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Theological and Ethical Discourses 1 part 7/27

Greek original · 169 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 1:920–1:1088 (3767 verses in all)

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ℹ️ This corpus has no verse-level morphological tagging. Lemmas come mainly from word-level tagging of other books in the same language (not from this verse), falling back to dictionary form-matching for the rest. Rare homographs can still be misread; verify against the original and a specialist lexicon where precision matters.

ℹ️ The Chinese and English alongside are this site's own translation, made directly from the original text on this page (not the CUV or the WEB, which follow the Masoretic Text and a different textual tradition).

1:920

Οἰ δέ τά μέν εἰρημένα πάντα ἀγνοοῦντες καί αἰσθήσει καί γνώσει και πείρᾳ θείου φωτισμοῦ καί θεωρίας μή γεγονότες, πῶς γράφειν ὅλως ἤ λέγειν περί τοιούτων οὐ φρίττετε;

But you who are ignorant of all that has been said, and who have not come to possess sensation and knowledge and experience of divine illumination and contemplation, how do you not shudder at all to write or speak concerning such things?

至於你們，對上述一切全然無知，也從未在感覺、知識與經歷上體會過神聖的光照與默觀，你們怎能全然不顫慄地書寫或談論這樣的事呢？

1:921

Εἰ γάρ ὑπέρ παντός ἀργοῦ ῥήματος λόγον ἀποδοῦναι ὀφείλομεν, πόσῳ μᾶλλον περί τῶν τοιούτων ἐτασθησόμεθα καί ὡς ἀργολόγοι κολασθησόμεθα

For if we must give account for every idle word, how much more shall we be examined concerning such matters, and be punished as idle talkers.

因為若我們必須為每一句閒話交帳，那麼對於這樣的事，我們豈不更要受審查，並被當作說空話的人受懲罰嗎？

1:922

ὡς ἄν τις ὑπολάβοι, ὁ ἀνωφελής μόνον ἐστίν, ἀλλ ὁ καί πρό τῆς πράξεως καί τῆς ἐν πείρᾳ γνώσεως λαλούμενος παρ ἡμῶν

not, as one might suppose, merely an unprofitable [word], but one that is spoken by us before [any] practice and before knowledge gained by experience.

並非如人所想的，僅僅是無益之言，而是我們在尚未實行、也未曾有經歷之知識以前，就妄自談論的話。

1:923

Ὁταν γάρ μή καταφρονήσω τῆς κάτω δόξης () μηδέ βδελύξωμαι ταύτην ἀπό ψυχῆς, ὡς ψυχοβλαβῆ καί τῆς ἄνω δόξης ἀποστεροῦσάν με, ἄλλους δέ διδάσκω περί αὐτῆς καί παραγγέλλω ταύτης ἀπέχεσθαι, οὐχί ἀργός καί ἄπρακτος καί κενός ὁ λόγος μου ἔσται καί ὡς ψεύστης κατακριθήσομαι;

For when I have not despised the glory below, nor abhorred it from my soul as harmful to the soul and as depriving me of the glory above, yet I teach others concerning it and command them to abstain from it — will not my word be idle and inoperative and empty, and shall I not be condemned as a liar?

因為當我尚未輕視地上的榮耀，也未曾從心底憎惡它──視其為傷害靈魂、剝奪我上頭榮耀之物──卻教導他人有關此事，且吩咐他們要遠離它，那麼我的話豈不是空洞、無效、虛浮的嗎？我豈不要被定罪為說謊者嗎？

1:924

Ὅταν δέ πάλιν μή ἐν αἰσθήσει καί γνώσει λάβω τήν χάριν τοῦ Πνεύματος μηδέ διδακτός Θεοῦ γένωμαι δι αὐτῆς, μηδέ λόγον λάβω σοφίας καί γνώσεως ἄνωθεν, τά δέ τῶν θεοπνεύστων Γραφῶν ἀναιδῶς διερμηνεύειν ἐπιπηδῶ καί διδασκάλου τάξιν ἐμαυτῷ περιτίθεμαι, μόνῃ δηλαδή τῇ ψευδωνύμῳ γνώσει πρός τοῦτο χρώμενος, ἆρά γε ἀνεξέταστα ταῦτα Θεός ἐάσει καί λόγον ὑπέρ τούτου οὐκ ἀπαιτήσει με;

And again, when I have not received the grace of the Spirit in sensation and knowledge, nor have become taught of God through it, nor have received a word of wisdom and knowledge from above, yet I leap shamelessly to interpret the God-inspired Scriptures and assume for myself the rank of teacher, using for this purpose only falsely-named knowledge — will God indeed leave these things unexamined, and will he not require of me an account for this?

再者，當我尚未在感覺與知識中領受聖靈的恩典，也未曾藉此蒙神親自教導，未曾從上頭領受智慧與知識的言語，卻厚顏無恥地跳去詮釋那默示的聖經，並擅自加給自己教師的名分，僅僅憑藉那名不副實〔虛假冒稱〕的知識行此事──難道神會對這些事置之不理，而不向我追討交代嗎？

1:925

Εἰ βούλει δέ, ἐκ τῶν κάτω καί τῶν ἀνθρωπίνων διδάχθητι καί τά ἄνω καί θεῖα

But if you wish, be taught the things above and divine from the things below and human.

若你願意，就從地上與人間的事，來學習那些天上與神聖的事。

1:926

Ποῖος, εἰπέ, τῶν ἀνθρώπων κἄν ὑπέρ πάντας ἐν σοφίᾳ καί γνώσει καί ἐπιστήμῃ νόμων θαυμάζηται, κἄν δικαιοσύνῃ καί εὐσεβείᾳ πάσῃ κομᾷ, μετά κριτῶν ὡς κριτής καθεσθῆναι καί κριτήν ἑαυτόν ὀνομάσαι καί ἄλλους νομοθετῆσαι τολμᾷ;

Tell me, which of men, even though he be admired above all others in wisdom and knowledge and the science of laws, even though he abound in every righteousness and piety, dares to sit among judges as a judge, and to call himself a judge, and to legislate for others?

請告訴我，哪一個人，即便他因智慧、知識與律法學問而受眾人景仰過人，即便他滿有一切公義與虔敬，敢與眾審判官同坐為審判官，自稱審判官，並擅自為他人立法呢？

1:927

Εἰ δέ καί τοῦτο ποιήσει, οὐχί παρά τοῦ βασιλέως ἀτιμασθήσεται καί παρά τῆς ἀκριβείας τῶν νόμων τιμωρησθήσεται;

But if he should indeed do this, will he not be dishonored by the king, and be punished according to the strictness of the laws?

而他若真這樣做了，豈不會被君王羞辱，並依律法的嚴謹而受懲罰嗎？

1:928

Τοῦ ἐπιγείου βασιλέως οὐδείς καταφρονῆσαι τολμᾶ καί τιμήν ἤ ἀξίωμα τούτου ἁρπάσαι καί ἀφορίσαι ἑαυτῷ, καί σύ τοῦ ἐπουρανίου ὡς οὐδενός καταφρονεῖς καί τῶν ἀποστολικῶν ἀξιωμάτων ἄνευ τῆς ἐκείνου ῥοπῆς καί θελήσεως ἐπιχειρῆσαι κατατολμᾷς;

No one dares to despise the earthly king, and to seize his honor or dignity and set it apart for himself; yet do you despise the heavenly [King] as though he were nothing, and dare to attempt the apostolic dignities without his consent and will?

沒有人敢輕視地上的君王，奪取他的尊榮或職位而據為己有；但你卻視那天上的君王如同無有一般地輕視祂，竟膽敢在未經祂應允與旨意之下，擅自僭取使徒的尊位嗎？

1:929

Ὅλως δέ οὕτως ἔχων, οἴει ἀνεξέταστον τοῦτο τόν Δεσπότην καταλιπεῖν;

Being altogether in such a state, do you think the Master will leave this unexamined?

你既完全處於這樣的光景，難道以為主宰會對此置之不問嗎？

1:930

Ἀλλ ὦ Κύριε, δός ἡμῖν ἐπιγνῶναί σε καί ἀξίως φοβεῖσθαί σε καί τοῖς ἁγίοις σου ἐμμένειν θελήμασι

But, O Lord, grant us to know you fully, and to fear you worthily, and to abide in your holy will.

