of the Crucifixion, noting that the piercing of hands and feet (v. 16) and the casting of lots for garments (v. 18) historically occurred to Jesus, not David. This shared Patristic reading is prominent in early Greek apologies, such as Justin Martyr's defense of the piercing and lot-casting as literal historical proofs. Augustine uses the psalm to articulate the doctrine of the totus Christus (the whole Christ, head and body); encountering the Septuagint/Vulgate translation of verse 1 as 'the words of my sins' (as in the Douay-Rheims translation), Augustine explains that the sinless Christ speaks in the person of His members, taking their sins upon Himself. Furthermore, Catholic tradition reads the psalm's conclusion Eucharistically. The meal where the poor shall eat and be filled (v. 26) and where the fat ones of the earth also eat and adore (v. 29) is identified by Augustine as the sacrament of the Altar, which unites the universal Church drawn from the ends of the earth (v. 27).

Eastern Orthodox

In its immediate setting, the psalm is an intense lament of a righteous sufferer who feels entirely abandoned by God and surrounded by vicious enemies intent on his death. The psalmist vividly describes extreme physical torment, public mockery, and the stripping of his dignity. However, midway through, the psalm pivots dramatically from despair to a confident vow of praise, anticipating a divine rescue that will result in the vindication of the sufferer, a communal feast of thanksgiving, and the eventual conversion of all nations to the worship of God. Reception: The Eastern Orthodox tradition receives this psalm (numbered Psalm 21 in the Septuagint) as the profound, prophetic voice of Jesus Christ on the Cross. It is a cornerstone of patristic Christology, particularly in interpreting the cry of dereliction (verse 1). Saint Gregory of Nazianzus famously argues that the Son was never forsaken by or separated from the Father; rather, Christ speaks these words in the person of our fallen human nature, which He assumed in order to heal. The Septuagint text shapes the Orthodox reception: verse 16 reads 'they dug my hands and feet,' an explicit prophecy of the nails of the Crucifixion. Verse 6 ('I am a worm and no man') is widely interpreted by the Fathers, such as Saint John of Damascus, as a dual reference to Christ's extreme kenosis (self-emptying) and His virginal conception, noting that a worm is generated without seed. The concluding verses (26-31) are received as pointing to the establishment of the Church, the calling of the Gentiles, and the Eucharist, where the humble 'eat and are satisfied' and receive eternal life.

Oriental Orthodox

The chapter is a profound lament of an individual facing severe physical and spiritual distress, feeling utterly abandoned by God. The psalmist vividly describes lethal persecution, bodily deterioration, and excruciating thirst (vv. 14-15), alongside profound public humiliation and mockery (vv. 6-8). The sufferer is encircled by vicious enemies, metaphorically depicted as bulls, lions, and dogs, who pierce his extremities and divide his clothing (vv. 12-18). Near the point of death, the psalm dramatically pivots from desperate petition to absolute confidence in divine deliverance, concluding with a vow of praise that anticipates all nations and future generations worshipping the Lord (vv. 22-31). Reception: The Oriental Orthodox tradition receives Psalm 22 as the quintessential prophetic voice of the incarnate Word during His passion. The opening cry of dereliction (v. 1) served as a critical battleground in Christological controversies. Defending the unity of Christ against those who would divide Him into two separate subjects, Athanasius of Alexandria argued that the Word speaks these words not because of a rupture within the Trinity or a lack of divine power, but because He has assumed human flesh and speaks on behalf of fallen humanity. Building upon this, Cyril of Alexandria insisted that the single incarnate subject of the Word (mia physis) 'economically appropriates' human weakness; He makes our abandonment His own without His divine nature suffering or being separated from the Father. The declaration 'I am a worm, and no man' (v. 6) is celebrated as a profound expression of the voluntary kenosis (self-emptying) of the Creator. Furthermore, the piercing of hands and feet (v. 16) and the casting of lots for garments (v. 18) are universally read as precise, literal prophecies fulfilled by Christ at Golgotha, demonstrating the foreordained nature of the cross.

