976 英翻中 (776) A Word from the Author 作者的話 07/2/2025

976 英翻中 (776)         A Word from the Author                            作者的話                            07/2/2025

Psalm 2        詩篇 2

Psalm 1 emphasizes God’s law, while Psalm 2 focuses on prophecy. The people in Psalm 1 delight in the law, but the people in Psalm 2 defy the law. Psalm 1 begins with a beatitude, and Psalm 2 ends with a beatitude. Psalm 1 is never quoted in the New Testament, while Psalm 2 is quoted or alluded to at least seventeen times, more than any single psalm. (See Matt. 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; John 1:49; Acts 4:25–26; 13:33; Phil. 2:12; Heb. 1:2, 5; 5:5; Rev. 2:26–27; 11:18; 12:5; 19:15.) It is a messianic psalm, along with 8; 16; 22—23; 40—41; 45; 68—69; 102; 110; and 118. The test of a messianic psalm is that it is quoted in the New Testament as referring to Jesus (Luke 24:27, 44). But this is also a royal psalm, referring to the coronation of a Jewish king and the rebellion of some vassal nations that hoped to gain their freedom. Other royal psalms are 18; 20—21; 45 (a royal wedding); 72; 89; 101; 110; and 144. According to Acts 4:25, David wrote this psalm, so it may have grown out of the events described in 2 Samuel 5:17–25; 8:1–14; and 10:1–19.                                                                      詩篇 1 強調上帝的律法，而詩篇 2 則側重於預言。詩篇 1 的人喜愛律法，但詩篇 2 的人卻違抗律法。詩篇 1 以八福開始，詩篇 2 以八福結束。詩篇 1 從未在新約中被引用，而詩篇 2 至少被引用或暗示了十七次，比任何一篇詩篇都多。 （見馬太福音 3:17；17:5；馬​​可福音 1:11；9:7；路加福音 3:22；9:35；約翰福音 1:49；使徒行傳 4:25-26；13:33；腓立比書 2： 12；希伯來書 1:2, 5；5:5；啟 2:26-27；11:18；12:5；19:15。）這是一首彌賽亞詩篇，還有 8 篇； 16; 22—23； 40—41; 45; 68—69; 102; 110; 118. 對彌賽亞詩篇的檢驗是它在新約中被引用為指代耶穌（路加福音 24:27, 44）。但這也是一首皇家詩篇，指的是猶太國王的加冕典禮和一些希望獲得自由的附庸國的叛亂。其他皇家詩篇是 18 篇； 20—21; 45（皇室婚禮）； 72; 89; 101; 110; 144. 根據使徒行傳 4:25，大衛寫了這首詩篇，因此它可能源於撒母耳記下 5:17-25 中描述的事件； 8:1-14；和 10:1-19。                                                                                                                                                                           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).                                                                                              審判的日子即將到來，公義的審判者主將把麥子和稗子、綿羊和山羊、樹木和糠秕分開；不信的人不能站在義人的會中。第 6 節的動詞「知道」並不表示神在理智上意識到他們並且在祂的心中擁有敬虔的人。相反，這意味著神已經選擇了他們，並眷顧他們，最終將他們帶入祂的榮耀。正如《阿摩司書》3:2 中所用的“知道”一詞，意思是“選擇、與之建立契約關係、親自熟悉。”4 阿摩司書 3:2 的猶太出版協會翻譯是“我從地球上的萬族中單獨挑選出了你。”同樣的翻譯將第 6 節翻譯為“耶和華珍惜義人的道路……”在最後的審判中，耶穌對惡人說：“我從來不認識你們；你們是我的子民。”你們這群不法的人離開我去吧」（太 7:23 NKJV）。                              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.                       這首詩篇以「有福」開始，以「滅亡」作結。真正的信徒在基督裡是有福的（弗 1:3 比照研讀）。他們已經得到了上帝的祝福，他們應該成為別人的祝福，尤其是有一天將被扔進火裡的糠秕。讓我們努力贏得盡可能多的得救的勝利。                                                                                        Israel was ruled directly by the Lord through His prophets and judges until the nation asked for a king (1 Sam. 8). The Lord knew this would happen (Gen. 17:6, 16; 35:11; Num. 24:7, 17) and made arrangements for it (Deut. 17:14–20). Saul was not appointed to establish a dynasty, because the king had to come from Judah (Gen. 49:10), and Saul was from Benjamin. David was God’s choice to establish the dynasty,  that would eventually bring the Messiah into the world (2 Sam. 7). However, both Psalm 2 and 2 Samuel 7 go far beyond David and his successors, for both the covenant and the psalm speak about a universal kingdom and a throne established forever. This can be fulfilled only in Jesus Christ, the son of David (Matt. 1:1).                                         