1651 英翻中 (詩篇簡介) Introduction to the Book of Psalms 詩篇簡介 22/07/2026

1651 英翻中 (詩篇簡介)          Introduction to the Book of Psalms              詩篇 簡介       22/07/2026             

Introduction to the Book of Psalms
詩篇簡介
 
     The book of Psalms has been and still is the irreplaceable devotional guide, prayer book, and hymnal of the people of God. The Hebrew title is “the book of praises” (tehillim). The Greek translation of the Old Testament (the Septuagint) used psalmos for tehillim; the word means “a song sung to the accompaniment of a stringed instrument.” The Vulgate followed the Septuagint and used psalmorum, from the Latin psalterium, “a stringed instrument.” The King James adopted the word, and thus we have the book of Psalms.
詩篇一直是，現在仍然是，上帝子民不可替代的靈修指南、祈禱書和讚美詩。希伯來書的標題是“讚美之書”（tehillim）。舊約的希臘語譯本（七十士譯本）使用 psalmos 表示 tehillim；這個詞的意思是“在弦樂器的伴奏下演唱的歌曲”。 Vulgate 遵循七十士譯本並使用了 psalmorum，來自拉丁語 psalterium，“一種弦樂器”。詹姆士國王采用了這個詞，因此聖經有了詩篇。

Writers. The writers of about two-thirds of the psalms are identified in the superscriptions. David leads the way with seventy-three psalms. He was Israel’s “beloved singer of songs” (2 Sam. 23:1 niv) and the man who organized the temple ministry, including the singers (1 Chron. 15:16; 16:7; 25:1). The sons of Korah, who served as musicians in the temple (1 Chron. 6:31ff.; 15:17ff.; 2 Chron. 20:19), wrote eleven psalms (42–49, 84, 85, 87), Asaph twelve psalms, King Solomon two (Ps. 72 and 127), Ethan wrote one (Ps. 89), and Moses one (Ps. 90). However, not all scholars give equal value to the titles of the psalms. 23:1 新國際版）和組織聖殿事工的人，包括歌手（歷上 15:16; 16:7; 25:1）。可拉的兒子們在聖殿中擔任音樂家（歷上 6:31 比照研讀; 15:17 比照研讀; 歷下 20:19），寫了十一首詩篇（42-49; 84-85; 87），亞薩(Asaph)寫了十二篇詩篇，所羅門王兩篇（詩篇 72 和 127），伊桑(Ethan)寫了一篇（詩篇 89），摩西寫了一篇（詩篇 90）。然而，並非所有學者都對詩篇的標題給予同等重視。
 
       Organization. The book of Psalms is divided into five books, perhaps in imitation of the five books of Moses (Gen.—Deut.): 1—41; 42—72; 73—89; 90—106; 107—150. Each of the first three books ends with a double “amen,” the fourth ends with an “amen” and a “hallelujah,” and the last book closes the entire collection with a “hallelujah.” The book of Psalms grew over the years as the Holy Spirit directed different writers and editors to compose and compile these songs and poems. David wrote thirty-seven of the forty-one psalms in book I, so this was the beginning of the collection. Books II and III may have been collected by “the men of Hezekiah” (Prov. 25:1), a literary guild in King Hezekiah’s day that copied and preserved precious Old Testament manuscripts. Hezekiah himself was a writer of sacred poetry (Isa. 38). Books IV and V were probably collected and added during the time of the scholar Ezra (Ezra 7:1–10). As with our modern hymnals, there are “collections within the collection,” such as “the Songs of Degrees” (Ps. 120—134), the writings of Asaph (Ps. 50; 73—83), the psalms of the sons of Korah (Ps. 42—49), and the “hallelujah psalms” (Ps. 113—118; 146—150).
組織。詩篇共分為五卷，也許是模仿摩西五卷書（創世記至申命記）：1-41； 42—72； 73—89； 90—106； 107—150。前三卷詩篇中的每一卷都以雙  “阿門”  結尾，第四卷以 “阿門” 和 “哈利路亞” 結尾，最後一本書以 “哈利路亞” 結束整個系列。多年來，隨著聖靈指示，不同的作家和編輯，來創作和編輯這些歌曲和詩歌，《詩篇》的書越來越多。大衛寫了第一卷四十一篇詩篇中的三十七篇，所以這就是本集的開始。第二卷和第三卷可能是由“希西家的人”（箴 25:1）收集的，這是一個在希西家國王時代複製和保存珍貴舊約手稿的文學公會。希西家本人是神聖詩歌的作者（賽 38）。第四和第五卷可能是，在學者以斯拉的時代收集和添加的（以斯拉記 7:1-10）。與我們的現代讚美詩一樣，也有“合集內的合集”，例如“度數之歌”（詩篇 120-134）、亞薩的著作（詩篇 50；73-83）、可拉後裔的詩篇（詩篇 42-49）和“哈利路亞詩篇”（詩篇 113-118；146-150）。