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所有译本

7 个公有领域译本中的同一章。

WEB · World English Bible

1My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning? 2My God, I cry in the daytime, but you don’t answer; in the night season, and am not silent. 3But you are holy, you who inhabit the praises of Israel. 4Our fathers trusted in you. They trusted, and you delivered them. 5They cried to you, and were delivered. They trusted in you, and were not disappointed. 6But I am a worm, and no man; a reproach of men, and despised by the people. 7All those who see me mock me. They insult me with their lips. They shake their heads, saying, 8“He trusts in Yahweh. Let him deliver him. Let him rescue him, since he delights in him.” 9But you brought me out of the womb. You made me trust while at my mother’s breasts. 10I was thrown on you from my mother’s womb. You are my God since my mother bore me. 11Don’t be far from me, for trouble is near. For there is no one to help. 12Many bulls have surrounded me. Strong bulls of Bashan have encircled me. 13They open their mouths wide against me, lions tearing prey and roaring. 14I am poured out like water. All my bones are out of joint. My heart is like wax. It is melted within me. 15My strength is dried up like a potsherd. My tongue sticks to the roof of my mouth. You have brought me into the dust of death. 16For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet. 17I can count all of my bones. They look and stare at me. 18They divide my garments among them. They cast lots for my clothing. 19But don’t be far off, Yahweh. You are my help. Hurry to help me! 20Deliver my soul from the sword, my precious life from the power of the dog. 21Save me from the lion’s mouth! Yes, you have rescued me from the horns of the wild oxen. 22I will declare your name to my brothers. Among the assembly, I will praise you. 23You who fear Yahweh, praise him! All you descendants of Jacob, glorify him! Stand in awe of him, all you descendants of Israel! 24For he has not despised nor abhorred the affliction of the afflicted, neither has he hidden his face from him; but when he cried to him, he heard. 25My praise of you comes in the great assembly. I will pay my vows before those who fear him. 26The humble shall eat and be satisfied. They shall praise Yahweh who seek after him. Let your hearts live forever. 27All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you. 28For the kingdom is Yahweh’s. He is the ruler over the nations. 29All the rich ones of the earth shall eat and worship. All those who go down to the dust shall bow before him, even he who can’t keep his soul alive. 30Posterity shall serve him. Future generations shall be told about the Lord. 31They shall come and shall declare his righteousness to a people that shall be born, for he has done it.

KJV · King James Version

1My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? 2O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. 3But thou art holy, O thou that inhabitest the praises of Israel. 4Our fathers trusted in thee: they trusted, and thou didst deliver them. 5They cried unto thee, and were delivered: they trusted in thee, and were not confounded. 6But I am a worm, and no man; a reproach of men, and despised of the people. 7All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, 8He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him. 9But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts. 10I was cast upon thee from the womb: thou art my God from my mother’s belly. 11Be not far from me; for trouble is near; for there is none to help. 12Many bulls have compassed me: strong bulls of Bashan have beset me round. 13They gaped upon me with their mouths, as a ravening and a roaring lion. 14I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. 15My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. 16For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. 17I may tell all my bones: they look and stare upon me. 18They part my garments among them, and cast lots upon my vesture. 19But be not thou far from me, O Lord: O my strength, haste thee to help me. 20Deliver my soul from the sword; my darling from the power of the dog. 21Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns. 22I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 23Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. 24For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. 25My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. 26The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever. 27All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. 28For the kingdom is the Lord’s: and he is the governor among the nations. 29All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. 30A seed shall serve him; it shall be accounted to the Lord for a generation. 31They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.

