Book of Psalms,
Psalter本书的诗篇， psalter
General
Information 一般资料
The Book of
Psalms, in the Old Testament of the Bible, is the largest collection of Hebrew
religious poetry; it consists of 150 pieces divided into 5
sections.这本书的诗篇，在旧约的圣经，是世界上最大的收集希伯来语宗教诗歌;它的150件，分为5个部分。 Originally spoken or sung in various
worship settings, the psalms were composed individually from the 10th through
the 4th century BC and compiled in their present form by at least 200
BC.原先发言或唱在各个崇拜设置，诗篇组成，单独从第十透过公元前4世纪，并汇编成在其目前的形式，由至少200年。 Tradition assigns the psalms to King
David, but the titles to particular psalms also name Moses, Solomon, Ethan,
Asaph, and the sons of Korah as authors. The psalms are numbered differently
in various versions of the
Bible.传统指派诗篇，以大卫王，但业权，特别是诗篇还名称，郑慕智，索罗门，葛特曼， asaph
，和儿子korah作为作者。诗篇编号不同，在各种版本的圣经。
Like all Hebrew
poetry, the psalms are written in parallel lines that balance word masses,
images, and thoughts and have the effect of nuancing and emphasizing the sense
through a skilled mixture of repetition and
variation.象所有希伯来语诗歌，诗篇写在平行线的平衡一词群众，图片和思考，并已影响nuancing并强调意识，通过熟练的混合物重复和变化。
The thought in parallel lines may be
repeated, contrasted, or extended and
qualified.思想在平行线可能会重复，对比，或延长和合格的。 The same literary devices appear also
in Canaanite religious poetry from Ugarit in
Syria.同时，文学的设备也出现在canaanite宗教诗歌从乌加里特在叙利亚。 It is evident that Israel took over
these forms and styles along with the Canaanite
language.很显然，以色列接管了这些形式和风格的随canaanite语言。 Babylonian, Assyrian, and Egyptian
influences are also seen in the psalms.巴比伦，亚述，埃及和沙特阿拉伯的影响也主要出现在诗篇。
Many psalms can be classified into
major literary types:许多诗篇，可分为主要文学类型：
- (1) laments for
an individual or for the community that seek to overcome a real threat by
direct address to deity; （ 1 ）感叹，为个人或为社会寻求克服了真正的威胁是由直选地址神;
- (2)
declarations of praise by an individual or community that may thank God for
specific deliverance or more generally laud the divine majesty and goodness in
hymns that celebrate his working in nature and in Israel's history; （ 2
）声明赞扬由个人或社区可能感谢上帝的具体解脱或更普遍的赞扬神圣的国王陛下和善良在赞美诗说，庆祝他的工作性质和在以色列的历史;
- (3) liturgical
psalms that were composed for particular festival rites, such as those
accompanying processions in the temple precincts, pilgrimages to Jerusalem,
and the recitation of priestly blessings. （ 3
）礼仪诗篇被组成为特定节的仪式，例如那些陪同游行的庙选区，朝圣的耶路撒冷，以及背诵priestly祝福。 Some psalms have the Israelite king
as their subject, whereas others praise Israel's God as king over creation and
over the nations.一些诗篇有以色列人景为题材，而另一些称赞以色列的神，作为国王超过创造和超过国家。
Many stock themes
and terms, such as the contrast between pious and ungodly and between wise and
foolish, indicate that the psalm form opened up to didactic and reflective piety
based on wisdom and the
Law.许多股票的主题和条款，如对比虔诚和ungodly和之间的明智和愚蠢的，表明该诗篇的形式开辟了以说教和反射孝道的基础上的智慧和法律。
Additional psalms appear in the
historical and prophetic books of the Old Testament, further emphasizing that
the Book of Psalms is a selective collection from a far larger body of literary
materials.额外的诗篇出现在历史和预言书，旧约，进一步强调指出，这本书的诗篇是一个选择性的收集从一个较大的机构，到目前为止，文学材料。
Norman K
Gottwald诺曼k gottwald
Bibliography
参考书目
AL Ash, Psalms
(1980); ME Chase, The Psalms for the Common Reader (1962); L Dunlop, Patterns of
Prayer in the Psalms (1982); HH Guthrie, Israel's Sacred Songs (1984); R Knox,
The Psalms (1947); HJ Kraus, Theology of the Psalms (1986); WM Kroll, Psalms
(1987); SO Mowinckel, The Psalms in Israel's Worship (1962); WOE Oesterley, The
Psalms (1939); SL Terrien, The Psalms and Their Meaning for Today (1952); C
Westerman, The Psalms (1980).铝灰，圣咏（ 1980年） ;我大通，诗篇，为共同的读者（ 1962年）
;升邓禄普，模式的祈祷，在圣咏（ 1982年） ;架HH龙谷史列，以色列的神圣歌曲（ 1984年） ; r诺克斯，诗篇（ 1947年） ;
hj克劳斯，神学的诗篇（ 1986年） ;西医结合克罗尔，圣咏（ 1987年） ;因此，莫温克尔，诗篇，在以色列的崇拜（ 1962年） ;祸oesterley
，圣咏（ 1939年） ;晚上八terrien ，诗篇和他们的含义为今日（ 1952条） ， c韦斯特曼，圣咏（ 1980年） 。
Book of
Psalms本书的诗篇
Brief
Outline简述
- Psalms
1-41诗篇1-41
- Psalms
42-72诗篇42-72
- Psalms
73-89诗篇73-89
- Psalms
90-106诗篇90-106
- Psalms
107-150诗篇107-150
Psalms诗篇
Advanced
Information 先进的信息
The psalms are
the production of various authors.该诗篇是生产各种作者。 "Only a portion of the Book of Psalms
claims David as its author. Other inspired poets in successive generations added
now one now another contribution to the sacred collection, and thus in the
wisdom of Providence it more completely reflects every phase of human emotion
and circumstances than it otherwise could."
“只有部分的这本书的诗篇索赔大卫作为其作者。鼓舞其他诗人在连续几代人补充说，现在一，现在的另一个贡献的神圣收集，从而在智慧，普罗维登斯，它更全面地反映了每个阶段的人类情感和情况比，否则可能“
。 But it is
specially to David and his contemporaries that we owe this precious
book.但它是专门为大卫和他的同时代人认为，这要归功于珍贵的图书。 In the "titles" of the psalms, the
genuineness of which there is no sufficient reason to doubt, 73 are ascribed to
David.在“职称”的诗篇，真实性，这是没有足够的理由怀疑，七十三顷归功于大卫。 Peter and John (Acts 4:25) ascribe to
him also the second psalm, which is one of the 48 that are
anonymous.彼得和约翰（行为4时25分）归于他也第二诗篇，这是其中的48是匿名的。 About two-thirds of the whole
collection have been ascribed to David.大约有三分之二的整个收集已归因于大卫。 Psalms 39, 62, and 77 are addressed to
Jeduthun, to be sung after his manner or in his choir.诗篇39 ， 62
，和77是针对jeduthun ，以宋后，他的方式，或在他的合唱团。
Psalms 50 and
73-83 are addressed to Asaph, as the master of his choir, to be sung in the
worship of God.诗篇50和73-83是针对asaph ，作为主他的合唱团，演唱在崇拜上帝。 The "sons of Korah," who formed a
leading part of the Kohathite singers (2 Chr. 20: 19), were intrusted with the
arranging and singing of Ps. “儿子korah ， ”谁，形成了领导的一部分，该kohathite歌手（
2人权委员会。 20 ： 19 ） ， intrusted与安排和歌唱的PS 。 42, 44-49, 84, 85, 87, and 88.
42 ， 44-49 ， 84 ， 85 ， 87和88 。 In Luke 24:44 the word "psalms" means
the Hagiographa, ie, the holy writings, one of the sections into which the Jews
divided the Old Testament.在路加福音24:44改为“圣咏”是指hagiographa
，即神圣的著作，其中一个区段到其中的犹太人分为旧约。 (See Bible.) None of the psalms can be
proved to have been of a later date than the time of Ezra and Nehemiah, hence
the whole collection extends over a period of about 1,000 years.
（见圣经）没有的诗篇能证明已的稍后日期比的时候，以斯拉和尼希米记，因此，整个收集延伸，为期约一千年。
There are in the
New Testament 116 direct quotations from the Psalter. The Psalter is divided,
after the analogy of the Pentateuch, into five books, each closing with a
doxology or benediction:,有在新约圣经116直接报价从psalter 。
psalter分，后比喻的pentateuch ，到五本书，每关闭一个doxology或benediction ： ，
- (1.) The first
book comprises the first 41 psalms, all of which are ascribed to David except
1, 2, 10, and 33, which, though anonymous, may also be ascribed to him.