以色列由主通過他的先知和法官直接統治，直到該國要求一位國王（1 Sam. 8）。主知道這會發生（創世記 17:6, 16；35:11；民數記 24:7, 17）並為此做出安排（申命記 17:14-20）。掃羅沒有被任命建立一個王朝，因為國王必須來自猶大（創世記 49:10），而掃羅來自便雅憫。大衛是上帝建立王朝的選擇  .   最終將彌賽亞帶到世界（撒母耳記下 7）。然而，詩篇第2篇和撒母耳記下第7章都遠遠超出了大衛和他的繼承者的範圍，因為聖約和詩篇都談到了一個普世的國度和一個永遠堅立的寶座。這只能在大衛的子孫耶穌基督身上實現（太 1:1）。                                 Some psalms you see (114; 130; 133), some psalms you feel (22; 129; 137; 142), but this one you hear, because it is a record of four voices.                                                                                                  有些詩篇你會看到（114；130；133），有些詩篇你會感受到（22；129；137；142），但這一篇你會聽到，因為它是四個聲音的記錄。

1. Conspiracy the Voice of the Nations (vv. 1–3).                                                                                    1. 共謀萬國之聲（1-3節）。                                                                                                              David didn’t expect a reply when he asked this question, because there really is no reply. It was an expression of astonishment: “When you consider all that the Lord has done for the nations, how can they rebel against Him!” God had provided for their basic needs (Acts 14:15–17), guided them, kept them alive, and sent a Savior to bring forgiveness and eternal life (Acts 17:24–31; see Dan. 4:32). Yet, from the Tower of Babel (Gen. 11) to the crucifixion of Christ (Acts 4:21–31) to the battle of Armageddon (Rev. 19:11ff.), the Bible records humanity’s foolish and futile rebellions against the will of the Creator. The kings and minor rulers form a conspiracy to break the bonds that the Lord has established for their own good. The picture is that of a stubborn and raging animal trying to break the cords that bind the yoke to its body (Jer. 5:5; 27:2). But the attempt is futile (vain) because the only true freedom comes from submitting to God and doing His will. Freedom without authority is anarchy, and anarchy destroys. I once saw a bit of graffiti that said, “All authority destroys creativity.” What folly! Authority is what releases and develops creativity, whether it’s a musician, an athlete, or a surgeon. Apart from submitting to the authority of truth and law, there can be no true creativity. The British theologian P. T. Forsythe wrote, “The first duty of every soul is to find not its freedom but its Master.”                                                                大衛問這個問題時並沒有期待得到答复，因為確實沒有答复。這是一種驚訝的表情：“當你想到主為列國所做的一切時，他們怎麼能背叛他呢！”神滿足了他們的基本需求（使徒行傳 14：15-17），引導他們，讓他們活下去，並派遣救主帶來寬恕和永生（使徒行傳 17：24-31；參考但以理書 4：32）。然而，從巴別塔（創世記 11）到基督被釘十字架（使徒行傳 4：21-31）再到哈米吉多頓之戰（啟示錄 19：11 及以後），聖經記錄了人類對造物主意志的愚蠢而徒勞的反抗。國王和小統治者密謀打破主為了他們的利益而建立的束縛。這幅畫描繪的是一隻頑固而狂暴的動物試圖掙斷束縛它身體的繩索（耶利米書 5:5；27:2）。但這種嘗試是徒勞的（徒勞的），因為唯一真正的自由來自於順服上帝並遵行祂的旨意。沒有權威的自由就是無政府狀態，無政府狀態就會造成破壞。我曾經看到過一些塗鴉，上面寫著：“一切權威都會摧毀創造力。”多麼愚蠢啊！權威是釋放和發展創造力的源泉，無論是音樂家、運動員或外科醫生。除了服從真理和法律的權威，就不可能有真正的創造力。