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改变含义的差异 (59)
  • v1 [stylistic]: archaic versus modern second-person pronoun and verb — “hast thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “have you” (WEB)
  • v1 [lexical]: translating the term for help or salvation — “helping me and from” (WEB, KJV, ASV, WEBSTER) vs “my salvation” (YLT, DARBY) vs “my salvation are” (DRC)
  • v1 [lexical]: translating 'roaring' versus 'groaning', or interpreted as 'sins' — “groaning” (WEB, ASV, DARBY) vs “roaring” (KJV, YLT, WEBSTER) vs “sins” (DRC)
  • v3 [grammatical]: different ways of linking the clauses with conjunctions and pronouns — “But thou art” (KJV, ASV, WEBSTER) vs “And” (YLT, DARBY) vs “you are” (WEB) vs “dwellest in the” (DRC)
  • v3 [lexical]: translating the participle describing God dwelling or inhabiting — “O thou that inhabitest” (KJV, ASV, WEBSTER) vs “you who inhabit” (WEB) vs “Sitting” (YLT) vs “dwellest amid” (DARBY) vs “place” (DRC)
  • v3 [grammatical]: singular versus plural translation of 'praises' — “praises” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Praise” (YLT, DRC)
  • v4 [lexical]: translating the verb for trust or hope, and archaic versus modern pronouns — “thee” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “did our fathers trust” (YLT) vs “have our fathers hoped” (DRC)
  • v4 [lexical]: translating the term for trust, confidence, or hope — “trusted” (WEB, KJV, ASV, YLT, WEBSTER) vs “confided” (DARBY) vs “have hoped” (DRC)
  • v4 [grammatical]: different verb tenses and archaic versus modern forms of 'deliver' — “thou didst deliver” (KJV, ASV, DARBY, WEBSTER) vs “you delivered” (WEB) vs “dost” (YLT) vs “hast delivered” (DRC)
  • v5 [grammatical]: different prepositions used with the verb 'cried' — “They cried unto thee” (KJV, ASV, DARBY) vs “to” (WEBSTER, DRC) vs “to you” (WEB) vs “they cried” (YLT)
  • v5 [grammatical]: word order and pronoun differences in expressing trust — “thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “they trusted” (YLT)
  • v5 [lexical]: translating the concept of being disappointed, confounded, or put to shame — “confounded” (KJV, DARBY, WEBSTER, DRC) vs “disappointed” (WEB) vs “put to shame” (ASV) vs “ashamed” (YLT)
  • v6 [grammatical]: different prepositions indicating the agent of despising — “despised of” (KJV, ASV, YLT) vs “by” (WEB, WEBSTER) vs “the” (DARBY) vs “the outcast” (DRC)
  • v7 [grammatical]: different relative pronoun constructions for 'those who see' — “they that see” (KJV, ASV, DARBY, WEBSTER) vs “those who” (WEB) vs “beholding” (YLT) vs “saw” (DRC)
  • v7 [lexical]: translating the term for mocking or laughing to scorn — “laugh” (KJV, ASV, DARBY) vs “mock” (WEB) vs “do mock at” (YLT) vs “deride” (WEBSTER) vs “have laughed” (DRC)
  • v8 [lexical]: translating the verb for rescue, deliver, or save — “rescue” (WEB, ASV) vs “let him deliver” (KJV, WEBSTER) vs “He doth” (YLT) vs “rescue him” (DARBY) vs “save” (DRC)
  • v8 [lexical]: translating the conjunction for 'since', 'for', or 'because' — “seeing” (KJV, ASV, WEBSTER, DRC) vs “since” (WEB) vs “for” (YLT) vs “because” (DARBY)
  • v8 [stylistic]: archaic versus modern verb endings for 'delight' — “delighted” (KJV, YLT, WEBSTER) vs “delighteth” (ASV, DARBY, DRC) vs “delights” (WEB)
  • v10 [lexical]: translating the verb for being cast or thrown — “was cast upon thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “thrown on you” (WEB) vs “have been” (YLT)
