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Psalm 140 Introduction
英文原文
This, also, is a psalm of David. The occasion on which it was composed is not indicated in the title, but the contents of the psalm leave no room to doubt that it was written at an early period of his life, in the time when he was subjected to persecution - most probably in the time of Saul. The psalm bears every mark of David's style and spirit; and there can be no doubt that he was the author of it. For the reasons why it may have had a place "here" in the Book of Psalms, see the Introduction to Psalm 138:1-8. On the phrase, "To the chief Musician," see the Introduction to Psalm 4:1-8.
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Psalm 140:1
耶和华啊，求你拯救我脱离凶恶的人——即显然脱离某个企图伤害他的特定的人；某个私敌。所提到的一切情形，都很符合这里的假定：所指的乃是扫罗。
保护我脱离强暴的人——旁注与希伯来文同：“强暴之人”。即一个屡施强暴、频频行不义的人，以致这可以被视为此人的特征。这很适用于扫罗逼迫大卫、企图伤害他的一再行动。
英文原文
Deliver me, O Lord, from the evil man - That is, evidently from some particular man who was endeavoring to injure him; some personal enemy. All the circumstances mentioned agree well with the supposition that Saul is intended.
Preserve me from the violent man - Margin, as in Hebrew, "man of violences." That is, one who has committed violence so often, who has so frequently done wrong, that this may be considered a characteristic of the man. This would apply well to the repeated acts of Saul in persecuting David, and endeavoring to do him injury.
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Psalm 140:2
他们心中图谋奸恶——这里希伯来文的语态转为复数，暗示虽然有一人在邪恶和恶行上最为突出，却还有许多人与他联手，在他的指挥下行事。"奸恶"一词在希伯来文中意为"恶事；邪恶"。那不是单一的图谋；那计划包含多种形式的恶——以一切可能的方式亏害他。
常常聚集要争战——他们为此目的结成一体；他们时刻为此预备。译作"聚集"的词本义是寄居、暂时居住；有人提议把这里译作"他们终日与战争同住"；就是说，他们不断卷入其中。但这词也可以意为"聚集"，如 Psalm 56:6。
英文原文
Which imagine mischiefs in their heart - Here the language is changed to the plural number in the Hebrew, implying that while there was one man who was eminent in his wickedness and his wrong-doing, there were many others associated with him, acting under his direction. The word "mischiefs" in the Hebrew means "evils; wickednesses." It was not a single purpose; the plan embraced many forms of evil - doing him wrong in every way possible.
Continually are they gathered together for war - They are organized for this purpose; they are constantly prepared for it. The word rendered "gathered together" properly means to sojourn, to dwell for a time; and it has been proposed by some to render this, "All the day they dwell with wars;" that is, they are constantly involved in them. But the word may mean also "to gather together," as in Psalm 56:6.
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Psalm 140:3
“他们使舌头尖利如蛇”——参 Psalm 64:3 的注释。这里的观念是：蛇的舌头“似乎”是尖的、锐利的、宜于刺入（这比喻最初的说法大概就是源于这观念）；蛇所造成的伤口是借着蛇的舌头——“仿佛”带着一个坚硬而能刺透的尖。然而如今人们已经知道，蛇伤人是借着牙——一颗单牙，为这目的而变得可以活动——牙根处有一个小囊藏着毒液，毒液经由牙上的小孔注入伤口。这里的意思是：这样的人所说的话——借着他们的舌头——如同蛇咬所生的毒一般。
“嘴里有虺蛇的毒气”——毒蛇属于毒性最烈的蛇类。据说埃及的克娄巴特拉（Cleopatra）就是借一条为此目的而藏匿的毒蛇结束了自己性命的。这段经文被引用于 Romans 3:13，作为人性败坏的证明。见该节的注释。
英文原文
They have sharpened their tongues like a serpent - Compare the notes at Psalm 64:3. The idea here is, that since the tongue of the serpent "seems" to be sharp, pointed, adapted to penetrate (and probably the original reference in the image was derived from that idea), the wound inflicted is by the serpent's tongue - "as if" with a hard, penetrating point. It is now known, however, that it is by a tooth - a single tooth, made flexible for the purpose - at the root of which a small bag containing the poison is located, which is injected through an orifice in the tooth into the wound. The meaning here is, that the words spoken by such persons - by their tongues - were like the poison produced by the bite of a serpent.
Adders' poison is under their lips - The asp or adder is among the most poisonous of serpents. Thus, Cleopatra of Egypt is said to have destroyed her own life by an asp, which she had concealed for that purpose. This passage is quoted in Romans 3:13, as a proof of human depravity. See the notes at that verse.
