论唯唱诗篇、韵律诗篇及其译本（中英对照）

论唯唱诗篇、韵律诗篇及其译本

Brian Schwertley on Exclusive psalmody, the metrical Psalms, and Translation

作者：布莱恩牧师

译：杭州王驹

A rather common argument against exclusive psalmody is based on the assumption that metrical versions of the Psalms for singing (i.e., the Psalms are translated in a manner so they can be set to music and thus are made to rhyme, etc) are really not translations of the Psalms but are at best gross paraphrases of the original Hebrew.  Thus, it is argued that the singing of metrical Psalms is little or no different than singing uninspired hymns which are based on Scripture or which teach redemptive history.  In other words, both are human compositions and if one is permissible then so is the other.

不赞成唯唱诗篇者有一个相当普遍的观点，它是建立在一个假设前提之上，此假设认为，为颂唱而作的韵律版的诗篇（即，根据音律要求、符合押韵的方式而定制的诗篇译本）实际上不是诗篇的译本，最多不过是原希伯来文意译改编而已。这样，他们认为颂唱韵律诗篇与唱那些根据经文而创作的或者教导救赎历史的、非圣灵默示的赞美歌没有什么区别，或者说差异微乎其微。换句话说，他们认为既然韵律诗篇和非默示的赞美歌都是人为创作，前者如果许可使用的话，后者也可以。

While this argument is common, it is refuted in a number of ways.  First, note that the whole argument is based on an unbiblical, immoral analogy.  The argument assumes that if a group of people distort the original meaning of the Psalms with a bad or faulty translation this somehow permits other people to use man-made hymns.  In other words, if group A does something wrong, group B can also do something wrong.  If it is indeed true that some Reformed believers are using sloppy, poorly translated metrical versions of the psalms, then our response as Christians should never be “Let us do likewise” or even worse “Let us go a step further by ignoring the inspired psalms altogether.”  Rather it must be, “Brother, repent! There are excellent, faithful Psalters available.  You do not need to use a defective translation!”  To those brothers who use this argument we ask one simple question, “Does the fact that some churches use terrible paraphrases of the Bible for the Scripture reading in public worship justify the use of non-inspired Christian writings instead of the Scripture?”  No, of course not.  Then, poor translations of the Psalms do not justify man-made hymns.

虽然上述观点较为普遍，我们可以有以下几种方式反驳。第一，我们要注意上述整个论证是建立在一个不符合圣经、不道德的类比推论的基础之上。该观点先假定，如果一群人以一个劣质的或者有错误的译本曲解诗篇原始的意义，那么如此就可以莫名其妙地许可另一群人使用人手所作的赞美歌。换句话说，如果团体A做了一些坏事，那么团体B也可以干一些坏事。即使真有一些改革宗信仰者在使用草率粗心、翻译质量较差的韵律版诗篇，我们作为基督徒的反应绝不应该是“那我们就跟着干、随波逐流吧”，或者更恶劣点儿“我们多越雷池一步、干脆把上帝默示赐下的诗篇完全漠视掉”。恰恰相反，我们对此的回应必须是，“兄弟啊，悔改归正吧！现在就有极好的、忠实原文的诗篇集可以使用。兄弟啊，你没必要使用一个有缺陷的译本！”对那些使用这样论证的主内兄弟，我们可以问一个简单的问题，“如果一些教会在公共敬拜中使用非常糟糕的圣经意译本宣读圣经，难道你可以说，既然有这样的事实，那么就可以把使用非圣灵默示的基督徒文学作品取代宣读圣经的这一做法加以正当化了？绝不，当然不能这么论证。同样，不能以翻译质量较差的诗篇译本的存在，就认为那些在公共敬拜中使用人手所做的赞美歌的做法是正当的。

Second, many who use the metrical Psalm argument assume that metrical versions of the Psalms (by virtue of the fact that they must be phrased to rhyme and fit music) are of necessity bad translations.  In other words, it is impossible to be faithful to Scripture while using a metrical Psalter.  This argument must be rejected because it is based on a false assumption.  Metrical Psalms can and have been faithfully and accurately translated from the original tongue.  Further, even if it were true it would not justify the use of man-made hymns.  If a Reformed believer holds that metrical Psalms are inherently defective and thus unfaithful to the scriptural command to sing Psalms in worship, then instead of turning to uninspired compositions he should chant the Psalms in their original phrasing (i.e., out of one of the more literal translations of the Bible) during worship.