     Poetry. Hebrew poetry is based on “thought lines” and not rhymes. If the second line repeats the first line in different words, as in Psalm 24:1–3, you have synonymous parallelism. If the second line contrasts with the first, as in Psalms 1:6 and 37:9, it is antithetic parallelism. When the second line explains and expands the first, the writer has used synthetic parallelism (Ps. 19:7–9), but when the second line completes the first, it is climactic parallelism (Ps. 29:1). With iterative parallelism, the second line repeats the thought of the first (Ps. 93), and in alternate parallelism, the alternate lines carry the same thought, as in Psalm 103:8–13. You don’t bring these technical terms into the pulpit, but knowing what they mean can give you great help when you study. To interpret Psalm 103:3 as God’s promise to heal every sickness is to ignore the synonymous parallelism of the verse: The forgiveness of sins is like the healing of disease (see Ps. 41:4).
詩歌。希伯來詩歌是基於“思想線”而不是押韻。如果第二行用不同的詞重複第一行，如詩篇 24:1-3，你就有了同義的平行。如果第二行與第一行形成對比，如詩篇 1:6 和 37:9 所示，則為對立平行。當第二行解釋和擴展第一行時，作者使用了綜合平行（詩 19:7-9），但當第二行完成第一行時，它是高潮平行（詩 29:1）。使用迭代平行法，第二行重複第一行的思想（詩  93），而在交替平行法中，交替行帶有相同的思想，如詩篇 103：8-13。你不會將這些技術術語帶入講壇，但了解它們的含義可以在你學習時為你提供很大的幫助。將詩篇 103:3 解釋為上帝醫治各種疾病的應許，就是忽略了這節經文的同義詞：罪的赦免就像疾病的醫治（見  詩 41:4）。 

      Some of the psalms are laments to the Lord, written by people in dire circumstances. There are also messianic psalms that point forward to the Lord Jesus Christ. There are also psalms of praise and thanksgiving, royal psalms, wisdom psalms, psalms of affirmation and trust, penitential psalms, and even imprecatory psalms calling down God’s wrath on the enemy. We will consider each of these categories as we meet them in our studies.
有些詩篇是對主的哀嘆，是由處境艱難的人所寫的。也有指向主耶穌基督的彌賽亞詩篇。還有讚美和感恩的詩篇、王室的詩篇、智慧的詩篇、肯定和信任的詩篇、懺悔的詩篇，甚至咒詛的詩篇，呼喚上帝對敵人的憤怒。當我們在研究中遇到這些類別時，我們將考慮這些類別中的每一個。

     Value. There are over four hundred quotations or allusions to the psalms in the New Testament. Jesus quoted from the book of Psalms (Matt. 5:5/Ps. 37:11; 6:26/Ps. 147:9; 7:23/Ps. 6:8; 27:46/Ps. 22:1; John 15:25/Ps. 69:4). The Lord gave guidance from the book of Psalms when the church in Jerusalem chose a new apostle (Acts 1:15ff./Ps. 69:25; 109:8). The early church also used the Psalms to buttress their preaching (Acts 2:31/Ps. 16:10) and to find encouragement in times of persecution (Acts 4:23–31/Ps. 2). Singing selected psalms was a part of their worship (Eph. 5:19; Col. 3:16; 1 Cor. 14:26) and should be a part of the church’s worship today. It’s helpful and interesting to study Bible history from the viewpoint of the psalmists: creation (8), the flood (29), the patriarchs (47:9; 105:9; 47:4), Joseph (105:17ff.), the exodus (114), the wilderness wanderings (68:7; 106:1ff.), the captivity (85, 137).
價值。新約中對詩篇的引用或典故有四百多處。耶穌引用詩篇（馬太福音 5:5/詩篇 37:11；6:26/詩篇 147:9；7:23/詩篇 6:8；27:46/詩篇 22:1；約翰福音 15:25/詩篇 69:4)。當耶路撒冷的教會選擇了一位新使徒時，主從詩篇中給予指導（使徒行傳 1:15 比照研讀/詩篇 69:25；109:8）。早期教會也使用詩篇來支持他們的講道（使徒行傳 2:31/詩篇 16:10），並在受迫害時尋求鼓勵（使徒行傳 4:23-31/詩篇 2）。唱詩篇是他們敬拜的一部分（弗 5:19；西 3:16；林前 14:26），應該成為今天教會敬拜的一部分。從詩篇作者的角度，來研究聖經歷史是有益和有趣的：創造（8），洪水（29），先祖（47:9；105:9；47:4），約瑟（105:17 比照研讀），出埃及記 (114)，曠野流浪 (68:7; 106:1 比照研讀)，被擄 (85, 137)。