（ 1 ）第一本书包括41首诗篇，所有这些都归功于大卫除1 ， 2 ， 10 ， 33 ， ，虽然无名氏，也可能归因于他。
- (2.) Book
second consists of the next 31 psalms (42-72), 18 of which are ascribed to
David and 1 to Solomon (the 72nd). （ 2 ）第二本书组成，在未来31诗篇（ 42-72 ） ， 18
，其中归因于大卫和1至索罗门（第72次） 。 The rest are
anonymous.其余的都是无名氏。
- (3.) The third
book contains 17 psalms (73-89), of which the 86th is ascribed to David, the
88th to Heman the Ezrahite, and the 89th to Ethan the Ezrahite. （ 3
）的第三本书包含17诗篇（ 73-89 ） ，其中86是属于国宝，第88至张奕该ezrahite和第八十九以伊桑该ezrahite 。
- (4.) The fourth
book also contains 17 psalms (90-106), of which the 90th is ascribed to Moses,
and the 101st and 103rd to David. （ 4 ）第四本书还载有17诗篇（ 90-106 ）
，其中90是归因于摩西，和第101和第103大卫。
- (5.) The fifth
book contains the remaining psalms, 44 in number. （ 5
）第五本书包含了剩下的诗篇，在44个号码。 Of these, 15 are ascribed to David,
and the 127th to Solomon.这些， 15归因于大卫，以及第一百二十七到索罗门。
Ps.保安局常任秘书长。 136 is generally called "the great
hallel." 136是一般所谓的“伟大hallel ” 。 But the Talmud includes also
Ps.但他勒目还包括常任秘书长。 120-135. 120-135 。
Ps.保安局常任秘书长。 113-118, inclusive, constitute the
"hallel" recited at the three great feasts, at the new moon, and on the eight
days of the feast of dedication. 113-118 ，包容性，构成“ hallel
”背诵在三个伟大的节日，在新发现的这颗卫星，以及对8天的节日奉献。 " “
It is presumed
that these several collections were made at times of high religious life: the
first, probably, near the close of David's life; the second in the days of
Solomon; the third by the singers of Jehoshaphat (2 Chr. 20:19); the fourth by
the men of Hezekiah (29, 30, 31); and the fifth in the days of Ezra." The Mosaic
ritual makes no provision for the service of song in the worship of
God.这是假定这几个集合发了言：在高企的时候，宗教生活：第一，可能是，近结束时，朱的生命;第二，在天所罗门;三分之一由歌手杰霍沙法特（
2人权委员会。 20时19分） ;第四，由官兵hezekiah （注29 ， 30 ， 31 ）
;和第五，在天以斯拉“马赛克仪式，没有规定的服务，宋在崇拜上帝。
David first
taught the Church to sing the praises of the Lord.朱教授首先教会唱歌颂上帝。
He first introduced into the ritual of
the tabernacle music and song.他首先介绍了到仪式幕的音乐和歌曲。 Divers names are given to the
psalms.潜水员的名字是考虑到诗篇。 (1.) Some bear the Hebrew designation
shir (Gr. ode, a song). （ 1 ）一些承担希伯来语指定shir （ gr.颂歌，一首歌） 。 Thirteen have this title.
13有这个称号。 It means the flow
of speech, as it were, in a straight line or in a regular
strain.这意味着流动的讲话，因为它被，在一条直线，或在定期应变。 This title includes secular as well as
sacred song.此标题包括世俗，以及神圣的歌曲。 (2.) Fifty-eight psalms bear the
designation (Heb.) mitsmor (Gr. psalmos, a psalm), a lyric ode, or a song set to
music; a sacred song accompanied with a musical instrument. （ 2 ）
58诗篇承担指定（希伯来书） mitsmor （ gr. psalmos ，诗篇） ，抒情赋，或一首歌设定为音乐;一项神圣的歌曲伴随着乐器。
(3.) Ps. （ 3 ）的PS 。 145, and many others, have the
designation (Heb.) tehillah (Gr. hymnos, a hymn), meaning a song of praise; a
song the prominent thought of which is the praise of God. 145
，和许多人一样，有指定（希伯来书） tehillah （ gr. hymnos ，赞美诗） ，意思是一首歌赞美;一首歌的突出思想，这是赞美上帝。
(4.) Six psalms (16, 56-60) have the
title (Heb.) michtam (qv). （ 4 ） 6圣咏（ 16岁， 56-60 ）标题（希伯来书） michtam （请参阅）
。 (5.) Ps. （
5 ）的PS 。 7 and Hab.
7日和民政事务局。 3 bear the title
(Heb.) shiggaion (qv). 3承担的标题（希伯来书） shiggaion （请参阅） 。
(Easton
Illustrated Dictionary) （伊斯顿说明字典）
From: Home Bible Study
Commentary by James M. Gray 来自：主页圣经研究评论由詹姆斯米灰色
(We have included
Psalms 1 - 37) （我们已列入诗篇1 -3 7）
Their
Authors作者
The Book of Psalms has sometimes been
classified according to authors.这本书的诗篇，有时被列为根据作者。 For example, the titles indicate that
seventy-three were written by David; fifty are anonymous; twelve have the name
of Asaph, and ten that of Korah, or the sons of Korah; two are associated with
Solomon and one each with Moses, Heman and Ethan.举例来说，职称表明， 73人的书面由David
;五零顷无名氏; 12有名称asaph ， 10 ，即korah ，或儿子korah ; 2顷与索罗门各一，与摩西，张奕和伊桑。 A comparison of Acts 4:25 and Hebrews
4:7 shows that Psalms 2 and 95 respectively, were also written by David, though
not ascribed to him in the book, and the question arises whether he may not have
been the author of a still larger number of the anonymous Psalms.比较的行为，
4时25分和4时07分希伯来表明诗篇2和95分别，也有写的国宝，虽然不是归因于他在这本书中，和产生的问题是他是否可能尚未作者仍然较大数量的无名氏诗篇。
As some with the name of the sons of
Korah were evidently written for them, may he have been their author as
well?正如一些与名称的儿子korah明显的书面对于他们来说，可能他已被他们的作者，以及？ The same query arises about the 72d
Psalm, one of the two to which Solomon's name is
attached.相同的查询产生的有关72d诗篇，其中两个哪个索罗门的名称是重视。 It might be added here that the titles
of the Psalms are regarded by many as of equal authority with the text, and
hence if we can ascertain what the title means, we may venture to build
conclusions upon
it.它可能会补充说：在这里指出，职称的诗篇是许多人认为，作为平等的权力与文本，因此，如果我们能确定什么名称的手段，我们可以合资建立后，它的结论。
Their
Subjects他们的科目
The book again, has been classified
according to subjects.这本书再次，已被归类根据科目。 Angus, in his Bible Handbook, has a
convenient classification, giving the subject, and in each case the numbers of a
few Psalms illustrating
it.安格斯，在他的圣经手册，有一个方便的分类，让主题，并在每个个案的数目，少数诗篇说明。 For example, there are Psalms of
Instruction, like 1, 19, 39.举例来说，有诗篇的指示，像1 ， 19 ， 39 。 Praise, 8, 29, 93, 100.赞美， 8 ，
29 ， 93 ， 100 。 Thanksgiving, 30,
65, 103, 107, 116.感恩节， 30 ， 65 ， 103 ， 107 ， 116 。 Penitence, 6, 32, 38, 51,
143.忏悔， 6 ， 32 ， 38 ， 51 ， 143 。 Trust, 3, 27, 31, 46, 56, 62,
86.信托， 3 ， 27 ， 31 ， 46 ， 56 ， 62 ， 86 。 Distress and Sorrow, 4, 13, 55, 64,
88.遇险和悲痛的时刻， 4 ， 13 ， 55 ， 64 ， 88 。 Aspiration, 42, 63, 80, 84,
137.的共同愿望， 42 ， 63 ， 80 ， 84 ， 137 。 History, 78, 105, 106.历史上， 78号，
105号， 106 。 Prophecy
(Messianic), 2, 16, 22, 24, 40, 45, 68, 69, 72, 97, 110, 118.预言（弥赛亚） ， 2
， 16 ， 22日， 24日， 40 ， 45 68岁， 69 ， 72 97 ， 110 ， 118 。
Their
Books他们的书籍
It may seem strange to speak of the
"Books" of the Psalms, but that expresses another kind of
classification.它可能会觉得奇怪可言的“图书”的诗篇，但表示了另一种分类。 The whole book has been divided into
five books, each ending with a similar doxology, as follows: Book I, Psalms
1-41.整本书已被分为五本书，每结束一项类似doxology ，具体情况如下：书，我，诗篇1-41 。 Book II, Psalms
42-72.第二册，诗篇42-72 。 Book III, Psalms
73-89.第三部，诗篇73-89 。 Book IV, Psalms
