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詩篇註釋 第 1 章 第 1/34 段

希臘文原文．320 節．部分字詞可點開查義．本章太長已分段，此段為 1:1–1:320（全章共 11292 節）

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ℹ️ 中英對照為本站自譯，直接譯自本頁的原文（非和合本／WEB —— 那兩者譯自馬所拉文本，與本頁底本不同）。
1:1
Ἔχ̣ομ̣ε̣ν̣ περὶ θεοῦ διάλημψιν καὶ ἀπὸ τ̣ῆς γραφῆς καὶ τῆς κοινῆς ἐννοίας ὅτι ἄτρεπτός ἐστιν, ὅτι ἀναλλοίωτός ἐστιν·
我們對於神所持的認識，無論出於聖經，或出於人所共有的觀念，都認定祂是不改變的，是不可更易的；
We hold, concerning God, an apprehension drawn both from Scripture and from the common conception, that he is unchanging, that he is unalterable;
1:2
ὁ γὰρ ὅλως μὴ ὑποκείμενος ποιότη̣τι οὐ τρέπεται, οὐκ ἀλλοιοῦται·
因為那全然不受任何性質所支配者，便不會改變，也不會更易；
for that which is in no way subject to quality does not change, is not altered;
1:3
οὐδὲν γ̣α`̣ρ̣ ἕτερ̣ο´̣ν̣ ἐστιν ἀλλοίωσις ἢ κατὰ ποιὸν μεταβολή
因為更易不是別的，正是就性質而言的變化。
for alteration is nothing other than change in respect of quality.
1:4
οὐ πᾶσα μεταβολ̣ὴ ἀλλοίωσίς ἐστιν, ἀλλ' ἡ κ̣ατὰ π̣οιότητα
並非一切變化都是更易，惟有就性質而言的變化才是。
Not every change is alteration, but only that which is according to quality.
1:5
εἰσίν γ̣ε̣ καὶ ἄλλαι μεταβολαί, ἐπεὶ καὶ κινήσεις εἰσὶν ἄλλαι
誠然還有其他種類的變化，因為也有其他種類的運動。
There are indeed other kinds of change as well, since there are also other kinds of motion.
1:6
τὸ γ̣ι̣νόμενον μεταβάλλει, ἀλλ' οὔκ ἐστιν α̣λ̣λοίω̣σι̣ς ἡ κίνη̣σις αὕτη
凡生成之物都在改變，然而這種運動並不是更易。
That which comes into being changes, yet this motion is not alteration.
1:7
τὸ αὐξο´̣μ̣ενον μεταβάλλει, ἀλλ' οὔκ ἐστιν ἀλλοίωσις αὕτη·
凡增長之物都在改變，然而這並不是更易；
That which grows changes, yet this is not alteration;
1:8
προσθήκη γὰρ καὶ αὔξησις̣ π̣οσ̣ου῀̣ ἐστιν ἡ τοιαύτη κίν̣η̣σις
因為這樣的運動乃是分量上的增添與增長。
for such a motion is an addition and an increase of quantity.
1:9
ὁ´̣ταν δὲ ἐκ φα̣υ´̣λ̣ο̣υ σπου̣δα̣ι῀̣ος̣ ἠ`̣ ε̣κ̣ σπουδαίου φαῦλος γένητ̣αί τ̣ι̣ς̣, η̣λλοίωται κατ̣ὰ τ̣ὴν ποιότητα, ὡς αὖ ὅτε ἐκ νοσο̣ῦντος εἰς ὑγείαν ἔλθῃ καὶ ἔνπαλιν
但當有人從邪惡變為良善，或從良善變為邪惡，他便是就性質而言被更易了；正如當一個人從患病轉為健康，或反過來，也是如此。
But when someone becomes virtuous from being wicked, or wicked from being virtuous, he has been altered in respect of quality; just as, again, when one passes from sickness to health, and conversely.
1:10
ἀλλ̣α`̣ τὰς̣ λε´̣ξεις πρὸς τὴν ἔννοιαν τοῦ πρα´̣γματος, π̣ερὶ οὗ λέγονται, δ̣ι̣ανοούμεθα
然而我們必須按著所論之事的意涵去理解那些字句。
But we must interpret the words in relation to the meaning of the matter concerning which they are spoken.
1:11
ὁ θεὸς οὐκ ἐκ μελω῀̣ν συνέστηκεν, ε̣π̣ε̣ι`̣ σ̣ύνθε̣τος̣ ο̣ὐ´̣κ̣ ἐστιν·
神並非由肢體所組成的，因為祂不是複合之物；
God is not composed of members, since he is not compounded;
1:12
ὅθ̣ε̣ν̣ παρέλκει ἐπ' αὐτοῦ κα´̣θ̣ι̣σις, α̣ν̣άστασις, περ̣ίπατ̣ος, ἀποστροφὴ προσω´̣που, φωτισ̣μ̣ο`̣ς̣ προσω´̣π̣ου
因此，論到祂，坐下、起立、行走、掩面、面上發光，都不過是象徵的說法。
hence, in his case, sitting, rising up, walking about, the turning away of the face, and the shining of the face are but figures of speech.
1:13
α̣λ̣λ̣' ε̣ν̣ τ̣ο̣ύτοις περὶ αὐτοῦ τ̣ε̣τα̣γ̣με´̣νοις σῴζειν τὴν πίστιν, θεοπρεπῶς αὐτὰ ε̣κλαμβάνειν δεῖ
但在這些論及祂的說法中，我們必須持守信仰，並以合乎神的方式來領會它們。
But among these things that are laid down concerning him we must preserve the faith, and must understand them in a manner befitting God.
1:14
ἔνιοι γ̣ὰρ̣ ταῖς λέξεσιν καὶ τῃ῀̣ α̣δρ̣ότη̣τ̣ι̣ α̣ὐτῶν ὑποβάλλουσιν τὰ σημαινο´̣μενα
因為有些人竟把所指之事屈就於字句，屈就於字句粗淺的表面意義。
For some men subject the things signified to the words and to their crude literalness.
1:15
αὐτίκα γοῦν τινες ἐτόλμησαν εἰς τ̣ο̣σα̣ύτην̣ ε̣ὐη´̣θειάν τι̣ν̣α ἢ ἀσέβειαν̣ εἰσελαύνειν, ὥστε ἀν̣θρω̣πο´̣μ̣ο̣ρ̣φον νομίσαι τ̣ο`̣ν̣ θεὸν διὰ τ̣α`̣ τρ̣όπῳ γεγραμμένα
舉例來說，有些人竟敢陷入如此的愚昧，甚至是不敬虔，以致因那些以象徵方式寫成的經文，而以為神具有人的形體。
Thus, for instance, certain people have dared to plunge into such folly, or rather impiety, as to suppose God to be of human form, on account of the things written figuratively.
1:16
καὶ λέγουσιν ὅτι ὁ θεὸς χεῖρα̣ς ἔχ̣ει μέλη καὶ πόδας καὶ ε̣π̣ι̣φ̣α´̣ν̣ε̣ι̣α̣ν̣ κ̣αὶ τὰ ἄλλα
他們竟說神有手、有肢體、有腳、有面貌，以及其餘的部分。
And they say that God has hands, members, and feet, and a countenance, and the rest.
1:17
εἰ δὲ ἑκάστοτε τοῦτο ἴσμε̣ν̣, π̣ερὶ τ̣ι´̣ν̣ος τ̣α̣ῦτ̣α λέγεται καὶ ἔτι ε̣κ τίνος, δυνάμεθα εἰς τὸ σημαινόμενον τὰ πράγματα ἀγαγεῖν, εἰς̣ τὸ δηλούμενον
但我們若每次都曉得這一點——即這些話是論到誰而說的，又是出於誰而說的——我們便能將這些說法引回到其所指、所要表明的實情上。
But if on each occasion we know this — concerning whom these things are said, and further by whom — we are able to lead the expressions back to what is signified, to what is being indicated.
1:18
ἐὰν̣ μὴ θεοπρεπῶς ἐκλαμβάνωμεν, οὐ δυνα´̣μεθα̣ περὶ αὐτω῀̣ν̣ ἔχειν̣ εὐσεβῆν ὑπ̣ο´̣λημψιν κ̣αθ' ἑ´̣ν̣α τῶν δώδεκα πρ̣ο̣φητῶν
我們若不以合乎神的方式來領會它們，就不能對它們持有敬虔的認識——正如十二先知之一所教導的。
If we do not understand them in a manner befitting God, we cannot hold a reverent conception concerning them — as one of the twelve prophets teaches.
1:19
οὗτος δε`̣ ἐ´̣ν̣ τινι τόπῳ λέγει·
這位先知在某處說：
And this prophet says in a certain passage:
1:20
οὐχ οἱ λόγοι αὐτοῦ καλοὶ μετ' αὐτοῦ καὶ ὀρθοὶ πεπόρευνται; ἐα`̣ν̣ μ̣η`̣ μετ' αὐτου῀̣ ὦσιν, μετ' ἐννοία̣ς αυ̣τ̣ο̣υ῀̣, οὔκ ε̣ι̣σ̣ι̣ν̣ καλοί
「祂的話語豈不是美善的，豈不是與祂同行、行得正直嗎？」它們若不是與祂相合——即不與對祂正確的認識相合——就不是美善的。
'Are not his words good, and have they not walked uprightly with him?' If they are not with him — that is, with the right understanding of him — they are not good.
1:21
ἐὰν ἀκου´̣ῃ̣ς̣, φέρ̣ε, ὕπ̣ν̣ο̣ν καὶ ἐγρ̣η´̣γ̣ορσιν καὶ με̣τ̣α̣με´̣λ̣ειαν καὶ μὴ μετὰ τῆς αὐτοῦ ἐννοίας λάβῃς τὰ τ̣οια̣ῦτα, οὐ τὰ λεγόμενα περὶ αὐτοῦ μετ' αὐτοῦ ὀρθὰ π̣ε̣π̣όρευνται
譬如，你若聽見睡覺、醒起、後悔這類的話，卻不按著對祂正確的認識去領受，那麼論及祂的話便沒有與祂同行、行得正直。
If you hear, for instance, of sleep, of waking, and of repentance, and do not take such things in accordance with the right understanding of him, then the things said concerning him have not walked uprightly with him.
1:22
ὅταν δὲ μετ' αὐτοῦ λάβ̣ῃς̣ τ̣α`̣ τοιαυ῀̣τ̣α̣, οἱ λόγοι πορευόμ̣ενοι ὀρθοὶ μετ' αὐτοῦ, πνεύματι πεπλ̣ηρ̣ωμένοι, οὐδὲν ἔχουσιν σ̣καιὸν ου̣δὲ σ̣χ̣ε´̣διον
但當你按著與祂相合的方式去領受這類的話，那些話便與祂同行、行得正直，且被聖靈充滿，其中毫無乖僻，也毫無草率。
But when you take such things in accordance with him, then the words, walking uprightly with him and filled with the Spirit, have nothing crooked or ill-considered in them.
1:23
τοῦτό τ̣ο̣ι̣ ε̣ν ε̣ὐαγγελίῳ ὁ σωτὴρ ἔλεγεν·
正因如此，救主在福音書中說：
This indeed the Savior said in the Gospel:
1:24
πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ
「你們錯了，因為不明白聖經，也不曉得神的大能。」
'You are deceived, knowing neither the Scriptures nor the power of God.'
1:25
πλα̣νᾶσθε λέγοντε̣ς̣ ὁ´̣τ̣ι̣ οὐκ ἐκ τοῦ μὴ ὄντος ποιεῖ τὰ ὄντα·
你們錯了，竟說祂不是從無有之中造出那存有之物；
You are deceived when you say that he does not make the things that are out of that which is not;
1:26
τοῦτ̣ο̣ γὰρ λέγουσιν ὅτι·
因為他們這樣說：
for they say this:
1:27
ὕστ̣ερόν ἐστιν τὸ ποιεῖν τοῦ εἶναι·
說「造作」是後於「存在」的；
that making is posterior to being;
1:28
δ̣εῖ γὰρ ὑπάρχειν τι ὑποκείμενον
因為他們說，必先有某種在下承載的底質存在。
for, they say, there must first exist some underlying substrate.
1:29
ο̣ι̣ νε̣κ̣ρο̣ὶ ἀναστάσεώς εἰσ̣ιν ἄμοιροι
〔他們又說〕死人與復活無分。
[They say that] the dead have no share in resurrection.
1:30
ἐπεὶ οὖν οὐ με̣τ̣α`̣ τ̣η῀̣ς̣ δυνάμ̣ε̣ως τοῦ θεοῦ λαμβάνουσιν αὐτά, διὰ τοῦτο προσκόπτουσιν
既然如此，他們因不按著神的大能去領受這些事，就因此跌倒了。
Since, then, they do not receive these things in accordance with the power of God, for this reason they stumble.
1:31
δύν̣ατα̣ι ὁ θεὸς ε̣κ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἀγαγεῖν καὶ τὰ σώματ̣α τὰ φθαρτὰ ἀλλοιοῦν
神能從無有之中帶出存有之物，也能改變那必朽壞的身體。
God is able to bring from non-being into being, and to transform corruptible bodies.
1:32
λέγ̣ει με`̣ν πρὸς Σαδδουκ̣αι´̣ους̣
祂實在是向撒都該人說這話：
He says this, indeed, to the Sadducees:
1:33
πλανᾶται ὁ τὰς γραφὰς νομίζων εἰδέναι, ὅταν ἀγνοῃ῀̣ τὴν θ̣εου῀̣ δύναμιν τὴν περὶ ο̣ὑ῀̣ λε´̣γ̣ο̣ν̣τ̣α̣ι̣ καὶ ὑφ' οὗ εἴρηνται
凡自以為明白聖經的人，一旦不曉得神的大能，就必受迷惑——那大能正是聖經所論的對象，也是聖經藉以說出的根源。
he who thinks he knows the Scriptures is deceived whenever he is ignorant of the power of God — the power concerning which they are spoken, and by which they were uttered.