      But primarily, the Psalms are about God and His relationship to His creation, the nations of the world, Israel, and His believing people. He is seen as a powerful God as well as a tenderhearted Father, a God who keeps His promises and lovingly cares for His people. The Psalms also reveal the hearts of those who follow Him, their faith and doubts, their victories and failures, and their hopes for the glorious future God has promised. In this book, we meet all kinds of people in a variety of circumstances, crying out to God, praising Him, confessing their sins, and seeking to worship Him in a deeper way. In the book of Psalms, you meet the God of creation and learn spiritual truths from birds and beasts, mountains and deserts, sunshine and storms, wheat and chaff, trees and flowers. You learn from creatures of all sorts—horses, mules, dogs, snails, locusts, bees, lions, snakes, sheep, and even worms. The psalms teach us to seek God with a whole heart, to tell Him the truth and tell Him everything, and to worship Him because of who He is, not just because of what He gives. They show us how to accept trials and turn them into triumphs, and when we’ve failed, they show us how to repent and receive God’s gracious forgiveness. The God described in the book of Psalms is both transcendent and immanent, far above us and yet personally with us in our pilgrim journey. He is “God Most High” and “Immanuel—God with us.”
但詩篇主要是論到有關於上帝和祂與祂的創造物、世界各國、以色列、和相信祂的子民的關係。他被視為一位大能的上帝，也是一位溫柔的父親，一位信守諾言、並充滿愛心地關心他的子民的上帝。詩篇也揭示了跟隨祂的人的心，他們的信仰和疑惑，他們的勝利和失敗，以及他們對上帝所應許的光榮未來的希望。在這本書中，我們遇到了各種各樣的人，在不同的環境中，呼求上帝，讚美上帝，認罪，並尋求更深層次的敬拜上帝。在詩篇中，你遇見了創造之上帝，從飛禽走獸、山脈和沙漠、陽光和暴風雨、小麥和糠秕、樹木和花朵中學習屬靈真理。你從各種各樣的受造物中學習 — 馬、騾子、狗、蝸牛蝗蟲、蜜蜂、獅子、蛇、羊，甚至蠕蟲。詩篇教導我們要全心尋求上帝，將真理告訴祂，告訴一祂切，敬拜祂是因為祂是誰，而不僅僅是因為祂所給予的。他們向我們展示瞭如何接受考驗並將其轉化為勝利，當我們失敗時，他們向我們展示瞭如何悔改並獲得上帝的寬恕。詩篇中描述的上帝既超然又內在，遠在我們之上，但在我們的朝聖之旅中，親自與我們同在。祂是“至高的上帝”和“以馬內利  — 上帝與我們同在”。

        Note: In these expositions, references to verses in the Psalms will not always be marked “Ps.” (book of Psalms). References to verses in other Bible books will be identified in the usual manner.
註：在這些說明中，對詩篇中經文的引用，並不總是被標記為 “Ps（詩篇）”。對其他聖經書中經文的引用將以通常的方式進行識別。

Psalm 1                                                                                                                                                       詩篇 1

       The editor who placed this jewel at the beginning of the Psalms did a wise thing, for it points the way to blessing and warns about divine judgment. These are frequent themes in the Psalms. The images in this psalm would remind the reader of earlier teachings in the Old Testament. In Genesis, you find people walking with God (5:21, 24; 6:9; 17:1), the life-giving river (2:10–14), and trees and fruit (2:8–10). The law of the Lord connects the psalm with Exodus through Deuteronomy. Finding success by meditating on that law and obeying it reminds us of Joshua 1:8. The psalm presents two ways—the way of blessing and the way of judgment—which was the choice Israel had to make (Deut. 30:15, 19). Jesus used a similar image (Matt. 7:13–14). Bible history seems to be built around the concept of “two men”: the “first Adam” and the “last Adam” (Rom. 5; 1 Cor. 15:45)—Cain and Abel, Ishmael and Isaac, Esau and Jacob, David and Saul—and Bible history culminates in Christ and Antichrist. Two men, two ways, two destinies. Psalm 1 is a wisdom psalm and focuses on God’s Word, God’s blessing on those who obey it and meditate on it, and God’s ultimate judgment on those who rebel. Wisdom psalms also wrestle with the problem of evil in the world and why God permits the prosperity of the wicked who reject His law. Other wisdom psalms include 10; 12; 15; 19; 32; 34; 37; 49—50; 52—53; 73; 78; 82; 91—92; 94; 111—112; 119; 127—128; 133; and 139. While this psalm depicts two ways, it actually describes three different persons and how they relate to the blessing of the Lord.                                     編輯者把這顆寶石放在詩篇開頭，的確是做了明智的事，因為指明祝福的道路，並警告上帝的審判。這是詩篇中經常出現的主題。這首詩篇中的圖像，會提醒讀者舊約早期的教導。在創世記中，你發現人們與上帝同行（5:21、24；6:9；17:1）、賦予生命的河流（2:10-14）以及樹木和水果（2:8-10）。主的律法通過申命記，將詩篇與出埃及記聯繫起來。通過默想該律法並遵守它來獲得成功，讓我們想起約書亞記 1章8節。詩篇提出了兩種方式 — 祝福的和審判的方式 — 以色列人必須做出的選擇（申 30:15, 19）。耶穌使用了類似的形象（太 7：13-14）。聖經歷史似乎是圍繞 “兩個人” 的概念建立的：“第一個亞當” 和 “最後的亞當”（羅 5；林前 15:45）— 該隱和亞伯，以實瑪利和以撒，以掃和雅各，大衛和掃羅 — 聖經歷史的高潮是基督和敵基督。兩個人，兩種方式，兩種命運。詩篇 第1 篇是智慧的詩篇，關注上帝的話語，祂祝福，和順服和默想祂的人，上帝最終審判悖逆的人。智慧詩篇也討論了世界上的邪惡問題，以及為什麼上帝允許拒絕祂律法的惡人興旺發達。其他智慧詩篇包括第 10 篇; 12; 15; 19; 32; 34; 37; 49 —50等篇； 52—53等篇； 73; 78; 82; 91—92等篇； 94; 111—112等篇； 119; 127—128等篇； 133; 和139等篇. 雖然這首詩描述了兩種方式，但它實際上，描述了三個不同的人，以及他們如何，與主的祝福相關聯。