90-106.预订四，诗篇90-106 。 Book V, Psalms
107-150.预订五，诗篇107-150 。 Notice the close of each of these books
for the doxology.通知密切每个这些书籍为doxology 。 There are those who question the value
of this division, however, on the ground, first, that the title of the book
itself in the Hebrew, (Sepher Tehillim), is singular rather than
plural.有一些问题，谁的价值，这个师，但是，在地面上，第一，图书的书名，本身在希伯来文， （ sepher tehillim ）
，是奇异，而非文字。 It is not the
"books" but the book of Psalms.这是不是“书” ，但书中的诗篇。 Second, the numbers of the Psalms
continue unbroken from the beginning to the end of the
book.第二，号码的诗篇继续间断从一开始到去年底，这本书。 Third, there are other doxologies than
those especially referred to, eg, Psalms 117 and
134.第三，还有其他doxologies比那些尤其是提到的，例如，诗篇117和134 。
Their
Unity他们的团结
The view of others, therefore, is that
the Psalms comprise but one book with an order and unity throughout, the key to
which is found in its final application to the millennial age and establishment
of the kingdom of God on the
earth.的看法，别人的，因此，这是该诗篇组成，但一本书与一的秩序和团结全国各地，关键是发现在其最后的应用千年的年龄和建立神的国度在地球上。
According to these, this explains what
are known as the imprecatory or cursing
Psalms.根据这些，这说明了什么是已知的作为imprecatory或咒骂诗篇。 These have puzzled many, but when we
consider them as terminating on that period when the era of mercy for the
Gentile nations closes, and the time of their judgment begins, it lightens their
problem very
much.这些一直困扰着很多，但是，当我们考虑他们作为终止对这一时期，当时代的慈悲为詹蒂莱联合国关闭，以及时间，他们的判断力开始，它减轻了他们的问题不大。
In the same connection we should
remember that the author is speaking in the prophetic spirit, and that the
enemies are enemies of God whose permanent rejection of Him is
implied.在同一方面，我们应该记得，作者是在讲预言的精神，并认为敌人是真主的敌人，其永久排斥反应，他是暗示。
This view,
moreover, explains those like the 91st Psalm which promise exemption from such
things as pestilence and
war.这一观点，此外，解释那些像第91诗篇，其中的承诺，免除这类事情，因为瘟疫和战争。 This Psalm was written doubtless on the
occasion of Israel's deliverance from Egypt, but its language seems to indicate
that it is a type of their greater and permanent deliverance in the time to
come.这诗篇是书面毫无疑问，就之际，以色列的解脱，从埃及，但它的语言似乎表明，这是一种更大的和永久的解脱，在今后一段时间。
This is strengthened if we conceive of
the preceding Psalm as a picture of Israel
to-day.这是加强如果我们设想前面的诗篇作为一个图片，以色列-天。 The opinion which sees the key to the
Psalms in their millennial application also furnishes an explanation of the
frequent references to Christ found in the
Psalms.该意见认为，关键是要在他们的诗篇千年的应用也提供了一个解释，频繁的提述，基督发现，在诗篇。 Urquhart, who maintains the above view,
regards the whole book as formed of a combination of twelve
sections.厄克特，谁维持上述观点，把整本书作为建制的组合12节。
Each of these
contains a continuous recurring story of the establishment of God's kingdom on
earth, in which Psalms of complaint and pleading on Israel's part are followed
by those of jubilation for
deliverance.上述每个包含一个不断重演的故事，建立上帝的王国在地球上，在这诗篇的投诉，并请求对以色列的一部分之后，那些喜庆的为解脱。
In some of these jubliations the whole
earth is seen to join.在一些这些jubliations整个地球被认为是加入。 These twelve sections are indicated to
him by the following jubilant Psalms: 10, 18, 24, 30, 48, 68, 76, 85, 100, 118,
136, 150.这些12节表示，向他提出以下欢快的诗篇： 10 ， 18 ， 24 ， 30 ， 48 ， 68 ， 76 ， 85 ， 100
， 118 ， 136 ， 150 。 "In the first cycle of ten there is
progress from the announcement of judgment (1), and manifestation of Christ (2),
through His rejection (3-7), suffering and ascension (8), the waiting and
persecution of His people (9), to the consummation of all things (10)."
“在第一周期的10有进展，从公布的判决（ 1 ） ，并表现基督（ 2 ） ，通过他的排斥反应（ 3-7 ） ，痛苦和阿森松岛（ 8 ） ，等候和迫害自己的人民（
9 ） ，向圆满的一切事物（ 10 ） “ 。 This analysis will not commend itself
to all, but it is interesting and may lead to further
thought.这项分析将不会推荐自己所有，但有趣的是，并可能导致进一步的思考。
Psalm
1诗篇1
True happiness is the theme of this
Psalm, whose author is unnamed.真正幸福的主题是这诗篇，其作者是无名。 The negative side of true happiness is
stated (v. 1), and then the positive (v. 2).消极方面真正的幸福是说明（五1 ） ，然后积极（五2 ）
。 Its reward
follows (v. 3).其奖励如下（五3 ） 。 Its nature and value are emphasized by
a sharp contrast.其性质和价值的强调形成鲜明对比。 Such a man is godly, his opposite
ungodly (v. 4).这样一个人是正直，他的对面ungodly （五4 ） 。 The first is marked by stability, the
second by instability (v. 4).首先是为标志的稳定，第二是由不稳定的（五4 ） 。 The first has endless fruitfuless and
blessing, the second has nothing and worse than nothing (v. 5), for he can not
be acquitted at the judgment day.第一无休止的fruitfuless和祝福，第二无关，和差胜于无（五5 ）
，因为他不能在被宣告无罪的判决天。 The secret of it all is found in
Jehovah (v. 6).秘密这一切的是发现在耶和华（五，六月） 。 The Psalm is a summary of the whole
book, and is appropriately placed at the beginning as a sort of
preface.该诗篇是一个总结整本书，是适当的开头放置作为一种前言。
Psalm
2诗篇2
Is prophetic and Messianic in one (see
introductory lesson).是先知和弥赛亚在一（见介绍的教训） 。 It had a partial fulfilment at the
first advent of Christ (Acts 4:25; 13:33), but a complete one is to follow at
the second advent, as will be seen in the study of the
prophets.它有一个部分履行在第一次的来临，基督（的行为， 4时25分; 13时33分）
，但一个完整的一，是按照在第二次的来临，作为可以看出，在研究的先知。 The nations will rage and the kings of
the earth again set themselves against Jehovah and His Christ under the lead of
the Antichrist (vv. 1-3), but they will be regarded with contempt and terrified,
by divine judgments (vv. 4,
5).国家将愤怒和国王的地球再次为自己制定对耶和华和他的基督的领导下，该antichrist （ vv. 1-3 ）
，但他们将被视为藐视和惊恐万状，由神的判决（ vv. 4 ， 5 ） 。 God's purpose will not be altered,
which is to establish His Son upon His kingdom in the earth at Jerusalem (v.
6).上帝的宗旨不会改变，这是建立他的儿子后，他的王国在地球在耶路撒冷（五，六月） 。 The Son Himself speaks at verse seven,
the last clause of which refers to His inauguration as Mediatorial King, and
does not in any way impugn His
Deity.儿子自己说，在诗七，最后条款，其中提到他的就职仪式mediatorial国王，并没有以任何方式，打击他的神。 The Gentile nations are to be His in
that day (v. 8), and although it will be the millennial day, yet its peace and
righteousness will be secured through judgments and by the firmness of its Holy
Ruler (v. 9).该詹蒂莱联合国要他在这天（五，八） ，虽然这将是千年天，但其和平与正义将通过担保的判决和坚定性其神圣的统治者（五9 ）
。 Kings and princes
are warned to prepare themselves for its coming (vv.
