1
Ps 72:1-19.
简体中文
英文原文
Ps 72:1-19.
For, or literally, "of Solomon." The closing verse rather relates to the second book of Psalms, of which this is the last, and was perhaps added by some collector, to intimate that the collection, to which, as chief author, David's name was appended, was closed. In this view, these may consistently be the productions of others included, as of Asaph, sons of Korah, and Solomon; and a few of David's may be placed in the latter series. The fact that here the usual mode of denoting authorship is used, is strongly conclusive that Solomon was the author, especially as no stronger objection appears than what has been now set aside. The Psalm, in highly wrought figurative style, describes the reign of a king as "righteous, universal, beneficent, and perpetual." By the older Jewish and most modern Christian interpreters, it has been referred to Christ, whose reign, present and prospective, alone corresponds with its statements. As the imagery of the second Psalm was drawn from the martial character of David's reign, that of this is from the peaceful and prosperous state of Solomon's.
1. Give the king, &c.--a prayer which is equivalent to a prediction.
judgments--the acts, and (figuratively) the principles of a right government
(Joh 5:22; 9:39).
righteousness--qualifications for conducting such a government.
king's son--same person as a king--a very proper title for Christ, as such in both natures.
2
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2等。由这样一位君王施行之治理的果效，在此详述。
你的百姓……和你的穷乏人（thy people . . . and thy poor）——或作“谦卑人”，即他国度中敬虔的子民。
英文原文
2, &c. The effects of such a government by one thus endowed are detailed.
thy people . . . and thy poor--or, "meek," the pious subjects of his government.
3
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3. 由于大山与小山通常不甚丰产，此处特意选用它们，借以显示平安的丰盛——它们被描绘为
带来（bringing）——或字面作“结出”平安，如出产一般。
以公义（by righteousness）——即借着他那显著公正而良善的治理方式。
英文原文
3. As mountains and hills are not usually productive, they are here selected to show the abundance of peace, being represented as
bringing--or, literally, "bearing" it as a produce.
by righteousness--that is, by means of his eminently just and good methods of ruling.
4
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4. 那作为基督掌权显著特征的平安，包括繁荣
（Isa 2:4; Isa 9:6; 11:9）， 将彰显于为无助和穷乏人提供的安全、以及对欺压者的刑罚上；他们伤害他人、破坏他人平安的能力将被摧毁
（比较
Isa 65:25; Zec 9:10）。
穷乏人的子——指穷乏人
（比较外人的子，
Ps 18:45
[边注]）。
英文原文
4. That peace, including prosperity, as an eminent characteristic of Christ's reign
(Isa 2:4; Isa 9:6; 11:9),
will be illustrated in the security provided for the helpless and needy, and the punishment inflicted on oppressors, whose power to injure or mar the peace of others will be destroyed (compare
Isa 65:25; Zec 9:10).
children of the needy--for the needy (compare sons of strangers,
Ps 18:45
[Margin]).
5
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5. 只要……存——按字面作「与日同」，与日同久；并在月亮之前，或在月亮面前，月亮还在之时
（比较
Ge 11:28， 「他在他拉面前」，按字面作「在……面前」，他还活着的时候）。
英文原文
5. as long as . . . endure--literally, "with the sun," coeval with its existence, and before, or, in presence of the moon, while it lasts (compare
Ge 11:28,
"before Terah," literally, "in presence of," while he lived).
6
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6. 一个美丽的比喻表达他影响力的令人感念之性质；
英文原文
6. A beautiful figure expresses the grateful nature of His influence;
7
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7, 接续这个比喻，结果以丰盛的出产来描述。
义人——按字面作「公义」。
发旺——按字面作「发芽」，或「发生」。
英文原文
7, and, carrying out the figure, the results are described in an abundant production.
the righteous--literally, "righteousness."
flourish--literally, "sprout," or, "spring forth."
8
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8. 这里所提的外邦
(Ps 72:9, 10)
不能包括在所罗门王国的疆界之内——若果真要指出其边界。这些用语虽然源自
(Ex 23:31; De 11:24)
用以表示以色列之地业的话，必有更广的意义。如此，「地极」从不用于巴勒斯坦，而总是用于全世界（比较旁注）。
英文原文
8. The foreign nations mentioned
(Ps 72:9, 10)
could not be included in the limits, if designed to indicate the boundaries of Solomon's kingdom. The terms, though derived from those used
(Ex 23:31; De 11:24)
to denote the possessions of Israel, must have a wider sense. Thus, "ends of the earth" is never used of Palestine, but always of the world (compare Margin).
