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称颂 神公义的审判

大卫的诗,交给诗班长,调用“慕拉宾”。

耶和华啊!我要全心称谢你,

我要述说你一切奇妙的作为。

我要因你快乐欢欣;

至高者啊!我要歌颂你的名。

我的仇敌转身退后的时候,

就在你的面前绊倒、灭亡。

因为你为我伸了冤,辨了屈;

你坐在宝座上,施行公义的审判。

你斥责了列国,灭绝了恶人;

你涂抹了他们的名,直到永永远远。

仇敌的结局到了,他们遭毁灭,

直到永远;

你拆毁他们的城镇,使它们湮没无闻。

耶和华却永远坐着为王,

为了施行审判,他已经设立宝座。

他必以公义审判世界,

按正直判断万民。

耶和华要给受欺压的人作保障,

作患难时的避难所。

10 认识你名的人必倚靠你;

耶和华啊!你从未撇弃寻求你的人。

11 你们要歌颂住在锡安的耶和华,

要在万民中传扬他的作为。

12 因为那追讨流人血的罪的,他记念受苦的人,

他没有忘记他们的哀求。

13 耶和华啊!求你恩待我,

看看那些恨我的人加给我的苦难;

求你把我从死门拉上来,

14 好叫我述说你一切可称颂的事,

并在锡安的城门(“的城门”原文作“女子的门”)因你的救恩欢乐。

15 列国陷入自己挖掘的坑中,

他们的脚在自己暗设的网里缠住了。

16 耶和华已经把自己显明,又施行了审判;

恶人被自己手所作的缠住了。

(希迦庸、细拉)

17 恶人都必归到阴间,

忘记 神的列国都必灭亡。

18 但贫穷的人必不会被永远遗忘,

困苦人的希望也必不会永久落空。

19 耶和华啊!求你起来,不要让世人得胜;

愿列国都在你面前受审判。

20 耶和华啊!求你使他们惊惧,

愿列国都知道自己不过是人。(细拉)

Al director musical. Sígase la tonada de «La muerte del hijo». Salmo de David.

¡Oh Señor, te alabaré con todo el corazón, y le contaré a todo el mundo las maravillas que haces! Me alegraré, sí; por ti estaré lleno de gozo. Cantaré tus alabanzas, oh Altísimo.

Mis enemigos retrocederán y perecerán en tu presencia; tú me has vindicado; has respaldado mis acciones, declarándolas buenas desde tu trono. Has reprendido a las naciones y destruido a los malvados, borrando para siempre sus nombres. Oh enemigos tuyos: condenados están para siempre. El Señor destruirá sus ciudades; aun el recuerdo de ellas desaparecerá.

Pero el Señor reina eternamente; está sentado en su trono para juzgar. Él juzgará rectamente al mundo; gobernará a las naciones con igualdad. Todos los oprimidos pueden acudir a él. Él es refugio para ellos en tiempo de tribulación. 10 Todos los que conocen tu misericordia, Señor, contarán contigo para que los auxilies, pues jamás has abandonado a quienes en ti confían.

11 Canten salmos al Señor, el rey de Sion, cuéntenle al mundo sus hechos inolvidables. 12 El que castiga a los homicidas tiene cuidado de los desvalidos. No olvida las súplicas de los atribulados que le piden ayuda.

13 Y ahora, Señor, ten misericordia de mí; mira como padezco a manos de quienes me odian. Señor, sácame de las fauces de la muerte. 14 Sálvame, para que pueda alabarte públicamente en presencia del pueblo en las puertas de Jerusalén, y pueda regocijarme porque me has rescatado.

15 Las naciones caen en las trampas que cavaron para otros; la trampa que pusieron los ha atrapado. 16 El Señor es célebre por la forma en que hace caer a los malvados en sus propios lazos.

17 Los malvados serán enviados al sepulcro; este es el destino de las naciones que olvidan al Señor. 18 Pero no se olvidará para siempre al necesitado y las esperanzas del pobre no se verán eternamente burladas.

19 ¡Oh Señor, levántate! No dejes que el hombre domine. ¡Haz que las naciones se presenten delante de ti! 20 Hazlos temblar de miedo; bájales los humos hasta que comprendan que no son sino frágiles hombres.

Psalm 9[a]

For the music director, according to the alumoth-labben style;[b] a psalm of David.