10-12).国王和王子是警告，要作好准备，其未来（ vv. 10月12日） 。 "Kiss the Son" means submit to His
authority, "lest He be angry and ye perish in the way, for His wrath will soon
be kindled" (RV). “亲吻儿子”是指提交给他的权力， “否则，他感到愤怒和叶亡在途中，他的愤怒将很快点燃” （风疹病毒）
。
Psalm
3诗篇3
As its title indicates, should be read
in connection with 2 Samuel 15.正如其名称所示，应在阅读方面，与二黄秉槐15 。 In his distress to whom does David
appeal (v. 1)?在他的困扰谁国宝上诉（五1 ） ？ Not only had men turned their backs
upon him but it was charged that God had done
so.不仅男子把他们背他，但被指控说，上帝已经这样做。 Remember the possible reason for this
suspicion in David's sin with Bathsheba, preceding this rebellion of
Absalom.记得了可能的原因，这个怀疑在大卫的单仲偕与拔示巴，前面的这个叛乱押沙龙。 Does David still retain his faith in
God's promises notwithstanding (v. 3)?国宝是否仍然保留他对上帝的信仰的承诺，尽管（五3 ） ？
What is the ground of his confidence
(v. 4)?是什么理由，他有信心（五4 ） ？ And its expression (vv. 5,
6)?及其表达（ vv.五日，六日） ？ What is the nature of his further
appeal (v. 7)?的性质是什么，他进一步上诉， （五7 ） ？ "Cheek-bone" and "teeth" represent his
enemies as wild beasts ready to devour him.
“颊骨”和“牙齿”代表他的敌人，因为野兽随时准备吃掉他。 By faith he already sees these enemies
overcome, and praises God as his deliverer (v.
8).由信念，他已经看到这些敌人，克服，并赞扬上帝的作为，他送（五8 ） 。 The word "Selah" at the close of verse
two is obscure, and may denote a pause or rest, in the singing, or an emphasis
to be laid on the particular sentiment expressed.单词“ selah
”结束时，诗二是模糊，并有可能指暂停或休息，在歌唱，或一重点，以重点是特别的情绪表达。
Psalm
4诗篇4
A cry of distress is this, composed by
David, it may have been, on the same occasion as the
last.一哭的困扰是这样，组成由David ，它可能已被，就在同一场合作为最后。 He is not trusting in his own
righteousness, but God's righteousness (v. 1).他是不信任在他自己的正义，但上帝的公义（五1 ）
。 The doctrine of
imputed righteousness was apprehended by the spiritually enlightened in Old
Testament, as well as in New Testament
times.该学说的估算义被逮捕，由开明的精神，在旧约圣经中，以及在新约圣经时代。 For a further illustration of this in
David compare the opening verses of Psalm 32, with Paul's application of them in
Romans 4.为进一步说明，这在大卫比较开放的韵文的诗篇32 ，与保罗的应用，他们在罗马4 。 David is encouraged to utter this cry
by past mercies, "Thou hast enlarged me," and I trust Thee
again.大卫是鼓励说出这哭由过去的怜悯， “祢扩大我， ”我相信你一次。 Verse 2 shows the source of his
trouble.诗2显示的来源，他的麻烦。 His "glory" may refer to his kingly
dignity now dishonored by exile.他的“光荣” ，可参阅他的王道尊严，现在拒付，由流亡国外。
But the schemes of his enemies were
"vanity," and brought about by lying "leasing").但计划他的敌人是“虚荣” ，所带来的说谎“租赁”
） 。 His confidence
was in the divine purpose towards him (v. 3), and they who are against him are
cautioned to repent and turn to the Lord (vv. 4, 5).他的信心是在神的目的，对他（五3 ）
，他们谁是对他的注意，思悔改，把向耶和华（ vv. 4 ， 5 ） 。 In the midst of his afflictions he
values the divine favor (v. 6), which brings more experimental joy to him than
the husbandman knows at harvest time (vv. 7, 8).在中他的痛苦，他的价值观神青睐（五，六月）
，从而使更多的实验喜悦，向他比husbandman知道，在收获时间（ vv. 7日， 8日） 。 "To the chief musician on Neginoth,"
indicates the purpose for which it was set apart as a musical composition
"Neginoth" were the stringed instruments used in the Levitical service, and the
"chief musician" was the leader of that part of the choir.
“向行政音乐家对neginoth ， ”显示的目的，它是一套，除了作为一个音乐组合“ neginoth
”分别是弦乐器文书中使用的利服务，以及“行政音乐家”是领导人的这一部分合唱团。
Psalm
5诗篇5
Is a morning prayer (v.
3).是一个早上的祈祷（五3 ） 。 The words, "look up" are rendered "keep
watch" in the Revised Version.该换句话说， “看”是提供“看管”在修订后的版本。 The psalmist would keep watch on
himself, that his life and conduct might be such as to insure the answer to his
prayer (v. 4-7).该psalmist将继续观赏对自己，他的生活和行为可能会如投保的答案，他的祈祷（五4-7 ） 。
The need of the prayer is indicated in
verse eight.需要祈祷，是表示在诗8 。 The enemies referred to are then
described (v. 9), and their judgment committed into God's hands who defends the
righteous (vv. 11, 12).敌人所指的是当时的描述（五9 ） ，和他们的判断力，致力于成为上帝的手中，谁维护正义（ vv. 11
， 12 ） 。 "Nehiloth,"
meants flutes or wind instruments. “ nehiloth ， ” meants长笛或管乐器。
Psalm
6诗篇6
Represents David in deeper distress of
soul than we have found him hitherto.代表大卫在更深困扰的灵魂比我们已经找到他迄今。 Conviction of sin is upon
him.定罪后，单是他。 Those who have studied 2 Samuel will
not need to be reminded of occasions for this experience, though the connection
with Bathsheba will first suggest
itself.这些谁研究过二，黄秉槐将不会需要提醒的场合为这方面的经验，虽然他涉嫌与拔示巴会先建议本身。 He feels the justness of the divine
rebuke (v. 1), but pleads for mercy (v. 2).他觉得正当性神责备（五1 ） ，但请求为怜悯（五2 ）
。 The time of
spiritual darkness has been long extended (vv. 3, 4).的时候，精神的黑暗已久的扩展（ vv.
3 ， 4 ） 。 Will it end in
death (v. 5)?将它结束在死亡（五5 ） ？ He is heartbroken (vv. 6,
7).他是伤心（ vv. 6 ， 7 ） 。 Enemies are rejoicing in his sorrow,
but their glee is short-lived (vv. 7, 8).值得庆幸的敌人是在他的悲伤，但他们的吉利是短命（ vv. 7日，
8日） 。 Light breaks, the
morning dawn, tears are wiped away, for the Lord hath heard
him!轻休息，早上黎明，眼泪抹去远离，因为上帝祂所听到他！ Begone, mine enemies, be ashamed and
turn back (vv. 9, 10)! begone ，仇敌，感到惭愧和回头（ vv.九日，十日） ！ Verse five need not be interpreted as
expressing doubt of a future state, but may be simply a contrast between this
scene of life and the unseen world of the dead symbolized by the "grave" (Heb.
