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FEW of the Books of Scripture are richer than the Book of Psalms, that “Hymn-book for all times,” as it has been called.
很少有圣经书卷比《诗篇》（Book of Psalms）更丰富，它被称为“历代的赞美诗集”（Hymn-book for all times）。
“There,” says Luther, “you look right down into the heart of saints, and behold all manner of joys and joyous thoughts toward God and his love springing lustily into life!
路德（Luther）说：“在那里，你直视圣徒的心灵深处，看到对神和祂的爱所产生的各种喜悦和快乐的思想，旺盛地涌入生命！
Again, you look into the heart of saints as into death and hell!
再次，你仿佛在死亡和地狱中审视圣徒的心灵！
How gloomy and dark their mournful visions of God.”
他们对神的哀伤的异象（visions）是多么阴郁和黑暗。”
Another has said, “The Psalms teach me to prize a much tried life.”
另一位说：“诗篇教导我要珍惜一个饱经试炼的生命。”
And Tholuck (who gives these quotations) remarks, “Songs which, like the Psalms, have stood the test of three thousand years, contain a germ for eternity.”
图卢克（Tholuck）（祂提供了这些引文）评论道：“像诗篇一样，经受了三千年考验的诗歌，蕴含着永恒的精髓。”
The Psalms are for all ages alike—not more for David than for us.
诗篇对于所有时代都是一样的——对大卫而言并非比对我们更重要。
Even as the cry, “It is finished!” though first heard by the耳 of John and the women from Galilee, who stood at the cross, was not meant for them more truly than for us; so with the Psalms.
正如那句呼喊：“成了！”（It is finished!）虽然最先被站在十字架旁的约翰和加利利来的妇女的耳朵听到，但它对她们的意义并不比对我们更真实；诗篇也是如此。
The writers were prepared by God,通过personal and public circumstances, for breathing forth appropriately the mind of Him who used them.
作者们通过个人和公共的环境，被神预备好，以便适当地表达使用他们的那位的心意。
Irving, in his preface to Horne on the Psalms, has spoken some most valuable truths on this subject.
欧文（Irving）在祂为霍恩（Horne）的《诗篇注释》所作的序言中，谈到了一些关于这个主题极有价值的真理。
He remarks that the Psalms, like the prophetic writings, “arose by the suggestion of some condition of the Church, present in the days of the prophets, as the particular case.
祂评论道，诗篇就像先知书一样，“是因着先知时代教会的某种情况而产生，作为具体的案例。
But passing beyond this in time, and passing beyond it in aggravation of every circumstance, they give as it were a consecutive glance of all the like cases and kindred passages in the history of the Church, and bring out the general law of God’s providence and grace in the present, and in all the future parallel cases.”
但它们超越了这一时期，并超越了每一种情况的加剧，它们仿佛对教会历史上所有类似的案例和相关段落进行了一次连续的审视，并揭示出神护理（providence）和恩典（grace）在当前和所有未来平行案例中的一般规律。”
The Psalmist, however, was not to be an automaton, nor his readers mere lookers on or listeners to what the automaton gives forth.
然而，诗篇作者不应该是一个自动机器（automaton），他们的读者也不仅仅是旁观者或自动机器所发出声音的听众。
“Therefore, God moulded his man to his purpose, and cast him into the conditions that suited his ends.
“因此，神将祂的这个人塑造成合乎祂目的的样式，并将祂置于适合祂目的的环境中。
And still he was a man, acted on by course of nature, and manifest to the people as a fellow-man, through whom, indeed, they heard soul-stirring truths, uttered with ear-piercing words, but suited to their case, and thrust in their way, and spoken to their feelings, and pressed on their consciences, and riveted there by the most mighty sanctions of life and death, present and eternal.”
然而祂仍然是一个人，受自然规律的影响而行动，并作为同伴向人显明，人们确实通过祂听到了激动人心的真理，以刺耳的言语说出，但却适合他们的处境，被推到他们的道路上，向他们的情感说话，并以今生和永恒的生与死最强大的认可（sanctions）将它们固定在他们的良心上。”
“And as THE WORD which was in the beginning took not voice, nor intelligence, but flesh, human flesh, and the fulness of the Godhead was manifested bodily; so when that same Word came to the fathers by the prophets, and discovered a part of his fulness, it was through their flesh, or their humanity—that is, through their present condition of spirit, and mind, and body, and outward estate.”