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Psalm 140:4
耶和华啊，求你保护我脱离恶人的手……——参 Psalm 71:4 的注释。这是 Psalm 140:1 中祷告的重述。
他们图谋推我跌倒——即在我行走之时把我推倒；挫败我的计划；毁灭我。他们企图拦阻我成就我定意要做的事。
英文原文
Keep me, O Lord, from the hands of the wicked ... - See the notes at Psalm 71:4. This is a repetition of the prayer in Psalm 140:1.
Who have purposed to overthrow my goings - To thrust me down as I go; to defeat my plans; to destroy me. They endeavor to prevent my accomplishing what I had designed to do.
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Psalm 140:5
骄傲人为我暗设网罗——指高傲、倨傲、欺压人的人。见 Psalm 35:7 的注释；Psalm 57:6 的注释。
和绳子——指绳索、线绳；如同那些张网捕鸟、打算趁鸟不备突然将网罩下的人所用的一样。
他们在路旁铺下网——在我预期会经过的地方铺下网，好使它可以突然罩在我身上。
为我设下圈套——指陷阱、罗网——即为捕捉野兽而设的那类东西。其含义是：他们不仅向他公开进攻，还图谋使他落入埋伏——在他不提防、不知危险临近之时突然扑向他。
英文原文
The proud have hid a snare for me - Haughty; arrogant; oppressive men. See Psalm 35:7, note; Psalm 57:6, note.
And cords - Strings; twine; as those do who lay a net to catch birds, and who design to spring it upon them unawares.
They have spread a net by the wayside - Where I may be expected to walk, and where it may be suddenly sprung upon me.
They have set gins for me - Snares, toils - such as are set for wild beasts. The meaning is, that they had not only made open war upon him, but they had sought to bring him into an ambush - to rush upon him suddenly when he was not on his guard, and did not know that, danger was near.
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Psalm 140:6
我曾对耶和华说：你是我的神……——在公开争战的一切危险中，在诡诈仇敌埋伏加害的一切危机中，我惟一的避难所是神；我的盼望单单在于他。这一切看得见、看不见的危险，我知道他都能保护我，我也坚信他必保护。
英文原文
I said unto the Lord, Thou art my God ... - In all these dangers from open war, in all these perils from a crafty enemy lying in ambush, my only refuge was God; my hope was in him alone. From all these dangers, seen and unseen, I knew that he could defend me, and I confidently believed that he would.
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Psalm 140:7
主耶和华……——字面意思是“耶和华，主，我救恩的力量”。原文中译作“神”的词是 יהוה Yahweh。这里是向作为主的耶和华呼求；就是说，向他作为统管万有的至高主宰呼求。诗人承认他为“自己的”主、自己的主宰。“我救恩的力量”一语，意思是我的安全所倚靠的力量或能力。除你以外，我没有别的蒙拯救的盼望。
在争战的日子，你遮蔽了我的头——你作了我的盾牌。字面意思是“在兵器的日子”，或说军装之日（1 Kings 10:25；Ezekiel 39:9-10）。
英文原文
O God the Lord ... - literally, "Yahweh, Lord, the strength of my salvation" The word rendered "God," in the original, is יהוה Yahweh. The address is to Yahweh as the Lord; that is, as the supreme Ruler - who presides over all things. Him the psalmist acknowledged as "his" Lord and Ruler. The phrase "the strength of my salvation" means the strength or power on which my safety depends. I have no other hope of deliverance but in thee.
Thou hast covered my head in the day of battle - Thou hast been a shield unto me. Literally, "In the day of arms," or of armor, 1 Kings 10:25; Ezekiel 39:9-10.
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Psalm 140:8
耶和华啊，求你不要遂恶人的心愿——即在所论的事上。不要让他们在毁灭我的事上得偿所愿。不要让他们攻击我的计谋得逞。然而这祷告也“可以”作更一般的使用。为恶人——作为恶人——的心愿不蒙应允祷告，为他们不得遂行其目的祷告，这是合宜的。这类心愿若成功，只会伤害他们自己和世界。为恶人的目的被挫败祷告，为他们被引导放弃自己的计谋、追求更好的目标祷告，都是合宜的。事实上，当我们为他们的归信祷告时，我们所求的正是这一点。
不要成就他们的计谋——即他们攻击我的目的。
使他们自高——免得他们把成就归功于自己的技巧、智慧或勇力，免得他们因成功而自夸。在正义的事业上成功使人谦卑感恩；在邪恶的事业上成功则使人骄傲，忘记神。这里旁注作“愿他们不高升”。其含义是：成功会同时使他们在自我评价中得意自满，并加增他们在世上的恶影响。无论从哪方面看，求恶人在不义的计划上“不”得成功，都是一个仁慈的祷告。
英文原文
Grant not, O Lord, the desires of the wicked - That is, in the matter under consideration. Let them not accomplish their desire in my destruction. Let them not succeed in their designs against me. The prayer, however, "may" be used more generally. It is proper to pray that the desires of the wicked, as wicked people, may not be granted to them; that they may "not" be successful in their purposes. Success in such desires would be only an injury to themselves and to the world. It is proper to pray that the purposes of the wicked may be defeated, and that they may be led to abandon their designs and to seek better ends. For this, in fact, we always pray when we pray for their conversion.
