Teks -- Psalms 114:5 (NET)

114:5 Why do you flee, O sea? Why do you turn back, O Jordan River?

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

JFB: Psa 114:5-8

The questions place the implied answers in a more striking form.

Clarke: Psa 114:5 - What ailed thee, O thou sea

What ailed thee, O thou sea - The original is very abrupt; and the prosopopoeia, or personification very fine and expressive: -

What to thee, O sea, that thou fleddest away

O Jordan, that thou didst roll back

Ye mountains, that ye leaped like rams

And ye hills, like the young of the fold

After these very sublime interrogations, God appears; and the psalmist proceeds as if answering his own questions: -

At the appearance of the Lord, O earth, thou didst tremble

At the appearance of the strong God of Jacob

Converting the rock into a pool of waters

The granite into water springs

I know the present Hebrew text reads חולי chuli , "tremble thou,"in the imperative; but almost all the Versions understood the word in past tense, and read as if the psalmist was answering his own questions, as stated in the translation above. "Tremble thou, O earth."As if he had said, Thou mayest well tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob.

Calvin: Psa 114:5 - What ailed thee, O sea!

5.What ailed thee, O sea! The prophet interrogates the sea, Jordan, and the mountains, in a familiar and poetical strain, as lately he ascribed to them a sense and reverence for God’s power. And, by these similitudes, he very sharply reproves the insensibility of those persons, who do not employ the intelligence which God has given them in the contemplation of his works. The appearance which he tells us the sea assumed, is more than sufficient to condemn their blindness. It could not be dried up, the river Jordan could not roll back its waters, had not God, by his invisible agency, constrained them to render obedience to his command. The words are indeed directed to the sea, the Jordan, and the mountains, but they are more immediately addressed to us, that every one of us, on self-reflection, may carefully and attentively weigh this matter. And, therefore, as often as we meet with these words, let each of us reiterate the sentiment, — “Such a change cannot be attributed to nature, and to subordinate causes, but the hand of God is manifest here.” The figure drawn from the lambs and rams would appear to be inferior to the magnitude of the subject. But it was the prophet’s intention to express in the homeliest way the incredible manner in which God, on these occasions, displayed his power. The stability of the earth being, as it were, founded on the mountains, what connection can they have with rams and lambs, that they should be agitated, skipping hither and thither? In speaking in this homely style, he does not mean to detract from the greatness of the miracle, but more forcibly to engrave these extraordinary tokens of God’s power on the illiterate.

TSK: Psa 114:5

Jer 47:6, Jer 47:7; Hab 3:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 114:5

What was the cause of this unusual motion? Such speeches directed to senseless creatures are very frequent, both in Scripture and in other authors, and especially in poetical writings, such as this is.

Gill: Psa 114:5 - What ailed thee, O thou sea, that thou fleddest // Thou Jordan, that thou wast driven back

What ailed thee, O thou sea, that thou fleddest?.... What was the matter with thee? what appeared to thee? what didst thou see? what didst thou feel, which caused thee to flee in such haste?

Thou Jordan, that thou wast driven back? what is the meaning that thou didst not continue to flow as usual? what was it that stopped thy flowing tide? that cut off thy waters? that drove them back as fast or faster than they came?