서론
Psalm 121 Introduction
繁體中文
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.
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Psalm 121:1
繁體中文
「我要舉目」——欽定本旁註作：「我豈要向山舉目？我的幫助將從何而來？」這話語本宜表明一種身處危險的境況——此時看不見任何幫助或援助，眼睛轉向那可望幫助臨到之處。至於當時的危險究竟是什麼，如今已無法確知。
「向山」——希伯來文作「眾山」。即我所期望得著救助的方位。這（如緒論所述）可指
（1）處於危險中的人期望從那裏得幫助的眾山；或
（2）天，被視為至高之處、神所居住的所在；或
（3）耶路撒冷建於其上的群山，視之為神居住的地方，並期望從那裏得著援助。
其中第三種解釋最為可信。第一種只適用於戰爭狀態，第二種則牽強而不自然。採納第三種解釋，這話語便顯得自然，且適合在一切時候使用，因為它表明人合宜地仰望神——就是那位向人顯明自己、特別在教會中顯明自己的神。
「我的幫助從何而來」——更直譯的譯法是：「我的幫助從何而來？」這最符合該希伯來字的用法，也與上下文十分吻合。它表明一種煩亂不安的心境——一顆發問的心：我當往哪裏尋求幫助？答案見於下一節。
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.
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Psalm 121:2
繁體中文
「我的幫助從造天地的耶和華而來」——從耶和華而來。這是對 Psalm 121:1 中焦急詢問的回答。這表明
(a) 他意識到幫助惟有從神而來；
(b) 他相信幫助必從祂而來；並以既確信又謙卑的心倚靠祂。
「造天地的」——即宇宙偉大的創造主。因此，祂必能保護我。創造萬有的主，也能護衛萬有。
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.
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Psalm 121:3
繁體中文
「他必不叫你的腳搖動」——他必使你站立得穩。在他的保護之下，你是安全的。參 Psalm 38:16 的註釋。這一節與本詩餘下的部分，似乎是對 Psalm 121:1 中那焦慮之問的回答——是詩篇作者在危險與患難中對自己的心所作的回答，好把信心傳遞給自己。
「保護你的必不打盹」——他永遠儆醒守望着。參 Isaiah 27:3。據我們所知，一切受造之物都會睡覺；神卻永不睡覺。參 Psalm 139:11-12。白日他的眼看顧我們，在黑夜的黑暗中也是如此——指字面意義的黑夜；也指災禍、患難與憂傷的黑夜。
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.
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Psalm 121:4
繁體中文
「保護以色列的」——祂百姓的保護者、護衛者。詩人在此從自己特殊的遭遇轉到一個普遍的真理——一個對他滿有安慰的真理：神的百姓必永遠安全；他們的大護衛者永不打盹；因此，他作為神百姓中的一人，也可以滿懷確信地仰望祂保護的眷顧。
「也不打盹也不睡覺」——永不打盹，永不停止警醒。人會睡覺；哨兵會因疏忽、因長久不眠、因疲乏而在崗位上打盹；舵手會在舵旁打盹；甚至母親也會在病孩身旁睡着；但神永不疲竭，永不困倦，永不疏忽。祂永不向祂百姓的境況、向世界的需要閉上眼睛。
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.
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Psalm 121:5
繁體中文
「保護你的是耶和華」——即你的保守者、你的護衛者。祂必保守你脫離危險；必保守你脫離罪惡；必保守你直到救恩。
「蔭庇你」——耶和華如同蔭庇之處：如烈日灼照之下磐石、房屋或樹木的蔭影。見以賽亞書 25:4 的註釋。
「在你右邊」——見詩篇 16:8；詩篇 109:31。這裏特別提到右邊，也許是因為那正是保護者所站的位置。祂便在近處，隨時預備介入，護衛祂所要看守的人。不過，這裏的觀念也可能出自另一事實：在聖經中，描述地理方位的人被描繪為面向東方，而非像我們一樣面向北方。因此，南方總是稱為右方，或在右手那一邊（參比較詩篇 89:12 的註釋）；而太陽的烈焰既是從南方而來，其意可能是：神必在那些灼熱光線射來的方向成為蔭庇。
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
繁體中文
「白日，太陽必不傷你」——七十士譯本譯作「必不燒你」——συγκαύσει sungkausei。拉丁文武加大譯本亦然。這希伯來字的意思是擊打，如以杖或以瘟疫擊打；繼而指殺死。這裏是暗指今日所謂的「中暑」——烈日對腦的影響。這樣的日曬之害如今也常是致命的，在詩篇作者的時代無疑也是一樣。