但主啊，求祢賜我們得以真正認識祢，配得地敬畏祢，並持守於祢聖潔的旨意中。

1:931

Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, παύσασθε τῶν συζητήσεων τούτων καί σπεύσατε διά μετανοίας καί δακρύων καί ταπεινώσεως, ἔτι δέ καί τῇ τῶν λοιπῶν ἁπασῶν ἐντολῶν () ἐκπληρώσει τάς ἑαυτῶν ἐκκαθᾶραι ψυχάς ἀπό παντός μολυσμοῦ σακρός καί πνεύματος, ἵνα καί τῶν παρόντων καί τῶν μελλόντων ἐν ἀποκαλύψει καί αἰσθήσει καί θεωρίᾳ ἐπαπολαύσητε ἀγαθῶν, χάριτι καί φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ οὗ δόξα, κράτος, τιμή καί προσκύνησις τῷ Πατρί καί τῷ Ἁγίῳ Πνεύματι, νῦν καί ἀεί καί εἰς τούς αἰῶνας τῶν αἰώνων·

I urge you, therefore, brethren, cease from these disputations, and hasten, through repentance and tears and humility, and moreover also through the fulfilling of all the remaining commandments, to cleanse your own souls from every defilement of flesh and spirit, so that you may enjoy, in revelation and sensation and contemplation, both the present and the future good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory, might, honor, and worship to the Father and the Holy Spirit, now and always, and unto the ages of ages.

所以弟兄們，我懇求你們，停止這些爭論，且藉著悔改、眼淚與謙卑，並藉著遵行其餘一切的誡命，趕緊潔淨自己的靈魂，除去肉體與心靈的一切污穢，好使你們能在啟示、感覺與默觀中，享受今生與來世的美善，藉著我們主耶穌基督的恩典與仁愛──願榮耀、權能、尊貴與敬拜，與祂一同歸於父及聖靈，從今直到永永遠遠。

1:932

Προτρεπτικός ἐκ προοιμίων εἰς μετάνοιαν καί εἰς τό ῥητόν τοῦ Ἀποστόλου·

An exhortation, from the introduction, to repentance, and on the saying of the Apostle:

勸勉性引言：論悔改，以及論使徒之言：

1:933

Οὕς προέγνω, τούτους και προώρισε καί εἰς τά ἑξῆς·

'Those whom he foreknew, he also predestined,' and what follows.

『祂所預知的人，就預定他們』，以及其後的經文。

1:934

Ὅτι πάντες οἱ εἰς Χριστόν βαπτισθέντες καί πιστεύσαντες εἰς αὐτόν προεγνωσμένοι καί προωρισμένοι εἰσί τῷ Θεῷ εἰς τό συμμόρφους γενέσθαι αὐτούς τοῦ Υἱοῦ αὐτοῦ καί εἰς τό ῥητόν τοῦ Μωσέως·

That all who have been baptized into Christ and have believed in him are foreknown and predestined by God to become conformed to his Son; and on the saying of Moses:

論凡受洗歸入基督並信祂的人，都是神所預知、預定要效法祂兒子形像的人；以及論摩西之言：

1:935

Ὅτε διεμέριζεδν ἔθνη ὁ Ὕψιστος καί εἰς τά ἑξῆς·

'When the Most High divided the nations,' and what follows.

『至高者分開列邦的時候』，以及其後的經文。

1:936

ἐν ᾧ καί περί τῆς κλήσεως καί ἀποβολῆς τοῦ Ἰσραήλ καί τῆς μετά τῶν ἐθνῶν αὖθις τούτου ἑνώσεως

in which [discourse] there is also treated the calling and rejection of Israel, and its subsequent reunion with the nations.

其中也論及以色列的蒙召與被棄，以及其日後與外邦人重新合一之事。

1:937

Ἀνακεφαλαίωσις τῶν ἐν τῷ πρώτῳ λόγῳ ῥηθέντων περί τῆς τοῦ Ἀδάμ καί τῆς Εὔας καί τῶν ἑπτά ἡμερῶν καί αἰώνων καί τῆς τοῦ παραδείσου φυσικῆς θεωρίας

A recapitulation of what was said in the first discourse concerning Adam and Eve, and the seven days and ages, and the natural contemplation of paradise.

總結第一篇講論中所論及有關亞當與夏娃、七日與諸世代，以及樂園之自然默觀的內容。

1:938

Περί τοῦ κατακλυσμοῦ καί τίνων εἰκόνες ἦσαν τά ἐν τῇ κιβωτῷ, καί περί τοῦ Ἀβραάμ καί τοῦ κατ ἐκλογήν λήμματος, καί τί ἐστι τό λῆμμα τοῦτο, καί περί Ἰσραήλ καί τῆς περιτομῆς

Concerning the flood, and of what things the contents of the ark were images; and concerning Abraham and the acquisition according to election, and what this acquisition is; and concerning Israel and circumcision.

論洪水，以及方舟中之物所預表的事物；並論亞伯拉罕與那按揀選而得的產業，以及此產業究竟為何；又論以色列與割禮。

1:939

Ὅτι τῷ παραχθέντι πρώτῳ κατ ἀρχάς κόσμῳ ἕτεροι δύο συνεπεγένοντο, ὥν ὁ ἔσχατος τύπος ἐστί τῶν μετά ταῦτα μελλόντων γενέσθαι, μέσος τις ὥν τῶν ἀρχαίων καί τῶν ἐς ὕστερον·

That, in addition to the first world brought into being at the beginning, two others came into existence besides it, of which the last is a type of the things that were to come afterward, being itself something intermediate between the ancient things and those that came later;

論在起初被造的第一個世界之後，又相繼有另外兩個世界產生；其中末後那個世界，乃是此後將要發生之事的預表，介於古時之事與後來之事之間；

1:940

καί τίνος ἦν εἰκών ἡ τῆς ἐπαγγελίας γῆ, τίνος δέ ἡ κιβωτός, τίνος ὁ νόμος, τίνος ἡ στάμνος, τίνος ὁ Μωϋσῆς·

and of what the land of promise was an image, and of what the ark [was an image], of what the law, of what the jar [of manna], of what Moses;

並論應許之地是何事之預表，約櫃又是何事之預表，律法、〔盛嗎哪的〕金罐，以及摩西，各自預表何事；

1:941

τίνων τύπους ἔφερον τά ἐν τῷ παραδείσῳ γεγονότα καί τά ἐν αὐτῷ τῷ Ἀδάμ

of what things the events that occurred in paradise, and those concerning Adam himself, bore the types.

並論樂園中所發生的事，以及亞當本身所經歷的事，各自帶有何種預表。

1:942

Εἰς τό ῥητόν τοῦ Ἀποστόλου·

On the saying of the Apostle:

論使徒之言：

1:943

Εἰ γάρ τό αὐτῶν παράπτωμα πλοῦτος κόσμου γέγονε καί τά ἑξῆς·

'For if their trespass be the riches of the world,' and what follows;

『若他們的過犯為世界的富足』，以及其後的經文；

1:944

καί προσωποποιΐα τῶν ἑκατέρων λαῶν, τῶν ἐθνῶν φημι καί τοῦ Ἰσραήλ

and a personification of both peoples, I mean the Gentiles and Israel.

並將此二民──我是指外邦人與以色列──擬人化的講論。

1:945

Ὅτι νέος κόσμος ἡ τοῦ Χριστοῦ Ἐκκλησια καί νέος παράδεισος ἡ πρός αὐτόν πίστις·

That the Church of Christ is a new world, and faith in him is a new paradise;

論基督的教會乃是新世界，而信祂乃是新樂園；

1:946

καί πρός τούτοις ἀνακεφαλαίωσις τοῦ πρώτου κόσμου, ἀντιπαρατιθεμένων τοῖς ἐν ἐκείνῳ πραχθεῖσι τῶν ἐν τῇ Ἐκκλησιᾳ διά Χριστοῦ τελεσθέντων·

and in addition to these, a recapitulation of the first world, in which the things accomplished in the Church through Christ are set in contrast with the things done in that [first world];

此外還有對第一個世界的總結回顧，將教會中藉基督所成就的事，與那第一個世界中所發生的事互相對照；

1:947

καί πρός τό τέλος ἐπανάληψις τοῦ ἀποστολικοῦ ῥητοῦ·

and toward the end, a repetition of the apostolic saying:

並在末尾重述使徒之言：

1:948

καί εἰς τό ῥητόν τοῦ Ἀποστόλου·

And on the saying of the Apostle:

並論使徒之言：

1:949

Οὕς προέγνω, τούτους καί προώρισε καί εἰς τά ἑξῆς·

'Those whom he foreknew, he also predestined,' and what follows.