     1. The Person Who Receives a Blessing from God (vv. 1–2). God’s covenant with Israel made it clear that He would bless their obedience and judge their disobedience (Lev. 26; Deut. 28). The word blessed is asher, the name of one of Jacob’s sons (Gen. 30:12–13). It’s plural: “O the happinesses! O the blessednesses!” The person described here met the conditions, and therefore God blessed him.1   If we want God’s blessing, we, too, must meet the conditions.
1. 從上帝領受祝福的人（1-2 節）。上帝與以色列的盟約，清楚表明祂會祝福他們的順從，並審判他們的不順從（利未記 26；申命記 28）。祝福這個詞是 asher，是雅各的一個兒子的名字（創 30：12-13）。它是複數形式：“哦，快樂！哦，祝福！”  這裡所描述的人符合條件，因此上帝祝福他。註1   如果我們想要上帝的祝福，也必須符合祂的條件。

      We must be directed by the Word (v. 1). Israel was a unique and separate people; they were among the other nations but not to be contaminated by them (Num. 23:9; Ex. 19:5–6; Deut. 32:8–10; 33:28). So it is with God’s people today: We are in the world but not of the world (John 17:11–17). We must beware of friendship with the world (James 4:4) that leads to being spotted by the world (James 1:27) and even loving the world (1 John 2:15–17). The result will be conforming to the world (Rom. 12:1–2) and, if we don’t repent, being condemned with the world (1 Cor. 11:32). Lot looked toward Sodom, pitched his tent toward Sodom, and soon moved into Sodom (Gen. 13:10–12; 14:12). Though he was a saved man (2 Peter 2:7–8), Lot lost all that he had when the Lord destroyed the cities of the plain (Gen. 18—19; 1 Cor. 3:11–23). We move into sin and disobedience gradually (see Prov. 4:14–15; 7:6ff.). If you follow the wrong counsel, then you will stand with the wrong companions and finally sit with the wrong crowd. When Jesus was arrested, Peter didn’t follow Christ’s counsel and flee from the garden (Matt. 26:31; John 16:32; 18:8) but followed and entered the high priest’s courtyard. There he stood with the enemy (John 18:15–18) and ultimately sat with them (Luke 22:55). The result was denying Christ three times. The “ungodly” are people who are willfully and persistently evil; “sinners” are those who miss the mark of God’s standards but who don’t care; the “scornful” make light of God’s laws and ridicule that which is sacred (see Prov. 1:22; 3:34; 21:24). 2   When laughing at holy things and disobeying holy laws become entertainment, then people have reached a low level indeed.                     我們必須受 “上帝的道(祂的話語)” 的指引（第 1 節）。以色列是一個獨特而分別為聖的民族。他們屬於其他國家，但不會被他們污染（民  23:9；出 19:5-6；申 32:8-10；33:28）。今天上帝的子民也是如此：我們在世界上，但不屬於世界（約翰福音 17：11-17）。我們必須提防與世界的友誼（雅  4：4），這會導致被世界發現（雅  1：27），甚至愛世界（約壹  2：15-17）。結果將是效法世界（羅 12:1-2），如果我們不悔改，就會被世界譴責（林前 11:32）。羅得向所多瑪看了看，就向所多瑪支起了帳篷，很快就搬到了所多瑪（創 13:10-12；14:12）。雖然他是得救的人（彼後  2:7-8），但當主摧毀平原的城市時，羅得失去了他所擁有的一切（創18-19；林前 3:11-23）。我們逐漸陷入罪惡和悖逆中（見  箴 4：14-15；7：6  比照研讀）。如果你聽從了錯誤的忠告，那麼你將站在錯誤的同伴身邊，最終與錯誤的人群坐在一起。當耶穌被捕時，彼得併沒有聽從基督的勸告逃離花園（太  26:31；約 16:32；18:8），而是跟隨並進入了大祭司的院子。他在那裡與敵人站在一起（約 18:15-18）並最終與他們坐在一起（路  22:55）。結果是三次否認基督。 “不敬虔” 的人是故意和堅持邪惡的人； “罪人” 是那些沒有達到上帝標準，但不在乎的人； “輕蔑”的人輕視上帝的律法，嘲笑神聖的事物（見  箴 1:22；3:34；21:24）。註2  當嘲笑神聖的事物和不服從神聖的律法成為娛樂時，人們就達到了確實低水平。
 
