서론
Psalm 121 Introduction
简体中文
英文原文
This psalm is entitled simply, "A Song of Degrees." See the notes on the title to Psalm 120:1-7. Nothing is known, or can be known, of the author or of the occasion on which it was composed. DeWette and Rosenmuller suppose that it was composed in the exile; Rosenmuller regarding it as a psalm to be sung on the return to Palestine after the captivity - DeWette, as the psalm of a pensive exile looking toward the hills of Palestine, his native land, as the source from where all his help must come - and expressing confidence in God that he would bring him out of his exile and his trouble. There is no proof, however, that either of these suppositions is correct. The language is such, indeed, as might then be employed, but it is also such as might be used on many other occasions. It might be the language of the leader of an army, endangered, and looking to the "hills" where he expected reinforcements; it might be that of a pious man encompassed with dangers, anal using this expression as illustrative of his looking up to God; or it might be the language of one looking directly to heaven, represented as the heights, or the exalted place where God dwells; or it might be the language of one looking to the hills of Jerusalem - the seat of the worship of God - the place of His abode - as his refuge, and as the place from where only help could come. This last seems to me to be the most probable supposition; and thus the psalm represents the confidence and hope of a pious man (in respect to duty, danger, or trial) as derived from the God whom he worships - and the place where God has fixed his abode - the church where he manifests himself to people.
1
Psalm 121:1
简体中文
我要向山举目——旁注作"我岂要向山举目？我的帮助从何而来？"这表达恰当地描述了一种身处危险的境况：看不见任何帮助或援助，目光转向那可能指望帮助由此而来的方向。当时的危险究竟是什么，如今已无法查明。
向山——希伯来文是"群山"。即我指望得帮助的方向。这（如导言中已表明的）可以指
（1）危险之人指望帮助从而来的众山；或
（2）天，被视为至高之处、神的居所；或
（3）耶路撒冷建于其上的众山，即神居住之处、援助所从而指望之地。
其中第三种最为可能。第一种只适用于战争状态，第二种则牵强而不自然。采用第三种解释，这语言便很自然，并且适合任何时候使用，因为它表明恰当地仰望那位向人——特别在教会中——彰显自己的神。
我的帮助从何而来——更按字面的译法是"我的帮助从何处来？"这与该希伯来文词的用法最为吻合，也与上下文十分相合。它表明一种烦乱、忧虑的心境——一颗问道"我当在哪里寻求帮助"的心。答案见于下一节。
英文原文
I will lift up mine eyes - Margin, "Shall I lift up mine eyes to the hills? Whence should my help come?" The expression would properly denote a condition where there was danger; when no help or aid was visible; and when the eyes were turned to the quarter from which help might be expected to come. What the danger was cannot now be ascertained.
Unto the hills - Hebrew, the mountains. To the quarter from where I look for assistance. This (as has been shown in the Introduction) may refer
(1) to the mountains from where one in danger expected help; or
(2) to heaven, considered as high, and as the abode of God; or
(3) to the hills on which Jerusalem was built, as the place where God dwelt, and from where aid was expected.
The third of these is the most probable. The first would be applicable to a state of war only, and the second is forced and unnatural. Adopting the third interpretation, the language is natural, and makes it proper to be used at all times, since it indicates a proper looking to God as he manifests himself to people, particularly in the church.
From whence cometh my help - A more literal rendering would be, "Whence cometh my help?" This accords best with the usage of the Hebrew word, and agrees well with the connection. It indicates a troubled and anxious state of mind - a mind that asks, Where shall I look for help? The answer is found in the following verse.
2
Psalm 121:2
简体中文
我的帮助从主而来——从雅威而来。这是对 Psalm 121:1 中那个焦急询问的回答。这表明
（a）意识到帮助只能从神而来；
（b）相信帮助必从祂而来；并且怀着既确信又谦卑的心仰赖祂。
那造天地的——宇宙的伟大创造者。因此，祂必定能保护我。万有的创造者能护卫万有。
英文原文
My help cometh from the Lord - From Yahweh. This is the answer to the anxious inquiry in Psalm 121:1. It indicates
(a) a consciousness that help could come only from God;
(b) a belief that it would come from him; and a confident yet humble reliance on him.
Which made heaven and earth - The great Creator of the universe. He must, therefore, be able to protect me. The Creator of all can defend all.