9
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9-11. 征服的范围。
住在旷野的——旷野中野蛮未受教化的部族。
叩拜……尘土——极深的归顺。最远最富的列国都要承认他（比较
Ps 45:12)。
英文原文
9-11. The extent of the conquests.
They that dwell in the wilderness--the wild, untutored tribes of deserts.
bow . . . dust--in profound submission. The remotest and wealthiest nations shall acknowledge Him (compare
Ps 45:12).
12
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12-14. 这些不是兵器的征服，而是人道与和平原则的影响力（比较
Isa 9:7; 11:1-9; Zec 9:9, 10)。
英文原文
12-14. They are not the conquests of arms, but the influences of humane and peaceful principles (compare
Isa 9:7; 11:1-9; Zec 9:9, 10).
15
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15. 在他延长的寿命中，他必继续接受富人所献尊贵的礼物，他百姓的祷告也必为他献上，赞美也必归给他。
英文原文
15. In his prolonged life he will continue to receive the honorable gifts of the rich, and the prayers of his people shall be made for him, and their praises given to him.
16
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16. 属灵的福气——如圣经中常见的——以物质的来表明，其丰盛以一个比喻描述：在最为不利之处，「一捧」（或按字面「一片」，或一小份）谷也要出产庄稼，在繁茂生长中随风摇曳，如利巴嫩的树林。
城里的……地——这话表示人口急速而丰盛的增加——
属——或作「从」
城——耶路撒冷，那预表性国度的中心和所在。
发旺——或作如新草发光——即开花。这种增加与增多的出产相对应。如此，随着福音之福的扩散，必有越来越多的接受者从基督作元首的教会中兴起。
英文原文
16. The spiritual blessings, as often in Scripture, are set forth by material, the abundance of which is described by a figure, in which a "handful" (or literally, "a piece," or small portion) of corn in the most unpropitious locality, shall produce a crop, waving in the wind in its luxuriant growth, like the forests of Lebanon.
they of the city . . . earth--This clause denotes the rapid and abundant increase of population--
of--or, "from"
the city--Jerusalem, the center and seat of the typical kingdom.
flourish--or, glitter as new grass--that is, bloom. This increase corresponds with the increased productiveness. So, as the gospel blessings are diffused, there shall arise increasing recipients of them, out of the Church in which Christ resides as head.
17
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17. 他的名——或作「荣耀的属性」。
如日月长久——（比较
Ps 72:5)。
人要蒙福——
(Ge 12:3; 18:18)。
英文原文
17. His name--or, "glorious perfections."
as long as the sun--(Compare
Ps 72:5).
men shall be blessed--
(Ge 12:3; 18:18).
18
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简体中文
18, 19. 这些话以与上下文风格一致的措辞结束本篇，而
Ps 72:20
显然因其散文风格，是为上文所解释的目的而增添的[见
Ps 72:1
注释]。
英文原文
18, 19. These words close the Psalm in terms consistent with the style of the context, while
Ps 72:20
is evidently, from its prosaic style, an addition for the purpose above explained [see on
Ps 72:1].
20
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20. 完毕——按字面作「完成」；此词从不表示应验，除非在很晚的用法中，如
Ezr 1:1; Da 12:7。
英文原文
20. ended--literally, "finished," or completed; the word never denotes fulfilment, except in a very late usage, as in
Ezr 1:1; Da 12:7.
Ps 72:1-19.
所罗门的，原文作"属所罗门的"。末节较可能是论到诗篇第二卷（本篇为其末篇），或许是某位编纂者所加，以表明这卷以大卫之名（作为主要作者）为题的汇编已经完结。按此观点，其中可以合理地包含他人的作品，如亚萨、可拉子孙和所罗门的诗；而大卫的少数诗篇也可能放在后几卷中。此处使用了通常标注作者身份的方式，这一事实有力地证明所罗门是作者，特别是因为反对的理由不过如上所述，并不更强。本篇以高度精炼的比喻笔法，将一位君王的统治描述为"公义、普世、仁慈而永恒"。较早期的犹太解经家和大多数现代基督教解经家都将本篇指归基督，因为唯有基督现今和将来的统治才与其内容相符。正如第二篇的意象取自大卫作王时的尚武特征，本篇的意象则取自所罗门治下和平昌盛的景象。
1. 神啊，求你将判断的权柄赐给王等——这一祷告等同于预言。
公义——即正当治理的作为与（比喻地说）原则（
Joh 5:22; 9:39）。
公义——施行此种治理的资格。
王的儿子——与"王"是同一个人——这是对基督极为恰当的称号，因祂在两种本性中都是如此。