1
Ps 16:1-11.
英文原文
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
無標題
2. 我的靈魂——必須補上；在類似情形中曾有表達
（詩 42:5, 11）。
我的好處...你——這段隱晦的經文有多種解釋。以下兩種解釋之一與上下文相符。「我的好處」或功德不是因你——即不是為你的益處。接著是
詩 16:3
的對比（而是），即就...而言，或為聖徒等——即歸於他們。或者，我的好處——或幸福不是在你以外——即沒有你，我便沒有別的幸福源頭。那麼，「對聖徒」等意思便是：同樣單單從神得幸福的特權也是他們的。第一種解釋與本篇彌賽亞性格最為一致，雖然後者也不與之衝突。
英文原文
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
無標題
3. 聖民——或作分別為聖歸於神的人，從其他人中分別出來事奉祂。
在世上——即巴勒斯坦地，神所揀選之民的居所——喻指教會。
至美——或作「尊貴人」，因道德上的卓越而超群。
英文原文
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
無標題
4. 他表達了對那些尋求其他福樂源頭或敬拜對象之人的厭惡；他以其禮儀為獻血之奠祭，清楚指出他們是拜偶像的人。「愁苦」一詞有人譯作「偶像」；但這詞雖與偶像一詞相近，卻並非相同。作者選用這詞，可能是暗指偶像崇拜所帶來的愁苦。
英文原文
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
無標題
5-7. 神是至善，供應一切所需
（De 10:9）。
我的產業與我杯中的分——或許暗指每日的飲食供應，也指利未人的產業
（De 18:1, 2）。
持守——或作撥出我的分——使之擴充。
Ps 16:7
更充分地發揮這意思。
英文原文
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
無標題
7. 訓誨了我——指眷顧我。
我的心腸——被視為情感與心思的所在
（Ps 7:9; 26:2）。
警戒我——或作激發我去讚美
（Isa 53:11, 12； Heb 12:2）。
英文原文
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
無標題
8. 有神的同在與幫助，他便確知安全
（Ps 10:6; 15:5； Joh 12:27, 28； Heb 5:7, 8）。
英文原文
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
無標題
9. 榮耀——如心
（Ps 7:5），
指自己。在
Ac 2:26，
根據七十士譯本作「我的舌頭」，作為「身體的榮耀」——即讚美神的器官。
肉身——若與靈魂相對
（Ps 16:10），
可指身體；否則指整個人（參
Ps 63:1; 84:2）。
安穩仰望——（參旁註）。
英文原文
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
無標題
10. 靈魂——或作「自己」。以「靈魂」指人，這用法很常見
（Ge 12:5; 46:26； Ps 3:2; 7:2; 11:1）， 即使身體可能是主要受影響的部分，如
Ps 35:13; 105:18。 有人引用若干經文，如
Le 22:4； Nu 6:6; 9:6, 10; 19:13； Hag 2:13
等，似乎支持將其解為身體或死屍；但將發現後一意義是由某個明說或暗示的附加語所賦予的。在那些情形中，人才是正確的意思。
不撇在……陰間——即不交在它的權勢之下
（Job 39:14； Ps 49:10）。 陰間如
（Ge 42:38； Ps 6:5； Jon 2:2） 所指，是死亡的狀態或境界，屢見不鮮——或指墳墓本身
（Job 14:13; 17:13； Ec 9:10