3
Psalm 121:3
简体中文
“他必不叫你的脚摇动”——祂必使你站立得稳。你在祂的保护之下是安全的。参 Psalm 38:16 的注释。这一节连同本篇其余的部分，本质上似乎是对 Psalm 121:1 那焦虑之问的回答——是诗人在危险与患难中对自己的心灵所作的回答，借此把信心传达给自己。
“保护你的必不打盹”——祂永远警醒不眠。参 Isaiah 27:3。据我们所知，一切受造之物都要睡眠；神却永不打盹睡觉。参 Psalm 139:11-12。祂的眼目昼间看顾我们，在黑夜的幽暗中——指字面的黑夜，也指灾祸、哀伤与忧苦的黑夜——依然看顾我们。
英文原文
He will not suffer thy foot to be moved - He will enable you to stand firm. You are safe in his protection. Compare the notes at Psalm 38:16. This, with the remainder of the psalm, seems to be of the nature of an answer to the anxious question in Psalm 121:1 - an answer which the author of the psalm, in danger and trouble, makes to his own soul, imparting confidence to himself.
He that keepeth thee will not slumber - He will be ever watchful and wakeful. Compare Isaiah 27:3. All creatures, as far as we know, sleep; God never sleeps. Compare Psalm 139:11-12. His eyes are upon us by day, and in the darkness of the night - the night literally; and also the night of calamity, woe, and sorrow.
4
Psalm 121:4
简体中文
看哪，保护以色列的——祂百姓的保守者——护卫者。诗人在此从自己特殊的处境转到一个普遍的真理——一个对他充满安慰的真理。这真理就是：神的百姓必永远稳妥；他们伟大的护卫者永不打盹；因此，他既属于神的百姓之一，便可以放心指望祂的保护与看顾。
也不打盹也不睡觉——永不打盹，永不停止警醒。人会睡觉；哨兵可能因疏忽、因长久不眠或因疲惫而在岗位上打盹；舵手可能在舵旁打盹；甚至母亲也可能在病儿身旁睡着；神却永不衰竭，永不疲乏，永不疏忽。祂的眼目从不在祂百姓的境况上、从不在世界的需要上闭合。
英文原文
Behold, he that keepeth Israel - The Keeper - the Guardian - of his people. The psalmist here passes from his own particular case to a general truth - a truth to him full of consolation. It is, that the people of God must always be safe; that their great Guardian never slumbers; and that he, as one of his people, might, therefore, confidently look for his protecting care.
Shall neither slumber nor sleep - Never slumbers, never ceases to be watchful. Man sleeps; a sentinel may slumber on his post, by inattention, by long-continued wakefulness, or by weariness; a pilot may slumber at the helm; even a mother may fall asleep by the side of the sick child; but God is never exhausted, is never weary, is never inattentive. He never closes his eyes on the condition of his people, on the needs of the world.
5
Psalm 121:5
简体中文
保护你的是耶和华——你的保全者；你的护卫者。他必保守你脱离危险；他必保守你脱离罪恶；他必保守你直到救恩。
耶和华在你右边荫庇你——耶和华如同荫庇：如同烈日灼照之下磐石、房屋或树木的影子。参 Isaiah 25:4 的注释。
在你右边——参 Psalm 16:8；Psalm 109:31。这里特别提到右手，或许是因为那是保护者所站的位置。这样，他就近在身旁，随时准备介入，护卫他所要看守的人。然而，这里的观念也可能是出于这样的事实：在圣经中，描绘地理的人被设想为面向东方，而不是像我们那样面向北方。因此，南方总是被称为右方，或在右手边（参 Psalm 89:12 的注释）；而由于太阳的烈焰来自南方，这里的含义可能是：神要作荫庇，挡在那灼人光线射来的方向。
英文原文
The Lord is thy keeper - Thy Preserver; thy Defender. He will keep time from danger; he will keep thee from sin; he will keep thee unto salvation.
The Lord is thy shade - The Lord is as a shadow: as the shadow of a rock, a house, or a tree, in the intense rays of the burning sun. See the notes at Isaiah 25:4.
Upon thy right hand - See Psalm 16:8; Psalm 109:31. Perhaps the particular allusion to the right hand here may be that that was the place of a protector. He would thus be at hand, or would be ready to interpose in defense of him whom he was to guard. It is possible, however, that the idea here may be derived from the fact that in Scripture the geographer is represented as looking to the east, and not toward the north, as with us. Hence, the south is always spoken of as the right, or at the right hand (compare the notes at Psalm 89:12); and as the intense rays of the sun are from the south, the idea may be, that God would be as a shade in the direction from which those burning rays came.