"sheol").新诗5需要不应被解释为表示怀疑，未来的国家，但可能只是一种反差，这种景象的生活方式和无形的世界，死亡的象征“坟墓” （希伯来书“
sheol ” ） 。 "Sheminith" means
the "eighth," and perhaps this was a Psalm for the eighth key, or the bass of
the stringed instruments. “ sheminith ”是指“八五”
，也许这是一个诗篇，为第八的关键，或低音弦乐器的文书。 Questions 1.问题1 。 Memorize Psalm 1.背诵诗篇1 。
2. 2 。 What is an appropriate theme for
it?什么是适当的主题呢？ 3. 3 。 State the two-fold application of Psalm
2.国家两倍的应用诗篇2 。 4. 4 。 Will the millennium represent only
peace and cheerful obedience to God and His
Son?将千年只代表和平与开朗的服从上帝和他的儿子呢？ 5. 5 。 Did you re-read 2 Samuel
15?你重新阅读二，黄秉槐15呢？ 6. 6 。 On what ground might God have forsaken
David according to Psalm 3?有何理由可能是上帝遗弃的国宝，根据诗篇三？ 7. 7 。 What may "Selah" mean?有什么可“
selah ”是什么意思？ 8. 8
。 What great Gospel
doctrine finds illustration in the Psalms of
David?什么伟大的福音教义认定说明，在诗篇大卫？ 9. 9 。 Define "Neginoth" and
"Nehiloth."界定“ neginoth ”和“ nehiloth ” 。 10. 10 。 What is the Hebrew for
"grave"?什么是希伯来语为“严重” ？
Psalms
7-10诗篇7月10日
The length of our lessons in this book
are determined rather arbitrarily by the length of the different Psalms, or the
special interest found in them. We have in mind weekly classes wishing to
study the whole Bible in a connected way, and yet avoid tediousness in the
process. The six Psalms included in the last lesson might easily be read by
the class in a week; and on the Lord's Day, the teacher with the assistance of
the questions, would have little difficulty in fastening the facts and their
application on their minds in a way both interesting and profitable. At the
same time the average person, independent of any class preparation, reading a
Psalm a day for private meditation, will probably find the brief comments and
questions upon it as much as he will be able to
assimilate.长度我们的教训，在这本书中有决心，而不是任意长度不同的诗篇，或特别的兴趣，发现在他们，
我们有考虑到每周班欲研究整个圣经在一个连接的方式，但避免在tediousness这一进程。六方诗篇，包括在过去的教训，可能很容易阅读的阶级在一个星期;以及对上帝的天，老师与协助的问题，将有什么困难，在紧固的事实和他们的申请就其在头脑的方式既有趣和有利可图。
在同一时间，对一般人来说，独立于任何阶层的准备，读一诗篇，每天为私人冥想，可能会发现简短的评论和问题后，它作为得多，因为他将能够吸收。
Psalm
7诗篇7
We commence this new lesson with this
Psalm because it offers a point of beginning in the
title.我们展开这个新的教训，这诗篇，因为它提供了一个出发点开始，在标题中。 This, however, is rather obscure since
it is not clear who may be meant by "Cush."不过，这是相当模糊的，因为它并不清楚谁可能是所谓“ cush
” 。 The margin of the
King James Version identifies him with "Shimei" of 2 Samuel 16:5-14, which story
it would be well to peruse again, although there are several incidents in Saul's
persecution of David which would fit about as
well.保证金的国王詹姆斯版本确定他与“梅”二黄秉槐16:5-14
，这故事便，以及审阅再次，虽然有几个事件在娑罗双树的迫害大卫将适合约以及。 The word "Shiggaion" in the title means
"a plaintive song or elegy."单词“ shiggaion ”在标题中的意思是“ plaintive歌曲或悲歌”
。 David is
persecuted (vv. 1, 2), and charged with wrong-doing to one at peace with him
(vv. 3, 4).大卫是迫害（ vv. 1 ， 2 ） ，并被控以错误做了一个在和平与他（ vv. 3 ， 4 ） 。
The charge is so false that he can
safely offer the challenge in verse five.收费是如此的虚假，他可以放心地提供的挑战，韵文5
。 Jehovah is
appealed to, and asked to sit in judgment on this matter: "Return, Thou on high"
(v. 7).耶和华是呼吁，并要求坐在判断，在这个问题上： “作为回报，你就高” （五7 ） 。 "My righteousness" (vv. 8-10) means his
innocence of this particular charge. “我的正义” （ vv.
8月10日）指他是无辜的，这尤其是负责。 A warning is uttered against the wicked
(vv. 11-13), whose folly is described in serious wit (vv.
14-16).警告是说出了对邪恶（ vv. 11月13日） ，其愚蠢所描述的严重束手无策（ vv. 14日至16日） 。 David's experience illustrates these
concluding verses more than once.大卫的经验，说明了这些结论韵文一次以上。
Psalm
8诗篇8
If the whole book of Psalms be
considered a mountain range of poetic prophecy, then this is one of the highest
peaks.如果整本书的诗篇被视为一个山脉诗意的预言，那么这是其中一个最高峰。 Observe in the margin how frequently it
is quoted in the New Testament, and applied to Jesus
Christ.观察在保证金的频率如何，这是在引述新约圣经，并适用于耶稣基督。 Read Hebrews 2:5-9
especially.读希伯来书2:5-9尤其是。 "O LORD, our Lord," gves better sense
as "O Jehovah, our Lord." “主啊，我们的主， ” gves意识，更好地为“ O耶和华，我们的主” 。
His glory is in the Heavens as we see
in verse three, and yet it is "above the heavens," both in kind and in
degree.他的荣耀是在天上正如我们所看到在新诗三，但它是“以上的天， ”无论是在种类和程度上。 So great is His glory that He uses "the
weak things of the world to confound the things which are
mighty."如此巨大，是他的荣耀，他用“弱的东西，世界上混淆的东西，这是浩浩荡荡的” 。 (Compare v. 2 with Matt. 11:25; 21:15,
16, and 1 Cor. 1:27). （比较诉2马特。 11时25分; 21时15分，第16和1肺心病。 1:27 ） 。
Verses 4-8 find a partial fulfilment in
man as created in the first Adam, but their complete fulfilment is seen only in
redeemed and regenerated man in the Second
Adam.诗四月八日找到一个部分履行在男子作为创建的第一亚当，但其完整的履行被认为是只有在赎回和可再生男子在第二个亚当。 The passage in Hebrews shows this, and
particularly alongside of 1 Corinthians
15:22-28.通过在希伯来书显示，这一点，尤其是一道1哥林多前书15:22-28 。 "Upon Gittith" is "set to the Gittith"
(RV), which, some think, means a tune of a joyous character. “后， gittith
”是“设置为gittith ” （风疹病毒） ，其中，有些人认为，指的调子一个欢乐的性格。
Psalm
9诗篇9
Is one of the cursing or imprecatory
Psalms which, as stated in the introductory lesson, find their key in the
millennial age and the events introductory
thereto.就是其中的咒骂或imprecatory诗篇，如在导言的教训，找到自己的关键在千年的年龄和活动，介绍情况。 It opens with rejoicing (vv. 1,
2).开放与喜悦（ vv. 1 ， 2 ） 。 This rejoicing is for victory over
enemies (v. 3), but they are God's enemies rather than the
psalmist's.这是值得庆幸的胜利，敌人（五3 ） ，但他们是上帝的敌人，而非psalmist的。 It is His coming (presence) that has
overcome them.这是他的未来（存在）表示，已经克服了他们。 Moreover, they are nations rather than
individuals.此外，他们是国家而非个人。 ("Heathen" in verse five, is "nations"
in the RV) Their cities are destroyed (v. 6). （ “ heathen ”在新诗五，是“国”在右心室）
，他们的城市被摧毁， （五，六月） 。 At the same time the Lord is seen
sitting as King (v. 7, RV), judging the world in righteousness, comforting the
oppressed, dwelling in Zion (vv. 9-12).在同一时间，耶和华是看到坐在景（五7 ，风疹病毒）
，判断世界在正义，安慰被压迫者，住在锡安（ vv. 9月12日） 。 All these are millennial
figures.这些都是千年的数字。 Israel is lifted from the gates of
death (v. 13), and the great tribulation is over.以色列取消从盖茨死亡（五13 ）
，伟大的苦难已经结束。 She is praising
God in Zion for the deliverance from the Gentile nations which are sunk in the
pit they had digged for her (vv. 13-16).她是赞美上帝在锡安为解脱从詹蒂莱联合国是沉没在井下挖，他们为她（
vv. 13-16 ） 。 And so on the end
of the Psalm.因此对年底的诗篇。 "Muth-labben" may refer like "Gittith"
to the name or character of the tune. “ muth - labben ”可能是指像“ gittith
”的名称或性质的调子。
Psalm
10诗篇10
Seems allied in thought with that
preceding, and the two may have been one,
originally.看来，盟军在思想与前面的，和两个可能已被一，本来。 The psalmist is not referring to
personal experiences, but to those which are more
general.该psalmist是不是指个人的经验，但那些是更普遍的。 It seems as though the poor and
oppressed of the nation and the whole world were uttering their complaint
through him.看来，虽然穷人和被压迫的民族和整个世界的人伪造他们的投诉，通过他。 Because God seems far away, the wicked
are flourishing (vv. 1, 2).因为上帝似乎遥远，恶人蓬勃发展（ vv. 1 ， 2 ） 。 It would not be out of place to