『祂所預知的人，就預定他們』，以及其後的經文。

1:950

() Πολλούς ἀκήκοα λέγοντας τῶν ἀνθρώπων·

I have heard many men saying:

我曾聽見許多人這樣說：

1:951

οὕς δέ ἐκάλεσε, τούτους καί ἐδόξασε, τί μοι τό ὄφελος ἐάν πολλούς παραβάλλωμαι κόπους, ἐάν ἐπιστροφήν καί μετάνοιαν ἐπιδείξωμαι, προεγνωσμένος δέ οὐκ εἰμί ὑπό τοῦ Θεοῦ οὐδέ προωρισμένος εἰς τό σωθῆναι καί σύμμορφον γενέσθαι με τῆς δόξης τοῦ Υἱοῦ αὐτοῦ καί Θεοῦ; Πρός οὕς εἰκότως ἀποφθέγξασθαι χρή καί εἰπεῖν·

'and those whom he called, these he also glorified' — what benefit is it to me if I undertake many labors, if I show conversion and repentance, but I have not been foreknown by God, nor predestined to be saved and to become conformed to the glory of his Son and God? To such it is fitting to respond and say:

『而祂所召的人，就使他們得榮耀』──那麼，即便我承受許多勞苦，即便我表現出悔改與轉向，但若我不曾蒙神預知，也未蒙預定得救、效法祂兒子暨神的榮耀形像，這對我又有何益處呢？對這樣的人，理當如此回應，並說：

1:952

Ὦ οὗτοι, διατί μή τά σῴζοντα ὑμᾶς ἀλλά τά ἀπολλύοντα συλλογίζεσθε καί τά δυσνόητα τῆς θεοπνεύστου Γραφῆς ἐκλεγόμενοι διαρπάζετε καί στρεβλοῦτε ταῦτα πρός ἀπώλειαν ὑμῶν ἐκλαμβάνεσθε;

O you, why do you not reason about the things that save you, but rather about the things that destroy you, and, selecting the hard-to-understand passages of the God-inspired Scripture, tear them apart, and, twisting them, take them up to your own destruction?

哦，你們這些人啊，為何不思想那使你們得救的事，反倒思想那使你們滅亡的事，揀選那默示聖經中難解之處，加以撕裂曲解，以致自取滅亡呢？

1:953

Οὐκ ἀκούετε καθ ἑκάστην τοῦ Σωτῆρος βοῶντος·

Do you not hear the Savior crying out each day:

你們豈沒有天天聽見救主呼喊說：

1:954

Ζῶ ἐγώ, ὅτι οὐ θελήσει θέλω τόν θάνατον τοῦ ἁμαρτωλοῦ ὡς τό ἐπιστρέψαι καί ζῆν αὐτόν;

'As I live, I do not desire the death of the sinner so much as that he turn and live'?

『我指著我的永生起誓，我不喜悅罪人死亡，惟喜悅他回轉而活』？

1:955

Οὐκ ἀκούετε αὐτοῦ λέγοντος·

Do you not hear him saying:

你們豈沒有聽見祂說：

1:956

ἤγγικε γάρ ἡ βασιλεία τῶν οὐρανῶν, καί πάλιν·

'For the kingdom of heaven is at hand,' and again:

『天國近了』；又說：

1:957

Ἀμήν λέγω ὑμῖν, χαρά γίνεται ἐν οὐρανῷ ἐπί ἑνί ἁμαρτωλῷ μετανοοῦντι;

'Truly I say to you, there is joy in heaven over one sinner who repents'?

『我實在告訴你們，一個罪人悔改，天上也要為他歡喜』？

1:958

Μή εἶπεν ἤ λέγει τισί μέν·

Did he say, or does he say, to some indeed:

祂豈曾對某些人說，或現今仍對他們說：

1:959

Μή μετανοεῖτε, οὐ γάρ προσδέξομαι ὑμᾶς, () τισί δέ οἱονεί τοῖς προωρισμένοις·

'Do not repent, for I will not accept you' — but to others, as it were to the predestined:

『不要悔改，因我不會接納你們』？而對另一些人，也就是所謂那些預定的人，卻說：

1:960

Ὑμεῖς δέ μετανοεῖτε, προέγνωκα γάρ ὑμᾶς;

'But you, repent, for I have foreknown you'?

『但你們要悔改，因我已預知你們』？

1:961

Οὐδαμῶς, ἀλλά καθ ἡμέραν ἐν ὅλῳ τῷ κόσμῳ καί ἐν πάσῃ βοᾷ ἐκκλησίᾳ·

By no means; but rather, day by day, in the whole world and in every church, he cries out:

絕非如此，反倒是每日在全世界、在每一個教會中，祂都呼喊說：

1:962

Δεῦτε πρός με πάντες οἱ κοπιῶντες καί πεφορτισμένοι, κἀγώ ἀναπαύσω ὑμᾶς

'Come to me, all who labor and are heavy laden, and I will give you rest.'

『凡勞苦擔重擔的人，都到我這裡來，我就使你們得安息。』

1:963

Δεῦτε, φησίν, οἱ ἐν πολλαῖς ἁμαρτίαις βαρούμενοι πρός τόν αἴροντα τήν ἁμαρτίαν τοῦ κόσμου·

'Come,' he says, 'you who are weighed down with many sins, to him who takes away the sin of the world;

祂說：『你們這些被許多罪壓重的人哪，來到那擔當世人罪孽者面前吧；

1:964

δεῦτε οἱ διψῶντες πρός τήν ἀέναον πηγήν καί ἀθάνατον

come, you who thirst, to the ever-flowing and undying fountain.'

你們口渴的人哪，來到那長流不絕、永不枯竭的泉源吧。』

1:965

Διά δή τοῦτο μή προφασίζεσθε προφάσεις ἐν ἁμαρτίαις, μηδέ ἀφορμάς ἐκ τῶν ἀποστολικῶν ῥημάτων πρός ἀπώλειαν ὑμῶν λαμβάνειν ἐθέλοιτε, ἀλλά τῷ Δεσπότῃ καλοῦντι προσδράμετε ἅπαντες

For this reason, do not make excuses for sins, nor be willing to take occasion from the apostolic sayings for your own destruction; but run, all of you, to the Master who calls.

正因如此，不要為罪找藉口，也不要願意從使徒的話語中，取得使自己滅亡的藉口，反倒眾人都當奔向那呼召你們的主宰。

1:966

Κἄν γάρ τελώνης, κἄν πόρνος, κἄν μοιχός, κἄν φονεύς, κἄν ὁτιοῦν ἕτερον πέλῃ τις, οὐκ ἀποστρέφεται ὁ Δεσπότης αὐτόν, ἀλλά τό μέν φορτίον αἴρει τῶν ἁμαρτημάτων αὐτοῦ, ἐκεῖνον δέ ἐλεύθερον εὐθύς ἀποδείκνυσι

For even if one be a tax collector, or a fornicator, or an adulterer, or a murderer, or anything else whatsoever, the Master does not turn him away, but takes up the burden of his sins, and immediately shows him to be free.

因為即便有人是稅吏、淫亂之人、姦淫之人、殺人犯，或任何其他罪人，主宰都不會拒絕他，反倒挑起他罪孽的重擔，隨即使他成為自由之人。

1:967

Καί πῶς αἴρει τό φορτίον αὐτοῦ;

And how does he take up his burden?

那祂如何挑起他的重擔呢？

1:968

Καθώς ποτε καί τοῦ παραλυτικοῦ ἦρεν, εἰπών αὐτῷ Τέκνον, ἀφέωνταί σοι αἱ ἁμαρτίαι σου, καί εὐθέως ἐκουφίσθη τοῦ βάρους καί τήν τοῦ σώματος αὐτοῦ θεραπείαν πεπλούτηκεν

Just as once he also took up [the burden] of the paralytic, saying to him, 'Child, your sins are forgiven you,' and immediately he was relieved of the weight, and gained also the healing of his body.

正如祂昔日曾挑起那癱子的重擔，對他說：『孩子，你的罪赦了』，他便立刻卸下重擔，並且也得著了身體的醫治。

1:969

Τοιγαροῦν προσερχέσθω πᾶς ὁ βουλόμενος καί ὁ μέν βοάτω·

Therefore let everyone who wishes draw near, and let the one cry out:

所以，凡願意的人都當前來；有人呼喊說：

1:970

Κύριε, ἵνα ἀναβλέψω, καί εὐθέως ἀκούσει·

'Lord, that I may receive my sight,' and he will immediately hear:

『主啊，我要能看見』，他便立刻聽見〔回答〕：

1:971

Κἀγώ ἐλθών θεραπεύσω αὐτην

'And I will come and heal it.'

『我要親自來醫治它。』

1:972

Εἰ δέ ὀκνηρός τίς ἐστι καί προσελθεῖν τῷ Δεσπότῃ οὐ βούλεται, κἄν ἐρχομένῳ πρός αὐτόν καί λέγοντι αὐτῷ·

But if someone is slothful and does not wish to approach the Master, let him at least, when the Master comes to him and says to him:

但若有人懶惰，不願親近主宰，那麼至少當祂前來對他說：

1:973

Ἀκολούθει μοι, () ὡς ὁ τελώνης ποτέ ἀκολουθησάτω αὐτῷ, τό τελωνεῖον καί τήν πλεονεξίαν καταλιπών·

'Follow me' — as the tax collector once did — let him follow him, leaving behind the tax office and covetousness;

『你跟從我』時──如同那稅吏昔日一般──跟從祂，撇下稅關與貪婪；

1:974

καί, εὖ οἶδα, ἀντί τελώνου εὐαγγελιστήν αὐτόν ἀπεργάσεται

and, I know well, he will make him, instead of a tax collector, an evangelist.

