1
Ps 16:1-11.
简体中文
英語原文
Ps 16:1-11.
Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare
Isa 38:9).
Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some--neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter
(Ac 2:25)
and Paul
(Ac 13:35),
this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of
Ps 16:10
cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer
(Joh 17:1-26),
and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame"
[Heb 12:2],
encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow"
[1Pe 1:11].
1. Preserve me, &c.--keep or watch over my interests.
in thee . . . I . . . trust--as one seeking shelter from pressing danger.
2
無題
简体中文
2. 我的心（my soul）——须补上；在类似情形中亦有明言（Ps 42:5, 11）。
我的好处……你（my goodness . . . thee）——这节晦涩的经文有各种解释。有两种解释与上下文相合。“我的好处”或功绩不是为着你——即不是为叫你得着益处。接着是与 Ps 16:3 的对比（而是）为圣徒等——即这好处归给他们。又或者，我的好处——或幸福不是在你以外——即离开你我别无幸福的源头。这样，“至于圣徒”等，意指他们同样享有只从神得幸福的特权。第一种解释与本诗弥赛亚的性质最相符，尽管后者也不与之矛盾。
英語原文
2. my soul--must be supplied; expressed in similar cases
(Ps 42:5, 11).
my goodness . . . thee--This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee--that is, is not for Thy benefit. Then follows the contrast of
Ps 16:3
(but is), in respect, or for the saints, &c.--that is, it enures to them. Or, my goodness--or happiness is not besides Thee--that is, without Thee I have no other source of happiness. Then, "to the saints," &c., means that the same privilege of deriving happiness from God only is theirs. The first is the most consonant with the Messianic character of the Psalm, though the latter is not inconsistent with it.
3
無題
简体中文
3. 圣民——或作分别为圣归神的人，从其他人中分别出来归于他的事奉。
在世上——即巴勒斯坦地，神所选民之住处——借喻为教会。
又美又善——或作「尊贵人」，因道德卓越而著称。
英語原文
3. saints--or, persons consecrated to God, set apart from others to His service.
in the earth--that is, land of Palestine, the residence of God's chosen people--figuratively for the Church.
excellent--or, "nobles," distinguished for moral excellence.
4
無題
简体中文
4. 他表达对那些寻求其他幸福来源或敬拜对象之人的憎恶，并以血的奠祭描述其仪式，清楚地指偶像崇拜者。「愁苦」一词有人译作「偶像」；但虽与偶像一词相似，却非同一字。选用这样的词，作者也许暗指偶像行为所产生的愁苦。
英語原文
4. He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of blood, clearly denotes idolaters. The word for "sorrows" is by some rendered "idols"; but, though a similar word to that for idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced by idolatrous practices.
5
無題
简体中文
5-7. 神是至善，供应一切所需
（De 10:9）。
我产业和杯中的分——可能含着日常食物供应的暗示，也指利未的产业
（De 18:1, 2）。
持守——或作抽出我的签——使它扩大。
Ps 16:7
更充分地发展这思想。
英語原文
5-7. God is the chief good, and supplies all need
(De 10:9).
portion of mine inheritance and of my cup--may contain an allusion to the daily supply of food, and also to the inheritance of Levi
(De 18:1, 2).
maintainest--or, drawest out my lot--enlargest it.
Ps 16:7
carries out this idea more fully.
7
無題
简体中文
7. 谏戒我——即眷顾我。
我的肺腑——被视为情感与思想之所
(Ps 7:9; 26:2)。
警戒我——或作激发我赞美
(Isa 53:11, 12; Heb 12:2)。
英語原文
7. given me counsel--cared for me.
my reins--the supposed seat of emotion and thought
(Ps 7:9; 26:2).
instruct me--or, excite to acts of praise
(Isa 53:11, 12; Heb 12:2).