英國神學家 P. T. Forsythe 寫道：“每個靈魂的首要職責不是找到自由，而是找到主人。” 1. 共謀萬國之聲（1-3節）。                                                                    But the nations’ rebellion isn’t against “God” in some abstract way; they defy the Messiah, Jesus Christ, the Son of God. The one thing the nations can agree on is “We will not have this man to reign over us” (Luke 19:14). The word messiah comes from the Hebrew word meaning “to anoint”; the Greek equivalent is “Christ.” In the Old Testament, kings were anointed (1 Sam. 10:1; 2 Kings 11:12), as were prophets and priests (Ex. 28:41). Jesus said that the world hated Him and would also hate those who followed Him (John 7:7, 18–19, 24–25; Matt. 24:9; Luke 21:17). The phrase “set themselves” means “get ready for war.” The consequences of this defiance against the Lord and His Christ are described in Romans 1:18ff., and it isn’t a pretty picture.      但列國的反叛並不是以某種抽象的方式反對「上帝」；而是反對「上帝」。他們藐視彌賽亞、神的兒子耶穌基督。列國可以同意的一件事是「我們不要這個人來統治我們」（路加福音 19:14）。彌賽亞一詞源自希伯來語，意思是「膏抹」；希臘文的對應詞是「基督」。在舊約中，君王是受膏的（撒母耳記上 10:1；列王后書 11:12），先知和祭司也是如此（出 28:41）。耶穌說世人恨他，也會恨那些跟隨他的人（約 7:7, 18-19, 24-25；太 24:9；路 21:17）。 「set myself」這個短語的意思是「為戰爭做好準備」。羅馬書 1 章 18 節及以下描述了這種反抗主和基督的後果，這並不是一幅美麗的圖畫。 

2. Mockery—the Voice of God the Father  (vv. 4–6).                                                                                The peaceful scene in heaven is quite a contrast to the noisy scene on earth, for God is neither worried nor afraid as puny man rages against Him. He merely laughs in derision (37:8–13; 59:1–9). After all, to God, the greatest rulers are but grass to be cut down, and the strongest nations are only drops in the bucket (Isa. 40:6–8, 12–17). Today, God is speaking to the nations in His grace and calling them to trust His Son, but the day will come when God will speak to them in His wrath and send terrible judgment to the world (Rev. 6—19). If people will not accept God’s judgment of sin at the cross and trust Christ, they will have to accept God’s judgment of themselves and their sins.                                                                                                                            2. 嘲笑 — 天父上帝的聲音。 4-6）。                                                                                                      天上的平安景象與地上的喧囂形成了鮮明的對比，因為當弱小的人向他發怒時，上帝既不擔心也不害怕。他只是嘲笑（37:8-13；59:1-9）。畢竟，對上帝來說，最偉大的統治者不過是可砍的草，最強大的國家也不過是杯水車薪（以賽亞書 40:6-8, 12-17）。今天，神正在祂的恩典中向萬民說話，呼召他們信靠祂的兒子，但有一天，神會在祂的憤怒中向他們說話，並向世界發出可怕的審判（啟 6-19）。如果人們不接受神在十字架上對罪的審判並相信基督，他們就必須接受神對自己和他們的罪的審判。                                                                                                                           It was God who gave David his throne on Zion, and it was God who gave David victory after victory as he defeated the enemies of Israel. But this was only a picture of an even greater coronation: God declares that there is but one legitimate King and that is His Son, who is now seated on the throne of glory (Mark 16:19; 1 Cor. 15:25; Eph. 1:19–23). Jesus Christ is both King and Priest after the order of Melchizedek (Heb. 5:5–6; 7:1ff.). Today, there is no king in Israel (Hos. 3:4), but there is a King enthroned in the heavenly Zion (Heb. 12:22–24). If we fail to see Jesus Christ in this psalm, we miss its message completely: His death (vv. 1–3; Acts 4:23–28), His resurrection (v. 7; Acts 13:33), His ascension and enthronement in glory (v. 6), and His return and righteous rule on earth (vv. 8–9; Rev. 2:27; 12:5; 19:15).                                                                                 