conceive of the wicked in this Psalm as personified in the Antichrist at the end
of this age, when, as we shall learn later, he will be persecuting Israel as
God's witness in the
earth.它不会失控的地方，设想恶人在这诗篇作为人格化，在antichrist在本月底的年龄，时，我们应学习后，他将迫害以色列作为上帝的证人在地球上。
This is not to say that, in no sense,
the Psalm is applicable to an earlier period in the history of that people, but
that in its fuller sense, it is for the time to
come.这是不是说，在任何意义上说，诗篇，是适用到一个较早的时期，在历史上的人，但在其充分的意义上讲，它是为今后一段时间。
The wicked one is described as
boastful, covetous, proud, atheistic, self-opinionated, bold, deceitful,
oppressive, and cunning (vv. 3-11,
RV).恶人之一，是形容为吹嘘，觊觎，而感到自豪，无神论，自我自以为是，大胆，是骗人的，压迫，和狡猾的（ vv. 3月11日，风疹病毒）
。 The "poor" means,
as is customary in the Psalms, "the poor in spirit," described by Jesus in the
Sermon on the Mount. “穷人”是指，按照惯例，在诗篇， “穷人的精神， ”所描述的耶稣在山上宝训。 They are sad and sorrowful sufferers
for righteousness' sake, even through they may be rich in this world's
goods.他们是可悲的和悲哀的患者正义起见，即使是通过他们可能是丰富的在这个世界上的货物。 "Meek" would be a better word to
describe them than "poor." “温柔”会是一个更好的词来形容他们比“欠佳” 。 The description of the wicked oppressor
is followed by the usual appeal to God (vv. 12-15), who is represented as
reigning over the millennial earth, punishing the wicked, establishing the meek,
and judging the oppressed against "the man of the earth" who, as has been said,
may well be taken for the Antichrist.描述恶人压迫者其次是一贯的呼吁上帝（ vv. 12月15日）
，谁是派代表作为执政超过千年的地球，惩治邪恶，建立温柔，和来看，受压迫的反对： “该名男子的地球“谁，我们已说过，可能会采取为antichrist
。 Questions
i.问题一。 What is the title
or inscription of Psalm 7?什么是标题或题词的诗篇七？ 2. 2 。 What is the meaning of "Shiggaion" and
"Gittith"?是什么意思“ shiggaion ”和“ gittith ” ？ 3. 3 。 Have you read 1 Corinthians 15:22-28
and Hebrews 2:5-9?您读过一哥林多前书15:22-28和希伯来书2:5-9 ？ 4. 4 。 What is the key to the imprecatory
Psalms?是什么，关键是要imprecatory诗篇？ 5. 5 。 To what period does Psalm 10 seem to
apply?什么时期是否诗篇10似乎适用？ 6. 6 。 Who are usually meant by the "poor" in
these Psalms?谁通常是指由“欠佳”在这些诗篇？ 7. 7 。 What title is given to the wicked one
in Psalm 10?什么标题是考虑到邪恶的一在诗篇10呢？
Psalm
11诗篇11
A song of trust.一首歌的信任。
The declaration of verse one, "In the
Lord put I my trust," is buttressed by the reason in verse seven, while all
between is descriptive of the condition in which David finds
himself.宣言一首诗， “在上帝把i我的信任， ”是由支撑的原因，在诗七，而所有之间是描述性的条件，其中，朱发现自己。
Urged to flee from his enemies (v. 1),
he shows the futility of the attempt (v. 2).呼吁逃离他的敌人（五1 ） ，显示他是徒劳的企图（五2 ）
。 The moral
foundations are being undermined (v. 3), and only Jehovah is able to
discriminate and judge (vv. 4-6).的道德基础正在削弱（五3 ） ，只有耶和华是能够歧视和法官（ vv. 4月6日）
。
Psalm
12诗篇12
The evil speaker.邪恶的议长。
The close relation between this and the
preceding Psalm is easily discovered.的密切关系，这和前面的诗篇是很容易发现。 David's enemy is the deceitful
flatterer (vv. 1, 2).大卫的敌人是骗人的flatterer （ vv. 1 ， 2 ） 。 But his judgment is of the Lord (vv.
3-5), the sincerity of whose utterances are in contrast with those of the enemy
(vv. 6-8).但他的判断是上帝（ vv. 3月5日） ，诚意，其言论是在对比与那些敌人（ vv. 6-8 ） 。
Psalm
13诗篇13
Sorrow.悲哀。 The Lord seems long in coming to His
servant's relief from the slanderers in the Psalms preceding (vv. 1,
2).上帝似乎在不久的未来，以他的仆人的救济从slanderers ，在前面的诗篇（ vv. 1 ， 2 ） 。 Will He never come (vv. 3,
4)?将他从来没有来（ vv. 3 ， 4 ） ？ Yea, He cometh soon, and faith and hope
rejoice (vv. 5, 6).雅，他来了不久，信念和希望庆幸（ vv. 5 ， 6 ） 。
Psalm
14诗篇14
The whole world
corrupt.整个世界的腐败。 All sinners are fools (v. 1) because
they think and act contrary to right reason First, they think wrong ("in his
heart," Gen. 6:12), and then soon they act wrong (Prov. 23:7).所有的罪人是傻瓜（五1
） ，因为他们的思想和行动，相反，以正确的理由，首先，他们认为是错误的（ “在他心中， ”将军6时12分） ，然后很快他们的行为是错误的（ Prov 。
23时07分） 。 This is true of
the world generally (vv. 2-4).这才是真正的世界普遍（ vv. 2-4 ） 。 "Eat up My People" is a phrase denoting
the "beastly fury" of the Gentile enemies of Israel. “吃了我的人”是一个短语指“
beastly暴跳如雷”的詹蒂莱的敌人以色列。 Verses 5 and 6 show their indifference
rather than their ignorance of God.诗5日和6显示他们的冷漠，而不是他们的无知，上帝。 If the closing verse seems to refer to
the period of the Babylonian captivity and therefore raises a question as to the
Davidic authorship (see title), we should remember that the language is typical
of any great evil, and that David may be speaking as in other instances, in the
prophetic sense.若收诗，似乎是指时期的巴比伦囚禁，因此提出了一个问题作为向davidic作者（见标题）
，我们应当记住，语言是典型的任何伟大的邪恶，以及朱可作为在其他情况下，在预言的意识。 In that case the Psalm takes on a
millennial aspect.在这种情况下，诗篇需对千年方面。
Psalm
15诗篇15
Holiness and its
reward.成圣和奖励。 Here a question is asked, verse one,
which finds its answer in the verses following, the whole dialogue being summed
up in the last sentence.这里的问题是问，诗一，认定其答案，在诗以下，整个对话，归纳起来是最后一句。
To abide in God's tabernacle, etc., is
to hold fellowship with God and enjoy the blessings incident
thereto.要遵守在上帝的幕等，是举行团契与上帝和享受的祝福事件的情况。 These are for the man whose conduct is
right, who is truthful, sincere, separate from the ungodly, and uninfluenced by
covetousness and bribery.这些都是为男子的行为是正确的，谁是真实，真诚，有别于ungodly
，并不受影响covetousness和贿赂。
Psalm
16诗篇16
Sometimes called "The Psalm of the
Resurrection," is one of the great Messianic Psalms (see introductory
lesson).有时被称为“诗篇的复活” ，这是一位伟大的弥赛亚诗篇（见介绍的教训） 。 While it is interesting to consider
David as uttering the prayer, for it is a prayer, how much more so to think of
Christ!而有趣的是，考虑国宝，作为伪造的祷告，这是一个祈祷，多少更认为基督的！ On some mountain side, in the night's
darkness, He may have poured out these petitions and
praises.对一些山区的一面，在夜晚的黑暗，他可能有倾注了这些请愿书和赞扬。 (For its Messianic application compare
verses 8-11 with Acts 2:25-31, and 13:35). （供其弥赛亚的应用比较诗8月11日与行为2:25-31 ，
13时35分） 。 Observe the
spirit of confidence (v. 1), loyalty to God (v. 2), love toward the saints (v.
3), separation from the world (v. 4), contentment (vv. 5, 6), obedience (vv. 7,
8), hope (vv. 9, 10), expectation (v. 11).观察的精神，信心（五1 ） ，忠诚的上帝（五2 ）
，爱对圣徒教会（五3 ） ，分离，从世界（五4 ） ，知足（ vv.五日，六日） ，服从（ vv. 7日， 8日） ，希望（ vv.九日，十日） ，期望（五11
） 。 The Revised
Version throws light on the text.修订版本，全光照对案文。 "Michtam" means "A Golden Psalm" (see
margin) and such it is in its preciousness even above others. “ michtam
”是指“一次千载难逢的诗篇” （见保证金）等，这是在其珍贵，甚至以上等。
Psalm
17诗篇17
Is a prayer in which vindication is
desired.是一个祈祷，其中平反，是理想的。 It makes such great claims that one
thinks of it as Messianic also (vv. 1-4), and yet like Psalm 7, the writer may
have some specific transaction in mind as to which his hands are
clean.它使这么大的声称，一想到它当作救世主，也（ vv. 1-4 ）
，但像诗篇7月，作者可能有一些具体的交易过程中考虑到他的手是干净的。 Note the testimony to the power of
God's word (v. 4).注意证言的权力，上帝的话语（五4 ） 。 What is asked is guidance (vv. 5, 6),
and preservation (vv. 7, 8).什么是问的是指导（ vv.五日，六日） ，并保存（ vv. 7日， 8日）
。 The latter is
desired from the wicked whose description follows as proud (vv. 9, 10),
treacherous (vv. 11, 12), and yet prosperous in worldly things (v.