8
無題
简体中文
8. 有神的同在和帮助，他必安全稳妥
(Ps 10:6; 15:5; Joh 12:27, 28; Heb 5:7, 8)。
英語原文
8. With God's presence and aid he is sure of safety
(Ps 10:6; 15:5; Joh 12:27, 28; Heb 5:7, 8).
9
無題
简体中文
9. 荣耀——如「心」
(Ps 7:5)， 指自己。在
Ac 2:26
中，依《七十士译本》作「我的舌头」，作为「身体之荣」——赞美的乐器。
肉身——若取为与灵魂相对
(Ps 16:10)， 可指身体；否则，指全人（比较
Ps 63:1; 84:2)。
安然——（比较旁注）。
英語原文
9. glory--as heart
(Ps 7:5),
for self. In
Ac 2:26,
after the Septuagint, "my tongue" as "the glory of the frame"--the instrument for praising God.
flesh--If taken as opposed to soul
(Ps 16:10),
it may mean the body; otherwise, the whole person (compare
Ps 63:1; 84:2).
rest in hope--(compare Margin).
10
無題
简体中文
10. 灵魂——或作「自己」。这种以「灵魂」指人的用法很常见
(Ge 12:5; 46:26; Ps 3:2; 7:2; 11:1)， 即使身体可能是主要受影响的部分，如
Ps 35:13; 105:18。
有人引若干经文，如
Le 22:4; Nu 6:6; 9:6, 10; 19:13; Hag 2:13
等，似乎支持将意义定为身体或死尸；但细看便知后一种意义是由某些明言或暗示的附加语所给的。在那些情形中，人才是正当的意义。
不……撇在阴间——交在……的权势之下
(Job 39:14; Ps 49:10)。
「阴间」如
(Ge 42:38; Ps 6:5; Jon 2:2)， 指死亡的状态或区域，如此频频出现——或指坟墓本身
(Job 14:13; 17:13; Ec 9:10
等)。所以希腊文 Hades（比较
Ac 2:27, 31)。
惟有上下文能断定所提的状态是否为受苦和被定罪者之处（比较
Ps 9:17; Pr 5:5; 7:27)。
任——按字面作「给」或「指定」。
圣者——
(Ps 4:3)， 即那作神恩典对象的人，因此他是神圣恩典的领受者，并将之彰显——即敬虔人。
见——或作「经历」——受
(Lu 2:26)。
朽坏——有人将此词译作坑，这是可能的；但使徒的解释
(Ac 2:27; 13:36, 37)
所给的意义是明显的。整段的意思显然如此：借肉身与灵魂的使用，指明死所造成的身体分离状态；但另一方面，所意指的不过是死亡的状态；因为
Ps 16:10
末句严格地与首句平行，圣者与灵魂相应，朽坏与阴间相应。正如圣者——或大卫
(Ac 13:36, 37)—— 所指的人包括灵魂和身体，却被用以代身体——惟有身体才能论到朽坏（比较
Ac 2:31)； 照样相反地，灵魂按字面意指非物质的部分，却被用以代人。这话可以如此意译：「在死中我要盼望复活；因为我必不被撇在其权势和范围之内，也不受通常随之而来的朽坏。」
英語原文
10. soul--or, "self." This use of "soul" for the person is frequent
(Ge 12:5; 46:26; Ps 3:2; 7:2; 11:1),
even when the body may be the part chiefly affected, as in
Ps 35:13; 105:18.
Some cases are cited, as
Le 22:4; Nu 6:6; 9:6, 10; 19:13; Hag 2:13,
&c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense.
wilt not leave . . . hell--abandon to the power of
(Job 39:14; Ps 49:10).
Hell as
(Ge 42:38; Ps 6:5; Jon 2:2)
the state or region of death, and so frequently--or the grave itself
(Job 14:13; 17:13; Ec 9:10,
&c.).
So the Greek Hades (compare
Ac 2:27, 31).
The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare
Ps 9:17; Pr 5:5; 7:27).
wilt . . . suffer--literally, "give" or "appoint."