而我深知，祂必使他從一個稅吏變為傳福音者。

1:975

Κἄν παράλυτος ἐπί πολλούς χρόνους τῇ φιληδονίᾳ καί ἀμελείᾳ καί ῥαθυμίᾳ κατάκειται καί ἤ αὐτόν τόν Δεσπότην ἤ μαθητήν αὐτοῦ ἐλθόντα ἴδοι καί λέγοντα αὐτῷ·

And even if one lies paralyzed for many years by love of pleasure and negligence and sloth, and should see either the Master himself or one of his disciples come and say to him:

即便有人因貪愛逸樂、疏忽與懈怠而癱瘓臥床多年，只要他看見主宰本人，或祂的一位門徒前來，對他說：

1:976

Ναί, Κύριε, ἀλλά ἄνθρωπον οὐκ ἔχω, ἵνα εἰς τήν κολυμβήθραν τῆς μετανοίας ἐμβάλῃ με

'Yes, Lord, but I have no man to put me into the pool of repentance.'

『是的，主啊，但我沒有人能把我放進悔改的池子裡。』

1:977

Εἰ δέ γε μή βούληται ἕκαστος, ἤ ὡς ἡ πόρνη, φιλεῖν τόν Χριστόν, ἤ ὡς ὁ ἄσωτος υἱός, ἐπαναστρέφειν ἐν μετανοίᾳ θερμῇ πρός αὐτόν, ἤ κἄν ὡς ἡ αἱμορροοῦσα καί συγκύπτουσα, τούτῳ προσελθεῖν, τί καί λέγει προφασιζόμενος προφάσεις ἐν ἁμαρτίαις·

But if each one is unwilling, either like the harlot, to love Christ, or, like the prodigal son, to return to him in fervent repentance, or even, like the woman with the flow of blood and the bent-over woman, to approach him — what does he say, making excuses for his sins?

但若各人都不願意──既不肯像那淫婦一般去愛基督，也不肯像那浪子一般以熱切的悔改歸向祂，甚至也不肯像那患血漏的婦人與那彎腰的婦人一般前來親近祂──那他還能說什麼呢？他豈不是在為自己的罪找藉口嗎？

1:978

Οὕς προέγνω, τούτους ἐκ παντός – καί ἐκάλεσε;

'Those whom he foreknew' — these, in every case — 'he also called'?

『祂所預知的人』──無一例外地──『也召他們』？

1:979

Τάχα τῷ οὕτως ἔχοντι εἴποι τις ἄν εὐλόγως, ὅτι ὁ Θεός, προαιώνιος ὤν καί εἰδώς πάντα πρό τοῦ ποιῆσαι αὐτά, προέγνω καί σέ, ὅτι καλοῦντι οὐχ ὑπακούσεις αὐτῷ, ὅτι οὐ πιστεύσεις ταῖς ἐπαγγελίαις καί τοῖς λόγοις αὐτοῦ·

Perhaps to one in such a state one might reasonably say that God, being before all ages and knowing all things before he made them, also foreknew you, that you would not obey him when he called, that you would not believe his promises and his words;

或許對於這樣的人，人們可以合理地說：神既是超越諸世代、在造萬有以先便已知曉萬事的，祂也早已預知你──預知你在祂呼召時不會順從祂，預知你不會相信祂的應許與話語；

1:980

ἀλλ ὅμως, καί ταῦτα εἰδώς κατῆλθε κλίνας τούς οὐρανούς καί γενόμενος ἄνθρωπος διά σέ ἦλθεν ἔνθα κατάκεισαι·

but nevertheless, even knowing these things, he came down, bending the heavens, and, having become man, came for your sake to where you lie.

但儘管如此，祂即便預知這一切，仍屈身諸天降臨，成為人，為了你的緣故來到你所躺臥之處。

1:981

καί πολλά καθ ἑκάστην ἐπισκεπτόμενός σε, ποτέ μέν δι ἑαυτοῦ, ποτέ δέ καί διά τῶν δούλων αὐτοῦ, παρακαλεῖ σε διαναστῆναι τοῦ ἐν ᾧ κατάκεισαι πτώματος καί ἀκολουθῆσαι αὐτῷ ἐπί τήν βασιλείαν ἀνερχομένῳ τῶν οὐρανῶν καί συνεισελθεῖν αὐτῷ ἐν αὐτῇ

And visiting you often each day — sometimes in his own person, sometimes also through his servants — he exhorts you to rise up from the fall in which you lie, and to follow him as he ascends to the kingdom of heaven, and to enter with him into it.

他每天多次探望你，有時親自，有時藉著他的僕人，勸勉你從你所躺臥的跌倒中起來，跟隨他升上諸天的國度，與他一同進入其中。

1:982

Ποῖος οὖν, εἰπέ μοι, () τῆς ἀπωλείας σου καί τῆς σῆς παρακοῆς ἐστιν αἴτιος;

Who then, tell me, is the cause of your destruction and your disobedience?

那麼請告訴我，誰是你滅亡和悖逆的原因呢？

1:983

Σύ ὁ ἀπειθῶν καί μή θέλων ἀκολουθεῖν τῷ Δεσπότῃ σου, ἤ αὐτός ὁ πλάσας σε Θεός, ὅτι ὡς προγνώστης ᾔδει σε ὡς οὐχ ὑπακούσεις αὐτῷ, ἀλλ ἐπιμείνῃς τῇ σκληρότητί σου καί ἀμετανοήτῳ καρδίᾳ;

Is it you, who disobey and are unwilling to follow your Master, or is it God himself who formed you — because, as one who foreknows, he knew that you would not obey him, but would persist in your hardness and impenitent heart?

是你這悖逆、不願跟隨自己主人的人，還是那塑造你的神——因為祂以先見之明，早已知道你不會順服祂，反而要堅持你的剛硬與不悔改的心？

1:984

Οἶμαι, πάντως ἐρεῖς ὅτι οὐκ ἐκεῖνος αἴτιος, ἀλλ αὐτός ἐγώ

I suppose you will certainly say that he is not the cause, but I myself am.

我想你一定會說，那不是祂的緣故，而是我自己。

1:985

Οὐ γάρ ἡ πρόγνωσις τοῦ Θεοῦ αἰτία τῆς ἡμετέρας σκληρότητος, ἀλλ ἡ ἡμετέρα ἀπείθεια

For it is not God's foreknowledge that is the cause of our hardness, but our own disobedience.

因為神的預知並非我們剛硬的原因，而是我們自己的悖逆。

1:986

Προγινώσκει γάρ τά πάντα, τά τε παρελθόντα ὁμοῦ καί τά ἐνεστῶτα, καί τά μέχρι τῆς συντελείας γενήσεσθαι μέλλοντα καί οὕτως αὐτά καθορᾷ ὡς ἤδη ὄντα·

For he foreknows all things — both the things past and the things present together, and the things that are to happen until the consummation — and he beholds them thus as already existing;

因為祂預知萬有，無論是過去的、現在的，還是直到末世將要發生的一切，祂看這一切都如同已經存在一般；

1:987

καί γάρ παρ αὐτῷ καί ἐν αὐτῷ τά πάντα ὑφέστηκε

for indeed all things subsist beside him and in him.

因為萬有都在祂那裡並在祂裡面存在。

1:988

Καί καθάπερ ἐν θεάτρῳ σήμερον τούς τρέχοντας ὁμοῦ καί τούς πυκτεύοντας ὁ βασιλεύς καθορᾷ, ἀλλ οὔτε τοῖς νικῶσι τῆς νίκης οὔτε τοῖς ἡττωμένοις τῆς ἥττης αἴτιος ταύτης ἤ ἐκείνης καθίσταται, ἡ σπουδή δέ τῶν πυκτευόντων, ἤ ἄλλως ἡ τούτων χαύνωσις, αἰτία τῆς νίκης ἤ τῆς ἥττης αὐτῶν ὑπάρχει, οὕτω μοι νόει καί ἐπ αὐτοῦ τοῦ Θεοῦ

And just as, today, in the arena, the king watches together both the runners and the boxers, yet he becomes the cause neither of victory for the winners nor of defeat for the losers, but rather the diligence of the boxers, or otherwise their slackness, is the cause of their victory or defeat — so understand it, I say, concerning God himself as well.

又如今日在賽場中，君王同時觀看賽跑者與拳擊手，但祂既不是勝者得勝的原因，也不是敗者落敗的原因；反倒是拳擊手自己的努力，或另一方面他們的懈怠，才是他們勝敗的原因——關於神自己，你也當如此理解。

1:989

Τῷ γάρ αὐτεξουσίῳ τιμήσας ἡμᾶς, ἐντολάς τε δούς διδασκούσας ἡμᾶς μᾶλλον τό ὅπως χρή πρός τούς ἀντιπάλους ἀντικαθίστασθαι, ἀφίησιν ἕκαστον αὐτοπροαιρέτως ἤ ἀνθίστασθαι καί νικᾶν τόν ἐχθρόν ἤ χαυνοῦσθαι καί ἡττᾶσθαι ἐλεεινῶς ὑπ αὐτοῦ

For having honored us with self-determination, and having given commandments that teach us rather how we ought to stand against our adversaries, he leaves each one, by his own free choice, either to resist and conquer the enemy, or to grow slack and be pitiably defeated by him.