  • v11 [grammatical]: phrasing of the negative imperative 'do not be far' — “Be not far” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Don’t” (WEB) vs “Depart” (DRC)
  • v11 [lexical]: translating the term for trouble, adversity, or tribulation — “trouble” (WEB, KJV, ASV, DARBY, WEBSTER) vs “adversity” (YLT) vs “tribulation” (DRC)
  • v11 [lexical]: translating the phrase indicating the absence of a helper — “none to help” (KJV, ASV, DARBY, WEBSTER) vs “no one” (WEB) vs “no helper” (YLT) vs “me” (DRC)
  • v12 [lexical]: translating the term for bulls or calves — “bulls” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “calves” (DRC)
  • v12 [lexical]: translating the verb for surrounding or encompassing — “surrounded” (WEB, YLT, DRC) vs “compassed” (KJV, ASV, WEBSTER) vs “encompassed” (DARBY)
  • v12 [lexical]: translating the descriptors for the animals of Bashan — “strong bulls of Bashan” (WEB, KJV, ASV, WEBSTER) vs “Mighty ones” (YLT) vs “Bashan's ones” (DARBY) vs “fat” (DRC)
  • v12 [lexical]: translating the verb for besetting or encircling — “beset” (KJV, ASV, DARBY, WEBSTER) vs “encircled” (WEB) vs “compassed” (YLT) vs “besieged” (DRC)
  • v13 [lexical]: translating the verb for opening the mouth wide or gaping — “gaped upon me with” (KJV, WEBSTER) vs “gape” (ASV, DARBY) vs “open” (WEB) vs “have opened against” (YLT) vs “have opened” (DRC)
  • v14 [grammatical]: different verb tenses for the state of being poured out or becoming like wax — “is” (WEB, KJV, ASV, WEBSTER) vs “become” (DARBY, DRC) vs “hath been” (YLT)
  • v15 [lexical]: translating the verb for sticking or cleaving — “cleaveth” (KJV, ASV, DARBY, WEBSTER) vs “sticks” (WEB) vs “is cleaving” (YLT) vs “hath cleaved” (DRC)
  • v16 [lexical]: translating the verb for encompassing or surrounding, and inclusion of 'many' — “dogs have compassed” (KJV, ASV, WEBSTER) vs “surrounded” (WEB, YLT) vs “encompassed” (DARBY) vs “many encompassed” (DRC)
  • v16 [lexical]: translating the term for an assembly, company, or council — “A company” (WEB, ASV) vs “the assembly” (KJV, WEBSTER) vs “have dogs A company” (YLT) vs “an” (DARBY) vs “council” (DRC)
  • v16 [lexical]: translating the descriptors for evildoers or the wicked — “the wicked have inclosed” (KJV, WEBSTER) vs “evildoers enclosed” (WEB) vs “evil-doers” (ASV) vs “evil doers compassed” (YLT) vs “evil-doers surrounded” (DARBY) vs “malignant hath besieged” (DRC)
  • v16 [lexical]: translating the contested root as 'pierced' versus 'dug' — “they pierced” (KJV, ASV, DARBY, WEBSTER) vs “have” (WEB) vs “Piercing” (YLT) vs “have dug” (DRC)
  • v17 [lexical]: translating the verb for counting or numbering — “count” (ASV, YLT, DARBY) vs “can count” (WEB) vs “I may tell” (KJV) vs “number” (WEBSTER) vs “They have numbered” (DRC)
  • v17 [lexical]: translating the verbs for staring or looking expectantly — “look and stare upon” (KJV, ASV, WEBSTER) vs “at” (WEB) vs “expectingly They look” (YLT) vs “they” (DARBY) vs “have looked stared” (DRC)
  • v18 [lexical]: translating the verb for dividing or parting — “part” (KJV, ASV, DARBY, WEBSTER) vs “divide” (WEB) vs “apportion” (YLT) vs “parted” (DRC)
  • v20 [lexical]: translating the term for the soul, darling, or precious life — “darling” (KJV, ASV, WEBSTER) vs “only one” (DARBY, DRC) vs “precious life” (WEB) vs “soul” (YLT)
  • v20 [lexical]: translating the literal 'hand' or 'paw' versus 'power' — “power” (WEB, KJV, ASV, DARBY, WEBSTER) vs “paw” (YLT) vs “hand” (DRC)