1:34
τίνος δὲ χάριν ταῦτα ἐμοὶ λέλεκται, ἔξω τῆς μελλούσης γίνεσθαι πρ̣άξεως ἐρῶ
至於我為何說了這些話，如今我要在即將展開的論題之外先行說明。
And for what reason these things have been said by me, I will now state, apart from the matter that is about to be treated.
1:35
ὁ σωτὴρ καὶ κύριος ἡμῶν θεὸς ἅμα̣ καὶ ἄνθρωπός ἐστιν·
我們的救主和主，同時既是神又是人；
Our Savior and Lord is at once both God and man;
1:36
θεὸς μὲν ἀεί, οὐκ ἀεὶ δὲ ἄνθρωπος·
祂常是神，卻不常是人；
God always, but not always man;
1:37
πρὸ γὰρ τῆς κτίσεω̣ς θεὸς ἦν, ἄνθ̣ρωπος δὲ οὐχί
因為在創造之先祂就是神，卻還不是人。
for before the creation he was God, but not man.
1:38
ἔμελλεν δὲ καὶ τοῦτο ὑφ̣ίσ̣τ̣ασθαι σωτηρίας ἕνεκα
但為了救恩的緣故，祂也註定要以此身分存在，就是要成為人。
But he was destined to subsist as this too — as man — for the sake of salvation.
1:39
καὶ τ̣ὸ μὲν ἄνθρ̣ωπος γενέσθ̣αι διά τι ἔχει, τὸ δὲ θεὸς ε̣ἶναι οὐ διά τι, ἀλλὰ διὰ τὴν ἑαυτοῦ ὕπα̣ρ̣ξιν̣ καὶ τὴν τοῦ γε̣ννήμα̣τος οὐσίαν·
祂成為人是「有緣故的」，但祂之為神卻不是「因某緣故」的，乃是本乎祂自身的存在，本乎那受生者的本質；
And his becoming man has a reason ('on account of something'), but his being God is not on account of anything, but by reason of his own existence and the essence of that which is begotten;
1:40
οὐ του῀̣το λ̣έγει, ὁ´̣τ̣ι ὁ π̣ατὴρ̣ ζ̣ω̣οπ̣οιεῖ μ̣ε̣, ω̣ς̣ β̣ο̣υ´̣λ̣ονται οἱ Εὐνομιανοί, ἀλλὰ τοῦτο λέγει, ω̣ς̣ ε̣ι̣ λ̣ε´̣γ̣οι̣ τις̣·
祂並非如猶諾米派所主張的那樣，意思是說「父叫我活著」；祂的意思乃是如同有人這樣說：
he does not mean this — that 'the Father gives me life' — as the Eunomians would have it, but he means this, as if someone were to say:
1:41
διὰ τοῦτο λογικ̣ός εἰμι, ὅτ̣ι λογικὸν ἔχω πατέρα, καὶ διὰ τοῦτο θνητός εἰμι, ὅτ̣ι θ̣νη̣τὸν ἔχω π̣ατ̣ε´̣ρα
「我之所以是有理性的，是因為我有一位有理性的父；我之所以是必死的，是因為我有一位必死的父。」
'For this reason I am rational, because I have a rational father; and for this reason I am mortal, because I have a mortal father.'
1:42
το`̣ ὅτι ἐστι`̣ν̣ ἀποδεικτικὴ αἰτία
「因為」一詞所表達的乃是一種論證性的緣由。
The word 'because' expresses a demonstrative cause.
1:43
ἐπεὶ τοίνυν ζῇ διὰ τὸν πατέρα, ε̣σ̣τὶν̣ λεγ̣ο´̣μ̣ενος ζωὴ ο̣ὐ παρονομαζόμενος ἀπὸ ζωῆς, ἀλλ' ὡς πηγὴ ζωῆς κα̣ι`̣ ω̣ς μεταδιδοὺς̣ π̣α̣ν̣τί·
既然如此，祂之所以活著乃是因著父，故被稱為生命——不是由「生命」轉義派生而得名，乃是作為生命的泉源，作為將生命分賜給眾人者；
Since, therefore, he lives on account of the Father, he is called Life — not named derivatively from life, but as the fountain of life and as one who imparts it to all;
1:44
λέγομεν δὲ κα̣ὶ τ̣η`̣ν̣ ζωὴν̣ τη`̣ν̣ ου̣ παρονομαζομένην̣ ἀπο`̣ ζωῆς·
我們也照樣論到那不是由「生命」轉義派生而得名的生命；
and we likewise speak of the Life which is not named derivatively from life;
1:45
οὐ γὰρ μ̣ε̣τέχει ζωή, ἀλλὰ αὐτή ε̣σ̣τι̣ν̣ ἡ ζωή
因為它並非分享生命，乃是它本身就是生命。
for it does not partake of life, but is itself the Life.
1:46
οὕτως οὐ῀̣ν ζῇ δια`̣ τὸν πατε´̣ρ̣α
所以，祂就是以這樣的方式因著父而活著。
So then, in this way he lives on account of the Father.
1:47
ἀ´̣ν̣θ̣ρ̣ω̣πος οὖν δι̣α´̣ τ̣ι̣, θεὸς δὲ οὐ διά τι
因此，祂之為人是「有緣故的」；但祂之為神卻不是「因某緣故」的。
Man, therefore, on account of something; but God, not on account of anything.
1:48
ἀμφότερ̣α δὲ συνε´̣δραμε̣ν ἐπὶ του῀̣ τῆς ἐπιδημίας καιροῦ
在祂降臨人間的時候，這兩者便一同匯合了。
And both concurred at the season of his sojourning among us.
1:49
ἐπιδημίαν δὲ οὐ πάντως λέγω τὴν̣ κατὰ σάρκα·
但我所說的「降臨」，絕不僅僅指那按肉體而有的降臨；
But by 'sojourning' I do not by any means intend only that which is according to the flesh;
1:50
καὶ οὕτω γοῦν ἐξείληφα τὸ ἐν τῷ Μιχ̣α̣ι´̣ᾳ̣·
我正是這樣領會彌迦書中的那段話：
and thus, indeed, I have understood the passage in Micah:
1:51
καὶ σύ, Βηθλεέμ, οἶκος τοῦ Ἐπάθα, ὀλιγοστὸς εἶ
「伯利恆、以法他的家啊，你在猶大諸城中為小；」
'And you, Bethlehem, house of Ephratha, are little;'
1:52
ἐκ σοῦ μοι ἐξελεύσεται, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς ε̣ἰσιν·
「將來必有一位為我從你那裡出來，祂的根源自亙古就有。」
'out of you there shall come forth for me one whose goings-forth are from the beginning.'
1:53
οὐ γάρ που νῦν πρ̣ότ̣ε̣ρ̣ο̣ν̣ ε̣ξ̣ε̣λ̣θὼν παρὰ τοῦ πατρὸς ἧκεν, ἀφ' οὗ ἡ χρεία τῆς δ̣ιοικ̣ήσεω̣ς τῶν σωστικῶν
因為斷不是說，祂如今才頭一次從父那裡出來而降臨——彷彿祂是從那需要施行救恩之事的時候才開始出來的。
For surely it is not the case that only now, having gone forth for the first time from the Father, he has come — dating from the moment when there arose the need for the administration of the things that pertain to salvation.
1:54
ὅπως̣ π̣ο̣τ̣ε`̣ γινομένη καὶ ὅπου ποτὲ γινομένη τῆς ἐξόδου αὐτοῦ χρεία
無論在何等情形下，也無論在何處，凡有需要祂出來之時，祂便出來。
in whatever manner it may come about, and wherever it may come about, the need for his going-forth arises.
1:55
διὰ τοῦτο οὐδὲ μίαν̣, ἀλλὰ πολλὰς ἐξόδους εἶπεν
正因如此，先知所說的不是一次出來，而是多次出來。
For this reason he spoke not of one, but of many goings-forth.
1:56
διὰ τοῦτο δώσει αὐτοὺς ἕως καιροῦ τικτούσης
因此，「祂必將他們交付，直到那臨產的婦人生產之時。」
Therefore 'he will give them up until the time of her who is in labor.'
1:57
ἡ τελευταία ἔξοδ̣ος̣, η̣ τοῦ τοκετοῦ τῆς Μαρίας, ἐστίν τις ἕως καιροῦ τικτούσης·
那末後的一次出來，就是馬利亞生產的那一次，正是所謂「直到那臨產的婦人生產之時」；
The last going-forth — that of the childbearing of Mary — is a certain 'until the time of her who is in labor;'
1:58
ἡ γραφὴ γὰρ οὐκ αἰνεῖ τικ̣τούσας, ἀλλὰ μίαν λέγει τίκτουσαν σημαινομε´̣ν̣η̣ν διὰ τῆς λέξ̣ε̣ω̣ς̣
因為聖經並非暗指有許多生產的婦人，乃是藉這說法指明惟有一位生產的婦人。
for Scripture does not hint at many women who give birth, but speaks of one who gives birth, signified through the expression.
1:59
τίκτου̣σα δὲ κ̣υρίω̣ς ε̣σ̣τὶν ἡ μὴ σπέρματα ἀναλαβοῦσα καὶ κυοφορήσασ̣α κα̣ι`̣ μο̣ρ̣φ̣ω´̣σασα κ̣α̣ι`̣ π̣ε̣ρ̣ιστέγ̣ουσα, ἀλλὰ αὐτὴ τίκτει
而真正意義上的「生產者」，乃是那位並未領受精種、並未受孕、並未在腹中孕育成形又加以包裹，卻仍能自己生產的婦人。
And she who gives birth in the strict sense is one who has not received seed, nor conceived, nor formed and enclosed the child within, but of herself gives birth.
1:60
διὰ τοῦτο ἐκ γυναικὸς γέγονεν
正因如此，祂是由一位婦人所生的。
For this reason he was born of a woman.
1:61
οὐδεὶς τῶν ἄλλων ἐκ γυν̣αικ̣ός, ἀλ̣λ̣ὰ διὰ γυναικὸς πάντες·
其餘的人沒有一個是「由」婦人而生的，眾人乃都是「藉著」婦人而生的；
None of the rest of men is born of a woman, but all are born through a woman;
1:62
ἐκ τοῦ ἀνδρ̣ὸς γὰρ ἡ γυνὴ γίνεται, καὶ ὁ̣ ἀνὴρ διὰ τῆς γυναικός
因為女人是從男人而出，男人則是藉著女人而生的。
for the woman comes from the man, and the man comes through the woman.
1:63
καὶ τοῦτο δὲ ῥητέον, ὅτι αἱ γενε̣αλογίαι ἀπαθῶς̣ καὶ ε̣πιστημο´̣ν̣ως καὶ εὐσεβῶς γίνονται, ὅταν ἀπὸ πατέρων κατάγωνται·
還須說明一點：家譜惟有從父系推溯時，才是無可爭議地、依循法度地、又敬虔地立成的；
And this too must be said: that genealogies are drawn up dispassionately and knowledgeably and reverently whenever they are traced from fathers;
1:64
διαβάλλεται γὰρ̣ ἡ γενεα̣λ̣ογία ἡ ἐκ γυναικῶν
因為從母系推算的家譜是不被採信的。
for a genealogy reckoned from women is discredited.
1:65
μόνη οὖν αὕτη ἡ τίκτουσα ἄνευ ἀνδρ̣ὸς τέτοκ̣εν̣
所以，惟有這一位生產的婦人，是未經男人而生了子。
This one alone, then — she who gives birth — has borne a child without a man.
1:66
καὶ διὰ τ̣οῦτο ἐκ γυναικὸς γέγονεν ὁ σωτήρ, οὐ διὰ γυναικός, εἰ καὶ πολλοὶ ἄλλοι γ̣ι´̣νονται λε´̣γοντες̣ ο̣υ̣κ̣ ἐκ̣ Μαρίας, ἀλλὰ διὰ Μαρίας
正因如此，救主是「由」婦人所生，而非「藉著」婦人所生，儘管另有許多人出來說，祂不是「由」馬利亞而生，乃是「藉著」馬利亞而生。
And for this reason the Savior was born of a woman, not through a woman, even though many others come forward saying that he was born not of Mary but through Mary.
1:67
δόκησι̣ν οὖν πρεσβεύουσιν πολλοί
因此，許多人所主張的不過是一種幻影〔幻影說〕。
Many, therefore, uphold a mere semblance.
1:68
καὶ ὁ θεὸς ε̣κ τοῦ π̣ατρός ἐστιν καὶ οὐ διά τι, ὁ δὲ ἄνθρωπος ἐκ̣ τ̣ο̣ῦ Δαυὶδ καὶ τῆς Μαρίας καὶ διά τι
神是出於父的，而非「因某緣故」；那人卻是出於大衛和馬利亞，並且是「有緣故的」。
And God is from the Father, and not on account of anything; but the man is from David and Mary, and on account of something.
1:69
ἕνεκα τῆς σω̣τηρίας τοῦ κόσμου ἐλήλυθεν, ἵνα καταρ̣γήσῃ τὸν θάνατον, ἵνα πολλὰ ποιήσῃ το̣ῖς θν̣ητοῖς, ἅπερ ἐκ ῥαθυμίας ἰδίας ἀποβεβ̣λη´̣κ̣εσαν
祂為了世人的救恩而來，為要廢去死亡，為要為必死的人成就許多事，就是他們因自身的怠惰所丟棄的那些事。
For the sake of the salvation of the world he has come, that he might abolish death, that he might accomplish for mortals many things which they had cast away through their own negligence.
1:70
τίνος δὴ ταῦτα χα´̣ριν λέγω; τὰ λεγόμενα περὶ τ̣οῦ σ̣ωτῆρος δηλοῖ τὴν θεότητα̣
那麼，我為何說這些話呢？凡論及救主的話，都彰顯出祂的神性。
For what reason, then, do I say these things? The things said concerning the Savior make manifest his divinity.