     We must be delighted with the Word (v. 2). We move from the negative in verse 1 to the positive. Delighting in the Word and meditating on the Word must go together (119:15–16, 23–24, 47–48, 77–78), for whatever we enjoy, we think about and pursue. “Meditate” in the Hebrew means “to mutter, to read in an undertone,” for Orthodox Jews speak as they read the Scriptures, meditate, and pray. God’s Word is in their mouth (Josh. 1:8). If we speak to the Lord about the Word, the Word will speak to us about the Lord. This is what is meant by “abiding in the Word” (1 John 2:14, 24). As God’s people, we should prefer God’s Word to food (119:103; Job 23:12; Jer. 15:17; Matt. 4:4; 1 Peter 2:2), sleep (119:55, 62, 147–148, 164), wealth (119:14, 72, 127, 162), and friends (119:23, 51, 95, 119). The way we treat the Bible is the way we treat Jesus Christ, for the Bible is His Word to us. The verbs in verse 1 are in the perfect tense and speak of a settled way of life, while in verse 2, “meditate” is the imperfect tense and speaks of constant practice: “He keeps meditating.” 3
我們必須以上帝的話為樂（第 2 節）。從第 1 節中的負面轉向正面。以聖言為樂，和默想聖言，必須同時進行（119:15-16, 23-24,我們必須受 “上帝的道(祂的話語)” 的指引（第 1 節）。以色列是一個獨特而，分別為聖的民族。他們屬於其他國家，但不會被他們污染（民  23:9；出 19:5-6；申 32:8-10；33:28）。今天上帝的子民也是如此：我們在世界上，但不屬於世界（約翰福音 17：11-17）。我們必須提防與世界的友誼（雅  4：4），這會導致被世界發現（雅  1：27），甚至愛世界（約一  2：15-17）。結果將是效法世界（羅 12:1-2），如果我們不悔改，就會被世界譴責（林前 11:32）。羅得向所多瑪看了看，就向所多瑪支起了帳篷，很快就搬到了所多瑪（創 13:10-12；14:12）。雖然他是得救的人（彼後  2:7-8），但當主摧毀平原的城市時，羅得失去了他所擁有的一切（創18-19；林前 3:11-23）。我們逐漸陷入罪惡和悖逆中（見  箴 4：14-15；7：6  比照研讀）。如果你聽從了錯誤的忠告，那麼你將站在錯誤的同伴身邊，最終與錯誤的人群坐在一起。當耶穌被捕時，彼得併沒有聽從基督的勸告逃離花園（太  26:31；約 16:32；18:8），而是跟隨並進入了大祭司的院子。他在那裡與敵人站在一起（約 18:15-18）並最終與他們坐在一起（路  22:55）。結果是三次否認基督。 “不敬虔” 的人是故意和堅持邪惡的人； “罪人” 是那些沒有達到上帝標準，但不在乎的人； “輕蔑”的人輕視上帝的律法，嘲笑神聖的事物（見  箴 1:22；3:34；21:24）。註2  當嘲笑神聖的事物和不服從神聖的律法成為娛樂時，人們就達到了確實低水平。

     2. The Person Who Is a Blessing (v. 3). God blesses us that we might be a blessing to others (Gen. 12:2). If the blessing stays with us, then the gifts become more important than the Giver, and this is idolatry. We are to become channels of God’s blessing to others. It’s a joy to receive a blessing but an even greater joy to be a blessing. “It is more blessed to give than to receive” (Acts 20:35).
2. 蒙福的人（第 3 節）。上帝祝福我們，使我們可以成為他人的祝福（創 12:2）。如果祝福與我們同在，那麼禮物就變得比給予者更重要，這就是偶像崇拜。我們要成為上帝祝福他人的管道。得到祝福是一種喜樂，但成為他人的祝福是更大的喜樂。 “施比受更為有福”（徒  20:35）。

      The tree is a familiar image in Scripture, symbolizing both a kingdom (Ezek. 17:24; Dan. 4; Matt. 13:32) and an individual (52:8; 92:12–14; Prov. 11:30; Isa. 44:4; 58:11; Jer. 17:5–8; Matt. 7:15–23). Balaam saw the people of Israel as a “garden by a river” with trees in abundance (Num. 24:6). Like a tree, the godly person is alive, beautiful, fruitful, useful, and enduring. The most important part of a tree is the hidden root system that draws up water and nourishment, and the most important part of the believer’s life is the “spiritual root system” that draws on the hidden resources we have in Christ (Eph. 3:17; Col. 2:7). This is known as “abiding in Christ” (John 15:1–9).                                                         這棵樹在聖經中是熟悉的形象，既像徵著王國（結  17:24；但  4章；太  13:32）和個人（詩  52:8；92:12-14；箴  11:30；11:30）。賽  44:4；58:11；耶  17:5-8；太  7:15-23）。巴蘭將以色列人視為 “河邊的花園”，樹木茂盛（民  24:6）。像一棵樹一樣，敬虔的人是充滿活力、美麗、豐碩、有用且堅韌的。樹木最重要的部分是其隱藏的根系，它汲取水分和養分；信徒生命最重要的部分是“屬靈的根系”，它汲取我們在基督裡所擁有的隱藏資源（弗3:17；西2:7）。這被稱為「住在基督裡」（約15:1-9）。