“正如太初的道（THE WORD）所取（took）的不是声音，也不是理智，而是肉身，是人的肉身，神性的丰盛（fulness of the Godhead）有形有体地显现出来；所以当那同一位道借着先知临到列祖，并揭示祂的一部分丰盛时，它是通过他们的肉身，或他们的人性——也就是说，通过他们当时的精神、思想、身体和外在状况。”
It was for this end that God led David the round or all human conditions, that he might catch the spirit proper to every one, and utter it according to the truth.
正是为了这个目的，神引领大卫经历了所有人类境况的循环，使祂能够捕捉到每一种境况的恰当精神，并按照真理将其表达出来。
“He allowed him not to curtail his being by treading the round of one function; but by a variety of functions he cultivated his whole being, and filled his soul with wisdom and feeling.
“祂不容许祂通过履行一种职能来限制祂的存在；而是通过各种职能来培养祂的整个生命，并用智慧和情感充实祂的灵魂。
He found him objects of every affection.
祂为祂找到了各种情感的对象。
He brought him up in the sheep-pastures, that the groundwork of his character might be laid through simple and universal forms of feeling.
祂在羊群的牧场中养育祂，使祂品格的基础可以通过简单和普遍的情感形式奠定。
He took him to the camp, that he might be filled with nobleness of soul, and ideas of glory.
祂带祂到军营，使祂的心灵充满高尚和荣耀的观念。
He placed him in the palace, that he might be filled with ideas of majesty and sovereign might.
祂将祂置于王宫，使祂充满威严和至高权能的观念。
He carried him to the wilderness and placed him in solitudes, that his soul might dwell alone in the sublime conception of God and his mighty works.
祂将祂带到旷野，将祂置于独居之地，使祂的灵魂可以独自沉浸在神和祂伟大作为的崇高观念中。
And he kept him there for long years, with only one step between him and death, that he might be well schooled to trust and depend upon the providence of God.
祂让祂在那里待了很多年，与死亡只有一步之遥，以便祂能很好地学习信靠和依赖神的护理（providence）。
And in none of these various conditions and vocations of life did He take from him His Holy Spirit.
在这些不同的生活境况和职业中，祂都没有收回祂的圣灵。
His trials were but the tuning of the instrument with which the Spirit might express the various melodies which He designed to utter by him for the consolation and edification of spiritual men.
祂的试炼不过是调音的工具，圣灵可以借此表达祂旨意通过祂说出的各种旋律，以安慰和造就属灵的人。
John the Baptist, having to be used for rough work, was trained in the desert.…
施洗约翰（John the Baptist），因为要被用于粗重的工作，在旷野中受训……
Every one hath been disciplined by the providence of God, as well as furnished in the fountains of his being, for that particular work for which the Spirit of God designed him.”
每个人都曾受到神的护理（providence）的管教，并在祂存在的源头（fountains of his being）被装备，以完成神的灵（Spirit of God）为祂预定的特定工作。”
The literal and historical sense is in the highest degree profitable; as Calvin, and Venema, and Matthew Henry, and others, have shewn.
字面和历史意义是最有益的；正如加尔文（Calvin）、维内马（Venema）和马太·亨利（Matthew Henry）等人所表明的那样。
But our principle is, that having once found the literal sense, the exact meaning of the terms, and the primary application of the Psalm, we are then to ask what the Holy Spirit intended to teach in all ages by this formula.
但我们的原则是，一旦找到了字面意义、术语的准确含义以及诗篇的首要应用，我们就必须问，圣灵（Holy Spirit）想要通过这种模式在所有时代教导什么。
Bishop Horne speaks of such study as being like a traveller’s ascent to an an eminence, “neither unfruitful nor unpleasant,” whence he gets an extensive prospect lying beyond, and stretching away to the far distance.
霍恩主教（Bishop Horne）将这种研究描述为像旅行者登上一个高地，“既不徒劳也非不悦”，从那里祂可以看到一个广阔的、延伸到远处的视野。
Bishop Horsley quotes 2 Sam. 23:3, “The Spirit of Jehovah spake by me, and His word was in my tongue”—and adds, “If David be allowed to have had any knowledge of the true subject of his own compositions, that subject was nothing in his own life, but something put into his mind by the Holy Spirit of God.”