1:71
καὶ π̣άντα̣ τὰ ἀπαγγελλόμενα περὶ τῆς θεότητος ἀσυντρ̣όχασ̣τ̣ά εἰσιν πρὸς ἄλλον τιν̣α´̣·
凡是關於神性所宣告的一切，都不能挪移歸於任何別的存有。
And all the things proclaimed concerning the Godhead are such as cannot run over to any other being.
1:72
τὰ δὲ περὶ τ̣ο̣ῦ ἀνθρώπου λε̣γ̣όμε̣ν̣α̣ κατορθώματα ὡς ἀνθ̣ρ̣ω´̣που ἅπτεταί πως καὶ τῶν δι καίων
至於論到那人所說的善行，既是屬於人的，便也在某種程度上關乎義人。
But the virtuous deeds spoken of concerning the man, inasmuch as they belong to a man, apply in some measure also to the righteous.
1:73
μιμ̣ηταὶ τοῦ ἀνθρώπου γίνονται οἱ σπουδαῖοι
殷勤追求的人成為那人的效法者。
The earnest become imitators of the man.
1:74
ο̣υ̣ μιμοῦνται δὲ τὴν θεότητα–τοῦτο γὰρ ἀνο´̣σ̣ι̣όν ἐστιν–, τὸν̣ ἀ´̣νθρ̣ω̣πον μιμοῦνται
他們卻不效法神性——因為那樣做乃是褻瀆——他們所效法的是那人。
But they do not imitate the Godhead—for that would be impious—; it is the man they imitate.
1:75
ὅσα οὖν λέγεται περὶ του῀̣ α̣νθρώπου, ῥηθείη ἂν καὶ περὶ τω῀̣ν ἀγγέλων καὶ περὶ τῶν τελείων ἀνδρῶν
所以凡論到那人所說的，也可以論到眾天使、以及論到完全的人來說。
Whatever, then, is said concerning the man might be said also concerning the angels and concerning perfect men.
1:76
ὅσα δ̣ὲ λέγεται περὶ τῆς θεότητος, οὐδὲ περὶ α̣γ̣γ̣ε´̣λων οὐδὲ πε̣ρ̣ὶ ἀνθ̣ρ̣ω´̣πων ἁγίων ῥηθήσεται
但凡論到神性所說的，卻既不能論到天使，也不能論到聖潔的人來說。
But whatever is said concerning the Godhead will be said neither of angels nor of holy men.
1:77
οὐ λ̣έγω τινὰ τῶν γενητῶν σοφίαν εἶνα̣ι ἠ`̣ ἀπαύγασμα δόξης ἢ χαρακτῆρα τῆς θεικῆς ὑποστάσεως ἢ μονογενῆ τοῦ θεοῦ υἱόν
我並不說受造之物中有任何一個是智慧、或是榮耀的光輝、或是神本體的真像、或是神的獨生子。
I do not say that any of created beings is wisdom, or the effulgence of glory, or the express image of the divine substance, or the only-begotten Son of God.
1:78
ὅσα δ̣ὲ λέγε̣ται ὡς π̣ερ̣ὶ ἀνθρώπου, ῥηθείη ἄν, οἷον·
然而凡是作為論到人而說的，倒的確可以說出來，例如：
But whatever is said as concerning a man might indeed be said, for example:
1:79
ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὄντα, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ θεοῦ
你們想要殺我這將從神所聽見的真理告訴你們的人。
You seek to kill me, a man who has told you the truth which I heard from God.
1:80
καὶ ἄλλοι πολλοὶ μαθόντες παρὰ το̣ῦ θεοῦ τη`̣ν ἀλήθειαν ἐλάλησαν
還有許多別人，也從神學了真理，並將它說出來。
And many others too, having learned the truth from God, spoke it.
1:81
οὑ῀̣τ̣ος δὲ πλειόνως, οὗτος μειζόνως, ο̣ὗτος ἀσυνκρίτως
但這一位更豐盛地、更宏大地、無可比擬地將它說了出來。
But this one did so more abundantly, this one more greatly, this one beyond all comparison.
1:82
ἐγὼ δὲ ὅτι τὴν ἀλήθειαν ὑμῖν λέγω, οὐ πιστεύετέ μοι
我將真理告訴你們，你們就因此不信我。
But because I tell you the truth, you do not believe me.
1:83
καὶ ἄλλοι λέγο̣υσιν τὴν ἀλήθειαν·
別人也說真理；
Others too speak the truth;
1:84
ἐὰν γὰρ δῶμεν, ὅτι οὐδεὶς τὴν ἀλήθειαν εἶπεν ἢ αὐτ̣ὸς ὁ Χριστός, δίδο̣μ̣ε̣ν ε̣ι̣ς̣ τὴν αἵρεσιν α̣κ̣ο´̣νην τὴν ἀνώνυμον
因為我們若承認除了基督自己以外無人說過真理，我們便是把一塊無名的磨石遞給了那異端。
for if we grant that no one spoke the truth except Christ himself, we give a nameless whetstone to the heresy.
1:85
ἔνι ἀνώνυμός τις αἵρεσις ἡ ἐξανατ̣εῖλ̣αι δοκοῦσα ἢ γεγονέναι ἐκ βιβλίων
有一種無名的異端，似乎是從書卷中萌生出來、或發起來的。
There is a certain nameless heresy which seems to have sprung up, or to have arisen, out of books.
1:86
καὶ πολλοὶ βίβλους, συντάξεις, ἔχουσιν καὶ τοῦτο λέγουσι̣ν̣, ὁ´̣τι οὐδέποτε ἐν ἀνθρώποις γέγονεν η̣ ἀλήθεια εἰ μὴ ἐπὶ τῇ ἐπιδημίᾳ τοῦ σωτῆρος·
許多人擁有書卷、著作，並且這樣說：真理從未在人間存在過，惟獨在救主降臨的時候才有；
And many possess books, compositions, and say this: that the truth was never among men except at the coming of the Savior;
1:87
ἡ χάρις γ̣ὰρ καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο
因為恩典和真理都是藉著耶穌基督來的。
for grace and truth came through Jesus Christ.
1:88
καὶ ὅρα ποῦ συνάγει αὐτοῖς ὁ λόγος·
且看他們的論調歸結到了何處：
And see to what point their argument gathers itself:
1:89
ἐπεὶ βούλον̣ται τὴν παλαιὰν γραφὴν μὴ ἐκ θεοῦ εἶναι μηδὲ τοὺς προφήτας, λέγουσιν, ὅτι οὐδέποτε ἡ ἀλήθεια ε̣ι̣ς̣ α̣νθρ̣ώπο̣υ̣ς ἐλήλυθεν εἰ μὴ τῆς ἐπιδημίας γεγενημένης
他們既想使舊約聖經不是出於神，眾先知也不是，便說真理從未臨到人間，惟獨在那降臨發生之後才有。
since they wish the old Scripture not to be from God, nor the prophets, they say that the truth never came to men except after the coming had taken place.
1:90
ταῦτα δὲ λέγοντες τὴν μίαν̣ θ̣ε̣ο´̣τ̣ητα δ̣ι̣ακο´̣πτουσιν καὶ ἄλλον λέγουσιν τὸν πρὸ τῆς ἐπιδημίας τὸν κοσμοποιόν̣, ἄλλον δε`̣ ζ̣ητ̣οῦσιν πατέρα Χ̣ριστοῦ
他們說這些話，就割裂了那獨一的神性，並說降臨以前造世界的是另一位，又尋求基督的另一位父。
But in saying these things they cut asunder the one Godhead, and they say that the maker of the world before the coming was another, and they seek a different Father of Christ.
1:91
οὐ λέγομεν δὲ ἡμεῖς τοῦτο, ὅτι ποτὲ ἡ ἀλήθεια ἐκρύβη
但我們並不這樣說，說真理曾一度被隱藏。
But we do not say this, that the truth was ever hidden.
1:92
ἀεὶ τὰς μαρτυρίας ἑαυτῆς ε̣κπ̣ε´̣μπ̣ει
它總是不斷發出自己的見證。
It always sends forth its own testimonies.
1:93
καὶ ὡ´̣σπερ καὶ ἐπι`̣ τ̣οῦ αἰσθη̣του῀̣ ἡλίου συμβαίνει τὸν μύοντα τὰς ὄψεις μὴ ὁρᾶν, καὶ οὐκ ἤδη λέγομεν μὴ εἰ῀̣ναι τὸν ἡ´̣λιον, οὕτως οὐ λέγομεν ὅτι ποτὲ ἡ ἀλήθεια ἐν ἀνθρώποις οὐ γέγ̣ονεν οὐ θέλοντες δια̣κ̣ο´̣ψ̣αι τὴν γραφήν
正如在可見的太陽這件事上，閉上眼睛的人便看不見它，我們卻不因此就說太陽不存在；照樣，我們也不說真理曾一度不在人間存在——因為我們不願割裂聖經。
And just as, in the case of the perceptible sun, it happens that one who shuts his eyes does not see it, yet we do not therefore say that the sun does not exist, so we do not say that the truth was ever not present among men—for we do not wish to cut the Scripture asunder.
1:94
ἐάν μοι ἀγάγῃς ἀκροδρύων δύο κ̣α̣ρ̣π̣ῶν, οἱ῀̣ον συκ̣ῆς καρπ̣ω῀̣ν, ἐπεὶ διεῖλες ἀπὸ τῆς ὕλης, ἀνάγκη καὶ φυτὰ ἕτερα καὶ ἕτερα εἶναι
你若給我拿來兩樣果樹的果子，例如無花果樹的果子，那麼，既然你已把它們從其質料中分別出來，就必然還有別的、又別的樹木存在。
If you bring me two fruits of orchard trees, such as the fruits of a fig tree, then, since you have separated them from their matter, it is necessary that there be also other plants, and yet others.
1:95
οὕτω̣ τοίνυν ἀδύνατον τὴν ευ̣αγγελ̣ικὴν παίδευσιν τὴν ἀλήθειαν εἰς ἀνθρώπους ἠγιοχένα̣ι̣, τὴν δὲ πρὸ τῆς ἐπιδημίας τὴν καλουμένην παλαιὰν μὴ πεφωτικέναι κατὰ τὴν ἀλήθειαν
所以，說福音的教訓已將真理帶給了人，而降臨以前那所謂的舊約卻沒有按著真理發過光，這是不可能的。
So then it is impossible that the gospel instruction has brought the truth to men, while that which is before the coming, the so-called old covenant, has not in accordance with the truth given light.
1:96
ἀναγκαίως προσήκαντο ἐκ τῶν διαφόρων καρπῶν καὶ διάφορον ποιότητα·
他們既從那不同的果子出發，便不得不承認也有一種不同的性質；
Of necessity they admitted, from the differing fruits, also a differing quality;
1:97
οὐχ ὅτι ἔστιν διάφορος θεότης, ἀλλὰ τῇ ἐκείνων ἀτόπῳ ἀρχῇ τοῦτο ἠκολούθησεν
並非說有一種不同的神性，乃是這結論隨著他們那荒謬的起始前提而來。
not that there is a differing Godhead, but this followed upon their absurd first principle.
1:98
ἐγώ εἰμι ἡ ἀλήθεια καὶ ποιμὴν καὶ θύρα καὶ τὰ ἄλλα, ἀκοινώνητά εἰσιν ταῦτα τὰ ὀνόματα καὶ τὰ ὑφ' αὐτῶν σημαινόμενα πρὸς τοὺς γενητούς
「我是真理」與「牧人」與「門」以及其餘的稱謂——這些名稱、以及它們所指的事物，對於受造之物乃是不可共有的。
'I am the truth' and 'the shepherd' and 'the door' and the rest—these names, and the things signified by them, are incommunicable with respect to created beings.
1:99
ἄνθρωπός εἰμι, ἐὰν λε´̣γ̣η̣ται περὶ αὐτοῦ ὅτι δίκαιός ἐστιν–τὸν δίκαιον ἀπεκτείνατε, λέγει ὁ Πέτρος–, ταῦτα τὰ ὀνόματα συντρ̣οχάζει καὶ εἰς ἀνθρώπους καὶ ἀγγέλους
「我是人」——若論到他說他是義的（正如彼得所說「你們殺了那義者」）——這些名稱便可挪移歸於人，也歸於天使。
'I am a man'—if it is said of him that he is righteous (as Peter says, 'You killed the righteous one')—these names run over both to men and to angels.
1:100
τὸν αὐτὸν τρόπον λάβε μοι καὶ ἐπὶ βασιλέως·
在君王這件事上，你也照樣為我來思想；
Take the same manner of reasoning for me also in the case of a king;
1:101
καὶ ἐπεὶ βασιλεὺς ἔστιν συνφυής τις τοῦ λόγου βασιλεία, οὐδὲ ἀναλημπτὴ οὐδὲ ἀποβληθη῀̣ναι δυναμένη, αὐτὸ τοῦτο βασιλεία ἐστίν
他既是君王，就有一種與道同性、與生俱來的國度——既非後天所增添，也不能被除掉——這正是他的國度。
and since he is a king in that there is a certain kingship connatural with the Word—neither to be received in addition nor able to be cast off—this very thing is his kingship.
1:102
καὶ ὥσπερ οὐ λέγεται δίκαιος ἐκ τοῦ δικαιοσυ´̣νην ἔχειν, ἀλλὰ αὐτὸ δικαιοσύνη ὤν, οὕτω καὶ βασιλεὺς οὐκ ἐκ χειροτονίας εἶναι, ἀλλα`̣ αὐτὸ τὸ βασιλεὺς ἐκ βασιλέως, ὡς θεὸς ἐκ θεοῦ
正如他不是因擁有公義而被稱為義，乃是他本身即是公義；照樣，他也不是因被推選而作王，乃是「君王出於君王」這件事本身，如同「神出於神」。
And just as he is not called righteous from having righteousness, but is himself righteousness, so also he is king not by election, but the very being of 'king from king,' as 'God from God.'