     Writers. The writers of about two-thirds of the psalms are identified in the superscriptions. David leads the way with seventy-three psalms. He was Israel’s beloved “singer of songs” (2 Sam. 23:1 NIV) and the man who organized the temple ministry, including the singers (1 Chron. 15:16; 16:7; 25:1). The sons of Korah, who served as musicians in the temple (1 Chron. 6:31ff.; 15:17ff.; 2 Chron. 20:19), wrote eleven psalms (42—49; 84—85; 87), Asaph twelve psalms, King Solomon two (Ps. 72 and 127), Ethan wrote one (Ps. 89), and Moses one (Ps. 90). However, not all scholars give equal value to the titles of the psalms.
作家。大約三分之二的詩篇的作者在詩篇標題中註明。大衛以七十三篇詩篇引領道路。他是以色列心愛的“歌唱家”（ 撒下47-48, 77-78），因為無論我們喜歡什麼，我們都會思考和追求。 “默想” 在希伯來語中的意思是 “喃喃自語，低聲閱讀”，因為東正教猶太人在閱讀聖經、默想和祈禱時說話。上帝的話在他們口中（書 1:8）。如果我們對主講祂的話，上帝的話就會對我們講主。這就是 “住在聖經裡” 的意思（約壹  2:14, 24）。作為上帝的子民，我們應該更喜歡祂的話而不是食物（詩   119:103；伯  23:12；耶 15:17；太 4:4；彼 書 2:2），不是睡眠（119:55, 62, 147– 148, 164), 不是財富 (119:14, 72, 127, 162) 和朋友 (119:23, 51, 95, 119)。我們對待聖經的方式就是對待耶穌基督的方式，因為聖經是他對我們的話語。第 1 節中的動詞是完成時制，表示已經成為固定的生活方式，而在第 2 節中，“默想” 是未完成時制，表示仍需不斷練習：“對祂一直默想。”  註3
 
2. The Person Who Is a Blessing (v. 3). God blesses us that we might be a blessing to others (Gen. 12:2). If the blessing stays with us, then the gifts become more important than the Giver, and this is idolatry. We are to become channels of God’s blessing to others. It’s a joy to receive a blessing but an even greater joy to be a blessing. “It is more blessed to give than to receive” (Acts 20:35).
2. 蒙福的人（第 3 節）。上帝祝福我們，使我們可以成為他人的祝福（創 12:2）。如果祝福與我們同在，那麼禮物就變得比給予者更重要，這就是偶像崇拜。我們要成為上帝祝福他人的管道。得到祝福是一種快樂，但成為他人的祝福是更大的喜樂。 “施比受更為有福”（徒  20:35）。
 
The tree is a familiar image in Scripture, symbolizing both a kingdom (Ezek. 17:24; Dan. 4; Matt. 13:32) and an individual (52:8; 92:12–14; Prov. 11:30; Isa. 44:4; 58:11; Jer. 17:5–8; Matt. 7:15–23). Balaam saw the people of Israel as a “garden by a river” with trees in abundance (Num. 24:6). Like a tree, the godly person is alive, beautiful, fruitful, useful, and enduring. The most important part of a tree is the hidden root system that draws up water and nourishment, and the most important part of the believer’s life is the “spiritual root system” that draws on the hidden resources we have in Christ (Eph. 3:17; Col. 2:7). This is known as “abiding in Christ” (John 15:1–9).
這棵樹在聖經中是熟悉的形象，既像徵著王國（結  17:24；但  4章；太  13:32）和個人（詩  52:8；92:12-14；箴  11:30；11:30）。賽  44:4；58:11；耶  17:5-8；太  7:15-23）。巴蘭將以色列人視為 “河邊的花園”，樹木茂盛（民  24:6）。像一棵樹一樣，敬虔的人是活生生的、美麗的、結果累累的、有用的和持久的。一棵樹最重要的部分是隱藏在地下的根系，它汲取水分和營養，而信徒生命中最重要的部分是汲取我們在基督裡隱藏的資源的 “屬靈根系”（弗3： 17；Col. 2:7)。這被稱為 “住在基督裡”（約  15：1-9）。
 
In Scripture, water for drinking is a picture of the Spirit of God (John 7:37–39; 1 Cor. 10:4), while water for washing pictures the Word of God (Ps. 119:9; John 15:3; Eph. 5:26). Thirst for water is an image of thirst for God (42:1; 63:1; 143:6; Matt. 5:6; Rev. 22:17), and the river is often a picture of God’s provision of spiritual blessing and help for His people (36:8; 46:4; 78:16; 105:41; Ex. 17:5–6; Num. 20:9–11; Ezek. 47; Rev. 22:1–2). We can’t nourish and support ourselves; we need to be rooted in Christ and drawing upon His spiritual power. To meditate on the Word (v. 2) is one source of spiritual energy, as are prayer and fellowship with God’s people. “Religion lacks depth and volume because it is not fed by hidden springs,” wrote Alexander Maclaren.
在聖經中，飲用的水象徵上帝之靈（約 7:37-39；林前 10:4），而洗滌水象徵上帝的話語（詩 119:9；約 15:3） ; 弗 5:26)。對水的渴求是對神渴慕的形象（42:1；63:1；143:6；
太 5:6；啟 22:17），而河流往往是上帝提供屬靈祝福和幫助祂的子民（36:8；46:4；78:16；105:41；出  17:5-6；民 20:9-11；結 47；啟 22:1-2）。我們無法滋養和養活自己；需要紮根在基督裡，並使用祂的屬靈大能。默想聖言（第 2 節）是屬靈大能的來源之一，禱告和與上帝的子民相交也是如此。 亞歷山大 . 麥克拉倫(Alexander Maclaren)寫道，“宗教缺乏深度和廣大體積，是因為它沒有隱藏的泉水。”
 