因為祂以自主的意志尊榮了我們，又賜下誡命，教導我們當如何抵擋敵對者，祂容讓每個人憑自己的抉擇，或是抵擋並戰勝仇敵，或是鬆懈並可悲地被仇敵擊敗。

1:990

Καί οὐκ ἀφίησι μόνους ἡμᾶς, οἶδε γάρ τῆς ἀνθρωπίνης φύσεως τήν ἀσθένειαν, ἀλλά καί αὐτός ἐκεῖνος συμπάρεστιν ἡμῖν καί μέντοιγε πολεμεῖν προαιρουμένοις συμμαχεῖ καί ἰσχύν μυστικῶς ἐμπαρέχει ἡμῖν καί τήν κατά τοῦ ἐχθροῦ νίκην αὐτός μᾶλλον, ἤ ἡμεῖς ἐργαζόμεθα

And he does not leave us alone, for he knows the weakness of human nature; but he himself is present together with us, and indeed fights alongside those who choose to do battle, mystically supplying us with strength, and it is he, rather than we, who works the victory over the enemy.

祂並不撇下我們獨自面對，因為祂知道人性的軟弱；反而祂親自與我們同在，並且與那些選擇爭戰的人並肩作戰，奧祕地賜給我們力量，而戰勝仇敵的勝利更是祂所成就的，並非我們自己做成的。

1:991

Ὅπερ ὁ ἐπίγειος βασιλεύς ποιεῖν οὐ δύναται·

This the earthly king is not able to do;

這是地上的君王所不能做到的；

1:992

ἀσθενής γάρ καί αὐτός ἄνθρωπος ὤν, δέεται μᾶλλον τῶν ὑπό χεῖρα, καθάπερ δεόμεθα καί ἡμεῖς

for being himself also a weak man, he rather stands in need of those under his hand, just as we too are in need.

因為他自己也是個軟弱的人，反倒需要仰賴部屬，正如我們也需要別人一樣。

1:993

Ὁ δέ γε Θεός, ἰσχυρός ὤν καί ἀήττητος, τοῖς βουλομένοις μέν αὐτοπροαιρέτως, ὡς εἴρηται, τῷ ἐχθρῷ πολεμεῖν () συμμαχεῖ καί νικητάς αὐτούς ἀποκαθιστᾷ τοῦ πονηροῦ διαβόλου, μή βουλομένους δέ πολεμεῖν ἤ παλαίειν καί τρέχειν οὐκ ἀναγκάζει, ἵνα μή τό αὐτεξούσιον τῆς κατ εἰκόνα λογικῆς ἡμῶν φύσεως ἀντανέλῃ καί εἰς ἀλόγων τάξιν ἡμᾶς καταγάγῃ

But God, being strong and unconquerable, fights alongside those who, of their own free choice, as has been said, wish to war against the enemy, and establishes them as victors over the wicked devil; but those who do not wish to fight, or wrestle, or run, he does not compel, lest he thereby take away the self-determination of our rational nature made according to the image, and bring us down into the rank of irrational creatures.

至於神，祂大能且不能被征服，正如前面所說，祂與那些憑自己意志願意與仇敵爭戰的人並肩作戰，使他們成為戰勝邪惡魔鬼的得勝者；但對那些不願爭戰、角力或奔跑的人，祂並不強迫，免得因此奪去我們按著形像所造的理性本性中的自主意志，把我們降到無理性受造物的等級。

1:994

Ἀλλ΄ ὁ μέν ἐπίγειος οὐ προγινώσκει τούς ἡττηθῆναι ἤ νικῆσαι ὀφείλοντας, εἰ μή τήν ἔκβασιν τῶν ἀμφοτέρων θεάσοιτο, καί τούς στεφάνους προετοιμάζει μέν, οὐκ οἶδε δέ τίσιν αὐτούς παρέξει·

But the earthly king does not foreknow those who are bound to be defeated or to win, unless he should first see the outcome of both, and though he prepares the crowns beforehand, he does not know to whom he will award them;

然而地上的君王並不能預知誰註定要落敗、誰註定要得勝，除非他親眼看見雙方的結果；他雖預先備妥獎冠，卻不知道要頒給誰；

1:995

ὁ δέ ἐπουράνιος βασιλεύς ἀκριβῶς καί τούς ἀμφοτέρους πρό τῶν αἰώνων ἐπίσταται

but the heavenly King knows both exactly, before the ages.

但那天上的君王，在萬世以先，就已確切知道雙方是誰。

1:996

Ὅθεν καί πρός τούς αἰτησαμένους αὐτόν ἐκ δεξιῶν καί ἐξ εὐωνύμων καθίσαι ἐν τῇ δόξῃ αὐτοῦ ἔλεγεν·

Whence also, to those who asked him to sit at his right hand and at his left in his glory, he said:

因此，對那些求祂讓自己在祂榮耀裡坐在右邊和左邊的人，祂就說：

1:997

Οὐκ ἔστιν ἐμόν τοῦτο δοῦναι ὑμῖν, ἀλλ ἐκείνοις δοθήσεται οἷς δηλαδή καί ἡτοίμασται

'It is not mine to give this to you, but it shall be given to those for whom, indeed, it has been prepared.'

『這不是我可以賜的，而是要賜給那些已經為他們預備好的人。』

1:998

Τοῦτο τοίνυν καί αὐτός ὁ Παῦλος εἰδώς εἰκότως ἔφη·

Knowing this too, Paul himself accordingly said:

保羅自己也知道這一點，所以理所當然地說：

1:999

οὕς δέ ἐκάλεσε, τούτους καί ἐδικαίωσεν

'and whom he called, these he also justified.'

『祂所召的人，也就稱他們為義。』

1:1000

Οὐκοῦν οὐ τό προγινώσκειν τόν Θεόν τούς νικᾶν ἐκ προαιρέσεως καί σπουδῆς μέλλοντας αἴτιον τῆς νίκης, ὡς οὐδέ πάλιν τό προειδέναι αὐτόν τούς πίπτειν καί ἡττᾶσθαι αἴτιον τῆς ἥττης ἐστίν, ἀλλ ἡ ἑκάστου ἡμῶν σπουδή καί πρόθεσις καί ἡ ἀνδρεία αὐτή πρόξενος ὑπάρχει τῆς νίκης, ἡ δέ ἀπιστία καί ἡ ῥᾳθυμία, ἡ ἀμέλειά τε καί ἡ χαύνωσις, τῆς ἥττης καί ἀπωλείας ἡμῶν

Therefore it is not God's foreknowing that those who will conquer by choice and diligence are going to conquer that is the cause of their victory, just as, again, neither is his foreknowing that those who will fall and be defeated shall fall the cause of their defeat; but the diligence of each of us, our resolve, and courage itself are the procurers of victory, while unbelief and slothfulness, negligence and slackness, are the procurers of our defeat and destruction.

所以，神預知那些憑意志和努力將要得勝的人會得勝，這預知並不是得勝的原因；同樣，祂預知那些將要跌倒、落敗的人會落敗，這預知也不是落敗的原因；反倒是我們每個人的努力、心志和勇氣本身，才是得勝的緣由；而不信、懶惰、疏忽和鬆懈，才是我們落敗與滅亡的緣由。

1:1001

Οὕς προέγνω ὁ Θεός, τούτους καί προώρισε, καί αὐτό τοῦτο ὅ τι ποτέ λαλοῦμεν μή αἰσθανόμενοι

'Whom God foreknew, these he also predestined' — this very saying, whatever it is, we utter without perceiving [its meaning].

『神所預知的人，祂也預定了』——這正是我們常掛在口中，卻不明白其意的一句話。

1:1002

Ναί, ὄντως προέγνω σε ἀμελῆ καί ἀπειθῆ καί ῥᾴθυμον, οὐ μέντοι δέ προσέταξεν ἡ ὥρισε μή ἔχειν σε ἐξουσίαν μεταμεληθῆναι ἤ διαναστῆναι ἤ πεισθῆναι βουλόμενον

Yes, he did indeed foreknow you as negligent, disobedient, and slothful; yet he did not for that reason command or determine that you should lack the power to repent, or to rise up, or to be persuaded, should you so wish.

是的，祂確實預知你會疏忽、悖逆、懶惰，但祂並沒有因此命令或裁定：若你願意悔改、起來或受勸服，你就沒有這樣做的能力。

1:1003

Σύ δέ τοῦτο λέγων () ψεύστην φανερῶς ἀποκαλεῖς τόν Θεόν

But you, in saying this, openly call God a liar.