1:103
ἔχει δὲ καὶ ἐπίκτητον βασιλείαν, ἣν ἠθέλησεν ἔχειν ε̣πιδημῶν, ἵνα καὶ τοὺς πολεμοῦντας τὸ τῶν ἀνθρώπων γένος καθέλῃ καὶ α̣υ̣τ̣οὺς εἰς νομ̣ίμην̣ ἐπιστασίαν ἀγάγῃ ὥστε νομίμως βασιλεύεσθαι
但他也有一種後得的國度，是他降臨時甘願擁有的，為要傾覆那些與人類爭戰者，並把他們引入合法的治理之下，使他們得以合法地被治理。
But he also has an acquired kingship, which he willed to have when he came, in order that he might overthrow those who war against the human race, and lead them into a lawful governance, so that they might be lawfully ruled.
1:104
ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ, οὐ περὶ τῆς συμφυοῦς καὶ ἀιδίου βασιλείας λέγει, ἀλλὰ ἧς ἀνεδέξατο ἡμῶν ἕνεκα
「但我已被他立為王，在錫安他的聖山上」——這不是論那與生俱來、永恆的國度，乃是論他為我們的緣故所領受的那國度。
'But I was appointed king by him upon Zion his holy mountain'—he does not speak of the connatural and eternal kingship, but of that which he received for our sake.
1:105
ἔστιν δὲ ἐπὶ θεοῦ βασιλεία ἡ διδασκαλία
然而在神這件事上，國度就是他的教導。
But in the case of God, the kingship is his teaching.
1:106
ἄλλη οὖν ἦν ἡ διδασκα̣λία ἡ πρὸ τῆς ἐπιδημίας ἣν ἔλεγον ὅτι κατ' αὐτὸν ὡς θεὸς λόγος πρ̣ο̣φ̣έρει, καὶ ἄλλη ἐστὶν ἡ τινῶν ἕνεκα
所以，降臨以前的教導是一種——我曾說這是他作為神、作為道，按自己的方式所發出的；而為某些人的緣故所有的教導，又是另一種。
Other, then, was the teaching before the coming, which I said he, as God the Word, brings forth in his own manner; and other is that which is for the sake of certain ones.
1:107
αὕτη οὖν ἀρχὴν καὶ τέλος ἔχει
因此，這後一種教導有開端，也有結束。
This latter, then, has a beginning and an end.
1:108
εἴρηται γοῦν ἐν ἑνὶ τω῀̣ν δ̣ώδεκα προφητῶν·
無論如何，在十二先知中的一位裡記著說：
It is said, at any rate, in one of the twelve prophets:
1:109
καὶ κύριος βασιλεύσει ἐκ Σιὼν ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνος
「耶和華必從錫安作王，從今直到永遠。」
'And the Lord shall reign out of Zion from now and unto the age.'
1:110
τὸ ἀπὸ κ̣α̣ι`̣ ἕως χρόνον σημαίνει̣
這「從」與「直到」是指著時間說的。
The 'from' and 'unto' signifies time.
1:111
ἀλλὰ ἐὰν περὶ ἀνθρώπου λέγηται ὅτι ἀπὸ τοῦδε τοῦ χρόνου βασιλεύει καὶ ἕως τοῦδε, ἐλάττωσιν αὐτοῦ σημαίνει·
但若論到某人說他從某時作王直到某時，這便表示他的有所減缺；
But if it is said of a man that he reigns from such a time and until such a time, it signifies his diminishment;
1:112
πρὸ γὰρ τοῦ χρόνου ἀφ' οὗ τῆς βασιλείας ἤρξατο, οὐκ ἦν β̣ασιλεύς, καὶ σχούσης τέλος τῆς βασιλείας οὐκέτι βασιλεύς ἐστιν
因為在他開始作王的那時之前，他還不是王；而當那國度到了終局，他就不再是王了。
for before the time from which he began his reign he was not king, and when the reign has reached its end he is no longer king.
1:113
π̣ερι`̣ τοῦ σωτῆρος δὲ οὐ τοῦτο λέγομεν, ἀλλὰ ἐβασίλευσεν ἀφ' οὗ ἡν ἐκ χειροτονίας ἔσχεν ἀρχήν, καὶ οὐκ̣έτι βασιλευ´̣ει, ὅταν αὕτη τέλ̣ο̣ς ἀπολάβῃ·
但論到救主，我們卻不這樣說；乃是說他從那藉推選而有起始的時候作王，而當這國度得著終局時，他就不再作王；
But concerning the Savior we do not say this; rather, he reigned from the time when he had the beginning that was by election, and he no longer reigns when this reign receives its end;
1:114
ἐκείνη μὲν γὰρ δι' αὐτόν ἐστιν
因為那國度乃是為我們的緣故而有的。
for that kingship exists on our account.
1:115
ὡς ἡ θ̣εότης ο̣υ̣ διὰ ἄλλον πρόσεστιν αυ̣τῷ, οὕτως̣ οὐδ̣ὲ ἡ βασιλεία οὐδὲ ἡ ἁγιότης
正如神性並非因著別的緣故才屬於他，照樣，國度與聖潔也不是。
As the Godhead does not belong to him on account of another, so neither does the kingship nor the holiness.
1:116
ὁ θεὸς βασιλεὺς ἡμῶν πρὸ αἰῶνος
「神在萬古之先就是我們的王。」
'God is our king before the age.'
1:117
ἡ δὲ π̣ρὸ αἰῶνος βασιλ̣ε̣ία δι' αὐτόν
而那在萬古之先的國度乃是憑他自己而有的。
But the kingship that is before the age is on his own account.
1:118
ἡ βασιλεία σου βασιλεία πάντων τῶν αἰώνων
「你的國是萬世的國。」
'Your kingdom is a kingdom of all the ages.'
1:119
τῷ θεῷ λόγῳ λέγεται τοῦτο
這是論到神、論到道所說的。
This is said of God the Word.
1:120
ὁ λόγος οὐδὲ ἀρχομένην ἔχει βασιλείαν οὐδὲ λήγ̣ουσαν·
道所有的國度既無開端，也不止息；
The Word has a kingship that neither begins nor ceases;
1:121
κύριος γὰρ βασ̣ιλεύων τὸν αἰῶνα καὶ ἐπ' αἰῶνα καὶ ἔτι
因為「耶和華作王，直到永永遠遠，且無窮盡」。
for 'the Lord reigns for the age, and unto the age, and yet more.'
1:122
ἠπόρησεν ἔτι σημᾶναι χρόνον καὶ αἰῶνα, κα̣ι`̣ ε̣ἰ῀̣π̣εν καὶ ἔτι
他一時不知如何再標明時間與世代，便說了「且無窮盡」。
He was at a loss how further to signify time and age, and so he said 'and yet more.'
1:123
το`̣ ἐ´̣τι ο̣ὕτω λαμβάνομεν·
我們這樣領會這「無窮盡」：
We understand the 'yet more' in this way:
1:124
κἂν αἰῶνα λάβῃς ἄλλον, ἔτι βασιλεύει, κἂν ἄλλο̣ν̣, ἐ´̣τι, κἂν πάντας̣, ἐ´̣τ̣ι̣ βασιλεύει·
縱使你再取一個世代，他仍作王；再取另一個，仍作王；就算你把全部都取來，他還是作王；
even if you take another age, he still reigns; and if yet another, still; and if you take them all, still he reigns;
1:125
ἐξ οὗ δείκνυται ἀτελεύτητος οὖσα αὐτοῦ ἡ ἀρχή·
由此可見他的國權是無窮無盡的。
from which it is shown that his dominion is without end.
1:126
ἡ γὰρ βασιλεία ἣν κατὰ συνκατά βασιν ἔσχεν, καὶ πεπαύσεταί ποτε καὶ ἀρχὴν εἴληφεν·
因為他按著俯就所領受的那國度，既有一天要止息，也曾有過開端；
For the kingship which he received according to condescension will both cease at some time and has also taken a beginning;
1:127
διά τι γάρ ἐστιν, διὰ τὴν τοῦ κόσμου σωτηρίαν, διὰ τὴν ἀφαίρεσιν τῆς ἁμαρτίας τοῦ κόσμου
因為它是為著甚麼而存在的呢？是為著世界的救恩，是為著除去世人的罪。
for on account of what does it exist? On account of the salvation of the world, on account of the taking away of the sin of the world.
1:128
καὶ ὥσπερ ἰατρὸς ἀεὶ μὲν ἰατρός ἐστιν ἀφ' οὗ τὴν τέχνην ἔχει καὶ ἐς ὅσον δὲ αὐτὴν πράττει ἰατρὸς ἀρχὴν ἔχει καὶ τέλος, τοῦ δὲ κάμνοντος ἀρχὴν ἔχει καὶ τέλος τοῦ ἔτι ἐκείνου ἰατρὸς εἶναι, ὅταν εἰς εὔεικτον ὑγίειαν ἀχθῇ καὶ εἰς εὔεικτον ἕξιν, τὰ αὐτὰ καὶ περὶ διδαςκάλων ἐρεῖς
正如醫生從擁有醫術的那時起就始終是醫生，並且在他行醫多久之內，他就是有起始、有終結的醫生；然而就那病人而論，他作那人的醫生也有起始、有終結——就是當那病人被帶到穩固的健康與穩固的狀態時；照樣，論到教師你也要說同樣的話。
And just as a physician is always a physician from the time he possesses the art, and for as long as he practices it he is a physician having a beginning and an end, but with respect to the patient he has a beginning and an end of his still being that man's physician—namely, when the patient is brought to a stable health and a stable condition—so also you will say the same concerning teachers.
1:129
ἔστιν τις διδάσκαλος ἀφ' οὗ ἐπιστήμην ἀνείληφεν
一個人從他領受了學問的那時起，就是教師。
A man is a teacher from the time he has taken up knowledge.
1:130
γίνεται δὲ τοῦδε διδάσκαλος ὅταν προσέλθῃ αὐτῷ·
但他作某人的教師，乃是當那人到他這裡來的時候；
But he becomes the teacher of this or that person when the latter comes to him;
1:131
καὶ ὅταν ἐκεῖνος παιδευθῇ καὶ ἄκρως ἀναλάβῃ τὴν ἐπιστήμην ὡς ὁ διδάσκαλος, πέπαυται τοῦ εἶναι αὐτοῦ διδάσκαλος
而當那學生受了教導，並像教師那樣把學問透徹地領受過來，他就不再作那學生的教師了。
and when that pupil has been instructed and has taken up the knowledge to perfection, as the teacher has it, he has ceased to be his teacher.
1:132
τὸ ποτὲ παύσασθαι ἀπὸ τοῦ τῶνδε διδάσκαλος εἶναι·
要點在於他有一天不再作這些特定之人的教師；
The point is his ceasing at some time from being the teacher of these particular ones;
1:133
τελειώσας γὰρ αὐτούς, οὐ οὐκέτι
因為他既已使他們得以完全，就不再是他們的教師了。
for having perfected them, he is no longer so.
1:134
εἰ δὲ ἀεὶ μένοι διδάσκαλος τοῦδε, οὐδεὶς τελειοῦται κατὰ τὴν διδασκαλίαν ὑπ' αὐτοῦ
但他若永遠作某人的教師，就沒有人能藉著他按那教導而得以完全了。
But if he were always to remain this person's teacher, no one would be perfected according to the teaching by him.
1:135
τοιαῦτα οὖν τινα ἀκούοντες, οὕτω μὴ ἐπιστάνοντες ταῖς γραφαῖς–οἷον·
所以有人聽了這一類的話，卻不這樣留意聖經——例如：
Hearing, then, some such things, and not thus attending to the Scriptures—for instance:
1:136
ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, οὐκέτι οὕτω βασιλεύει·
「當他把國度交與神、就是父的時候」，他就不再照這樣作王了；
'When he delivers up the kingdom to God and the Father,' he no longer reigns in this way;
1:137
οὐ γὰρ καθάπαξ οὐκέτι βασιλεύει, ἀλλ' οὕτως οὐκέτι βασιλεύει
因為並不是說他從此徹底不再作王，乃是說他不再照這樣作王。
for it is not that he no longer reigns once and for all, but that he no longer reigns in this way.
1:138
ὀνομάζεται ἐκεῖ βασιλεὺς καὶ βασιλεία·
在那裡他被稱為君王，也被稱為國度；
There he is named king and kingdom;
1:139
κύριε γάρ, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς
因為「耶和華啊，王必因你的能力歡喜」。
for 'O Lord, the king shall rejoice in your power.'
1:140
ἐὰν ἐπὶ τοῦ θεοῦ λόγου λάβωμεν τὴν λέξιν ταύτην, εὑρίσκεται αὐτὸς καὶ βασιλεὺς καὶ δύναμις·
我們若把這句話當作是指著神、指著道，就會發現他自己既是君王，也是能力；
If we take this expression as referring to God the Word, he himself is found to be both king and power;
1:141
Χριστὸς γὰρ θεοῦ δύναμις, καί·
因為基督是神的大能，又說：
For Christ is the power of God, and also:
1:142
δύναμις ἦν ὑψίστου–οὗτός ἐστιν– ἐπεσκίασεν τὴν Μαρίαν, ἵνα κυοφορήσῃ καὶ μήτηρ γένηται τοῦ ναοῦ
「至高者的能力」——這位就是他——「蔭庇了馬利亞」，使她懷孕，成為那聖殿的母親。
'The power of the Most High'—this is he—'overshadowed Mary,' that she might conceive and become the mother of the temple.
1:143
ἐὰν οὖν θέλωμεν λαβεῖν τὴν δύναμιν ἐκ θεοῦ λόγου, τὸν βασιλέα τὸν ἄνθρωπον τὸν κυριακὸν ἐκδεχόμεθα
所以，我們若願意從神的道領受能力，就當仰望那位君王，就是那屬主的人。
If, then, we wish to receive power from God the Word, we look for that king, the man, the Lord's own.
1:144
οὗτος δὲ εὐφραίνεται ἐν τῇ τοῦ θεοῦ δυνάμει
而這一位就在神的大能中歡喜快樂。
And this one rejoices in the power of God.