  • v22 [stylistic]: archaic versus modern possessive pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v22 [stylistic]: archaic 'unto' versus modern 'to' — “to” (WEB, YLT, WEBSTER, DRC) vs “unto” (KJV, ASV, DARBY)
  • v22 [lexical]: (vv 22, 25) translating the term for the assembly, congregation, or church — “assembly” (WEB, ASV, YLT) vs “congregation will” (KJV, DARBY, WEBSTER) vs “church” (DRC)
  • v22 [stylistic]: archaic versus modern pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v23 [grammatical]: archaic versus modern phrasing for 'you who' — “Ye that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You who” (WEB) vs “who” (YLT)
  • v23 [interpretive]: translation of the divine name — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
  • v24 [lexical]: translating the verb for despising or slighting — “despised” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “slighted” (DRC)
  • v24 [lexical]: translating the verb for abhorring or abominating — “abhorred” (WEB, KJV, ASV, DARBY, WEBSTER) vs “abominated” (YLT) vs “despised” (DRC)
  • v24 [lexical]: translating the term for affliction versus supplication — “affliction” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “supplication” (DRC)
  • v24 [lexical]: translating the term for the afflicted or poor man — “afflicted neither hath” (KJV, ASV, DARBY, WEBSTER) vs “has” (WEB) vs “Nor” (YLT) vs “poor man” (DRC)
  • v24 [lexical]: translating the verb for hiding or turning away — “hid” (KJV, ASV, DARBY, WEBSTER) vs “hidden” (WEB, YLT) vs “turned away” (DRC)
  • v24 [grammatical]: different verb tenses and archaic versus modern forms for 'heard' — “heard” (WEB, KJV, ASV, DARBY, WEBSTER) vs “heareth” (YLT) vs “me” (DRC)
  • v26 [lexical]: translating the term for the meek, humble, or poor — “meek shall” (KJV, ASV, DARBY, WEBSTER) vs “humble” (WEB) vs “humble do” (YLT) vs “poor” (DRC)
  • v26 [grammatical]: different verb forms and phrasing for being satisfied — “be satisfied they shall” (WEB, KJV, ASV, DARBY, WEBSTER) vs “are” (YLT) vs “shall filled and” (DRC)
  • v26 [interpretive]: translation of the divine name and formatting of the relative clause — “the Lord that seek” (KJV, WEBSTER, DRC) vs “Yahweh who after” (WEB) vs “Jehovah after” (ASV) vs “Jehovah do those seeking” (YLT) vs “Jehovah” (DARBY)
  • v26 [grammatical]: difference in person and number for 'heart' — “your heart shall” (KJV, DARBY, WEBSTER) vs “Let hearts” (WEB) vs “Let” (ASV) vs “doth” (YLT) vs “their hearts” (DRC)
  • v26 [lexical]: formatting of 'forever' versus 'for ever', and inclusion of 'and ever' — “for ever” (KJV, ASV, YLT, DARBY, WEBSTER) vs “forever” (WEB) vs “and ever” (DRC)
  • v27 [lexical]: translating the term for kindreds, families, or relatives — “the kindreds” (KJV, ASV, WEBSTER, DRC) vs “families” (YLT, DARBY) vs “relatives” (WEB)
  • v28 [interpretive]: translation of the divine name and possessive structure — “the Lord’s and” (KJV, WEBSTER, DRC) vs “Yahweh’s” (WEB) vs “Jehovah’s” (ASV) vs “kingdom” (YLT) vs “Jehovah's” (DARBY)
  • v29 [grammatical]: difference in verb tense for 'eat' — “shall eat” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have eaten” (YLT, DRC)
  • v31 [lexical]: translating the term for righteousness or justice, and preposition differences — “to” (WEB, YLT, WEBSTER) vs “righteousness unto” (KJV, ASV, DARBY) vs “justice to” (DRC)