而你這樣說，其實是公然稱神為說謊者。

1:1004

Οὐκ ἦλθον καλέσαι δικαίους ἀλλά ἁμαρτωλούς εἰς μετάνοιαν, σύ, ῥᾳθυμῶν καί μή βουλόμενος μεταστρέψαι καί μεταμεληθῆναι ἀπό τῆς κακίας σου, ἀντιλέγεις οἱονεί αὐτῷ καί ψεύδεσθαι φάσκεις τόν ἀψευδῆ, οὕτω τοιαῦτα προφασιζόμενος

'I did not come to call the righteous but sinners to repentance' — you, being slothful and unwilling to turn and repent of your wickedness, contradict him, as it were, and claim that the one who cannot lie is lying, by making such excuses.

『我來不是召義人，乃是召罪人悔改』——你卻懶惰，不願轉離、不願為自己的邪惡懊悔，竟藉著這樣的推託彷彿頂撞了祂，說那位不能說謊的祂在說謊。

1:1005

Οἱ μετανοῆσαι μέλλοντες, φησί, προωρισμένοι εἰσίν, ἐγώ δέ ἐξ ἐκείνων οὐκ εἰμί

'Those who are going to repent,' he says, 'are predestined, but I am not one of them.'

他說：『那些將要悔改的人是預定的，但我不在那些人之列。』

1:1006

Ἀλλ ὤ ψυχῆς καί αὐτῶν δαιμόνων ἀπονενοημένης καί χείρω!

But O soul more desperate and worse even than the demons themselves!

哦，這是何等絕望、甚至比魔鬼還要惡劣的靈魂啊！

1:1007

Πότε παρ ἐκείνων ἠκούσθη τοιοῦτόν τι λαληθέν ῥῆμα;

When was such a word ever heard spoken by them?

何時曾聽過牠們說出這樣的話？

1:1008

Ποῦ ποτε ἠκούσθη ὅτι δαίμων αἴτιον τῆς ἑαυτοῦ ἀπωλείας εἶπε τόν Θεόν εἶναι;

Where was it ever heard that a demon said God was the cause of its own destruction?

何處曾聽聞魔鬼說神是牠自己滅亡的原因？

1:1009

ἰδού γάρ καί ψυχήν ἀνθρώπου χείρονας ἐπινοεῖ βλασφημίας ὑπέρ ἐκείνους

For behold, a human soul devises blasphemies even worse than theirs.

你看，這人的靈魂竟想出比牠們更惡劣的褻瀆之言。

1:1010

Πόθεν οὖν ἔμαθες, εἰπέ μοι, ὅτι σύ οὐκ εἶ ἐκ τῶν προεγνωσμένων καί προωρισμένων εἰς τό γενέσθαι συμμόρφους τῆς εἰκόνος τῆς δόξης τοῦ Θεοῦ;

From where then, tell me, did you learn that you are not among those foreknown and predestined to become conformed to the image of the glory of God?

那麼請告訴我，你是從哪裡得知自己不在那些蒙預知、預定要效法神榮耀形像的人之列？

1:1011

Εἰπέ μοι, τίς σοι τοῦτο ἀνήγγειλε;

Tell me, who announced this to you?

告訴我，是誰把這事告訴你的？

1:1012

Μή ὁ Θεός ἤ δι ἑαυτοῦ ἤ διά τῶν αὐτοῦ προφητῶν ἤ καί δι ἀγγέλου τοῦτο ἐδήλωσεν;

Did God perhaps reveal this, either in his own person, or through his prophets, or even through an angel?

難道是神親自，或藉著祂的先知，或藉著天使向你顯明了這事嗎？

1:1013

Οὐχί, φησί, ἀλλ ὑπολαμβάνω μήποτε οὐκ εἰμί προεγνωσμένος εἰς τό σωθῆναι καί εἰς μάτην μοι ἅπας ὁ κόπος γενήσεται

'No,' he says, 'but I suppose that perhaps I am not among those foreknown for salvation, and all my labor will be in vain.'

他說：『不是，但我猜想自己或許不在蒙預知得救之列，那麼我一切的辛勞都將徒然。』

1:1014

Καί διατί μή μᾶλλον ἔχεις ἀπό ψυχῆς ὅτι ὁ Θεός τόν Υἱόν αὐτοῦ τόν μονογενῆ διά σέ μόνον καί τήν σήν σωτηρίαν ἀπέστειλεν ἐπί τῆς γῆς, προεγνωκώς σε καί προορίσας σε ἀδελφόν αὐτοῦ καί συγκληρονόμον γενέσθαι, καί σπουδάζεις ὁλοψύχῳ καρδίᾳ ἀγαπᾶν αὐτόν καί τηρεῖν τάς σωτηρίους αὐτοῦ ἐντολάς, καί πιστεύεις ὅτι διά σέ μᾶλλον σφαγείς οὐκ ἐγκαταλείψει σε οὐδέ ἐάσει σε ἀπολέσθαι;

And why do you not rather hold in your soul that God sent his only-begotten Son to earth for your sake alone and for your salvation, having foreknown you and predestined you to become his brother and co-heir, and strive with your whole heart to love him and to keep his saving commandments, and believe that he, having been slain rather for your sake, will not abandon you nor allow you to perish?

你為何不寧可從心裡確信：神差遣祂的獨生子降世，正是單單為了你和你的救恩，祂預知你、預定你成為祂的弟兄和同蒙基業的人；為何你不竭盡全心愛祂、謹守祂救人的誡命，並且相信祂既是為你被殺的，就必不撇棄你，也不容你滅亡呢？

1:1015

Ἤ οὐκ ἀκούεις αὐτοῦ λέγοντος·

Or do you not hear him saying:

或者你沒有聽見祂說：

1:1016

Εἰ ἐπιλήσεται γυνή τά ἔκγονα τῆς κοιλίας αὐτῆς, ἀλλἐγώ οὐκ ἐπιλήσομαί σου;

'Can a woman forget the offspring of her womb? Yet I will not forget you.'

『婦人焉能忘記她腹中所生的嬰孩？然而我卻不會忘記你。』

1:1017

() Εἰ δέ προλαμβάνων σύ ἀνάξιον κρίνεις σαυτόν καί ἀφορίζεις ἑκουσίως ἑαυτόν τῆς ποίμνης τῶν προβάτων Χριστοῦ, ὅρα ὅτι οὐδείς ἕτερος, ἀλλά σύ τῆς σῆς ἀπωλείας ὑπάρχεις πρόξενος

But if, presuming beforehand, you judge yourself unworthy and willingly cut yourself off from the flock of Christ's sheep, know that no one else, but you yourself, are the procurer of your own destruction.

但如果你預先妄自論斷自己不配，甘願把自己從基督羊群中隔絕出去，那麼你要知道：不是別人，正是你自己成了自己滅亡的緣由。

1:1018

Τοιγαροῦν πᾶσαν ἀπιστίαν καί νωθρείαν καί δισταγμόν ἀπό τῶν ψυχῶν ἡμῶν ἀπορρίψαντες προσέλθωμεν ἐν ὅλῃ καρδίᾳ καί ἀδιστάκτῳ πίστει καί ζέοντι πόθῳ, ὡς νεώνητοι δοῦλοι αἵματι τιμίῳ ἠγορασμένοι·

Therefore, casting off from our souls all unbelief, sluggishness, and hesitation, let us draw near with a whole heart, with unwavering faith and fervent longing, as newly bought slaves purchased with precious blood;

所以，讓我們從靈魂中棄絕一切不信、怠惰與猶豫，全心以毫不動搖的信心和熱切的渴慕來親近祂，如同用寶血買來的新僕人；

1:1019

καί τό ὑπέρ ἡμῶν τίμημα αἰδεσθέντες καί τόν τοῦτο καταβαλόμενον Δεσπότην ἡμῶν ἀγαπήσαντες καί ἀποδεξάμενοι τήν πρός ἡμᾶς ἀγάπην αὐτοῦ, γνῶμεν ὅτι, εἰ μή ἐβούλετο σῶσαι δι αὐτοῦ τούς ἐξαγορασθέντας ἡμᾶς, οὐκ ἄν καί κατήρχετο ἐπί τῆς γῆς, οὐκ ἄν καί ἐσφάζετο δι ἡμᾶς·

and revering the price paid for us, and loving our Master who paid it down, and accepting his love toward us, let us know that, had he not wished to save us — us who were redeemed through him — he would not have come down to earth, nor would he have been slain for us;

讓我們敬重為我們所付的贖價，愛那位付出這贖價的主，並領受祂對我們的愛，我們當明白：倘若祂不願藉著自己拯救我們這些蒙救贖的人，祂就不會降臨世間，也不會為我們被殺；

1:1020

Καί ἄκουσον αὐτοῦ τοῦτο λέγοντος·

And hear him saying this:

且聽祂這樣說：

1:1021

Οὐκ ἦλθον κρῖναι τόν κόσμον, ἀλλά σῶσαι τόν κόσμον

'I did not come to judge the world, but to save the world.'