Further not his wicked device - His purpose against me.
Lest they exalt themselves - Lest they attribute it to their own skill, wisdom, or valor, and lest they pride themselves on their success. To succeed in a righteous cause makes a man humble and grateful; in a bad cause, proud, and forgetful of God. The margin here is, "Let them not be exalted." The meaning is, that success would at the same time elate them in their own estimation, and increase their bad influence in the world. It is, on every account, a benevolent prayer that wicked people may "not" be successful in their plans of iniquity.
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Psalm 140:9
至于那些围绕我之人的头——路德将此译为：“我的仇敌设计害我的灾祸，必落在他们自己头上。”本节与 Psalm 140:7 成对比：“你遮蔽了我的头”等。至于他自己的头，在争战之日已蒙保护。如今，论到他仇敌——那些围困他之人——的头，他祷告说：他们为“他的”头所设计的，愿因公义的报应临到他们自己的头。“围绕我”一语指他的仇敌人数众多，四面包围他。参 Psalm 40:12；Psalm 88:17；Psalm 109:3；Psalm 118:10-12。
愿他们嘴唇的奸恶遮蔽他们——即临到他们身上。他们针对我所设计的奸恶；他们合谋要加在我身上的。这里指的是对他的联合图害，或他们为毁灭他而达成的某种协议。
英文原文
As for the head of those that compass me about - Luther renders this, "The calamity which my enemies design against me must fall upon their own heads." The passage stands in contrast with Psalm 140:7 : "Thou hast covered my head," etc. As for his own head, it had been protected in the day of battle. In reference now to the heads of his enemies - of those that compassed him about - he prays that what they had designed for "his" head might come by a just retribution on their own. The phrase "compass me about" refers to his enemies as being numerous, and as surrounding him on every side. See Psalm 40:12; Psalm 88:17; Psalm 109:3; Psalm 118:10-12.
Let the mischief of their own lips cover them - Come upon them. The mischief which they have designed against me; that which they have conspired to bring on me. The reference is to a combination against him, or to some agreement which they had made to destroy him.
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Psalm 140:10
愿火炭落在他们身上——意即愿他们受罚，如同火炭浇在他们身上一样。参 Psalm 11:6 注；Psalm 18:12-13 注；Psalm 120:4 注。
愿他们被丢在火中——受罚如同被丢入火中被烧灭一般。
丢在深坑里，不能再起来——意即愿他们彻底灭亡。这是惩罚的一种方式：把人丢进一个无法逃脱的深坑里，任他死去；见 Genesis 37:20, Genesis 37:24；Psalm 9:15；Psalm 35:7；Jeremiah 41:7。
英文原文
Let burning coals fall upon them - Let them be punished, "as if" burning coals were poured upon them. See Psalm 11:6, note; Psalm 18:12-13, notes; Psalm 120:4, note.
Let them be cast into the fire - Punished as if they were cast into the fire and consumed.
Into deep pits, that they rise not up again - That they may utterly perish. This was one mode of punishing, by casting a man into a deep pit from which he could not escape, and leaving him to die, Genesis 37:20, Genesis 37:24; Psalm 9:15; Psalm 35:7; Jeremiah 41:7.
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Psalm 140:11
不容说恶言的人——字面直译作“属舌头的人”。即被舌头辖制的人；舌头不受约束的人；不管制自己舌头的人。见 James 3:2-12 的注释。
在地上坚立——即得逞或兴旺；愿他不能成就他的图谋。人在这类目的上兴旺并非美事；因此这不是恶毒的祈愿，而是出于仁爱的祈愿。
祸患必猎取强暴的人……——更字面地译作“强暴的人——恶人——必有人迅速将他追捕”；或者说，“愿他迅速被追捕。愿那策划强暴与不义之计的人——一个恶人——像猛兽一样被追猎，愿他的毁灭速速临到。”页边注作“愿他被追猎直至倾覆”。但现在所给出的解释切合上下文，也是原文意思的直译。
英文原文
Let not an evil speaker - literally, "A man of tongue." That is, a man whom the tongue rules; a man of an unbridled tongue; a man who does not control his tongue. See the notes at James 3:2-12.