1:145
ἡ ἐπιδημία οὖν οὐ κατώρθωσεν ἐφ' οἷς χαίρειν καὶ γεγηθέναι δεῖ; ταῦτα δὲ τὰ κατορθώματα οὐ γέγονεν ἐκ τοῦ ἀνθρώπου τῇ δυνάμει, ἀλλ' ἐκ τῆς δυνάμεως τῷ ἀνθρώπῳ
那麼，他的降臨豈不是成就了那些應當叫人歡喜快樂的事嗎？而這些成就並非出於那人自己的能力，乃是出於賜給那人的大能。
Did not, then, his coming accomplish those things over which one ought to rejoice and be glad? And these accomplishments came about not from the man by his own power, but from the power that was given to the man.
1:146
αὐτίκα γοῦν καὶ τὴν ἀνά στασιν τοῦ σωτῆρος οὕτω λέγει γίνεσθαι ὁ Παῦλος φάσκων·
確實，保羅也隨即說，救主的復活是這樣成就的，因他宣告說：
Indeed, immediately Paul too says that the resurrection of the Saviour came about in this way, when he declares:
1:147
ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ
「他因軟弱被釘十字架，卻因神的大能而活著。」
'He was crucified in weakness, but he lives by the power of God.'
1:148
μὴ τὴν ζωὴν λέγομεν ζῆν ἐκ δυνάμεως θεοῦ, μὴ τὴν δύναμιν ἐκ δυνάμεως θεοῦ ζῆν
難道我們不該說，那生命是因神的大能而活嗎？那能力是因神的大能而活嗎？
Shall we not say that the Life lives by the power of God? that the Power lives by the power of God?
1:149
θανατωθεὶς οὖν σαρκί, ζωοποιηθεὶς δὲ πνεύματι
所以，他按著肉體被治死，卻按著靈被復活。
Having been put to death, then, in the flesh, but made alive in the spirit.
1:150
θαν̣ατ̣ο̣ῦται σαρκί, οὐ θανατοῦται θεότητι
他按著肉體被治死，卻不按著神性被治死。
He is put to death in the flesh; he is not put to death in his divinity.
1:151
ἐκλαμβάνομεν οὖν περὶ τοῦ ἀνθρώπου ταῦτα εἰρῆσθαι ὅτι·
因此，我們領會這些話乃是指著那人說的，就是：
We understand, then, that these things are said concerning the man, namely that:
1:152
ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς·
「王必因你的能力歡喜。」
'In your power the king shall rejoice.'
1:153
εἰ γὰρ καὶ περιγέγονεν πολεμίων καὶ ὑπέταξ̣εν αυ̣τοὺς καὶ ἐξουσίαν τοῖς ἄλλοις δέδωκεν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, δυνάμει τοῦτο γε´̣γ̣ο̣ν̣ε̣ν̣·
因為即使他勝過了仇敵，制伏了他們，又賜給別人權柄去踐踏蛇和蠍子，這仍是藉著能力而成就的。
For even if he has prevailed over his enemies and subdued them and given authority to others to tread upon serpents and scorpions, this indeed came about by power.
1:154
αὐτ̣η`̣ γὰρ ἡ δύναμις ἐνίσχυσεν τὸν ναὸν ὄντα καὶ αὐτὸν βασιλέα πρὸς τὸ ἀρχηγὸν τῆς σωτηρίας γενέσθαι
因為正是這能力堅固了那聖殿——也就是那位君王自己——使他成為救恩的元首。
For this very power strengthened the temple—which is also the king himself—that he might become the author of salvation.
1:155
τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε
「你們卻殺了那生命的元首。」
'But you killed the author of life.'
1:156
ἵνα γένηται γ̣α´̣ρ, φησίν, αὐτὸς ἐν πᾶσιν πρωτεύων
經上說：「使他可以在凡事上居首位。」
'That he,' it says, 'might become preeminent in all things.'
1:157
οὐδενὸς δεύτερός ἐστιν, οὐδὲ ἴσος τις αὐτοῦ ἐν τοῖς κοινοῖς
他不次於任何人，在眾人共有的事上也沒有一人與他同等。
He is second to none, nor is anyone equal to him in the things they share in common.
1:158
ἐ´̣λ̣ε̣γον δέ, ὅτι κοινά ἐστιν τοῦ ἀνθρώπου τοῦ κυριακοῦ καὶ τῶν ἁγίων ἀνδρῶν τὰ πράγματα
我先前說過，那屬主的人與眾聖徒的事是彼此共通的。
And I was saying that the concerns of the Lord's man and those of the holy men are held in common.
1:159
οὐδεὶς δὲ οὔτε ἴσος αὐτοῦ, οὐδὲ αὐτός τινος δεύτερός ἐστιν·
然而沒有一人與他同等，他也不次於任何人。
But no one is his equal, nor is he second to anyone.
1:160
κύριε οὖν, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς
所以說：「主啊，王必因你的能力歡喜。」
'O Lord,' then, 'in your power the king shall rejoice.'
1:161
καὶ περὶ τῆς ἑκάστου βασιλίδος κατὰ θεὸν ῥηθείη ἂν τοῦτο
關乎每一位按著神而為后的人，也可以這樣說。
And concerning each queen according to God this might be said as well.
1:162
ὁ Ἀβραὰμ ἰδιώτης ἦν, ὅσον περὶ τὸν πρόχειρον βίον, καὶ εἴρηται βασιλεὺς παρὰ θεοῦ εἶναι
亞伯拉罕就日常的生活而言，本是一個平民，然而經上說他是從神而來的君王。
Abraham was a private man, so far as concerns ordinary life, and yet he is said to be a king from God.
1:163
ἄλλην ἄρα βασιλείαν εἶχεν τὸ θείους νόμους καὶ πνευματικοὺς σῴζειν
因此他擁有另一個國度，就是持守那些屬神屬靈之律法的國度。
He had, therefore, another kingdom—that of keeping the divine and spiritual laws.
1:164
καὶ ὁ οὕτω βασιλεύων κἂν μὴ ἄλλων κρατῇ, ἑαυ τοῦ βασιλεύει·
凡這樣作王的人，即使不轄管別人，也是作自己的王：首先作自己的王，然後才作別人的王。
And he who reigns in this way, even if he does not rule over others, reigns over himself: first over himself, then over others.
1:165
πρῶτον ἑαυτοῦ, εἶτα ἄλλων
首先作自己的王，然後才作別人的王。
First over himself, then over others.
1:166
καὶ ὄφελόν γε καὶ ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν
「巴不得你們果真作王，好叫我們也與你們一同作王。」
'And would that you did reign, so that we too might reign together with you.'
1:167
μὴ νομίσητε, ὠ῀̣ Κορίνθιοι– αὐθέκαστοι δὲ οὗτο̣ι ἦσαν καὶ μεγάλα περὶ ἑαυτῶν φρονοῦντες–λέγει·
「你們不要以為」——哥林多人哪（這些人本是任性自負、自視甚高的）——他說：
'Do not suppose'—O Corinthians (and these men were self-willed and thought great things of themselves)—he says:
1:168
μὴ νομίσητε, ὅτι φθονοῦμεν ὑμῖν ἐὰν βασιλεύσητε
「你們不要以為，若你們作王，我們便嫉妒你們。」
'Do not suppose that we begrudge you should you reign.'
1:169
ἡμεῖς ὑμῶν ἕνεκα οὐ βασιλεύομεν
「我們不作王，乃是為了你們的緣故。」
'It is for your sakes that we do not reign.'
1:170
οὐ θέλει ὁ θεὸς χωρὶς ὑμῶν ἡμᾶς τελέσαι·
神不願我們離了你們而得以完全。
God does not wish us to be perfected apart from you.
1:171
διὰ τοῦτο γὰρ οὐ βασιλεύομεν ὅτι οὔπω ὑμεῖς βασιλεύετε
正因如此我們不作王，因為你們尚未作王。
For this reason we do not reign, because you do not yet reign.
1:172
ἐὰν οὖν ὑμεῖς βασιλεύσητε, ἑτοίμως ἔχομεν τὸ βασιλεῦσαι
所以，你們若作王，我們也預備好要作王。
If, then, you should reign, we are ready to reign.
1:173
οἷον κεκλήσθωσάν τινες̣ ε̣ι̣ς̣ εὐωχίαν παρὰ τοῦ βασιλέως μεγάλοι τινὲς ὄντες
譬如說，假設有一些顯貴的人蒙王邀請赴宴。
For example, suppose certain great personages were invited to a banquet by the king.
1:174
ἡ φιλανθρωπία τοῦ βασιλέω̣ς̣ ἐκάλεσεν καὶ ὑποδεεστέρους τῶν παρόντων
王愛人的心腸連那些比在座者更卑微的人也邀請了。
The king's love of mankind invited also those of lower rank than those present.
1:175
μὴ φάγωμεν χωρὶς ἐκείνων, ἵνα μη`̣ λειφ̣θῶσιν λοιπὸν ἐκεῖνοι ἐλθόντες εὐωχηθῆναι
「我們不要撇下那些人自己吃，免得他們後來前來赴宴時被遺漏了。」
'Let us not eat apart from those others, lest they be left out when at last they come to be feasted.'
1:176
ἔχουσιν καὶ τοὺς προλαβόντας καὶ προηγ̣ο̣υμένως εὐωχουμένους
他們既有那些先來的人，也有那些預先受款待的人。
They have both those who came before and those who were feasted in advance.
1:177
τοῦτο καὶ ἐν ψαλμῷ ἑνὶ λέγει·
這事他在一篇詩篇裡也說過：
This too he says in one psalm:
1:178
ἐμὲ ὑπομενοῦσιν δίκαιοι, ἕως οὗ ἀνταποδῷς μοι
「義人必等候我，直到你賞報我。」
'The righteous shall wait for me, until you reward me.'
1:179
οὐδεὶς τυχὼν τῶν προσδοκουμένων ὑπομένειν λέγεται, ἀλλὰ ὁ μέντοι εἰληφώς, σκοπὸν δὲ ἔχων ἀπολαῦσαι τούτων
凡已得著所盼望之物的人，都不算是在等候；惟有那已經領受、卻仍以享受這些為目標的人，才算是等候。
No one who has already attained what he expected is said to wait, but rather he who has indeed received, yet has as his aim to enjoy these things.
1:180
ἕκαστος τῶν ἁγίων οὖν βασιλεύς ἐστιν
因此，眾聖徒中的每一位都是君王。
Each of the saints, then, is a king.
1:181
καὶ ἔλεγον ὅτι τὰ ἁρμόζοντα τῷ ἀνθρώπῳ τοῦ σωτῆρος ἁρμόζει καὶ τοῖς δικαίοις, εἰ καὶ ἀπολειπομένως καὶ ἐλαττόνως
我先前說過，那合乎救主人性的事，也合乎眾義人，只是程度較低、較為遜色罷了。
And I was saying that the things fitting to the Saviour's manhood are fitting also to the righteous, albeit in a lesser and inferior degree.
1:182
λέγει οὖν καὶ περὶ ἑκάστου ἁγίου·
所以他論到每一位聖徒也說：
He speaks, then, also concerning each saint:
1:183
κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς
「主啊，王必因你的能力歡喜。」
'O Lord, in your power the king shall rejoice.'
1:184
καὶ οὐκ εἶπεν εὐφραίνεται, ἀλλὰ εὐφρανθήσεται
他沒有說「正歡喜」，乃是說「必歡喜」。
And he did not say 'rejoices,' but 'shall rejoice.'
1:185
ὅταν ὁ καιρός ἐστιν τῆς εὐφροσύνης, τότε εὐφρανθήσεται
當歡樂的時候臨到，那時他才必歡喜。
When the time of gladness comes, then he shall rejoice.
1:186
δύναται οὖν καὶ περὶ τοῦ Δαυὶδ ἰδικῶς τοῦτο λελέχθαι καὶ περὶ τῆς βασιλείας αὐτοῦ τῆς ἀνθρωπίνης καὶ αἰσθητῆς, ὅτι καλῶς διοικήσας τὴν βασιλείαν μισθὸν ἐπ' αὐτῇ λήμψεται·
所以，這話也可能是特指大衛，並指著他那屬人、可感知的國度而說的，就是他既善於治理國度，必因此得著賞賜。
It is possible, then, that this was said specifically also concerning David and concerning his human and perceptible kingdom—namely, that having administered the kingdom well, he shall receive a reward for it.
1:187
ἕκαστος γὰρ ὅταν ἃ πιστευθῇ, καλῶς ἀνύσῃ, μισθὸν ἐπ' αὐτοῖς ἔχει
因為每一個人，凡把所受託付的事辦得妥當，就必因此得著賞賜。
For each one, whenever he accomplishes well what has been entrusted to him, has a reward for it.
1:188
ἐπ' ὀλίγων πιστὸς γινόμενος, εἰς τὴν χαρὰν τοῦ πλησίον καὶ τοῦ θεοῦ εἰσέρχε̣τ̣α̣ι
他在不多的事上有了忠心，就進入他鄰舍和神的喜樂裡。
Becoming faithful over a few things, he enters into the joy of his neighbour and of God.
1:189
κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς
「主啊，王必因你的能力歡喜。」
'O Lord, in your power the king shall rejoice.'
1:190
τὴν εὐφραινομένην τὸν βασιλέα δύναμιν σωτῆρα λέγει, καθὸ θεὸς λόγος ἐστίν
他所說那使王歡喜的能力，乃是指救主，因為救主就是神的道。
By the power that gladdens the king he means the Saviour, inasmuch as he is God the Word.
1:191
ἀρτίως ἔλεγον, ὅτι τὰς λέξεις οὕτως δεῖ λαμβάνειν ὡς ἔχει τὰ ὑποκείμενα πράγματα καὶ μὴ ἐκβιάζεσθαι τὰ πράγματα ἄγειν εἰς τὴν σημασίαν
我剛才說過，這些詞語必須照著其所指的實際情況來理解，不可牽強地把實際情況硬拉向某一含義。
Just now I was saying that the words must be understood as the underlying realities have it, and that one should not force the realities so as to lead them into a given meaning.