『我來不是要審判世界，乃是要拯救世界。』

1:1022

Ἀλλ ἐπί τό προκείμενον ἐπανέλθωμεν

But let us return to the matter at hand.

但讓我們回到原先的主題。

1:1023

Ὅτι πάντες οἱ εἰς Χριστόν πιστεύσαντες προεγνωσμένοι καί προωρισμένοι εἰσίν εἰς τό συμμόρφους γενέσθαι αὐτούς τοῦ Υἱοῦ τοῦ Θεοῦ·

That all who have believed in Christ are foreknown and predestined to become conformed to the Son of God;

凡信基督的人，都是蒙預知、預定要效法神兒子形像的人；

1:1024

καί εἰς τό ῥητόν τοῦ Μωσέως·

and concerning the saying of Moses:

並論到摩西的話：

1:1025

Ὅτε διεμέριζε ἔθνη ὁ Ὕψιστος καί τά ἑξῆς

'When the Most High divided the nations,' and so forth.

『至高者分開列國的時候』等等。

1:1026

() Ἔστι μέν οὖν ἐκ τοῦ προχείρου καί ταῦτα σαφῆ τε καί βέβαια

Now these things are, on the face of it, both clear and certain.

這些話，就其字面而言，是清楚而確實的。

1:1027

Ἀλλά δέον καί τόν σκοπόν τῶν εἰρημένων καί τό βάθος τῆς γνώσεως τῶν ἀποστολικῶν ῥημάτων καί νοημάτων εἰπεῖν, ἵνα μάθῃς ἐντεῦθεν ὅτι πάντες οἱ εἰς Χριστόν πεπιστευκότες, μοναχοί τε καί λαϊκοί, προεγνωσμένοι καί προωρισμένοι εἰσί καί σύμμορφοι γίνονται τῆς εἰκόνος τοῦ Υἱοῦ τοῦ Θεοῦ·

But it is also necessary to state the purpose of what has been said and the depth of understanding of the apostolic words and thoughts, so that you may learn from this that all who have believed in Christ, both monastics and laypeople, are foreknown and predestined and become conformed to the image of the Son of God;

但也必須說明前面所言的用意，以及使徒言語與思想中所蘊含的深奧知識，好叫你由此明白：凡信基督的人，無論是修道者或平信徒，都是蒙預知、預定，並效法神兒子的形像；

1:1028

οὐ μόνον δέ, ἀλλά καί πάντες οὗτοι, () ὡς προωρισμένοι, καί κεκλημένοι εἰσίν·

and not only that, but all these, as predestined, are also called;

不僅如此，這些人既是被預定的，也都是蒙召的；

1:1029

Οἱ γάρ μετά τό βαπτισθῆναι καί πιστεῦσαι εἰς τόν Χριστόν τόν Υἱόν τοῦ Θεοῦ καί γενέσθαι σύμμορφοι τῆς εἰκόνος τοῦ Υἱοῦ τοῦ Θεοῦ μή τηροῦντες ἑαυτούς εἰς τοῦτο ἀπόλλυνται·

for those who, after being baptized and believing in Christ the Son of God and becoming conformed to the image of the Son of God, do not keep themselves in this state, perish;

因為那些受洗、信了神的兒子基督、也效法了神兒子形像的人，若不持守自己在這境地中，就會滅亡；

1:1030

οἱ δέ μένοντες ἅπαντες σῴζονται

but all who remain [steadfast] are saved.

而凡持守到底的人，都必得救。

1:1031

Ἀλλ ἐντεῦθεν τῆς ὑποθέσεως ἄρξομαι, ἄρξομαι δέ ἄνωθεν καί ὅθεν ἄμεινον ἄρξασθαι

But let me begin the discussion from here — rather, let me begin from further back, from where it is better to begin.

讓我從這裡開始論述這個主題——不，讓我從更前面開始，從更適合開始之處說起。

1:1032

Ὅτε φησί διεμέριζεν ὁ Ὕψιστος ἔθνη, οὕς διέσπειρεν υἱούς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατά ἀριθμόν ἀγγέλων Θεοῦ·

'When,' it says, 'the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God;'

經上說：『至高者分開列國，將亞當的眾子分散之時，就按著神眾天使的數目立定列國的疆界；』

1:1033

καί ἐγεννήθη μερίς Κυρίου καί λαός αὐτοῦ καί σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ

'and the Lord's portion was brought forth, his people, Israel the line of his inheritance.'

『於是主的份就顯出，就是祂的百姓，以色列是祂產業的量繩。』

1:1034

Διαμερίσας ὁ Θεός τά ἔθνη ἅπαντα, ποῖα δή ταῦτα;

God having divided all the nations — who, then, are these?

神既分開了萬國，這些究竟是誰呢？

1:1035

Τούς Υἱούς αὐτούς τοῦ Ἀδάμ

They are themselves the sons of Adam.

就是亞當自己的眾子。

1:1036

Εἰ οὖν υἱοί Ἀδάμ εἰσιν ἅπαντες, πῶς αὐτούς ἔθνη καλεῖ;

If then all are sons of Adam, how does he call them 'nations'?

既然眾人都是亞當的兒子，經上為何稱他們為『列國』呢？

1:1037

Ἐπειδή, ὥσπερ ὁ Ἀδάμ πρό τοῦ παραβῆναι την ἐντολήν τοῦ Θεοῦ ἀθάνατος, ἄφθαρτος καί ἀγγέλων συμπολίτης καί συνόμιλος ἦν, τόν παράδεισον κατοικῶν, ἀφ οὗ δέ παρέβη τήν ἐντολήν αὐτοῦ τοῦ Θεοῦ, τῶν μέν ἀγαθῶν τούτων ἁπάντων ἐξέπεσε καί φθαρτός καί θνητός γεγονώς τοῦ παραδείσου ἐκβέβληται, οὕτω δή καί πάντες οἱ ἐξ αὐτοῦ γεννηθέντες

Because, just as Adam, before he transgressed the commandment of God, was immortal, incorruptible, a fellow-citizen and companion of the angels, dwelling in paradise — but from the time he transgressed God's commandment, he fell from all these good things and, having become corruptible and mortal, was cast out of paradise — so indeed also all those born of him.

因為正如亞當在違背神的誡命之前，是不死、不朽壞的，是天使的同鄉和同伴，居住在樂園之中；但自從他違背了神的誡命，就從這一切美善中墮落，變成朽壞、必死，並被逐出樂園——凡從他所生的眾人，也是如此。

1:1038

Ἐπειδή γάρ ἐπληθύνθησαν καί εἰς ἀγνωσίαν Θεοῦ ἐμπεσόντες ὁμοίως τῷ εἰπόντι·

For since they multiplied and fell into ignorance of God, like the one who said:

因為當他們增多，並陷入對神的無知，如同那說這話的人：

1:1039

Ἐπί τῶν νεφελῶν τοῦ οὐρανοῦ θήσω τόν θρόνον μου καί ἔσομαι ὅμοιος τῷ Ὑψίστῳ καί αὐτοί κακῶς λογισάμενοι πύργον οἰκοδομεῖν ἤρξαντο καί ἀνελθεῖν εἰς οὐρανούς ἐπεχείρουν, τούτου χάριν ἀντί κατάρας καί τιμωρίας συνέχεεν αὐτῶν τάς γλώσσας, τήν ἐπί κακῷ ὁμόνοιαν αὐτῶν διακόψας·

'I will set my throne upon the clouds of heaven, and I will be like the Most High' — and they, having reasoned wickedly, began to build a tower and attempted to ascend into the heavens; for this reason, instead of a curse and punishment, he confused their tongues, breaking off their concord united for evil;

『我要將我的寶座設在天上的雲端，我要與至高者相似』——他們懷著這惡念，動工建造一座塔，企圖登上諸天；為此，祂並沒有降下咒詛和懲罰，而是變亂了他們的語言，打斷了他們為惡而生的同心；

1:1040

οἱονεί δέ μέλη ἀπό τοῦ σώματος τοῦ Ἀδάμ ἐκκόψας καί ἐξ αὐτοῦ και ἀπ ἀλλήλων διαχωρίσας καί διασπείρας, ἑνί ἑκάστῳ μέλει ξένην διάλεκτον δέδωκεν, ἵνα μηκέτι δύνωνται () συναφθῆναι

and, as it were cutting off members from the body of Adam and separating and scattering them from him and from one another, he gave to each single member a foreign tongue, so that they might no longer be able to be joined together.

祂彷彿從亞當的身體上砍下肢體，將他們彼此分開、分散，又給每一個肢體一種陌生的語言，使他們再也不能彼此聯合。

1:1041

Τούτου γάρ ἕνεκεν οὐκ ἀνθρώπους αὐτούς ἀλλ ἔθνη ἐκάλεσε

For this reason he called them not 'men' but 'nations.'