Be established in the earth - Be successful or prosperous; let him not carry out his designs. It is not desirable that a man should prosper in such purposes; and therefore, this is not a prayer of malignity, but of benevolence.
Evil shall hunt the violent man ... - More literally, "A man of violence - a bad man - they shall hunt him down speedily;" or, "let him be hunted down speedily. Let him who forms a project of violence and wrong - a bad man - be hunted as the beasts of prey are, and let his destruction come quickly." Margin, "Let him be hunted to his overthrow." But the explanation now given suits the connection, and is a literal expression of the sense of the original.
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Psalm 140:12
我知道耶和华必为困苦人伸冤 - 见 Psalm 9:4 的注释。这里诗人无疑首先是指他自己，深信耶和华必主持"他的"案件，必护卫"他"。同时他把这话讲成普遍的，暗示那将要为他成全的，也必为一切处在相似境况中的人成全。其意是：神在他一切的属性里、在他一切护理的安排里、在他一切属地的干预里，必显明是站在受欺压者、困苦人和受冤屈者一边的。他没有任何一种属性能站在欺压人或行不义者一边。恶人不能怀着神会站在他们一边的信念来到他面前；义人——受欺压的——困苦的——却能。
必为穷乏人辨屈 - 他必护卫穷乏人的权利。直译是"穷乏人的公断"，即在他们的案件上公正合宜的那一切。
英文原文
I know that the Lord will maintain the cause of the afflicted - See the notes at Psalm 9:4. The psalmist here doubtless refers primarily to himself, as having a confident belief that the Lord would maintain "his" cause, or would defend "him." At the same time he makes the statement general, implying that what would be done to him would be done to all in similar circumstances. The idea is that God, in all his attributes, in all his providential arrangements, in all his interpositions on earth, would be found to be on the side of the oppressed, the afflicted, and the wronged. He has no attribute that can take part with an oppressor or a wrong doer. The wicked cannot come to him with the belief that he will be on their side: the righteous - the oppressed - the afflicted - can.
And the right of the poor - He will defend the right of the poor. Literally, "The judgment of the poor." That which will be just and right in their case.
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Psalm 140:13
义人必要称赞你的名 - 就是称赞你。
(1) 他们将有这样做的缘由；
(2) 他们也将有这样做的心愿。
他们不会忘记所领受的恩惠；他们"必定"感恩，这要成为他们的特征。
正直人必住在你面前 - 他们必蒙你的保护；必得蒙你的恩惠；必住在你的居所。
(1) 在地上，他们必享受他的恩惠——"仿佛"与神同住。
(2) 在天上，他们必获准与他永远同住。
本诗篇的大意是：贫穷的人、受逼迫的人、受苦的人，若是义人，就必享受神的恩惠与保护。神站在他们一边，而不站在那些欺压他们的恶人一边。但人若要得神的恩惠、与他同住，就"必须是义人"。一个"贫穷的"恶人没有任何理由比一个"富足的"恶人更多地享受神的恩惠。使我们蒙神悦纳的，不是贫穷或富足，而是信心、圣洁、爱心和顺服——在我们所处的任何生活境遇中，无论是茅舍还是宫殿。
英文原文
Surely the righteous shall give thanks unto thy name - Unto thee.
(1) they will have occasion to do it;
(2) they will be disposed to do it.
They will not be unmindful of the favors conferred upon them; it will be a characteristic of them that they "will" be thankful.
The upright shall dwell in thy presence - They shall be under thy protection; they shall be admitted to thy favor; they shall dwell in thy dwelling-place.
(1) On earth they shall enjoy his favor - "as if" they abode with God.
(2) in heaven they will be permitted to dwell with him forever.
The general idea of the psalm is, that the poor, the persecuted, the afflicted, if righteous, shall enjoy the favor and protection of God. God is on their side, and not on the side of the wicked who oppress them. But then, people "should be righteous" in order that they may find the favor of God and dwell with him. There is no reason why a "poor" wicked man should enjoy the favor of God anymore than why a "rich" wicked man should. It is not poverty or riches that commend us to God; it is faith, and holiness, and love, and obedience, in the condition of life in which we are placed, be it in a cottage or a palace.
本诗同样是大卫的诗。标题没有指明写作的场合，但诗的内容使人毫无疑义地看出：它写于他人生早期、正遭受迫害之时——最可能是在扫罗当政的日子。本诗处处带着大卫的笔法与灵性的印记；他是本诗的作者，这一点没有疑问。至于本诗为何可能被置于诗篇中的"此处"，其理由参见Psalm 138:1-8的引言。关于"交与伶长"一语，参见Psalm 4:1-8的引言。