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Psalm 121:6
简体中文
白日，太阳必不伤你——七十士译本译作：“必不灼你”——συγκαύσει sungkausei。拉丁武加大译本亦然。这个希伯来词的意思是击打、击伤，如用杖或杆，或以瘟疫疫病击打；进而指杀死、杀戮。这里影射的是今日所谓的“中暑”——烈日对大脑的影响。这类日晒的后果如今也常常致命，在诗人的时代无疑也是如此。
夜间，月亮必不害你——诗人在这里指的是某种流行的看法，即月亮的影响会危及生命或健康。有人认为他指的是东方国家白昼酷热之后随之而来的骤寒；由于月亮治理黑夜，正如太阳治理白昼，这寒便或出于诗意、或按字面被归因于月亮。拉克曼（Lackmann）与米夏利斯（Michaelis）认为这里影射月亮在产生种种疾病——尤其是精神失常（lunacy）——方面的影响；那个名称正源于这一观念。试比较 Matthew 4:24 的注释。见 Matthew 17:15; Mark 9:17; Luke 9:39。克纳普（Knapp）认为其意是：月亮不像太阳那样给出清晰而充足的光，倚赖它引路的旅人可能被引入河流或泥沼。马克罗比乌斯（Macrobius）提到东方人的一种习俗：因想象月亮对儿童健康的影响，在孩子睡觉时蒙住他们的脸。安德森（Andersen，Orient. Reise-Beschreib. i. 8）提到一种他说很常见、自己也常见到的效应：睡在月光下会使颈部僵硬，以致不能像从前那样左右转动。见 Rosenmuller，Morgenland，在该处。还有人认为这里影射月亮及露宿在引起眼炎——东方非常常见的一种疾病——上的影响；蒙住脸就是为防止这影响。月亮在引起癫狂或疾病上的影响——它对健康的一般影响——常被提及。莎士比亚就这样说：
“月亮，那潮汐的主宰， 带着怒气面色苍白，洗涤整个空气， 使风湿病痛四处泛滥。” （《仲夏夜之梦》，ii.2）
“这正是月亮的错乱； 她比往常更靠近大地， 使人癫狂。” （《奥赛罗》，v.2）
这些说法中有些显然纯属想象。真正的观念似乎是：从白昼的炎热到黑夜的寒冷的骤变，有令人惧怕的后果，而这些后果被归因于月亮。见 Genesis 31:40。其意是：神在白昼的危险与黑夜的危险中同样作保护者。
英文原文
The sun shall not smite thee by day - The Septuagint renders this, "shall not burn thee" - συγκαύσει sungkausei. So the Latin Vulgate. The Hebrew word means to smite, to strike, as with a rod or staff, or with the plague or pestilence; and then, to kill, to slay. The allusion here is to what is now called a "sun-stroke" - the effect of the burning sun on the brain. Such effects of the sun are often fatal now, as doubtless they were in the time of the psalmist.
Nor the moon by night - The psalmist here refers to some prevalent opinion about the influence of the moon, as endangering life or health. Some have supposed that he refers to the sudden cold which follows the intense heat of the day in Oriental countries, and which, because the moon rules the night, as the sun does the day, is either poetically or literally attributed to the moon. Lackmann and Michaelis suppose that there is some allusion to the influence of the moon in producing various kinds of disease, and especially lunacy - an idea which gave origin to that name. Compare the notes at Matthew 4:24. See Matthew 17:15; Mark 9:17; Luke 9:39. Knapp supposes the idea is, that from the moon's not giving a clear and full light like the sun, travelers trusting to its guidance may be led into rivers or quagmires. Macrobius refers to a custom among the Orientals of covering the faces of children when asleep, from some imagined effect of the moon on the health of the child. Andersen (Orient. Reise-Beschreib. i. 8) refers to an effect, which he says is common, and which he had often seen, of sleeping in the moon-beams, of making the neck stiff, so that it could not be turned from side to side as before. See Rosenmuller, Morgenland, in loc. Others have supposed that the allusion is to the effect of the moon, and of sleeping under the open air, in producing ophthalmia - a disease very common in the East - an effect guarded against by covering the face. The influence of the moon, in producing madness or disease - the general influence of it on health - is often referred to. Thus Shakespeare says:
"The moon, the governess of floods,
Pale in her anger, washes all the air,
That rheumatic diseases do abound."
Midsummer Night's Dream, ii.2.
"It is the very error of the moon;
She comes more near the earth than she was wont,
And makes men mad."
Othello, v. 2.
Some of these things are evidently purely imaginary. The true idea seems to be that there were effects to be dreaded from the sudden changes from the heat of day to the cold of night, and that these effects were attributed to the moon. See Genesis 31:40. The meaning is, that God would be a Protector alike in the dangers of the day and of the night.
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Psalm 121:7
简体中文
耶和华要保护你，免受一切的灾害——这是思想的进一步推进。诗篇作者在前几节中具体列举了几样灾祸，并说神必保守那信靠他的人脱离这些灾祸。如今他把这话说成一般性的：神不仅要保守人脱离这些具体的灾祸，更要保守那信靠他的人脱离一切的凶恶：他要在人生的一切危险中作他们的保护者。
他要保护你的性命——即你的生命。见 Psalm 41:2；Psalm 97:10。
英文原文
The Lord shall preserve thee from all evil - This is an advance of the thought. The psalmist had in the previous verses specified some particular evils from which he says God would keep those who put their trust in him. He now makes the remark general, and says that God would not only preserve from these particular evils, but would keep those who trusted in him from all evil: he would be their Protector in all the perils of life.