是上帝賜給大衛在錫安的王位，也是神賜給大衛一次又一次的勝利，使他擊敗了以色列的敵人。但這只是一幅更偉大的加冕禮的圖畫：神宣稱只有一位合法的君王，那就是他的兒子，他現在坐在榮耀的寶座上（馬可福音16:19；林前15:25；以弗所書1:19-23）。按照麥基洗德的等次，耶穌基督既是君王又是祭司（來 5:5-6；7:1ff.）。今天，以色列沒有王（何西阿書 3:4），但有一位王在天上的錫安登基（來 12:22-24）。如果我們在這首詩篇中看不到耶穌基督，我們就完全錯過了其中的信息：他的死（1-3節；使徒行傳4：23-28），他的復活（7節；使徒行傳13：33），他的升天和在榮耀中登基（6節），以及他的再來和在地上的啟示錄（8-925；

3. Victory—the Voice of God the Son (vv. 7–9).                                                                                      3. 勝利－聖子的聲音（7-9節）。                                                                                                            The enthroned King now speaks and announces what the Father said to Him. “I will declare the decree” informs the rebels that God rules His creation on the basis of sovereign decrees. He doesn’t ask for a consensus or take a vote. God’s decrees are just (7:6), and He never makes a mistake. According to Acts 13:33, verse 7 refers to the resurrection of Christ, when He was “begotten” from the tomb and came forth in glory. (See Rom. 1:4; Heb. 1:5; 5:5.) In the ancient Near East, kings were considered to be sons of the gods, but Jesus Christ is indeed the Son of God. (See 89:26–27; 2 Sam. 7:14.) At our Lord’s baptism, the Father alluded to verse 7 and announced that Jesus was His beloved Son (Matt. 3:17; Mark 1:11; Luke 3:22).                                                    登基的國王現在講話並宣布天父對他所說的話。 「我要宣告法令」告訴叛逆者，上帝根據至高法令統治祂的創造物。他不要求達成共識或投票。神的預旨是公義的（7:6），他從不犯錯。根據使徒行傳 13 章 33 節，第 7 節提到基督的復活，祂從墳墓中「生」出來，並在榮耀中顯現。 （參考羅馬書 1:4；希伯來書 1:5；5:5。）在古代近東，君王被認為是眾神的兒子，但耶穌基督確實是神的兒子。 （參閱 89：26-27；撒母耳記下 7：14。）在主受洗時，天父提到第 7 節並宣告耶穌是祂的愛子（馬太福音 3：17；馬可福音 1：11；路加福音 3：22）。                                           The Father has promised the Son complete victory over the nations, which means that one day He will reign over all the kingdoms of the world. Satan offered Him this honor in return for His worship, but Jesus refused (Matt. 4:8–11). Christ’s rule will be just but firm, and if they oppose Him, He will smash them like so many clay pots. The Hebrew word translated “break” can also mean “shepherd,” which explains the King James Version translations of Revelation 2:27; 12:5; and 19:15. Before going to battle, ancient eastern kings participated in a ritual of breaking clay jars that symbolized the enemy army and thus guaranteed the help of the gods to defeat them. Jesus needs no such folly; He smashes His enemies completely (Rev. 19:11ff.; Dan. 2:42–44). Jesus is God, Jesus is King, and Jesus is Conqueror.                                                                      天父已應許聖子將徹底戰勝萬國，這意味著有一天他將統治世上所有的王國。撒但向他提供了這項榮譽，以換取他的敬拜，但耶穌拒絕了（太 4:8-11）。基督的統治將是公正而堅定的，如果他們反對他，他就會像打碎許多陶罐一樣打碎他們。翻譯為“打破”的希伯來文也可以表示“牧羊人”，這解釋了英王欽定本對啟示錄 2:27 的翻譯； 12:5;和 19:15。古代東方國王在出征前，會參加打破象徵敵軍的陶罐的儀式，從而保證神靈的幫助，擊敗他們。耶穌不需要這樣的愚蠢；他不需要這樣做。他徹底粉Z碎了他的敵人（啟 19:11 及後；但 2:42-44）。耶穌是     上帝，耶穌是王，耶穌是征服者。