霍斯利主教（Bishop Horsley）引用撒母耳记下二十三3：“耶和华的灵（Spirit of Jehovah）借着我说话，祂的圣言（word）在我口中”——并补充道：“如果允许大卫对他自己作品的真正主题有所了解，那么那个主题就不是祂自己生活中的任何事物，而是神的圣灵（Holy Spirit of God）放入祂心中的某些事物。”
This is so far true; but at the same time let us hold (as stated above) that what the Spirit put into David’s mind, or the mind of any other writer, was done not abruptly, but in connection with the writer’s position.
这在某种程度上是真实的；但与此同时，我们也要坚持（如上所述）圣灵（Spirit）放入大卫心中，或任何其他作者心中的内容，并非突兀地发生，而是与作者的处境相联系。
Even as our Lord’s sayings for all ages were not uttered at random in any circumstances, but were always connected naturally with some present passing event or incident.
正如我们主（Lord）对所有时代的言语并非在任何情况下随意说出，而是总是自然地与当时正在发生的某个事件或插曲相联系。
“Jesus answered and said,” is true of them all: he strang his pearls on the thread of passing occurrences or conversations.
“耶稣回答说”对所有这些言语都是真实的：祂将祂的珍珠串在正在发生的事件或对话的线索上。
And even so is it with the Psalms.
诗篇也是如此。
They take their rise in things local and temporary, but they pass onward from the present into the ages to come.
它们起源于地方性和暂时性的事物，但它们从现在走向未来的世代。
Now, in the early ages, men full of the thoughts of Christ could never read the Psalms without being reminded of their Lord.
现在，在早期，心中充满基督思想的人，每次阅读诗篇时都会想起他们的主。
They probably had no system or fixed theory as to all the Psalms referring to Christ; but still, unthinkingly we might say, they found their thoughts wandering to their Lord, as the one Person in whom these breathings, these praises, these desires, these hopes, these deep feelings, found their only true and full realization.
他们可能没有一套关于所有诗篇都指向基督的系统或固定理论；但我们或许可以说，他们仍然不由自主地发现自己的思想游荡到他们的主那里，因为祂是唯一能使这些呼吸、这些赞美、这些渴望、这些希望、这些深切情感找到唯一真实和完全实现的人。
Hence Augustine (Psa. lviii.) said to his hearers, as he expounded to them this book, that “the voice of Christ and his Church was well-nigh the only voice to be heard in the Psalms”—”Vix est ut in Psalmis inveniamus vocem nisi Christi et Ecclesiae;” and on another occasion (Psa. xliii.), “Everywhere diffused throughout is that man whose Head is above, and whose members are below.
因此，奥古斯丁（Augustine）（诗篇五十八篇）在向祂的听众阐释这本书时说，在诗篇中“几乎唯一能听到的声音是基督和祂教会的声音”—“Vix est ut in Psalmis inveniamus vocem nisi Christi et Ecclesiae;”在另一个场合（诗篇四十三篇），祂说：“那个人，祂的头在上方，祂的肢体在下方，遍布在各处。
We ought to recognise his voice in all the Psalms, either waking up the psaltery or uttering the deep groan—rejoicing in hope, or heaving sighs over present realities.”
我们应该在所有的诗篇中识别出祂的声音，无论是唤醒琴瑟（psaltery）还是发出深沉的呻吟——在希望中欢喜，或为眼前的现实而叹息。”
Tertullian (quoted by Horne) says, “Omnes pocne Psalmi Christi personam sustinent.”
特土良（Tertullian）（被霍恩引用）说：“几乎所有的诗篇都承载着基督的位格（personam sustinent）。”
We set out with laying down no other principle of interpretation in regard to the speakers in these sacred songs, than this one,—viz., we must consider this book as “not of private interpretation,” (2 Peter 1:20).
关于这些神圣诗歌中的说话者，我们开始时没有提出任何其他的解释原则，除了这一个，即：我们必须认为这本书“不是出于私自的解释”（2 Peter 1:20）。
Its utterances did not originate with the authors themselves.
它的言语并非源于作者本身。
It is one of those writings which “holy men of God spake as they were moved by the Holy Ghost;” and therefore it is decidedly erroneous to suppose, that because David, or any other, was the author, that therefore nothing is spoken of, or sung, but matters in which they were mainly or primarily concerned.