等）。 希臘文 Hades 也是如此（參
Ac 2:27, 31）。 唯獨上下文能斷定所提的狀態是否為受苦與被定罪者之處（參
Ps 9:17； Pr 5:5; 7:27）。
必不……任——按字面作「給」或「指定」。
聖者——
（Ps 4:3）， 指蒙神恩惠的對象，因而領受並彰顯屬神恩典的人——敬虔者。
見——或作「經歷」——承受
（Lu 2:26）。
朽壞——有人將此詞譯為坑，這是可能的，但使徒的解釋
（Ac 2:27; 13:36, 37） 所給的明顯意思更為可取。全段的意思顯然是：藉著肉身與靈魂的使用，指出死亡所造成的身體與靈魂分離的狀態；但另一方面，所指的不過是死亡的狀態；因為
Ps 16:10
末句與首句嚴格平行，聖者對應於靈魂，朽壞對應於陰間。正如聖者——或大衛
（Ac 13:36, 37）
——指人，包括靈魂與身體——用以指身體，惟有身體才能談論朽壞（參
Ac 2:31）； 反過來，靈魂按字面指非物質的部分，卻用以指人。如此這話可意譯為：「在死亡中我必盼望復活；因為我不會被撇在它的權勢與範圍之內，也不會受那通常隨之而來的朽壞。」
英文原文
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
無標題
11. 他從死裡復活，就不再死；死也不再作主轄制他。
祢必將……指示我——引導我達致。
生命之道——或作「諸生命」——複數表明豐盛與多元——各樣不朽的福分——正如「生命」一詞所常指。
在祢面前——或作「在祢諸面之前」。此處「面」的複數形式屢見，或暗指三位一體
（民 6:25, 26；詩 17:15；31:16）。
在祢右手——基督被高舉至此
（詩 110:1；徒 2:33；西 3:1；來 1:3）。
在這榮耀狀態中，祂必看見自己靈魂勞苦的功效
（賽 53:10, 11；腓 2:9），
便心滿意足。
英文原文
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.
Michtam，或改動一個字母作 Michtab——即「一篇寫作」，如詩或歌（參
Isa 38:9）。
這種 m 與 b 字母互換的寫法並不罕見。此詞所處的位置與作者名字相連，正是通常由「詩篇」或「歌」等指明作品體裁或內容的詞語所佔的位置，這有利於上述對其涵義的解釋，儘管我們不知為何本篇及第五十六至六十篇特別被稱為「一篇寫作」。「金詩」或「紀念」是某些人提出的解釋——然而兩者縱然適用於此處，似乎都不能適用於該詞出現的其他詩篇。按照彼得
(Ac 2:25)
和保羅
(Ac 13:35)，
本篇論及基督，表達了祂人性中的感受——面對祂的受苦、勝過死亡與墳墓，以及隨後在神右邊被高舉。這也是早期最優秀的基督教註釋家的解釋。某些現代學者主張本篇僅論及大衛；但這觀點明確地被使徒們否定；另有人主張本篇的語言可應用於作為基督預表的大衛，能承擔新約所賦予的更高意義。但如此一來，
Ps 16:10
的語言就不能以任何意義用在大衛身上，因為「他見了朽壞」。又有人提議將前半段歸於大衛，後半段歸於基督；但顯然本篇並未暗示主題有任何更換。事實上，向神求助的那位，與因尋得幫助而喜樂的，顯然是同一人。然而，將全篇歸於基督，絕不否認其中許多語言表達了祂子民的感受——就他們在自己的渺小中，多少具有他們的元首與代表所表達的信靠神之心而言。如此使用祂的語言——如祂最後的禱告
(Joh 17:1-26)
中所記，甚至祂在客西馬尼園所用的——在同樣的修飾下，也是同樣合宜的。將本篇歸於基督的合宜性，將在範圍與解釋中顯明。面對前面的苦難，救主帶著在客西馬尼園中所顯出的對死亡本能的畏懼，呼求神「保護」祂；祂宣稱自己以聖潔為樂、厭惡惡人與其惡行；並為「那擺在前面的喜樂，就輕看羞辱」
[Heb 12:2]，
激勵自己，默想所指定給祂的基業的榮耀。如此，連死亡與墳墓也在必將獲勝並「後來得榮耀」
[1Pe 1:11]
的確信中失去了恐怖。
1. 保護我等——即看守或眷顧我的事。
投靠你——如尋求避難以免迫近之危險的人。