Holy One--
(Ps 4:3),
one who is the object of God's favor, and so a recipient of divine grace which he exhibits--pious.
to see--or, "experience"--undergo
(Lu 2:26).
corruption--Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition
(Ac 2:27; 13:36, 37)
gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of
Ps 16:10
is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David
(Ac 13:36, 37),
which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare
Ac 2:31);
so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."
11
無題
简体中文
11. 他从死里复活，就不再死；死也不再作他的主。
你必将——引导我达到。
生命之道——或作「诸生命」——复数表示多样和丰盛——各种各类不朽的福气——正如「生命」常指的。
在你面前——或作「在你面上」。这复数形式「面上」的常用，也许含着对三位一体的暗示
(Nu 6:25, 26; Ps 17:15; 31:16)。
在你右手——基督被高举之处
(Ps 110:1; Ac 2:33; Col 3:1; Heb 1:3)。
在这状态的荣耀中，他必看见自己灵魂的劳苦
(Isa 53:10, 11; Php 2:9)， 便心满意足。
英語原文
11. Raised from the dead, he shall die no more; death hath no more dominion over him.
Thou wilt show me--guide me to attain.
the path of life--or, "lives"--the plural denoting variety and abundance--immortal blessedness of every sort--as "life" often denotes.
in thy presence--or, "before Thy faces." The frequent use of this plural form for "faces" may contain an allusion to the Trinity
(Nu 6:25, 26; Ps 17:15; 31:16).
at thy right hand--to which Christ was exalted
(Ps 110:1; Ac 2:33; Col 3:1; Heb 1:3).
In the glories of this state, He shall see of the travail
(Isa 53:10, 11; Php 2:9)
of His soul, and be satisfied.
Ps 16:1-11.
金诗（Michtam），或改一字为 Michtab——即"篇章"，如诗歌或歌曲（参
Isa 38:9）。
这样的 m 与 b 互易并不罕见。该词在作者名字旁所处的位置，正是通常为标示作品风格或内容之词语（如"诗"或"歌"）所占的位置，这支持了上述解释；只是我们不知道为何本篇及诗篇五十六至六十篇特别被称为"一篇"。"金诗"或"纪念"是一些人提出的解释——两者虽或可适用于此处，却似乎不适用于该词出现的其他诗篇。根据彼得（
Ac 2:25）
和保罗（
Ac 13:35），
本篇论及基督，表达祂人性在面对受苦、战胜死亡与坟墓、以及随后在神右边得高举时的感受。早期最优秀的基督教解经家正是如此解释。一些现代人认为本篇只论到大卫；但这观点显然为使徒所否定；另有人认为本篇的语言可适用于作为基督预表的大卫，能具有新约所赋予的更高含义。然而
Ps 16:10
的语言不能以任何意义用于大卫，因为"他见了朽坏"。又有人提议将前半部分指大卫，后半部分指基督；但显然诗中并未显示主题有任何改变。事实上，向神求助的那位，与因寻得帮助而喜乐的那位，显然是同一位。然而，将全篇指归基督，绝非否认其中大部分语言也表达了祂百姓的感受——只要他们在谦卑的程度上，具有他们的元首和代表所表达的那种对神的信靠之情。这样使用祂的语言，正如祂在最后祷告（
Joh 17:1-26）
中所记的，甚至祂在客西马尼园所用的，在类似的调整下同样恰当。将本篇指归基督的恰当性，将在本篇的范围与解释中显明。面对眼前的苦难，救主正如在客西马尼园所显出的对死亡的本能畏惧那样，呼求神"保佑"祂；祂表明自己喜爱圣洁、厌恶恶人及其恶行；并为"那摆在前面的喜乐，就轻看羞辱"（
[Heb 12:2]）
而勉励自己，默想所指定给祂的产业之荣耀。如此，连死亡和坟墓也在必得的胜利和"后来要得的荣耀"（
[1Pe 1:11]）
的把握中失去了其可畏。
1. 保佑我等——即保守或看顾我的事。
投靠你——如寻求避难以躲避迫切危险的人。