「夜間，月亮必不害你」——詩篇作者在此提到當時流行的某種見解，即月亮的影響危害生命或健康。有些人認為他是指東方國家白日酷熱之後隨之而來的驟寒；因為月亮管夜，如太陽管晝，那寒便或出於詩意、或按字面歸於月亮。Lackmann 和 Michaelis 認為這是暗指月亮產生各種疾病、尤其是癲狂的影響——lunacy（癲狂）一名即源於此觀念。比較 Matthew 4:24 的註釋。見 Matthew 17:15; Mark 9:17; Luke 9:39。Knapp 認為其意是：月亮不像太陽那樣發出清晰而完全的光，倚賴它引路的旅客可能被引入河中或沼澤。Macrobius 提到東方人的一種習俗：孩子睡覺時蒙上臉，因為想像月亮對孩子的健康有某種影響。Andersen（Orient. Reise-Beschreib. i. 8）提到一種他說常見、自己也屢見的影響：在月光下睡覺會使頸項僵硬，以致不能像先前那樣左右轉動。見 Rosenmuller，Morgenland，該處。另有些人認為這是暗指月亮與露宿在產生眼炎上的影響——那是在東方很常見的病——蒙臉可加以防範。月亮產生瘋狂或疾病的影響——它對健康的一般影響——常被提及。莎士比亞也這樣說：
「月亮，那洪波的主宰，
在怒中蒼白，洗遍空氣，
使風濕的疾病增多。」
《仲夏夜之夢》，ii. 2。
「這正是月亮的錯亂；
她比往常更靠近地球，
使人瘋狂。」
《奧賽羅》，v. 2。
這些說法中有一些顯然純屬想像。真正的意思似乎是：從白日的炎熱到夜晚的寒冷有驟變之虞，而這些影響被歸於月亮。見 Genesis 31:40。其意是：神必照樣在晝的危險與夜的危險中作保護者。
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
繁體中文
「耶和華要保護你,免受一切的災害」——這是思想的進一步。詩篇作者在前幾節已具體列舉幾樣災禍,並說神必保守那信靠祂的人脫離這些。如今他把這話說得概括:神不僅要保守他們脫離這幾樣特定的災禍,更要保守信靠祂的人脫離一切的兇惡;在人生一切的危險中,祂要作他們的保護者。
「他要保護你的性命」——即你的生命。見 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.
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Psalm 121:8
繁體中文
「你出你入，耶和華要保護你」 — 即在你出入之時保護你；在你離開居所、又返回居所之時；在你離家與回程之時；也就是說，無論何處，無論何時。參 Deuteronomy 28:6。亦見 Job 5:24 註釋。
「從今時直到永遠。」 — 貫穿此生，直到永遠。這是賜給一切投靠神之人滿有恩慈的保證。無論在家或在異鄉；在屋內、在田間、在路上；在陸上或在海上；在故土或在遙遠的他方；在地上、在墳墓裡、並在永恆的世界中，他們總是安全的。沒有任何危害他們救恩的災禍能臨到他們；他們在此世所遭遇的事，沒有一件不是神看為有助於他們終極益處的；而在天上的世界中，他們必永遠脫離各樣的兇惡，因為在那世界裡沒有罪，也就無需管教來預備他們面對將來。
當他們遠行異域，身在遙遠的疆土，
有你護佑扶持，
他們穿過炎熱的地帶而不受傷害，
在污濁的空氣中呼吸。
當他們被可畏的暴風捲起，
高懸於破碎的浪頭，
他們知道你垂聽並不遲延，
拯救也絕非無能。
風暴平息——狂風退去，
都順服你的旨意；
那因你一聲吩咐而咆哮的海洋，
也因你一聲吩咐而平靜。
在危難、懼怕與死亡的包圍之中，
我們仍要敬拜你的美善；
我們為你已往的憐憫讚美你，
並謙卑盼望得着更多。
只要你仍保守這生命，
我們的生命就作你的祭物；
當死亡成為我們的分，
死亡必使我們的靈魂與你相連。
Addison's 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.
本詩的標題只是「上行之詩」。參見 Psalm 120:1-7 標題的註釋。其作者是誰、寫於什麼場合，無人知曉，也無從知曉。DeWette 與 Rosenmuller 以為它寫於被擄流亡之時；Rosenmuller 視它為被擄之後歸回巴勒斯坦時要唱的詩；DeWette 則視它為一個沉思的流亡者望著巴勒斯坦——他故國——諸山的詩，以那裏為他一切幫助惟一的來源，並表達他對神的信靠，相信神必領他脫離流亡與患難。然而，這兩個假設都沒有證明。這些言語誠然可能在那時使用，卻也可能在許多別的場合使用。它可能是一位身處險境的軍隊統帥的言語，仰望他所期望獲得增援的「眾山」；也可能是一位四面環繞危險、以這話表明他仰望神的敬虔人的言語；也可能是直接仰望天——被視為高處、神所住之崇高之地——之人的言語；也可能是仰望耶路撒冷的眾山——敬拜神的所在、他居住之處——以之為避難所、以為惟有從那裏才有幫助之人的言語。在我看來，這最後一個假設最為可信；這樣，本詩便表明一個敬虔之人（在責任、危險或試煉之中）的信心與盼望，乃是出於他所敬拜的神——出於神定意居住之地——他向人顯明自己的教會。