Trees may wither and die, but the believer who abides in Christ stays fresh, green, and fruitful (see 92:12–14). “Fruit” speaks of many different blessings: winning people to Christ (Rom. 1:13), godly character (Rom. 6:22; Gal. 5:22–23), money given to the Lord’s work (Rom. 15:28), service and good works (Col. 1:10), and praise to the Lord (Heb. 13:15). It’s a tragedy when a believer ignores the “root system” and begins to wither. We must remember that the tree doesn’t eat the fruit; others eat it. We must also remember that fruit isn’t the same as “results,” because fruit has in it the seed for more fruit. Fruit comes from life, the life of God flowing in and through us.
樹可能會枯死，但住在基督裡的信徒會永遠保持新鮮、綠色和多結果子（見  詩92：12-14）。 “果子” 表示許多不同的祝福：贏得人歸向基督（羅  1:13）、敬虔的品格（羅 6:22；加 5:22-23）、獻給主工作的金錢（羅 15: 28）、服務和善行（西 1:10）和讚美主（來 13:15）。當一個信徒忽視 “根系統” 並開始枯萎時，這是悲劇。我們必須記住，樹不吃果子；別人吃。我們還必須記住，果子與 “結果” 不同，因為果子裡有種子，可以結出更多的果子。果子來自生命，上帝的生命在我們裡面流淌。
 
The godly person described in verses 1–3 is surely a picture of our Lord Jesus Christ, who, according to John 14:6, is the way (v. 1), the truth (v. 2), and the life (v. 3).
第 1-3 節所描述的敬虔人，無疑是我們主耶穌基督的畫像，根據約翰福音 14章6節，祂是這道路（第 1 節）、這真理（第 2 節）和這生命（第 3 節）。
 

The Person Who Needs a Blessing (vv. 4–6). The first half of the psalm describes the godly person, while the last half focuses on the ungodly, the people the godly must seek to reach with the gospel. How desperately these people need to know God and receive His blessings in Christ! The wicked are pictured in many ways in Scripture, but the image here is chaff. In contrast to the righteous, who are like trees, the ungodly are dead, rootless, blown about, and destined for the fire. Chaff is worth nothing. When the grain is winnowed, the wind blows the chaff away, and what chaff remains is thrown into the fire.  John the Baptist used these same images of the tree, fruit, and chaff to warn sinners to repent (Matt. 3:7–12). The wicked of this world seem rich and substantial, but from God’s point of view, they are cheap, unsubstantial, and destined for judgment. (See Ps. 73.) No wonder Jesus used the garbage dump outside Jerusalem (gehenna) as a picture of hell, because that’s where the cheap waste ends up in the fire (Mark 9:43–48). The chaff is so near the grain, but in the end, the two are separated, and the chaff is blown away or burned. But until that happens, we have the opportu nity to witness to them and seek to bring them to Christ.
需要祝福的人（4-6 等節）。詩篇的前半部分別描述了敬虔的人，而後半部分別側重於不敬虔的人，敬虔的人必須尋求與福音接觸。這些人多麼迫切地需要認識上帝，並在基督裡接受祂的祝福！惡人在聖經中以多種方式加以描繪，但這裡的形像是糠秕。與像樹一樣的義人相反，不敬虔的人是死的、無根的、被吹散的、注定要被火燒的。糠秕一文不值。穀子風選時，風把糠秕吹走，剩下的糠秕扔進火裡。施洗約翰也曾用樹、果實和糠秕的意象來警告罪人悔改（太3:7-12）。世上的惡人看似富有而穩固，但在上帝眼中，他們卻卑賤、虛無，注定要受審判。 （參考詩73篇。）難怪耶穌會用耶路撒冷城外的垃圾場（欣嫩谷）來比喻地獄，因為那裡正是那些廉價的垃圾最終被投入火中的地方（可9:43-48）。糠秕與穀粒如此接近，但最終，二者必將分離，糠秕將被吹走或焚燒。然而，在此之前，我們仍有機會向他們作見證，並努力引領他們歸向基督。
 
Baptist used these same images of the tree, fruit, and chaff to warn sinners to repent (Matt. 3:7–12). The wicked of this world seem rich and substantial, but from God’s point of view, they are cheap, unsubstantial, and destined for judgment. (See Ps. 73.) No wonder Jesus used the garbage dump outside Jerusalem (gehenna) as a picture of hell, because that’s where the cheap waste ends up in the fire (Mark 9:43–48). The chaff is so near the grain, but in the end, the two are separated, and the chaff is blown away or burned. But until that happens, we have the opportunity to witness to them and seek to bring them to Christ.
施洗約翰使用這些相同的樹木、果實和糠秕圖像來警告罪人悔改（太  3:7-12）。這世上的惡人看似富足，但在上帝看來，他們、虛無的，注定要受審判。 （見  詩 73。）難怪耶穌用耶路撒冷外的垃圾場（gehenna）來描繪地獄，因為廉價的垃圾最終會落入火中（可  9：43-48）。穀殼離穀粒那麼近，但最終，兩者分開，穀殼被吹走或燒毀。但在那之前，我們有機會向他們作見證，並設法將他們帶到基督面前。
 