He shall preserve thy soul - Thy life. See Psalm 41:2; Psalm 97:10.
8
Psalm 121:8
简体中文
耶和华要保护你出你入 - 即在你出入之时保护你；在你离开居所又返回之时；在你离家又归来之时；也就是无论何处、无论何时。比较 Deuteronomy 28:6。另见 Job 5:24 的注释。“从今时直到永远”——即在此生之中，并直到永远。这是赐给一切信靠神之人的恩慈保证。无论在家在外；在屋内、在田间、在路上；在陆地、在海洋；在本国、在遥远的异乡；在地上、在坟墓中、在永恒的世界里，他们总是安全的。没有任何会危及他们救恩的灾祸能临到他们；他们在世所遭遇的事，无一不是神看为有助于他们终极益处的；而在天上的世界里，他们将永远免于各样的凶恶，因为在那个世界里没有罪，因而也就不需要管教来预备他们面对将来。
“在陌生的国度，在遥远的地土，
有你的看顾扶持，
他们穿越炎热之境而无一伤损，
在污浊的空气中呼吸。
当被可畏的暴风卷起，
高悬于破碎的浪涛之上，
他们知道你垂听并不迟延，
你施行拯救并不无力。
风暴平息——风退去，
顺从你的旨意；
那因你的命令而咆哮的海，
也因你的命令而静止。
在危险、恐惧与死亡之中，
我们要敬拜你的良善；
我们要为你已施的怜悯赞美你，
并谦卑地盼望更多。
我们的生命，只要你保全那生命，
就必作你的祭物；
而死亡，当死亡成为我们的分，
必使我们的灵魂与你联合。”
Addison 的《旁观者》(Spec.)。
英文原文
The Lord shall preserve thou going out and thy coming in - Preserve thee in going out and coming in; in going from thy dwelling, and returning to it; in going from home and coming back; that is, everywhere, and at all times. Compare Deuteronomy 28:6. See the notes also at Job 5:24. "From this time forth, and even forevermore." Through this life and for ever. This is the gracious assurance which is made to all who put their trust in God. At home and abroad; in the house, in the field, and by the way; on the land and on the ocean; in their native country and in climes remote; on earth, in the grave, and in the eternal world, they are always safe. No evil that will endanger their salvation can befal them; nothing can happen to them here but what God shall see to be conducive to their ultimate good; and in the heavenly world they shall be safe forever from every kind of evil, for in that world there will be no sin, and consequently no need of discipline to prepare them for the future.
"In foreign realms, and lands remote,
Supported by thy care,
Through burning climes they pass unhurt,
And breathe in tainted air.
When by the dreadful tempest borne,
High on the broken wave,
They know thou art not slow to hear,
Nor impotent to save.
The storm is laid - the winds retire,
Obedient to thy will;
The sea that roars at thy command,
At thy command is still.
In midst of dangers, fears, and death,
Thy goodness we'll adore;
We'll praise thee for thy mercies past,
And humbly hope for more.
Our life, while thou preserv'st that life,
Thy sacrifice shall be;
And death, when death shall be our lot,
Shall join our souls to thee."
Addison's Spec.
本诗的标题仅是"上行之诗"。参见 Psalm 120:1-7 标题的注释。其作者或写作的场合，一无所知，也无从知晓。德维特（DeWette）和罗森米勒（Rosenmuller）认为它写于被掳时期；罗森米勒视之为一首在被掳之后归回巴勒斯坦之时唱的诗；德维特则视之为一位沉思的流亡者的诗，他仰望巴勒斯坦——他故土——的群山，以之为他一切帮助必须来自的源头，并表达对神的信靠，信祂必领他脱离他的流亡与患难。然而，没有证据表明这两个假定哪个正确。这语言确实可能是那时所用的，但也可能在许多别的场合使用。它可能是一支身处险境的军队统帅的语言，仰望他期待援兵来到的"群山"；可能是一位四面被危险围困的敬虔人的语言，用这表述来描画他仰望神；也可能是直接仰望天的人的语言——天被描述为高处、为神居住的崇高之所；也可能是仰望耶路撒冷群山——敬拜神之所在、祂居住之地——之人的语言，以之为他的避难所、为唯独帮助能以临到的地方。在我看来，最后一个假定最为可能；这样，本诗所描绘的，是敬虔之人（在责任、危险或试炼之中）的信靠与盼望乃出于他所敬拜的神，并出于神选定居住的地方——祂向人显现自己的教会。