它是那些“人被圣灵（Holy Ghost）感动，说出神的话来”的著作之一；因此，如果假设仅仅因为大卫或任何其他人是作者，所以其中所说或所唱的就只是与他们主要或首要相关的事，那是绝对错误的。
“Not unto themselves, but unto us they did minister,” is true here also, (1 Pet. 1:12).
“他们不是为自己，乃是为我们服事”（1 Pet. 1:12），在这里也是真实的。
We cannot err far, therefore, if with Amyrauld we keep “our left eye on David, while we have our right eye full on Christ.”
因此，如果我们像艾米劳德（Amyrauld）一样，保持“左眼注视大卫，而右眼完全注视基督”，我们就不会错得太远。
In some instances, the Head exclusively speaks, or is spoken of, and in a few others the Members alone; but generally, the strain is such in feeling and matter, that the Head and Members together can use the harp and utter the song.
在某些情况下，只有头（Head）说话，或被谈论，而在少数其他情况下，只有肢体（Members）说话；但通常，在情感和内容上，其基调是头和肢体可以一同使用琴瑟，唱出诗歌。
And so important are these holy songs, that nearly fifty of them are referred to in the New Testament, and applied to Christ.
这些圣歌如此重要，以至于新约中引用了其中近五十首，并应用于基督。
Hengstenberg has evidently felt, in spite of his dread of admitting Messiah into the Psalms too often, that one individual was very generally present to the writer’s mind.
尽管亨斯滕贝格（Hengstenberg）担心将弥赛亚（Messiah）过于频繁地引入诗篇，但祂显然感觉到，有一个人（one individual）非常普遍地出现在作者的心中。
He is constrained to admit that reference is made to some ideal perfect one, or some ideal righteous one, who is the standard.*
祂被迫承认，所指涉的是某个理想的完全者（ideal perfect one），或某个理想的公义者（ideal righteous one），祂是标准。*
Unwittingly he thus grants the fact, that none can read those songs of Zion without being led to think upon some one individual as the ever-recurring theme.
祂在不知不觉中承认了这样一个事实：没有人阅读那些锡安之歌（songs of Zion）时，不会被引导去思考某一个人（some one individual）作为永恒重复的主题。
And as the Scriptures do not speak in the style of philosophy, we may safely say, that the reference in all these cases is not to any abstract ideal person, but to the real living One, in whom all perfections meet, and against whom all the plots and malice of hell have ever been directed—Messiah, the Righteous One.
而且，由于圣经说话并非采用哲学风格，我们可以安全地说，在所有这些情况下，所指的不是任何抽象的理想人物，而是那位真实的活者，在祂身上汇集了所有的完全，并且地狱的一切阴谋和恶意都一直针对祂——弥赛亚（Messiah），那位公义者。
There is in almost every one of all these Psalms something that fitted them for the use of the past generations of the Church, and something that fits them admirably for the use of the Church now; while also there is diffused throughout a hint for the future.
在所有这些诗篇中，几乎每一篇都有适合教会过去世代使用的内容，也有非常适合教会现在使用的内容；同时，其中也遍布着对未来的暗示。
There is, we might say, a past, a present, and a future element.*
我们可以说，其中有一个过去、一个现在和一个未来的要素。*
Few of them can be said to have no prophetic reference, no reference to generations or events yet to arise,—a circumstance that gives them a claim upon the careful study of every one who searches into the prophetic records, in addition to the manifold other claims which they possess.
很少有诗篇可以说没有预言性的指涉，没有对尚未兴起的世代或事件的指涉——这一情况赋予了它们被每一个探究预言记录的人仔细研究的权利，而这还未算上它们所拥有的许多其他权利。
The substance of these Notes (for they are no more than notes) appeared originally in the “Quarterly Journal of Prophecy.”
这些笔记（因为它们仅仅是笔记）的实质最初发表在《季度预言杂志》（Quarterly Journal of Prophecy）上。
They are meant to help those who delight to search the Scriptures.
它们的目的是帮助那些以研读圣经为乐的人。
There are also gleanings from many fields here and there presented to the reader; for the Author has consulted writers on the Psalms of all different shades of opinion, even where he simply states the conclusion at which he has arrived as to the true sense of the passage.
这里也向读者呈现了来自各方的零星收获（gleanings）；因为作者查阅了持有各种不同观点的诗篇注释者（writers on the Psalms），即使在祂仅仅陈述祂对经文真义所达到的结论时也是如此。