第二，许多反对唯唱诗篇的、持上述观点反对韵律诗篇的人，以为韵律版的诗篇（由于存在如此实际要求，措辞和语句一定要适合押韵和音乐要求）一定就是不好的译本。换句话说，只要使用一本韵律版的诗篇集，那么就不可能忠实于圣经。这种观点也必须加以驳斥，理由在于该观点建立在错误假设基础之上。韵律诗篇其实能够、也一直是从圣经原始语言忠实地、准确地翻译而成。进一步说，假使不是这样，也绝不会对使用人手所作的赞美歌的做法提供辩护理由。如果一个改革宗信仰者认为韵律诗篇存在内在缺陷且使用这样的韵律诗篇不忠实于在敬拜中唱诗篇的圣经明文吩咐，那么他不应该是诉诸于非圣灵默示的作品，而应该是敬拜中用原来的语句措辞（即，取自更加照字面意思翻译的圣经译本）吟诵。

Third, the metrical Psalms argument, in order to be consistent, would ultimately require the Scripture reading in public worship to be done in the original languages (Hebrew, Aramaic, Greek).  Anyone familiar with Bible translation understands that a strictly word for word, absolutely literal translation of the Hebrew and Greek text is impossible.  Even the best, most literal translations in use today (e.g., KJV, NKJV, ASV, NASB) must at times resort to a phrase or multiple words to accurately convey the meaning of a single Hebrew or Greek word.  Further, it is important that a translation pursue as best as possible the majesty of style and elegance of the original language.  God commands His people to read the Scriptures and to sing the Psalms.  This requires translation. [1]. In the case of singing this may at times require a metrical translation.  What is important is that Christ’s church be as faithful as possible to the original language as it translates God’s word.  Once again, if a translation of the Bible or the Psalms is inaccurate, defective or sloppy in any manner the solution is not to discard the Holy Scriptures but rather to do a better, more faithful job of translation.  Accuracy is not an option, but a requirement. While we commend our brothers for pointing to the need for accurate translations of the Psalms, we must reject their attempt to circumvent God’s requirement of the singing of inspired songs in public worship.

第三，那些反对独唱诗篇的人如果将上述反对韵律诗篇的观点贯彻到底的话，最终他们将会要求在公共敬拜中使用圣经的三种原先语言（即，希伯来语、亚兰语和希腊语）来宣读圣经。熟悉圣经翻译的人都明白，完全地严格按照字对字、绝对地字面翻译希伯来文本和希腊文本都是天方夜谭、行不通的。即使当今流行的、最好的直译版本，例如，KJV钦定版（King James Version of the Bible）、 NKJV （新英皇钦定版New King James Version）、ASV（美国标准版Authorised Standard Version）、NASB （新美国标准版圣经 New American Standard Bible）有时候都必须使用短语或多个字词才能够准确表达单个希伯来字词或者希腊字词的意思。更加重要的是，译本必须能够尽可能地传达出原先语言的典雅及文体风格上的庄重。既然上帝吩咐祂的子民要阅读圣经且要颂唱诗篇，这就需要有译本。而颂唱的情况中就有时需要诗篇的韵律译本。关键的是，基督的教会在翻译上帝的话之时，应该竭尽所能地忠实于诗篇原文即希伯来文。再次强调，如果圣经或者诗篇的译本不够准确，有缺陷，或者草率粗心，解决问题的出路绝不是把圣经弃之不用，而应该是进行一个更好的、更加忠实的圣经翻译事工。追求译本的准确性，不是一个可有可无的选择，而是一项必须要求。一方面，我们推荐我们的主内弟兄并指出诗篇准确译本的要求，同时，另一方面，我们不同意他们企图去回避上帝对于在公共敬拜中颂唱祂默示的诗篇这一明确吩咐 （2）。

Note [1]: As the Confession puts it, “The Old Testament in Hebrew (which was the native language of the people of God of old) and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations)…But because these original tongues are not known to all the people of God who have a right unto and interest in the Scriptures and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner.” (1:8) Westminster Confession of Faith, etc., Free Presbyterian Publications, 1973, pp. 376, 393.

译者注：

❖ （1）正如威斯敏斯特信仰告白所说，” 希伯來文 (古時上帝選民的母語)的舊約，和希臘文 (當時各國最通行的語言)的新約，都是受上帝直接的默示，而且上帝在歷世歷代都以獨特的方式照顧護理，保守純正，所以是真確的權威﹔因此一切信仰上的爭議，教會最後都要以聖經為最高依歸。但因上帝的子民並不都通曉這些聖經原文，可是他們都有權、也都有份於聖經，而且上帝吩咐他們以敬畏上帝的態度誦讀查考聖經﹔所以凡聖經所到之處，都應譯成當地通行的語言，使上帝的話可以豐豐富富地存在眾人心裏，他們就可以用上帝所喜悅的方式敬拜祂，並可以因聖經所生的忍耐和安慰得著盼望。(1:8) 《威斯敏斯特信仰告白》  https://bible.world/威斯敏斯特信条吕沛渊牧师译

❖ （2）：关于诗篇独唱神学研究，请见《敬拜神学入门》 丹尼斯 普鲁托 著 亚比该 译小约翰 校 改革宗长老会神学院 2016。

感谢原作者 Brian Schwertley牧师授权翻译，英文原文来自http://www.reformedonline.com/uploads/1/5/0/3/15030584/exclusive_psalmody.pdf