1:192
παρ' ἡμῖν τέτριπται τὸ τῆς δυνάμεως ὄνομα
在我們中間，「能力」這個詞已因日常使用而磨損了。
Among us the word 'power' has become worn by common use.
1:193
λέγω δύναμιν τὴν ἴσην ἰσχύος
我所說的「能力」，是指相當於力量的那種。
I mean by 'power' that which is equivalent to strength.
1:194
οὐχ οὕτω λέγω τὸν σωτῆρα θεοῦ δύναμιν εἶναι
我稱救主為神的大能，並非取這層意思。
It is not in this sense that I call the Saviour the power of God.
1:195
λέγω δύναμιν τὴν ἐπιτηδειότητα
我所說的「能力」，是指一種能耐或適宜性。
I mean by 'power' a capacity or aptitude.
1:196
δόξει μέν τις, ὥστε μὴ κεῖσθαι τοῦτο τὸ σημαινόμενον ἐν τῇ γραφῇ
或許有人會以為，這種含義並不見於聖經之中。
Someone might well suppose that this signification does not occur in Scripture.
1:197
πιστὸς ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ σὺν τῷ πειρασμῷ ποιήσει καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν
「神是信實的，必不叫你們受試探過於所能受的；在受試探的時候，總要給你們開一條出路，叫你們能忍受得住。」
'God is faithful, who will not let you be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.'
1:198
καὶ οὕτως ἔχει δύναμιν ὁ ἀντίδικος ὑπενεγκεῖν καὶ ἔκβασιν νίκη̣ς̣ λαβεῖν
照樣，那仇敵也有能力去承受，並得著得勝的結局。
And thus the adversary too has power to bear up and to obtain an outcome of victory.
1:199
ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος
「罪的能力就是律法。」
'The power of sin is the law.'
1:200
δύναται ὁ νόμος καὶ παραβαθῆναι
律法也是可以被違犯的。
The law can also be transgressed.
1:201
οὐ κατ' ἐνέργειαν αὐτὸ ἔχει
它並非按著實際的運作而擁有這能力。
It does not possess this actively, in operation.
1:202
καὶ καλῶς γε καὶ καιρίως ὁ ἀπόστολος κέχρηται τούτῳ τῷ ῥητῷ·
使徒恰當而合時地引用了這句話：
And rightly and opportunely the Apostle has used this saying:
1:203
ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος·
「罪的能力就是律法。」
'The power of sin is the law.'
1:204
βούλεται γὰρ ἡμᾶς ἐν δυνάμει τῆς ἁμαρτίας καὶ μὴ ἐν ἐνεργείᾳ εἶναι
因為他願我們處於罪的潛能中，而不處於罪的實行中。
For he wishes us to be in the potentiality of sin and not in its actuality.
1:205
ἡ δύναμις τῆς δικαιοσύνης ὁ νόμος, οὐκ ἦμεν κατ' ἐνέργειαν δίκαιοι, ἀλλ' ἐν δυνάμει
律法是義的能力；我們並非在實行上是義的，乃是在潛能中是義的。
The law is the power of righteousness; we were not righteous in actuality, but in potentiality.
1:206
ἐν δυνάμει δὲ ὄντες κατ' ἐνέργειαν ἦμεν ἄδικοι
然而我們雖在潛能中為義，在實行上卻是不義的。
But being in potentiality, we were in actuality unrighteous.
1:207
τὸ εὔφημον οὖν ἔθηκεν ὁ ἀπόστολος·
因此使徒選用了那較為中聽的說法：
The Apostle, therefore, put down the more favourable expression:
1:208
ἐπεὶ καὶ εἰς ἀμφότερα ἐπ' ἴσης ἔχει τὴν δύναμιν, εἴς τε τὸ φυλάττεσθαι καὶ παραβαίνεσθαι·
既然它對兩方面同樣持有能力——既能被遵守，又能被違犯——
Since it holds its power equally toward both—both toward being kept and toward being transgressed—
1:209
σημαίνει δὲ καὶ τὴν ἐπιτηδειότητα ἡ δύναμις
「能力」也表示適宜與能耐。
'Power' also signifies aptitude.
1:210
δηλοῖ δὲ καὶ τὸ στρατόπεδον τοῦ βασιλέως·
這個詞也指君王的軍隊。
The word also indicates the king's army.
1:211
ἅρματα Φαραὼθ καὶ τὴν δύναμιν αὐτοῦ ἔριψεν εἰς θάλασσαν
「法老的戰車和他的軍兵,祂都拋在海中。」
'Pharaoh's chariots and his host He cast into the sea.'
1:212
οὐ σῴζεται βασιλεὺς διὰ πολλὴν δύναμιν, διὰ πολλὴν χεῖρα καὶ στρατόπεδα
「君王不能因兵多得勝,不能靠強大的手臂和軍隊得救。」
'A king is not saved by the greatness of his host, nor by a mighty hand and by armies.'
1:213
ὁ σωτὴρ οὖν ἐκτὸς τούτων τῶν σημαινομένων λέγεται θεοῦ δύναμις·
因此,救主除了這些所指的意義之外,還被稱為神的大能。
The Saviour, then, apart from these signified meanings, is called the power of God.
1:214
οἵῳ γὰρ λόγῳ ὁ πατὴρ δύναται οὐκ ἐκ δυνάμεως ἔχων τοῦτο, ἀλλ' ἐξ οὐσίας, ἡ οὐσία δὲ αὐτοῦ καθ' ἣν δύναται, δύναμις ῥηθείη, οὕτω καὶ ὁ υἱός
父藉以能行事的那道理,並非出於某種後得的能力,而是出於祂的本質;而祂那使祂能行事的本質,可以被稱為「大能」;子也是如此。
For just as by that principle whereby the Father is able—possessing this not from any acquired power but from His very essence—His essence itself, according to which He is able, might be called 'power,' so also is the Son.
1:215
ἐσταυρώθη ἐν ἀσθενείᾳ, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ
「祂因軟弱被釘十字架,卻因神的大能仍然活著。」
'He was crucified in weakness, yet He lives by the power of God.'
1:216
ὅσον ἧκεν εἰς τὴν ἀνθρωπίνην ἀσθένειαν, ὑπέστη σταυρόν
就其關乎人性的軟弱而言,祂承受了十字架。
In so far as it pertained to human weakness, He underwent the cross.
1:217
θεὸς οὖν τοῦτον οὐκ ἠδύνατο ὑπομεῖναι, ἄνθρωπος δὲ οἷός τε ἦν τοῦτο παθεῖν
因此,以神性而論,祂不能承受這事;但作為人,祂卻能受這苦。
God, then, could not endure this, but as man He was able to suffer it.
1:218
καὶ δὴ πέπονθεν, ἀλλ' ἐκ δυνάμεως θεοῦ ζῇ
祂確實受了苦,卻因神的大能而活著。
And indeed He suffered, yet He lives by the power of God.
1:219
ἡ δύναμις οὖν τοῦ θεοῦ ὁ Χριστός ἐστιν, καθὸ θεός ἐστιν
所以,神的大能就是基督,因為祂是神。
The power of God, therefore, is Christ, in that He is God.
1:220
ἐν τῇ δυνάμει οὖν εὐφραίνεται ὁ βασιλεύς
因此,君王在這大能中歡喜。
In the power, then, the king rejoices.
1:221
κατὰ πλείονας δὲ τρόπους ἐλέχθη ὁ βασιλεύς
「君王」一詞是按多種意義來說的。
Now 'the king' has been spoken of in several senses.
1:222
εἰρήκαμεν κατ' ἱστορίαν τὸν Δαυίδ, κατὰ ἀναγωγὴν τὸν ἄνθρωπον τὸν ἐκ τῆς Μαρίας, κατὰ μίμησιν καὶ ἀκολουθίαν αὐτοῦ καὶ τοὺς μιμητὰς αὐτοῦ βασιλέας εἶναι
我們曾說,按字面歷史的意義,這君王是大衛;按屬靈提升的意義,是那由馬利亞所生的人;而按對祂的效法與跟隨,凡效法祂的人也都是君王。
We have said that, according to the historical sense, it is David; according to the anagogical sense, the man born of Mary; and according to imitation and following of Him, those also who imitate Him are kings.
1:223
καὶ παρεστήσαμεν ἀπὸ τῆς πρὸς Κορινθίους ἐπιστολῆς βασιλείαν ἄλλην παρὰ τὴν πρόσκαιρον
我們並曾從哥林多書信中,提出另一種有別於暫時的國度。
And from the Epistle to the Corinthians we have set forth another kingdom besides the temporal one.
1:224
κύριε οὖν, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς
「主啊,君王必因你的大能歡喜。」
'O Lord, then, in Thy power shall the king rejoice.'
1:225
λέγεται τοῦτο ἤτοι ἀπὸ τοῦ πνευματοφόρου ἀνδρὸς ἢ ἀπ' αὐτοῦ τοῦ ἁγίου πνεύματος τ̣οῦ τυγχάνοντος ἐν αὐτῷ·
這話乃是那被聖靈感動之人所說,或是那住在他裡面的聖靈自己所說。
This is spoken either by the Spirit-bearing man, or by the Holy Spirit Himself who dwells within him.
1:226
ὅταν γὰρ λέγῃ τὸ ἅγιον πνεῦμα κύριε, οὐ μόνον καὶ ἀπολελυ̣μένον ἀνθρώπου τοῦτο λέγει, ἀλλ' ὅταν πνευματοφόρον παρασκευάζῃ τινά
因為當聖靈說「主」的時候,祂並非全然離了人而說,而是當祂使某人成為承載聖靈之人時說的。
For when the Holy Spirit says 'Lord,' He says this not apart from a man altogether, but rather when He is making someone a bearer of the Spirit.
1:227
ἐκεῖνος οὖν ἐστιν ὁ λέγων, ὡς τό·
所以,說話的乃是那一位,正如經上所記:
That one, then, is the speaker, as in the text:
1:228
λέγει κύριος τῷ κυρίῳ μου
「主對我主說。」
'The Lord said to my Lord.'
1:229
εἰ ἐν πνεύματι ἁγίῳ κύριον αὐτὸν εἶπεν, πῶς υἱὸς αὐτοῦ ἐστιν; εἰ υἱὸς αὐτοῦ ἐστιν, πῶς δοῦλός ἐστιν, καὶ εἰ δοῦλος, πῶς υἱός; σχέσιν οὖν τινα καὶ διάθεσιν δηλοῖ·
若他是在聖靈裡稱祂為「主」,那麼祂怎能是他的兒子?若祂是他的兒子,又怎能是僕人?若是僕人,又怎能是兒子?可見這是表明某種關係與相對的位分。
If in the Holy Spirit he called Him 'Lord,' how is He his son? And if He is his son, how is He a servant? And if a servant, how a son? Therefore it indicates a certain relation and disposition.
1:230
καὶ γὰρ ὁ σωτὴρ ἐὰν λέγῃ·
因為當救主說:
For indeed, when the Saviour says:
1:231
κύριος ἔκτισέν με, καιρίως λέγει·
「主造了我」,祂是恰切地說的:
'The Lord created me,' He speaks fittingly:
1:232
πατρὸς γάρ ἐστιν τὸ γεννᾶν, κυρίου δὲ τὸ κτίζειν
因為生育是父的作為,而創造是主的作為。
for begetting belongs to a father, but creating to a lord.
1:233
ὅταν περὶ τῆς θεότητος ἑαυτοῦ λέγῃ, οὐ λέγει κύριον, ἀλλ'·
當祂論到自己的神性時,並不說「主」,而是說:
When He speaks concerning His own Godhead, He does not say 'Lord,' but:
1:234
ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί
「我在父裡面,父在我裡面。」
'I am in the Father, and the Father in Me.'
1:235
ἐγὼ καὶ ὁ πατήρ μου ἕν ἐσμεν
「我與父原為一。」
'I and My Father are one.'
1:236
διάφοροι δέ εἰσιν κύριος καὶ πατήρ
然而「主」與「父」是有分別的。
But 'Lord' and 'Father' are distinct.
1:237
πολλάκις ὅταν περὶ ποιοῦ λέγωμεν, τὰ τοῦ ποιοῦ καὶ τῇ ποιότητι προσάπτομεν, καὶ τὰ τῆς ποιότητος καὶ τῷ ποιῷ
我們論到具有某性質之物時,常把該物的特性也歸於那性質,又把那性質的特性歸於具有它之物。
Often, when we speak of the qualified thing, we attach the properties of the qualified thing to the quality as well, and the properties of the quality to the qualified thing.
1:238
ψεῦδος δέ ἐστιν εἰπεῖν ὅτι ἀγνοεῖ ἡ ἐπιστήμη
然而,說「知識無知」乃是虛謊。
But it is false to say that knowledge is ignorant.
1:239
συνύπαρκτα τὰ ἐναντία εὑρίσκεται, ἐπιστήμη καὶ ἄγνοια
相反之事竟並存共在——就是知識與無知。
Contraries are found to coexist—knowledge and ignorance.
1:240
λέγω δὲ καὶ τὸν ἐπιστήμονα γιγνώσκειν
但我也說,有知識的人是知道的。
But I say also that the one who has knowledge knows.
1:241
ἔτι μὴν πολλάκις λέγουσίν τινες ὅτι οὐ δεῖ τὸν ἰατρὸν φιλάργυρον εἶναι
再者,有人常說:醫生不該貪愛錢財。
Furthermore, some often say that the physician ought not to be avaricious.
1:242
εἶτα λέγουσιν ὅτι οἶδεν ἡ ἰατρικὴ παραιτεῖσθαι φιλαργυρίαν
接著他們又說:醫術懂得推卻貪財之心。
Then they say that the medical art knows how to shun avarice.