14).后者则是想要从邪恶的描述如下骄傲（ vv.九日，十日） ，奸诈（ vv. 11 ， 12 ） ，但在繁荣的世俗的东西， （五14 ）
。 This prosperity
is transient in comparison with his own expectation (v.
15).这是短暂的繁荣相比，与自己的期望， （五15 ） 。 Have the Revised Version convenient in
reading these Psalms, for the interpretation it casts on some obscure
passages.已修订版本，方便的在读这些诗篇，为解释它使人对一些模糊的通道。 Questions 1.问题1 。 What is the leading thought of Psalm
11?什么是领导思想的诗篇11呢？ 2. 2 。 Against what class of enemies are the
psalmist's words frequently directed?对什么阶级敌人是psalmist的话，经常指示？
3. 3 。 Why are sinners called
"fools"?为什么是罪人，所谓的“阿斗” ？ 4. 4 。 Which of the Psalms of this lesson are
millennial and messianic?其中的诗篇的这个教训是千年和救世主？ 5. 5 。 Have you compared the passages in
Acts?你有比较通道的行为？ 6. 6 。 What does "Michtam" mean?什么叫做“
michtam ”是什么意思？
Psalm
18诗篇18
A song of victory.一首歌的胜利。
It opens with ejaculatory expressions
of triumph for deliverance.开放与射精管的表达胜利解脱。 All nature is described as convulsed
when the Almighty presses to the rescue.所有的性质是形容为震撼时，万能压力机向救援人员。
The next division is meditation on the
principles involved, the whole closing with a further outburst of triumph and
confidence.未来分工是冥想对涉及的原则，整个闭幕与进一步爆发的胜利和信心。 2 Samuel 22 is a copy of this ode
saving a few variations, and the student is referred to our treatment of it at
that place.二，黄秉槐22日是一个复制此颂节约了数的变化，和学生是指我们处理它在那个地方。
Psalm
19诗篇19
God's revelation in the world and in
the Word.上帝的启示在世界和这个词。 We have a contrast between these two in
this Psalm.我们有一个对比，这两个在这诗篇。 In verses one to six there is the
general revelation of the heavens, "wordless but extending their sphere over the
whole earth," which then specializes to the sun as the chief figure of it
all.在诗5点59分有一般的启示天， “无言的，但扩大其职权范围内超过整个地球” ，然后专门到太阳作为行政的数字，这一切的。
But in 7-14, the law is celebrated,
whose function is to warn against sin, and by conformity to which only can our
thought and conduct become acceptable to
God.但在7月14日，该法是庆祝，其职能是提出警告，反对单仲偕，并符合其中只有我们的思想和行为，成为可以接受的上帝。 Observe the literary beauty as well as
the spiritual teaching in the description of the law, six names, six epithets
and six effects.观察文学之美，以及作为精神教学中的描述法， 6名， 6称呼和6的效果。 The clearer our apprehension of the
law, so the Psalm teaches, the clearer is our view of sin, and the more evident
that grace only can cleanse and keep us from
it.明确我们的顾虑，该法的，所以诗篇教导，更清晰的是我们认为的单仲偕，和更明显的宽限期，不但可以清洗并保持我们从它。
Psalms 20 and
21诗篇20日和21日
Are coupled in The Modern Reader's
Bible, and called "An Antiphonal War Anthem." The first gives the prayers
of the king and the people before the battle, and the second the thanksgiving
after the victory.再加上是在现代读者的圣经，和所谓的“一antiphonal战争国歌”
，首先给出了祈祷的国王和人民面前的战斗中，和第二次的感恩后的胜利。 As to the first, we hear the people
(vv. 1-5), the king (v. 6), and then the people to the end.至于第一，我们听到的人（
vv. 1月5日） ，国王（五，六） ，然后人到去年底。 As to the second, the king is first
(vv. 1-7), and then the people to the end.至于第二，国王是第一（ vv. 1-7 ）
，然后人到去年底。 While this may be
the historical setting of these Psalms, yet we are at liberty to apply their
utterances in the spiritual scene to the experiences of believers in the
Christian Church.而这可能是历史设置这些诗篇，但我们正处于自由运用他们的言论在精神文明现场经验的信徒，在基督教教堂。
Psalm
22诗篇22
The Psalm of the Cross. Is this
one of the great Messianic Psalms? Christ uttered the first verse on the
cross (Matt. 27:46), and there is reason to think the words of the last were
also heard.该诗篇的两岸关系，这是一位伟大的弥赛亚诗篇？ 基督说出了第一首诗在十字架上（ matt. 27:46 ）
，并有理由相信的话，最后也听到。 "He hath done it" (RV), in the Hebrew,
corresponds closely to, "It is finished" (John 19:30). “他祂所这样做” （右心室）
，在希伯来文，对应的紧密合作， “这是完成” （约翰福音19:30 ） 。 If this were so, may we suppose that
the whole Psalm was the language of the divine sufferer as He bare our sins on
the cross?如果是这样的话，可能我们假定整个诗篇是语言的神圣的受害者，因为他暴露了我们的罪在十字架上？ There are three strophes, or great
poetical divisions, each associated with the phrase, "Far from
me."有三个strophes ，或伟大的诗歌进行记名表决时，每个相关的短语， “远离我” 。 The first covers verses 1 to 10, the
second 11 to 18, the third 19 to 31.首次涵盖诗1至10
，第二次11日至18日，第三次19日至31日。 In the first, we have a cry of distress
(vv. 1, 2), an expression of confidence (vv. 3-5), a description of the enemies
(vv. 6-8), and a second expression of confidence (vv.
9-10).在第一，我们有一个哭的困扰（ vv. 1 ， 2 ） ，表达了信心（ vv. 3月5日） ，描述的敌人（ vv. 6-8 ）
，和第二次表达信心（维维。 9月10日） 。 In the second, we have two
descriptions, the surrounding enemies (vv. 11-13), and the sufferer's
experiences (vv. 14-18).在第二，我们有两个说明，周围的敌人（ vv. 11月13日） ，和患者的经验（ vv.
14日至18日） 。 In the third the
whole tone is changed to a note of victory (vv. 19-21), a testimony of praise
(vv. 22-26), and a prophecy of resurrection glory (vv.
27-31).在第三次整个基调是改变一个注意到的胜利（ vv. 19日至21日） ，证明了赞美（ vv. 22日至26日） ，并预言复活的荣耀（
vv. 27-31 ） 。 The Psalm gives a
graphic picture of death by crucifixion with circumstances precisely fulfilled
at Calvary.该诗篇，让图形图片死亡的十字架与履行的情况下，正是在calvary 。 As that form of death penalty was Roman
rather than Jewish, we agree with the Scofield Reference Bible that the "proof
of inspiration is irrestible."由于这种形式的死刑是罗马，而非犹太人，我们同意与斯科菲尔德参考圣经说：
“证明的启示是irrestible ” 。 At verse 22 the Psalm breaks from
crucifixion to resurrection (compare John
20:17).在新诗22诗篇休息，从受难到复活（比较约翰20时17分） 。
Psalm
23诗篇23
The Shepherd Psalm is such a
favorite with all as to make an attempted exposition almost an offence.
