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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
「耶和華啊，求你拯救我脫離凶惡的人」——顯然是指某個企圖傷害他的特定的人；某個私人的仇敵。所提到的一切情形，都與這是指掃羅的假定十分吻合。
「保護我脫離強暴的人」——旁註作「多行強暴的人」，與希伯來文相同。就是說，一個屢屢施行強暴、頻頻作惡的人，以致這可被視為這人的特徵。這十分適用於掃羅一再逼迫大衛、企圖加害於他的種種行徑。
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
「心中圖謀奸惡」——希伯來文在此處改為複數，暗示當時雖有一人在邪惡與惡行上極為突出，卻有許多人與他聯合，在他的指使下行事。希伯來文的 mischiefs（奸惡）一詞，意即「邪惡；惡行」。這並非單一的意圖；這計劃包羅多種形式的邪惡——以各樣可能的方式加害於他。
「他們常常聚集爭戰」——他們為此目的組織起來；他們時常為此作好預備。譯作 gathered together（聚集）的字，本義是寄居、暫時居住；有人提議把這裏譯作「他們終日與爭戰同居」，意即他們經常身陷爭戰之中。但這字也可以意為「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
「他們使舌頭尖利如蛇」——比較 Psalm 64:3 的註釋。此處的觀念是：蛇的舌頭既『似乎』尖銳、有尖端、宜於刺入（這比喻最初的所指大概正源於這觀念），蛇所造成的傷便是出於牠的舌頭——『彷彿』帶着一個堅硬而能刺入的尖頭。然而如今已知，那是藉着一顆牙——一顆專為此目的而能活動的牙——牙根處有一個盛毒的小囊，毒液便經牙上的孔道注入傷口。此處的意思是：這等人所說的話——出於他們舌頭的話——就像蛇咬所產生的毒一樣。
「嘴裏有虺蛇的毒氣」——毒蛇（asp 或 adder）屬於毒性最烈的蛇類。據說埃及的克麗奧佩特拉（Cleopatra）便是用一條為此目的而暗藏的毒蛇結束了自己的性命。這段經文在 Romans 3:13 被引用，作為人類敗壞的明證。見該節的註釋。
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
「耶和華啊，求你拯救我脫離惡人的手」——見 Psalm 71:4 的註釋。這是重複 Psalm 140:1 的禱告。
「他們圖謀推我跌倒」——即在我行路時把我推倒；挫敗我的計劃；毀滅我。他們竭力要攔阻我成就我定意要作的事。
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.
5
Psalm 140:5
「驕傲的人為我暗設網羅」——指高傲、狂妄、欺壓人的人。參 Psalm 35:7 註釋；Psalm 57:6 註釋。
「和繩索」——指繩子、絞成的繩索；正如那些張網捕鳥、打算趁鳥不覺察時突然把網罩下的人所用的。
「他們在路旁鋪下網」——在我預期會行走的地方張開網，好叫網能突然罩在我身上。
「設下圈套」——指機關、羅網，就是為捕捉野獸而設置的那類。這裏的意思是：他們不僅公開向他發動攻擊，還企圖把他誘入埋伏——趁他沒有防備、不知危險已近的時候，突然向他猛撲。
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
我對耶和華說，你是我的神……——在來自公開爭戰的這一切危險中，在詭詐之敵埋伏暗伺所加的這一切危難中，我惟一的避難所乃是神；我的盼望惟獨在他。從這一切看得見與看不見的危險中，我知道他能保護我，我也滿懷確信地相信他必保護。
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
主耶和華……——直譯是「耶和華，主，我救恩的力量」。原文中譯作「神」的詞是 יהוה Yahweh。這稱呼是以耶和華為主，即統管萬有的至高統治者。詩人承認他為「自己的」主和統治者。「我救恩的力量」一語，意思是我平安所倚靠的力量或能力。除了你以外，我沒有別的得救指望。
在爭戰的日子，你遮蔽了我的頭——你作了我的盾牌。直譯是「在軍械之日」，或說「兵器之日」（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
「耶和華啊，求你不要遂惡人的心願」 — 即在所論的這件事上。不要讓他們實現毀滅我的心願。不要讓他們陷害我的計謀得逞。然而，這禱告也「可以」更普遍地使用。求惡人——身為惡人——的心願不蒙應允，這樣的禱告是恰當的；願他們的目的「不」得成功。這樣的心願若得成功，只會對他們自己和世界造成損害。求惡人的圖謀被挫敗，使他們被引導放棄自己的計劃、尋求更好的目標，這樣的禱告是恰當的。事實上，我們為他們的歸信禱告時，所求的正是這事。