1:243
τὴν ἕξιν λέγει οὐ χωρὶς τοῦ ἔχοντος οὐδὲ τὸν ἔχοντα χωρὶς τῆς ἕξεως
他所論的稟性,不是離了持有它的人而言,論那持有的人時也不離了那稟性。
He speaks of the habit not apart from the one who has it, nor of the one who has it apart from the habit.
1:244
κοινὰ οὖν ἐστιν τοῦ τε ἔχοντος καὶ τοῦ ἐχομένου τὰ τοιαῦτα
因此,這類事物乃是持有者與所持之物二者所共有的。
Such things, therefore, are common both to the one who possesses and to that which is possessed.
1:245
καὶ παρεστήσαμεν πολλάκις ἀπὸ τῆς τοῦ ἀποστόλου διδασκαλίας, ὅτι ἀγάπην λέγει τὸν ἔχοντα τὴν ἀγάπην·
我們也曾多次從使徒的教訓中指明,他把那有愛心的人稱為「愛」:
And we have often shown from the teaching of the Apostle that he calls the one who has love 'love':
1:246
ἡ ἀγάπη οὐδέποτε ἀσχημονεῖ, οὐ περπερεύεται, τὸν ἔχοντα τῷ ὀνόματι τῆς ἕξεως καλεῖ
「愛是不做害羞的事,不自誇」——他是用那稟性的名稱來稱呼持有它的人。
'Love never behaves unseemly, is not puffed up'—he calls the one who has it by the name of the habit.
1:247
καὶ λέγω γε καὶ περὶ τοῦ ἔχοντος τὴν ἀγάπην ὅτι ὠφελεῖ
我也論到那有愛心的人說,他使人得益處。
And indeed I say concerning the one who has love that he benefits others.
1:248
ὠφελεῖ δὲ ἐκείνην τὴν ὠφέλειαν ἣν ἡ ἀγάπη παρέχει
他所帶來的益處,正是愛所賜的那益處。
And he confers that benefit which love provides.
1:249
ἐὰν τοίνυν λέγω ὅτι ὁ ἅγιος λέγει τοῦτο, οἷον ὁ ὑμνῳδός, οὐ χωρίζων τὸ ἅγιον πνεῦμα ἀπὸ τοῦ ἔχοντος, οὐδὲ τὸν ἔχοντα λέγω ὅτι χωρὶς τοῦ ἁγίου πνεύματος ταῦτα λέγει
所以,我若說是聖徒說了這話,譬如那作詩之人,我並非因此把聖靈與擁有聖靈的人分開,也不是說那擁有聖靈的人是離了聖靈而說這些話。
If, then, I say that the saint speaks this—for instance the psalmist—I do not thereby separate the Holy Spirit from the one who has Him, nor do I say that the one who has Him speaks these things apart from the Holy Spirit.
1:250
εἰ οὖν Δαυὶδ ἐν πνεύματι ἁγίῳ κύριον αὐτὸν καλεῖ, οὕτω δὲ ὡς μετεχόμενον, οὐκ ἀπεζευγμένον ἀπὸ τοῦ μετέχοντος, ὡς οὐδὲ ἡ ἐπιστήμη χωρὶς τοῦ ἐπιστήμονος
所以,大衛若是在聖靈裡稱祂為「主」,並且是把祂當作被人所分受的來稱,而不是與那分受之人相離的,正如知識不離認知者一樣——
If, then, David in the Holy Spirit calls Him 'Lord'—and does so as one partaken of, not severed from the one who partakes, even as knowledge is not apart from the one who knows—
1:251
καὶ ἐπὶ τῷ σωτηρίῳ σου ἀγαλλιάσεται σφόδρα
「他必因你的救恩大大歡騰。」
'And in Thy salvation shall he greatly exult.'
1:252
ὁ βασιλεὺς ὥσπερ εὐφραίνεται ἐπὶ τῇ δυνάμει, οὕτως ἀγαλλιᾷ σφόδρα καὶ ἐπὶ τῷ σωτηρίῳ
君王怎樣因大能歡喜,照樣也因救恩大大歡騰。
Just as the king rejoices in the power, so also he greatly exults in the salvation.
1:253
τὸ σωτήριον δὲ καὶ ἡ δύναμις ταὐτόν ἐστιν κατὰ ἄλλην καὶ ἄλλην ἐπίνοιαν λαμβανόμενον
然而「救恩」與「大能」乃是同一件事,只是從不同的觀念去領會而已。
But 'salvation' and 'power' are the same thing, taken under one conception or another.
1:254
ἡ δύναμίς ἐστιν πάντα ὑφιστῶσα καὶ πάντα οὕτως ἄγουσα ὡς αὐτῇ δοκεῖ
這大能乃是使萬物得以存立、並照祂所看為好的引導萬物者。
The power is that which gives subsistence to all things and directs all things as seems good to it.
1:255
ἃ γὰρ ποιεῖ, σωτηρίας ἕνεκα ποιεῖ, ἃ ποιεῖ ἐν ἀνθρώποις, καὶ τῆς ἀνθρώπων σωτηρίας χάριν ποιεῖ
因為凡祂所行的,都是為了救恩而行;凡祂在人中間所行的,也都是為了人的救恩而行。
For what it does, it does for the sake of salvation; what it does among men, it does also for the sake of the salvation of men.
1:256
τὴν ἐπιθυμίαν τῆς ψυχῆς αὐτοῦ ἔδωκας αὐτῷ
「他心裡所願的,你已經賜給他。」
'The desire of his soul Thou hast given to him.'
1:257
οἶδας ὅτι τὸ αὐτὸς ὄνομα τὴν αὐθεντίαν δηλοῖ, οὐ τὰ προσπεφυκότα
你當知道「他自己」這詞乃是指那自主的本體,而非那些附著於它的事物。
You know that the word 'himself' denotes the authoritative principle, not the things that adhere to it.
1:258
ψυχῆς ἐπιθυμία φαύλη ἐστίν, ὅταν ὦ ψυχὴν φαύλην ὑποθέμενος
當我假定一個敗壞的靈魂為主體時,靈魂的慾望就是卑劣的。
The soul's desire is base when I posit a base soul as its subject.
1:259
ὅταν δὲ αὐτὴν τὴν ψυχὴν εἴπω ἐπιθυμίαν ἔχειν, τὴν οὐσιώδην αὐτῆς ἐπιθυμίαν λέγω
但當我說靈魂本身有慾望時,我所指的是它本質上的慾望。
But when I say that the soul itself has desire, I mean its essential desire.
1:260
ὁ ταύτῃ χρώμενος τῇ ἐπιθυμίᾳ οὐδενὸς ἐρᾷ τῶν φαύλων, ἀλλὰ τῶν ἀγαθῶν·
凡運用這慾望的人,並不貪戀任何卑劣之物,乃是愛慕美善之事。
He who employs this desire loves none of the base things, but the good ones.
1:261
καὶ γὰρ ἔλαβεν τὸ ἐπιθυμητικὸν καὶ τὴν ἐπιθυμίαν, ἵνα τὰ καλὰ μεταδιώκῃ, ἵνα ὀρέγηται τῶν ἐπωφελῶν
因為他領受了慾望之能以及慾望本身,為要他去追求美善,渴慕那些有益之事。
For indeed he received the faculty of desire and the desire itself, that he might pursue what is noble, that he might reach out after profitable things.
1:262
ἐὰν οὖν, φέρε, φιλάργυρος τύχῃ πλούτου, οὐ τὴν ἐπιθυμίαν τῆς ψυχῆς ἑαυτοῦ ἔλαβεν, ἀλλὰ τὴν ἐπιθυμίαν τοῦ φιλαργύρου
所以,假設一個貪財者得了財富,他所得的並非自己靈魂的慾望,乃是那貪財之人的慾望。
If, then—suppose—a miser obtains wealth, he has not received the desire of his own soul, but the desire of the miser.
1:263
μέγα οὖν ἐστιν τὸ τυχεῖν τῆς ἐπιθυμίας τῆς ψυχῆς, οὐ προστιθεμένης τῆς φαύλης
因此,得著靈魂的慾望乃是極大的事,只要沒有卑劣之物附加其上。
It is a great thing, therefore, to obtain the desire of the soul, when nothing base is added to it.
1:264
ἀμέλει γοῦν καὶ ἐν ἄλλῳ̣ ψαλμῷ λέγει·
的確,他在另一篇詩中也說:
Assuredly, then, in another psalm too he says:
1:265
τὸν ἐνπινπλῶντα ἐν ἀγαθοῖς τὴν ἐπι θυμίαν σου
「祂用美物使你的心願得以知足。」
'Who satisfies thy desire with good things.'
1:266
πολλάκις εἴρηται ἡμῖν ἐν ἄλλοις ὅτι τὰ προσκείμενα οὐ ποιοῦσιν ἀντίφασιν
我們曾在別處多次說過,附加的限定詞並不造成矛盾。
It has often been said by us elsewhere that added qualifications do not produce a contradiction.
1:267
ἡ ἐπιθυμία τῆς ψυχῆς ἀγαθή ἐστιν, ἔνπαλιν λέγω·
「靈魂的慾望是善的」——我反過來說:
'The desire of the soul is good'—conversely I say:
1:268
ἡ ἐπιθυμία τοῦ δικαίου ἀγαθή ἐστιν, τὸ προσκείμενον οὐ ποιεῖ ἀντίφασιν
「義人的慾望是善的」——這附加的限定詞並不造成矛盾。
'The desire of the righteous man is good'—the added qualification does not produce a contradiction.
1:269
ἡ ἐπιθυμία ἡ αἰσχρά, ἡ ἐπιθυμία ἡ κακή, ἡ τοῦ ἀδίκου, ἀντίφασις γίνεται
然而那可恥的慾望、那邪惡的慾望、就是不義之人的慾望——在這裡就產生了矛盾。
But the shameful desire, the evil desire, that of the unjust man—here a contradiction arises.
1:270
οὔκ ἐστιν ψυχῆς ἁπλῶς ἐκείνη ἐπιθυμία, ἀλλὰ τοιᾶσδε ψυχῆς
那慾望並不單單屬於靈魂,乃是屬於某種特定的靈魂。
That desire does not belong to a soul simply, but to a soul of a certain kind.
1:271
τὰ προσκείμενα οὖν ὁτὲ συναληθεύει, ὁτὲ δὲ μάχεται καὶ ἀντίφασιν ποιεῖ
因此,附加的限定詞有時彼此相合為真,有時卻彼此衝突而造成矛盾。
The added qualifications, therefore, sometimes agree in truth, and sometimes conflict and produce a contradiction.
1:272
ἐπιθυμία δικαίου πᾶσα ἀγαθή
「義人一切的慾望都是善的。」
'Every desire of the righteous man is good.'
1:273
ταὐτόν ἐστιν σχεῖν ἐπιθυμίαν δικαίας ψυχῆς καὶ ἐπιθυμίαν ψυχῆς ἄνευ προσθήκης
「有義靈魂的慾望」與「有靈魂而無任何附加的慾望」乃是同一回事。
It is the same thing to have the desire of a righteous soul and the desire of a soul without any addition.
1:274
καὶ τὴν θέλησιν τῶν χειλέων αὐτῶν οὐχ ὑστέρησας καὶ ἐπὶ τῶν αἰςθητῶν δὲ τοῦτο φαίνεται
「他嘴唇所求的,你也沒有不應允」——這在可感之事上也顯明出來。
'And the wish of his lips Thou hast not denied him'—and this is manifest also in sensible things.
1:275
ἐπιθυμεῖ ὅσδε ὁ πατὴρ τὰ τέκνα ἑαυτοῦ εὖ διάγειν, ἐπεὶ πατρὸς μνήμην πεποίημαι, τὸ εὖ διάγειν αὐτὰ βούλομαι
有一位父親盼望自己的兒女過得好——既然我提到了父親,我的意思是他願他們過得好。
A certain father desires that his own children fare well—since I have made mention of a father, I mean that he wishes them to fare well.
1:276
ὁ κακὸς πατὴρ θέλει τοιῶσδε τὰ τέκνα ἑαυτοῦ πράττειν, ἀνῄρησα πατρικὰ σπλάγχνα
那惡劣的父親卻願自己的兒女做出某種行為——我是指一個泯滅了為父慈心的人。
The evil father wishes his own children to behave in a certain way—I mean one who has cast off a father's tender affections.
1:277
ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ' ὑμῶν
「我很願意在受害以先,和你們吃這逾越節的筵席。」
'With desire I have desired to eat this Passover with you.'
1:278
τὸ ἐπιθυμίᾳ δὲ ἐπεθύμησα οὕτως ὡς τό·
「我切切地願意」這說法,乃是如同經上所記的用法:
The phrase 'with desire I have desired' is used as in the text:
1:279
δικαίως τὸ δίκαιον ἐδίωξα, τὸ ἄξιον τοῦ ἐπιθυμεῖσθαι
「我按公義追求那公義的事」,就是那配得被人渴慕之事。
'Righteously have I pursued the righteous thing,' that which is worthy of being desired.
1:280
ἔστιν δέ ποτε ἐπιθυμῆσαι καὶ τὸ ἀνάξιον τοῦ ἐπιθυμεῖσθαι, ὡς λέγει·
然而有時人也可能渴慕那不配被渴慕之事,正如他所說:
But it is possible at times to desire even that which is unworthy of being desired, as he says:
1:281
ἡ κακὴ ἐπιθυμία οὔκ ἐστιν ἐπιθυμητή, ὡς οὐδὲ τὸ ψευδώνυμον ἀγαθὸν αἱρετὸν λέγεται, κἂν αἱρῶνταί τινες αὐτό
邪惡的慾望並非真正可欲求的，正如那被虛假地稱為善的，也不能說是值得揀選的，縱然有些人揀選了它。
Evil desire is not truly desirable, just as that which is falsely called good is not said to be worthy of choice, even though some do choose it.