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原文。 Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex tradition.

神圣称呼：El (God), Elohim (God), YHWH (the LORD) — render YHWH and Elohim distinguishably。

已参考，但未计入共识

Academic textual-historical analysis

Academic analysis of Psalm 22 identifies it as a classic individual lament that makes a dramatic, unexplained structural pivot to declarative praise and universal thanksgiving beginning at verse 22. Form critics note that the first half (vv. 1-21) is characterized by intense somatic distress (thirst, disjointed bones) and the use of ANE animal metaphors (bulls, dogs, lions) to depict human adversaries. Because the transition to praise is so abrupt, some scholars propose that an unrecorded priestly salvation oracle (Heilsorakel) originally occurred between verses 21 and 22, while others view the text as a composite of two originally independent psalms (a lament and a thanksgiving hymn) joined during the post-exilic period, as suggested by the universalistic scope of verses 27-31. The psalm contains one of the most heavily debated textual cruxes in the Hebrew Bible at verse 16. The Masoretic Text (MT) reads 'like a lion (ka'ari), my hands and my feet,' which lacks a verb and is syntactically difficult. A variant found in the Nahal Hever Psalms scroll (5/6HevPs) from the Dead Sea region ends with a waw rather than a yod, producing a verbal form (ka'aru or karu) meaning 'they dug' or 'they pierced,' which aligns with the Septuagint's 'ōryxan' (they dug/pierced) and the Syriac Peshitta.

Jewish interpretation

The psalm is a profound lament of an individual in extreme distress, characterized by a feeling of divine abandonment (v. 1-2). The speaker faces severe physical affliction and social degradation (v. 6-8, 14-17), surrounded by enemies metaphorically described as dangerous animals—bulls, lions, and dogs (v. 12-13, 16, 20-21). Despite the intense suffering, the psalmist recalls God's past faithfulness to previous generations and to the psalmist from birth (v. 4-5, 9-10). A dramatic transition occurs in the final third of the poem (v. 21-22), moving from desperate petition to absolute confidence in deliverance. It concludes with a vow of public thanksgiving and a vision that distant nations and future generations will acknowledge God's sovereignty (v. 27-31).

Latter-day Saint

Psalm 22 operates as an individual lament that vividly describes feelings of divine abandonment, profound physical torment, and public humiliation at the hands of mockers depicted metaphorically as ravening beasts. Mid-psalm, the text shifts abruptly from deep despair to declarative praise, vowing to testify of God in the great assembly and anticipating that all nations, classes of people, and future generations will worship the Lord.

Jehovah's Witnesses

The psalmist David cries out in intense anguish, feeling completely abandoned by God while surrounded by vicious enemies metaphorically described as bulls, lions, and dogs. He vividly recounts his physical agony, extreme thirst, public humiliation, and the imminent threat of death. Yet, halfway through, the psalm pivots sharply from despair to triumphant faith. The psalmist vows to praise God in the great assembly and envisions a time when all the ends of the earth will turn to the Sovereign Ruler, recognizing that salvation and the kingdom belong exclusively to Him.