「不容他的計謀成就」 — 即他那針對我的圖謀。
「免得他們自高」 — 免得他們把成功歸於自己的技巧、智慧或勇力，免得他們因得逞而自誇。在正義之事上成功，使人謙卑感恩；在惡事上成功，卻使人驕傲、忘記神。此處邊註作「不要讓他們被升高」。其意是：成功會同時使他們在自我評價中得意自滿，並加深他們在世上的惡勢力。求惡人在不義的計劃上「不」得成功，從各方面說，都是出於仁愛的禱告。
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
「至於那些昂首圍困我的人」——路德將此譯作：「我的仇敵圖謀加於我的災禍，必落在他們自己的頭上。」本節與 Psalm 140:7：「你遮蔽了我的頭」等語成對比。至於他自己的頭，在爭戰之日曾蒙保護。如今論到他仇敵——那些圍困他的人——的頭，他祈願他們為「他的」頭所設計的，藉著公義的報應臨到他們自己的頭上。「圍困我」一語指他的仇敵人數眾多，四面圍住他。見 Psalm 40:12；Psalm 88:17；Psalm 109:3；Psalm 118:10-12。
「願他們嘴唇的奸惡吞滅自己」——即臨到他們身上。他們所設計要加害我的奸惡；他們合謀要帶給我的禍患。這裡所指的，是針對他的聯合行動，或他們為除滅他所立的某種約定。
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
「願火炭落在他們身上」——願他們受罰，「如同」火炭倒在他們身上一樣。見 Psalm 11:6 註釋；Psalm 18:12-13 註釋；Psalm 120:4 註釋。
「願他們被丟在火中」——受罰，如同被丟在火中燒盡一樣。
「拋在深坑裏，不能再起來」——使他們徹底滅亡。這是懲罰的一種方式：把人扔進一個無法逃脫的深坑裡，任他死去：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
「說惡言的人」——直譯是「屬舌頭的人」。就是受舌頭轄制的人；舌頭不受約束的人；不節制自己舌頭的人。見 James 3:2-12 的註解。
「在地上得堅立」——就是順利、興旺；願他不能成就他的計謀。人若在這樣的圖謀上亨通，並非美事；因此這不是惡毒的禱告，而是出於善意的禱告。
「禍患獵取強暴的人……」——更直譯是「強暴的人——一個惡人——他們必速速把他追捕」；或作「願他被速速追捕。願那設計行強暴與不義的人——一個惡人——像猛獸一樣被追獵，願他的毀滅速速臨到」。邊註作「願他被追逼到傾覆」。但現在所給的解釋與上下文相合，也是原文意思的直譯表達。
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
我知道耶和華必為困苦人伸冤——見 Psalm 9:4 的註釋。詩篇作者在此無疑首先指自己，確信耶和華必主持「他的」冤屈、必保護「他」。同時他把這話說成普遍性的，暗示那臨到他的，也必臨到一切處境相同的人。這裡的意思是：在神一切的屬性、一切的護理安排、一切在地上的干涉之中，都必顯明他是站在受欺壓、受苦害、受冤屈之人一邊的。他沒有一樣屬性能站在欺壓者或行惡者一邊。惡人不能懷著「神必站在他們一邊」的信念到他面前來；義人——受欺壓的、受苦的——卻能。
必為窮乏人辨屈——他必維護窮乏人的權利。按字面是「窮乏人的判斷」；即在他們的案件上，那公正合宜的判斷。
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.
13
Psalm 140:13
「義人必要稱讚你的名」——即稱讚你。
（1）他們將有稱讚的緣由；
（2）他們也將有稱讚的心意。
他們不會忘記所領受的恩惠；他們的一個特徵，便是他們「必要」感恩。
「正直人必住在你面前」——他們必蒙你的保護；必得進入你的恩惠；必居住在你的居所。
（1）在地上，他們要享受他的恩惠——「如同」與神同住一般。
（2）在天上，他們將蒙允許與他永遠同住。
本詩的大意是：貧窮的、受逼迫的、受苦的人，若是義人，就必享受神的恩惠與保護。神站在他們一邊，而不是站在欺壓他們的惡人一邊。然而，人「應當成為義」，才能尋得神的恩惠、與他同住。一個「貧窮的」惡人沒有理由比一個「富足的」惡人更多享受神的恩惠。使我們蒙神悅納的，不是貧窮或富足，而是信心、聖潔、愛心與順服——無論我們身處茅屋或宮殿，都是在各自所處的人生境遇中活出這些。
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.
這也是大衛的一首詩。其寫作場合沒有在標題中指明，但詩的內容使人毫無疑問地看出，它寫於他生平的早期，正處於受逼迫的時候——極可能是掃羅的時代。本詩處處顯出大衛的風格與靈性；他是本詩的作者，這一點毫無疑問。至於它為何被排在詩篇中「此處」的原因，見 Psalm 138:1-8 的引言。關於「交與伶長」一語，見 Psalm 4:1-8 的引言。