1:282
καὶ τὴν δέησιν τῶν χειλέων αὐτοῦ οὐκ ἐστέρησας αὐτόν
祢也沒有使他失去他嘴唇所求的。
And Thou hast not deprived him of the request of his lips.
1:283
ἐὰν περὶ τοῦ ἐκ Μαρίας ᾖν ὁ λόγος, φανερὸν ὅτι αἴτησιν προσάγει ὑπὲρ ὧν ἐλήλυθεν σῶσαι
倘若這話是論到那從馬利亞所生的，那就顯然，祂是為著祂所來拯救的那些人獻上祈求。
If the discourse is about Him who was born of Mary, it is plain that He offers a petition on behalf of those whom He came to save.
1:284
ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται, ὑπὲρ ζῶν πάντοτε εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν
因此祂也能拯救到底，因為祂長遠活著，替他們代求。
Whence also He is able to save to the uttermost, since He ever lives to make intercession for them.
1:285
ἐς ὅσον χρῄζουσιν παρακαλοῦντος καὶ διαιτητοῦ
只要他們仍需要一位代求者與一位仲裁者。
As long as they have need of one who intercedes and of an arbiter.
1:286
καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα, Ἰησοῦν Χριστὸν δίκαιον
若有人犯罪，在父那裡我們有一位中保，就是那義者耶穌基督。
And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.
1:287
εἶτ' ἐπεὶ ταύτῃ τῇ σπουδῇ συντρέχουσιν τῷ διδασκάλῳ καὶ οἱ ἄλλοι, κἀκεῖνοι βούλονται παρακαλεῖν ὑπὲρ ὧν ἐνεχειρίσθησαν, οὐ προηγουμένην τὴν ἑαυτῶν παράκλησιν τιθέμενοι, ἀλλ' ἑπο μένην τῇ δικαιώσει τοῦ εἰς μίμησιν αὐτοὺς καλοῦντος
其後，因別人也懷著同樣的熱心與那教師同奔，他們也願意為那些託付給他們的人代求，並不把自己的代求擺在首位，而是使之跟隨在那召他們效法祂之主的稱義之後。
Then, since the others also join with this same zeal alongside the teacher, they too desire to intercede on behalf of those entrusted to them, not setting their own intercession first, but making it follow upon the justification of Him who calls them to imitate Him.
1:288
κατὰ πάσας οὖν τὰς ἀποδόσεις τοῦ βασιλέως ἐκλημπτέον δεῖ τὸ μὴ ἐστερῆσθαι τὴν δέησιν αὐτοῦ
因此，按照論到那王的一切解釋，我們必須這樣領會：他並未失去他所求的。
According to all the interpretations concerning the king, then, we must take it that he was not deprived of his request.
1:289
οἷον ὅταν περὶ τοῦ αἰσθητῶς βασιλεύοντος λέγωμεν ὅτι ἡ δέησις τῶν χειλέων αὐτοῦ οὐκ ἐστερήθη, ἀλλ' ἐν ἐκβάσει γέγονεν, ἔπαινον αὐτοῦ σημαίνομεν
例如，當我們論到那在可感界中作王的人說，他嘴唇所求的沒有被拒絕，反倒成就了，我們便是在指明對他的稱讚。
For instance, when we say concerning him who reigns in the sensible realm that the request of his lips was not denied, but came to fulfilment, we signify his praise.
1:290
κἂν περὶ τῶν ἁγίων εἴπωμεν–εἴρηνται γὰρ καὶ αὐτοὶ βασιλεῖς–, καὶ ἐκείνων μέγας ἔπαινός ἐστιν, ὅταν ἡ δέησις αὐτῶν εὐπρόσδεκτος ᾖ
我們若論到眾聖徒——因他們也被稱為君王——當他們所求的蒙悅納時，這對他們同樣是極大的稱讚。
And should we speak concerning the saints—for they too are called kings—it is likewise a great praise of them, when their request is well-pleasing and accepted.
1:291
ὀφθαλμοὶ γὰρ κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν
因為主的眼目看顧義人，祂的耳朵垂聽他們的祈求。
For the eyes of the Lord are upon the righteous, and His ears are attentive to their supplication.
1:292
οὐ φέρεται οὐδαμοῦ τὸ διάψαλμα ἢ ἐν ταῖς Ἑβραικαῖς γραφαῖς, μάλιστα ἐν τοῖς ψαλμοῖς
「細拉」（diapsalma）除了在希伯來文的經卷中，別處都找不到，尤其是在詩篇裡。
The 'diapsalma' is found nowhere except in the Hebrew Scriptures, and chiefly in the Psalms.
1:293
κεῖται δὲ καὶ ἐν τῇ ᾠδῇ τοῦτο τοῦ Ἁμβακούμ
在哈巴谷的這篇頌歌中也有它出現。
It occurs also in this ode of Habakkuk.
1:294
οἱ τὴν διάλεκτον ἐπιστάμενοι ὑπὲρ πάντας δύνανται εἰπεῖν τί σημαίνει
那些通曉這語言的人，比任何人都更能說出它的含義。
Those who understand the language are better able than anyone to say what it signifies.
1:295
ὅμως δὲ τὰ ἐλθόντα εἰς ἡμᾶς λέγομεν
不過，我們仍要說出那些傳到我們這裡的說法。
Nevertheless, we say the things that have come down to us.
1:296
εἰσὶν οἱ λέγοντες ὅτι μεταβολὴν προσώπου σημαίνει
有人說它指的是說話者的更換。
There are those who say that it signifies a change of speaker.
1:297
εὑρήκαμεν γὰρ μεταβολὴν π̣ροσώπων ἐν τοῖς ψαλμοῖς καὶ ἄνευ τοῦ διαψάλματος
因為我們在詩篇中發現，即便沒有「細拉」，也有說話者的更換。
For we have found changes of speakers in the Psalms even apart from the diapsalma.
1:298
πάλιν λέγουσιν ὅτι τὸ διάψαλμα διάστασίν τινα σημαίνει–οἷον λέγων ἐπαύσατο καὶ ἄλλῳ καιρῷ ἤρξατο–, καὶ τοῦτο σημαίνει τὸ διάψαλμα, τὴν διάστασιν τὴν χρονικήν
另有人說「細拉」指的是某種間隔——好像一個人說完話後停頓下來，另一時候又重新開始——「細拉」所指的便是這時間上的間隔。
Again they say that the diapsalma signifies a certain interval—as though one, having spoken, paused and then began again at another time—and this is what the diapsalma signifies, namely a temporal interval.
1:299
τοῦτο δὲ οὐκ ἔχομεν εἰπεῖν·
然而這一點我們無法斷定；
But this we cannot affirm;
1:300
οὐ γὰρ κεῖται ὅτι τούσδε τοὺς στίχους εἰρηκὼς τοῦ ψαλμοῦ μετὰ χρόνον ἄλλον εἶπεν
因為經文並未記載，他說了詩篇的這幾節之後，是隔了一段時間才說其餘的。
for it is not stated that, having spoken these verses of the psalm, he uttered the rest at another time.
1:301
οἱ μέντοι ἠρέμα ὁμιλήσαντες τοῖς Ἑβραικοῖς ἀναγνώςμασιν τοῦτο λέγουσιν ὅτι ῥυθμός ἐστιν μέλους μουσικοῦ, καὶ ὥσπερ ἐν τοῖς μουσικοῖς λέγουσιν ῥυθμοὺς καὶ μέλη
然而，那些安靜地熟習希伯來文經課的人卻說，它是一種樂曲的節奏，正如在音樂中人們談論節奏與旋律一樣。
Those, however, who have quietly become conversant with the Hebrew readings say that it is a rhythm of a musical melody, and that just as in music they speak of rhythms and melodies, so it is here.
1:302
ταῦτα οὖν οὐχ ἡμῶν εἰδέναι, ἀλλὰ τῶν τῇ διαλέκτῳ ὁμιλησάντων
所以這些事不是我們所能知道的，乃是那些通曉這語言之人的事。
These matters, then, are not for us to know, but for those who are conversant with the language.
1:303
ἐν πάσῃ γοῦν διαλέκτῳ δύναται κατάλληλος εἶναι μουσικῇ
無論如何，在每一種語言中，它都能與音樂相配合。
In every language, at any rate, it can correspond to music.
1:304
οὐδὲν δέ ἐστιν μουσικὴ ἢ ῥυθμὸς φθόγγων εὐρύθμως συνκειμένων
而音樂無非就是諸音按韻律和諧組合而成的節奏。
And music is nothing other than a rhythm of sounds harmoniously composed.
1:305
ἐνίοτε δοκῶ εἰδέναι γράμματα καὶ ἀναγνώσμασιν σχολάζειν
有時我以為自己認得字，並勤於誦讀經課。
Sometimes I think I know letters and am occupied with readings.
1:306
καὶ ἐὰν ἴδωμέν τι ἐν κήπῳ, ᾗ ὀνομαζόμενον παρὰ γεωργοῦ ἐπεὶ οὐκ ἴσμεν, παρ' αὐτοῦ μανθάνομεν καὶ οὐκ ἤδη, μὴ ἀπαξιοῦντες μαθεῖν, ἀπὸ τοῦδε μένομεν ἀπαίδευτοι
假如我們在園中看見某樣東西，是園丁所稱呼的，而我們既不認得，便從他學習；我們並不輕看學習，也不因此停留在無知之中。
And if we see something in a garden which is named by the gardener, since we do not know it, we learn it from him and do not remain—not disdaining to learn—from that point ignorant.
1:307
οὕτω οὖν εἰ καὶ μὴ ἴσμεν τὴν διάλεκτον τὴν Ἑβραικήν, ἀλλ' ἠκούσαμεν, ὅτι ῥυθμὸν μουσικὸν σημαίνει κατὰ τὴν διάλεκτον τὴν Ἑβραίαν
照樣，我們縱使不懂希伯來話，卻曾聽說，按希伯來語它指的是一種樂曲的節奏。
So then, even if we do not know the Hebrew language, yet we have heard that it signifies a musical rhythm according to the Hebrew tongue.
1:308
ὅτι προέφθασας αὐτὸν ἐν εὐλογίαις χρηστότητος
因為祢用美善的福分迎接他。
For Thou didst come before him with the blessings of goodness.
1:309
τὸν βασιλέα κατὰ πᾶσαν ἑρμηνείαν προέφθασεν ὁ θεὸς ἐν εὐλογίαις χρηστότητος
按照每一種解釋，神都用美善的福分迎在那王的前頭。
According to every interpretation, God came before the king with the blessings of goodness.
1:310
τὸ προέφθασας ἐν εὐλογίαις ἴσον ἐστὶν τῷ·
「祢用福分迎在前頭」這句話等於是說：
The phrase 'Thou didst come before with blessings' is equivalent to this:
1:311
οἷον, φέρε, εὐχήν τις ἀναπέμπει περὶ τοῦ εὖ διάγειν, περὶ τοῦ ἀρετὴν ἔχειν·
譬如說，有人為著行事端正、為著擁有美德而獻上禱告；
for instance, suppose someone sends up a prayer about living well, about possessing virtue;
1:312
ἔτι σοῦ λαλοῦντος, οὔπω πληρώσαντος τὸν λόγον τῆς εὐχῆς, διὰ τοῦ δοῦναι λέγω παρεῖναι
當你還在說話，尚未說完禱告的話語之時，藉著賜予——我是說藉著臨在——
while you are still speaking, before you have completed the words of the prayer, by the granting—I mean by being present—
1:313
τὸ χρηστότητος ὧδε ἀγαθότητος λαμβάνομεν·
「美善」（chrestotes）一詞我們在此取其「良善」（agathotes）之意；
The word 'goodness' (chrestotes) we take here in the sense of kindness (agathotes);
1:314
πολλάκις γὰρ καὶ τὸ χρηστὸν ὡς ἐπὶ διαβολῇ λαμβάνομεν·
因為我們也常在貶義下使用「chreston」（好、老實）一詞；
for often we take 'chreston' also in a disparaging sense;
1:315
φθείρουσιν ἤθη χρης τὰ ὁμιλίαι κακαί, ἀντὶ τοῦ ἐπιπόλαια, εὐήθη
「濫交敗壞善行（chresta）」——此處「善」意指膚淺、天真的品性。
'Evil communications corrupt good manners' (chresta ethe)—meaning here superficial, naive manners.
1:316
καὶ αὐτὸ μὲν τὸ εὔηθες λαμβάνεται καὶ ἐπὶ ἐπαίνου, ὅταν εὖ τις ἦθος ἔχῃ, καὶ ἐπὶ ἐπιπολαίου
「純良」（euethes）一詞本身既可用於稱讚，指人有良好的品格，也可指膚淺輕信。
And 'guilelessness' (euethes) itself is taken both in praise, when someone has a good character, and in the sense of superficiality.
1:317
διὰ γὰρ τῆς χρηστολογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων
因為他們藉著花言巧語（chrestologia）誘惑那些天真人的心。
For by smooth speech (chrestologia) they deceive the hearts of the innocent.
1:318
ἄκακος πιστεύει παντὶ λόγῳ
愚蒙人是話都信。
The guileless man believes every word.
1:319
ἔθηκας ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον ἐκ λίθου τιμίου
祢把用寶石作的冠冕戴在他頭上。
Thou hast set upon his head a crown of precious stone.
1:320
ἐὰν περὶ τοῦ ἀνθρώπου τοῦ κυριακοῦ τοῦτο λέγηται, ὁ στέφανος οὗτος ὁ ἐπιτεθησόμενος τῇ κεφαλῇ αὐτοῦ ἐκ λί θων τιμίων πλέκεται, ἤτοι τῶν ἀρετῶν ἢ τῶν ἐχόντων τὰς ἀρετάς
倘若這是論到那屬主的人所說的，這將戴在祂頭上的冠冕乃是用寶石編成的，即由諸美德、或由那些擁有美德的人所編成。
If this is said concerning the Lord's Man, this crown that shall be placed upon His head is woven of precious stones, that is, either of the virtues or of those who possess the virtues.
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