NCB 所做的翻译选择 (46)
  • v1: have you — Modern English requires standard contemporary pronouns over archaic forms.
  • v1: salvation — The Hebrew 'yeshuah' directly means salvation.
  • v1: roaring — The term 'sha'agah' refers strictly to the roaring of a lion, preserving the psalm's pervasive animalistic motif.
  • v1: literal direct cry — A direct literal rendering preserves the text exactly as written, without resolving the crux dividing those who believe it represents the Son genuinely experiencing God's wrath from those who argue it is economic speech.
  • v1: lowercase divine pronouns — Standardizing divine capitalization by capitalizing 'God' but leaving divine pronouns uncapitalized aligns with contemporary style while preserving dignity.
  • v3: And you are — Translating the conjunction waw and the emphatic pronoun directly as 'And you are' preserves the continuous grammatical link.
  • v3: enthroned — The participle 'yoshev' frequently carries the connotation of sitting enthroned in divine or regal contexts.
  • v3: praises — The Hebrew 'tehillot' is structurally plural.
  • v4: trusted — The root 'batach' conveys active trust and reliance.
  • v5: to you — Contemporary phrasing eliminates archaic preposition forms.
  • v5: put to shame — The verb 'bosh' fundamentally refers to experiencing profound shame or disgrace.
  • v6: despised by — Modern English indicates passive agency with the preposition 'by'.
  • v7: mock — The verb 'la'ag' implies mocking or sneering derision.
  • v8: rescue — The Piel of 'palat' implies bringing someone to safety or rescuing them.
  • v8: for — The particle 'ki' functions as a causal conjunction, directly and formally rendered as 'for'.
  • v8: the LORD — Translating YHWH as 'the LORD' follows the consistent divine-name map.
  • v10: cast upon you — The verb 'hashlakhti' indicates being cast or thrown; 'cast upon' preserves the dignified and slightly elevated register.
  • v11: Do not be far — Using 'do not' provides standard contemporary negative imperative syntax.
  • v11: trouble — The term 'tzarah' broadly and directly denotes distress or trouble.
  • v11: no helper — The Hebrew 'eyn ozer' employs a substantive participle functioning as a noun ('no helper').
  • v12: bulls — The word 'parim' refers to young bulls, contrasting with the mighty older ones of Bashan.
  • v12: surrounded — The verb 'savav' means to surround or go around.
  • v12: mighty ones — The substantive adjective 'abbirey' means strong or mighty ones.
  • v12: literal rendering of animal metaphors — Maintaining the literal ANE animal metaphors preserves the somatic distress imagery without forcing an interpretive resolution regarding God's profound solidarity with victims of systemic violence.
  • v13: open wide — The verb 'patzu' specifically indicates opening wide or gaping the mouth.
  • v14: separate themselves — The Hithpael perfect 'hitparedu' acts reflexively or reciprocally to indicate the bones separating themselves.
  • v15: sticks — The verb 'mudaq' indicates clinging or sticking.
  • v16: a company — The word 'adat' refers to a gathered congregation, company, or band.
  • v16: evildoers — The Hiphil participle 'mere'im' refers specifically to those actively doing evil.
  • v16: they have pierced — Following the Nahal Hever Psalms scroll variant (ka'aru/karu) and ancient versions which provide a syntactically functioning verbal form over the difficult Masoretic noun phrase.
  • v17: count — The Piel 'asapper' in this context means to count or recount sequentially.
  • v18: divide — The Piel 'yechaleku' means to divide or share out.
  • v20: only one — The term 'yechidati' literally and primarily means 'my only one'.
  • v20: paw — The Hebrew 'miyad' literally means 'from the hand', which is figuratively applied to animals as 'paw'.
  • v21: wild oxen — The animal 'remim' refers to wild oxen or aurochs, an ancient powerful bovine.
  • v22: congregation — Rendering 'qahal' as 'congregation' preserves the Old Testament context while leaving open the prophetic identification with the New Testament church affirmed by several traditions.
  • v23: You who — Contemporary English phrasing naturally translates a substantive participle as 'You who'.
  • v24: despised — The root 'bazah' means to despise or hold in contempt.
  • v24: abhorred — The Piel 'shiqatz' means to loathe or abhor.
  • v24: afflicted — The word 'ani' means poor or afflicted; 'afflicted' preserves the cognate figura-etymologica with the preceding 'affliction'.
  • v26: humble — The word 'anavim' conveys humility, lowliness, and dependence on God.
  • v26: literal rendering of 'eat and be satisfied' — A direct rendering of the verbs preserves the foundational text that several traditions sacramentally connect to the Eucharistic feast, without flattening the literal historical sense.
  • v26: May your hearts — The verb 'yechi' is a third-person jussive, expressing a wish or command.
  • v27: families — The word 'mishpechot' formally refers to clans or families.
  • v29: have eaten — The perfect verb 'akhlu' signifies a completed action in relation to the following consecutive form.
  • v31: righteousness — The noun 'tzedaqah' commonly denotes righteousness, particularly God's saving righteousness in praise contexts.
值得了解的局限性
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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