牧羊人诗篇是这样一个最喜爱的所有作为，使企图论述，几乎即属违法。 Did David compose it as a youth tending
his father's sheep?当时大卫撰写，它作为一个青年趋于他父亲的羊呢？ If not, it must have been when occupied
in reminiscences of those early days.如果不是，它必须已被占领时，在回忆那些早年。 Note the possessive, "my shepherd," and
the future, "shall not want."注意占有， “我的善牧， ”和未来“ ，不得希望” 。 Because the Lord is my Shepherd I am
Feeding on the Word, "pastures" Fellowshipping the Spirit, "waters" Being
renewed, "restoreth" Surrendered in will, "leadeth" Trusting the promises, "fear
no evil" Enjoying security, "a table" Doing service, "runneth over" Possessing
hope, "forever."因为耶和华是我的善牧我喂养对一句话， “牧场” fellowshipping的精神， “水域”续约“ ，
restoreth ”投降，在将“ ， leadeth ”信任的承诺， “恐惧，没有邪恶的”享受安全， “一表“做服务” ， runneth “藏有希望，
”永远“
Psalm
24诗篇24
Is frequently defined as the
Ascension Psalm .是经常被界定为阿森松诗篇 。 The Scofield Bible speaks of these last
three Psalms, however, 22 23 and 24, as a
trilogy.该斯科菲尔德圣经说，这些过去三年诗篇，然而22日， 23日和24日，作为一个三部曲。 In the first, the good Shepherd gives
His life for the sheep (John 10:11), in the second, the great Shepherd "brought
again from the dead through the blood of the everlasting covenant," tenderly
cares for His sheep (Heb. 13:20), and in the last, the chief Shepherd appears as
king of glory to own and reward the sheep (I Pet.
5:4).在第一，善牧让自己的生命，羊（约翰10时11分） ，在第二，伟大的牧羊人“所带来的再次从死里复活，通过血液中永恒的盟约，
”温柔关心他的羊（希伯来书13时20分） ，并在过去的，行政牧羊人看来，作为国王的荣耀，以自己和奖励，羊（我的宠物。 5时04分） 。 From this point of view the order is:
(a), the declaration of title, "The earth is the Lord's" (vv. I, 2); (b), the
challenge (vv. 3-6), it is a question of worthiness and no one is worthy but the
Lamb (compare Dan. 7:13, 14; Rev. 5:3-10); (c), the king takes the throne (vv.
7-10), (compare Matt. 25: 31).从这个角度来看，该命令是： （一） ，该宣言的标题， “地球是上帝” （ vv.
，我2 ） ; （二） ，所面临的挑战（ vv. 3月6日） ，它是一个的问题，老有所为，没有人是值得，但羔羊（比较丹。 7时13分，第14条;牧师5:3-10
） ; （三） ，国王的宝座，需时（ vv. 7月10日） ， （比较马特。 25 ： 31 ） 。 Questions 7.问题7 。 Where have we met earlier with the
contents of Psalm 18?那里有我们见过面，与较早前的内容诗篇18呢？ I. What theme would you assign to Psalm
19?一，什么主题，你会分配给19诗篇？ 2. 2 。 Give the names, epithets and effects of
the law.给予的姓名，称呼和影响的法律。 3. 3 。 What is the historical setting of
Psalms 20 and 21?什么是历史的设置诗篇20日和21日？ 4. 4 。 How does John 19:30 suggest the last
verse of Psalm 22?如何约翰19:30建议最后新诗的诗篇二十二？ 5. 5 。 Of what is this Psalm a
picture?什么是这诗篇图片？ 6. 6 。 What proof of inspiration does it
contain?什么证明的灵感是否包含？ 7. 7 。 By what name has Psalm 24 been
called?由什么名称已诗篇24日，被称为？ 8. 8 。 How may the last three Psalms be
classified?如何可以过去三年诗篇被归类？ 9. 9 。 Amplify this last
idea.建立健全这最后的想法。 10. 10 。 From this point of view, what is the
order of Psalm 24?从这个角度来看，什么是秩序的诗篇24呢？ 11. 11 。 What may have been the historical
origin of the Psalm last named?什么可能已被历史渊源的诗篇去年命名呢？
Psalm
25诗篇25
In the Hebrew this prayer is arranged
as an acrostic, ie, the first word of each verse begins with a letter in
alphabetical order from A to Z. Hereafter we shall not give as much attention to
every Psalm as we have thus far, but trust the reader to do the analyzing after
the examples given. The purpose of the Commentary is not so much textual
explanation as a stimulus to Bible study in a broader sense, and it is assumed
that the reader has been studying the Bible side by side with the Commentary
from the beginning. The more difficult Psalms, some of the more familiar and
popular, and those distinctively Messianic and millennial may be treated more at
length, but others must be passed over.在希伯来文的祈祷，这是安排一acrostic
，即第一个字每一首诗开始的信中按英文字母顺序从A到Z以下，我们不得给予十分重视每一个诗篇正如我们迄今，但信托读者做分析后，所举的例子。
目的的评注是没有这么多的词句的解释，作为一个刺激圣经研究在更广泛的意义，这是假定读者一直在研究圣经并排与评论：从一开始就较困难的诗篇，一些较为熟悉和受欢迎的，和那些鲜明弥赛亚和千年可处理更多的篇幅，但其他人必须予以通过。
In the present instance the prayer is
for defence (vv. 1-3), guidance (vv. 4, 5), forgiveness (vv. 6-11), etc.,
intermingled with testimony to the divine goodness (vv.
12-15).在目前的例如祈祷，是为国防部（ vv. 1-3 ） ，指导（ vv. 4 ， 5 ） ，宽恕（ vv.
6月11日）等，相互交织与证词，以神圣的善（ vv. 12 - 15 ） 。
Psalm
26诗篇26
Is another appeal to God on the basis
of avowed integrity and innocence of the charges of
enemies.是另一项呼吁上帝在此基础上公布的完整性和无辜的收费的敌人。 Note the features of righteous
character of which the psalmist speaks, as well as the description of his
enemies.注意的特点，正义的品格，其中psalmist发言，以及作为说明他的敌人。 The Modern Reader's Bible names this
Psalm, "Searchings of heart before worship."现代读者的名字，这圣经诗篇， “
searchings心脏病之前，崇拜” 。
Psalm
27诗篇27
Is called by the volume named above
"An Anthem of Deliverance," and throughout it exhibits confidence, hope
and joy, in God's worship, with prayer for help and guidance in
danger.是所谓的由量命名为上述“ 1国歌解脱”
，它在整个展品的信心，希望和喜悦，在上帝的崇拜，祈祷，为帮助和指导处于危险之中。 The secret of the psalmist's confidence
is given in verse four as his delight in divine fellowship expressed in
worshiping in God's
tabernacle.秘密的psalmist的信心，是由于在新诗四，作为他的喜悦，在神的金表示，在崇拜，在上帝的圣殿。 God will protect and deliver him (vv.
5, 6).上帝会保护和提供他（ vv. 5 ， 6 ） 。 He will be more to him than earthly
parents (v. 10).他将更多的向他比人间的父母（五10 ） 。 All he craves is guidance (v.
11).所有他渴望是指导（五11 ） 。 He concludes with counsel to others in
a like case (vv. 13, 14).他的结论与律师他人一样，在一个案件（ vv. 13日， 14日） 。
Psalm
29诗篇29
"The Song of the Thunderstorm,"
encourages confidence in God by the celebration of His power in His dominion
over the natural world. “这首歌的雷暴警告，
”鼓励信心，在上帝的庆祝他的权力在他的统治的自然世界。 "Discovereth the forests" (v. 9) means
"stripping them bare." “ discovereth森林” （五9 ）意思是“剥夺他们暴露了” 。 In the midst of this sublimity God's
worshipers cry, "Glory!"在处于这个崇高上帝的信徒哭， “光荣” ！ (RV) （右心室）
Psalm
30诗篇30
States its occasion in the title, the
reference being to David's own house or palace (compare Deut. 20:5); 2
Sam.其国之际在标题中，参考正在向大卫的自己的房子或宫殿（比较deut 。 20时05分） ;二山姆。 5:11; 7:2). 5时11分; 7时02分）
。
Psalm
31诗篇31
Is a cry of one in distress, which some
have referred to as the period of David's persecution by Saul at
Keilah.是的呼声，一在遇险，其中一些已被称为时期大卫的迫害，在keilah娑罗双树。 Read 1 Samuel 23:1-15, and then note in
the Psalm, verses 4, 8, 10-15, 20-22.阅读1 ，黄秉槐23:1-15 ，然后记在诗篇，诗4日， 8日，
10月15日， 20日至22日。
Psalm
32诗篇32
Reads like "David's Spiritual
Biography."读起来就像“大卫的精神传记” 。 It is thought to have been written
after his sin with Bathsheba (2 Sam. 11, 12).它被认为是已书面后，他的单仲偕与拔示巴（ 2萨姆。 11
， 12 ） 。 He has been
brought to repentance for that sin and forgiven (Psalm 51), and now is praising
God for that forgiveness, and telling what led up