There is a coming day of judgment, and the Lord, the Righteous Judge, will separate the wheat from the tares, the sheep from the goats, and the trees from the chaff; and no unbeliever will be able to stand in the assembly of the righteous. The verb knows in verse 6 doesn’t mean that God is aware of them intellectually and has the godly in his mind. Rather, it means that God has chosen them and providentially watched over them and brought them finally to His glory. The word know is used, as in Amos 3:2, to mean “to choose, to enter into covenant relationship with, to be personally acquainted with.”4 The Jewish Publication Society translation of Amos 3:2 is “You alone have I singled out of all the families of the earth.” That same translation gives verse 6 as “For the LORD cherishes the way of the righteous.…” At the last judgment, Jesus says to the wicked, “I never knew you; depart from Me, you who practice lawlessness” (Matt. 7:23 NKJV).
 
審判的日子將要來臨，公義的審判者將麥子與稗子、綿羊與山羊、樹木與糠秕分開；在義人的聚會中，沒有不信的人站立得住。第 6 節中的動詞 “知道” ，並不意味著上帝在理智上意識到了他們，並且在他的腦海中擁有敬虔的人。相反，這意味著上帝已經揀選了他們，並照料他們，最終將他們帶到了祂的榮耀中。正如在阿摩司書 3章2 節中所使用的，知道這個詞的意思是 “選擇、與之建立盟約關係、親自認識。” 4  猶太出版協會對阿摩司書 3章2節 的翻譯是 “只有你有我從地上萬族中脫穎而出。”  同樣的譯文將第 6 節解釋為  “因為主珍視義人的道路……”  在最後的審判中，耶穌對惡人說，“我從來不認識你們；你們這行不義的人，離開我吧”（太  7:23 新欽定版）。
 
 This psalm begins with “blessed” and ends with “perish.” True believers are blessed in Christ (Eph. 1:3ff.). They have received God’s blessing, and they ought to be a blessing to others, especially to the chaff that will one day be thrown into the fire. Let’s seek to win as
many of them as we can.
這首詩以 “祝福” 開始，以 “滅亡” 結束。真正的信徒在基督裡得到祝福（弗 1:3 比照研讀）。他們已經接受了上帝的祝福，是廉價的、虛無的，注定要受審判。 （見  詩 73。）難怪耶穌用耶路撒冷外的垃圾場（gehenna）來描繪地獄，因為廉價的垃圾最終會落入火中（可  9：43-48）。穀殼離穀粒那麼近，但最終，兩者分開，穀殼被吹走或燒毀。但在那之前，我們有機會向他們作見證，並設法將他們帶到基督面前。
 
There is a coming day of judgment, and the Lord, the Righteous Judge, will separate the wheat from the tares, the sheep from the goats, and the trees from the chaff; and no unbeliever will be able to stand in the assembly of the righteous. The verb knows in verse 6 doesn’t mean that God is aware of them intellectually and has the godly in his mind. Rather, it means that God has chosen them and providentially watched over them and brought them finally to His glory. The word know is used, as in Amos 3:2, to mean “to choose, to enter into covenant relationship with, to be personally acquainted with.”4 The Jewish Publication Society translation of Amos 3:2 is “You alone have I singled out of all the families of the earth.” That same translation gives verse 6 as “For the LORD cherishes the way of the righteous.…” At the last judgment, Jesus says to the wicked, “I never knew you; depart from Me, you who practice lawlessness” (Matt. 7:23 NKJV).
 
審判的日子將要來臨，公義的審判者將麥子與稗子、綿羊與山羊、樹木與糠秕分開；在義人的聚會中，沒有不信的人站立得住。第 6 節中的動詞 “知道” ，並不意味著上帝在理智上意識到了他們，並且在他的腦海中擁有敬虔的人。相反，這意味著上帝已經揀選了他們，並照料他們，最終將他們帶到了祂的榮耀中。正如在阿摩司書 3章2 節中所使用的，知道這個詞的意思是 “選擇、與之建立盟約關係、親自認識。” 4  猶太出版協會對阿摩司書 3章2節 的翻譯是 “只有你有我從地上萬族中脫穎而出。”  同樣的譯文將第 6 節解釋為  “因為主珍視義人的道路……”  在最後的審判中，耶穌對惡人說，“我從來不認識你們；你們這行不義的人，離開我吧”（太  7:23 新欽定版）。
 
 This psalm begins with “blessed” and ends with “perish.” True believers are blessed in Christ (Eph. 1:3ff.). They have received God’s blessing, and they ought to be a blessing to others, especially to the chaff that will one day be thrown into the fire. Let’s seek to win as many of them as we can.
這首詩以 “祝福” 開始，以 “滅亡” 結束。真正的信徒在基督裡得到祝福（弗 1:3 比照研讀）。他們已經接受了上帝的祝福，他們應該成為別人的祝福，尤其是對有一天會被扔進火裡的糠秕。讓我們盡可能多地贏得他們。 。