I will thank the Lord with all my heart!
I will tell about all your amazing deeds.[c]
I will be happy and rejoice in you.
I will sing praises to you, O Most High.[d]
When my enemies turn back,
they trip and are defeated[e] before you.
For you defended my just cause;[f]
from your throne you pronounced a just decision.[g]
You terrified the nations with your battle cry.[h]
You destroyed the wicked;[i]
you permanently wiped out all memory of them.[j]
The enemy’s cities have been reduced to permanent ruins.[k]
You destroyed their cities;[l]
all memory of the enemies has perished.[m]
But the Lord[n] rules[o] forever;
he reigns in a just manner.[p]
He judges the world fairly;
he makes just legal decisions for the nations.[q]
Consequently[r] the Lord provides safety for the oppressed;[s]
he provides safety in times of trouble.[t]
10 Your loyal followers trust in you,[u]
for you, Lord, do not abandon those who seek your help.[v]
11 Sing praises to the Lord, who rules[w] in Zion.
Tell the nations what he has done.[x]
12 For the one who takes revenge against murderers took notice of the oppressed;[y]
he did not overlook[z] their cry for help[aa]
13 when they prayed:[ab]
“Have mercy on me,[ac] Lord!
See how I am oppressed by those who hate me,[ad]
O one who can snatch me away[ae] from the gates of death!
14 Then I will[af] tell about all your praiseworthy acts;[ag]
in the gates of Daughter Zion[ah] I will rejoice because of your deliverance.”[ai]
15 The nations fell[aj] into the pit they had made;
their feet were caught in the net they had hidden.[ak]
16 The Lord revealed himself;
he accomplished justice.
The wicked were ensnared by their own actions.[al] (Higgaion.[am] Selah)
17 The wicked are turned back and sent to Sheol;[an]
this is the destiny of[ao] all the nations that ignore[ap] God,
18 for the needy are not permanently ignored,[aq]
the hopes of the oppressed are not forever dashed.[ar]
19 Rise up, Lord![as]
Don’t let men be defiant.[at]
May the nations be judged in your presence.
20 Terrify them, Lord.[au]
Let the nations know they are mere mortals.[av] (Selah)

Footnotes

  1. Psalm 9:1 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm.
  2. Psalm 9:1 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some mss divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the LXX assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style.
  3. Psalm 9:1 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
  4. Psalm 9:2 tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
  5. Psalm 9:3 tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the Lord defeated the psalmist’s enemies.
  6. Psalm 9:4 tn Heb “for you accomplished my justice and my legal claim.”
  7. Psalm 9:4 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).
  8. Psalm 9:5 tn The verb גָּעַר (gaʿar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
  9. Psalm 9:5 tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, reshaʿim) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.
  10. Psalm 9:5 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
  11. Psalm 9:6 tn Heb “the enemy—they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (ʾoyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yehvah, “the Lord”) in v. 7.
  12. Psalm 9:6 tn Heb “you uprooted cities.”
  13. Psalm 9:6 tn Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [ʿarim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).
  14. Psalm 9:7 tn The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).
  15. Psalm 9:7 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
  16. Psalm 9:7 tn Heb “he establishes for justice his throne.”
  17. Psalm 9:8 tn Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).
  18. Psalm 9:9 tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.
  19. Psalm 9:9 tn Heb “and the Lord is an elevated place for the oppressed.” The singular form דָּךְ (dakh, “oppressed”) is collective here.
  20. Psalm 9:9 tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).
  21. Psalm 9:10 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the Lord’s “name” means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14, where “knowing” the Lord’s “name” is associated with loving him.
  22. Psalm 9:10 tn Heb “the ones who seek you.”
  23. Psalm 9:11 tn Heb “sits” (i.e., enthroned, and therefore ruling—see v. 4). Another option is to translate as “lives” or “dwells.”
  24. Psalm 9:11 tn Heb “declare among the nations his deeds.”
  25. Psalm 9:12 tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash, “to seek”); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
  26. Psalm 9:12 tn Heb “did not forget.”
  27. Psalm 9:12 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.
  28. Psalm 9:13 tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The Lord answered this request, prompting the present song of thanksgiving.
  29. Psalm 9:13 tn Or “show me favor.”
  30. Psalm 9:13 tn Heb “see my misery from the ones who hate me.”
  31. Psalm 9:13 tn Heb “one who lifts me up.”
  32. Psalm 9:14 tn Or “so that I might.”
  33. Psalm 9:14 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
  34. Psalm 9:14 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
  35. Psalm 9:14 tn Heb “in your deliverance.”
  36. Psalm 9:15 tn Heb “sank down.”
  37. Psalm 9:15 sn The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16.
  38. Psalm 9:16 tn Heb “by the work of his hands [the] wicked [one] was ensnared.” The singular form רָשָׁע (rashaʿ, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
  39. Psalm 9:16 tn This is probably a technical musical term.
  40. Psalm 9:17 tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the Lord’s victory over the psalmist’s enemies. See v. 3.
  41. Psalm 9:17 tn The words “this is the destiny of” are supplied in the translation for stylistic reasons. The verb “are turned back” is understood by ellipsis (see the preceding line).
  42. Psalm 9:17 tn Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.
  43. Psalm 9:18 tn Or “forgotten.”
  44. Psalm 9:18 tn Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.
  45. Psalm 9:19 sn Rise up, Lord!…May the nations be judged. The psalm concludes with a petition that the Lord would continue to exercise his justice as he has done in the recent crisis.
  46. Psalm 9:19 tn Or “prevail.”
  47. Psalm 9:20 tn Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (moraʾ; a reading that appears in some mss and finds support in several ancient textual witnesses).
  48. Psalm 9:20 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).