正因如此，經上不稱他們為『人』，而稱他們為『列國』。

1:1042

Διαμερίσας δέ αὐτούς εἰς πᾶσαν τήν γῆν, ἐφ ἑκάστῃ μερίδι ἄγγελον δέδωκε φύλακα

And having divided them throughout all the earth, he gave to each portion a guardian angel.

祂又將他們分散到全地，給每一份都指派了一位守護天使。

1:1043

Καί ὅρα μοι ἀκριβῶς πῶς ἀπ ἀρχῆς κόσμου καί τῶν αἰώνων τά πάντα προεγνωσμένα καί προωρισμένα εἰσί τῷ Θεῷ

And observe carefully with me how, from the beginning of the world and of the ages, all things have been foreknown and predestined by God.

請仔細與我一同觀察：從創世和萬世之初，萬事萬物是如何被神所預知、預定的。

1:1044

Ἐπεί γάρ προώρισε τήν ἐκ παλιγγενεσίας αὐτῶν ἀνάπλασιν ὁ Θεός, ὡς ἐκ σώματος ἑνός τοῦ Ἀδάμ μερίδα μίαν ἔλαβε τήν πλευράν, οἱνοεί καί τήν μερίδα ἥν ἔλαβεν ἐξ αὐτοῦ, καί ἀνεπλήρωσε μέν ἀντ αὐτῆς σάρκα, τήν δέ πλευράν ἀνῳκοδόμησεν εἰς γυναῖκα, οὕτως ὡς ἐκ τοῦ ἀδαμιαίου μέν ταύτην δανεισάμενος σώματος, ἑτέραν δέ ἀντ αὐτῆς αὐτῷ χαρισάμενος, τό ὅπερ ἐδανείσατο μερίς αὐτοῦ ἦν καί οὐχ ὡς τοῦ ἀδαμιαίου σώματος ἐλογίζετο, ἀλλά μερίς Κυρίου εὑρίσκετο, ἐκτός τοῦ σώματος ὄν τοῦ Ἀδάμ, εἰ καί ἐξ αὐτοῦ ἐλήφθη καί συγγενές ὑπῆρχεν αὐτοῦ

For since God predestined their refashioning through regeneration, just as from the one body of Adam he took one portion, the rib — that is, the portion he took from him — and filled its place with flesh instead, and built up the rib into a woman; thus, having borrowed this portion from Adam's body and granted him another in its place, that which he borrowed was his own portion, and was not reckoned as belonging to Adam's body, but was found to be the Lord's portion, being outside the body of Adam, even though it had been taken from him and was akin to him.

因為神既預定了他們藉重生而得的重造，就如同祂從亞當這獨一的身體中取了一份，就是那根肋骨——也就是祂從亞當身上所取的那一份——並以肉代替填補那處，又將那根肋骨建造成女人；如此，祂雖從亞當的身體借取了這一份，卻另賜給亞當一份以為補償，而祂所借取的那一份，其實是屬於祂自己的份，並不算作亞當身體的一部分，反倒被視為『主的份』，是在亞當身體之外的，儘管它是從亞當身上取出的、與他有骨肉之親。

1:1045

Διά δή τοῦτο οὐδέ ἄγγελος φύλαξ τῆς μερίδος ἀποκατέστη, ἀλλά παιδαγωγός ὥσπερ υἱοῦ, ἤ καί δημαγωγός ὥσπερ λαοῦ καί στρατοῦ, ἐδόθη αὐτοῖς ὁ ἀρχιστράτηγος Μιχαήλ·

For this very reason no angel was appointed guardian of this portion, but there was given to them, as a tutor to a son, or also as a leader to a people and an army, the archangel Michael;

正因如此，並沒有天使被指派作這一份的守護者，反倒是天使長米迦勒被賜給他們，如同兒子的師傅，又如同百姓和軍隊的統帥；

1:1046

Θεός δέ φύλαξ αὐτῶν καί σκεπαστής ἦν, διό καί Ἰσραήλ τοῦτον ἐκάλεσε νοῦν ὁρῶντα Θεόν

but God himself was their guardian and protector; wherefore he also called this people 'Israel' — 'a mind that sees God.'

而神自己就是他們的守護者和庇護者，所以祂稱這一份為『以色列』，意即『見神的心智』。

1:1047

μερίς αὕτη, ἡ ἐκ τοῦ σώματός φημι τοῦ Ἀδάμ, ὑπό τοῦ ἀποστόλου Ματθαίου γενεαλογεῖται καί οὐχ ὅλον τό σῶμα, ὡς ἀπορραγέν δηλονότι τό ὅλον ἀπό τῆς μερίδος, καθά δή καί τῆς θεϊκῆς δόξης ὅλος ἐξέπεσεν ὁ Ἀδάμ

This portion — I mean the one from the body of Adam — is traced in genealogy by the apostle Matthew, and not the whole body, since evidently the whole had been broken off from this portion, just as Adam wholly fell from the divine glory.

這一份——我是指從亞當身體所取的那一份——被使徒馬太記入家譜，而非整個身體，因為顯然整體是從這一份斷裂出去的，正如亞當整個人從神聖的榮耀中墮落一樣。

1:1048

Ἵνα, καθώς ἐκ τοῦ ὅλου σώματος τοῦ Ἀδάμ ἡ μερίς ληφθεῖσα ᾠκοδομήθη εἰς γυναῖκα, οὕτω πάλιν ἐκ τῆς γυναικός ἡ αὐτή ληφθεῖσα μερίς ἀνοικοδομηθῇ εἰς ἄνδρα καί γένηται νέος Ἀδάμ, ὁ Κύριος () ἡμῶν Ἰησοῦ ὁ Χριστός, ἥν κατ ἐκλογήν Παῦλος ὁ θεῖος ἐκάλεσε·

So that, just as the portion taken from the whole body of Adam was built up into a woman, so again this same portion, taken from the woman, might be built up into a man and become the new Adam, our Lord Jesus Christ — the portion which the divine Paul called 'according to election';

為要使那從亞當全身取出的份被建造成女人，那同一份也照樣再次從女人身上取出，被重新建造成男人，成為新亞當，就是我們的主耶穌基督——這一份正是神聖的保羅所稱為『照著揀選』的那一份；

1:1049

καί καθάπερ ἐκ τοῦ λήμματος, ἤγουν τῆς μερίδος, αὐτῆς δηλονότι τῆς γυναικός, ἡ ἀφορμή τῆς κατάρας ἐπί τό ὅλον σῶμα, ἤγουν τό γένος, διέβη, οὕτω πάλιν διά τοῦ αὐτοῦ λήμματος, ἤγουν τοῦ δεσποτικοῦ σώματος, ἐπί τήν ἀνθρωπότητα πᾶσαν ἡ εὐλογία διαδοθῇ

and just as, from that which was taken — that is, the portion, namely the woman herself — the occasion of the curse passed over to the whole body, that is, the race, so again, through this same taking, that is, the Master's body, the blessing might be distributed to all humanity.

又正如那『所取之份』——也就是女人本身——成了咒詛蔓延到整個身體，即全人類的緣由，照樣，也藉著那同一個『所取之份』，即主的身體，使祝福得以分賜給全人類；

1:1050

Διά γάρ τοῦτο καί ἐν τῷ ᾅδῃ κατῆλθεν, ἵνα καί ἐπί τούς ἁγίους τούς πρό τῆς παρουσίας αὐτοῦ ἡ σωτηρία καί ἐπιφάνεια αὐτοῦ γενομένη συνάψῃ πάντας τούς ἀπ αἰῶνος κεκοιμημένους κατά τῶν ἕως τῆς συντελείας μελλόντων γενέσθαι ἁγίων·

For this reason he also descended into Hades, so that his salvation and manifestation, having come also upon the saints who lived before his coming, might join together all those who had fallen asleep from the beginning of the ages with the saints who are yet to come until the consummation.

正因如此，祂也降到了陰間，好使祂的救恩和顯現臨到那些在祂降臨以前的聖徒身上，將自古以來安息的眾人，與那些直到末後將要成為聖徒的人聯合在一起。

1:1051

οὕτω καί ἐν μνημείῳ ἐτέθη, ἵνα καί τά προκεκοιμημένα σώματα διά τῆς νεκρότητος τοῦ σώματος αὐτοῦ ζωῆς συμμέτοχα καί ἀναστάσεως αἰωνίου ποιήσῃ

So also he was laid in a tomb, that through the deadness of his body he might make the bodies that had fallen asleep before to be partakers of life and of eternal resurrection.

因此他也被安放在墳墓中，好使藉著他身體的死亡，使那些先前已安息的身體得以分享生命與永恆的復活。

1:1052

Τοιγαροῦν καί κλῆρον γεγονότα Θεοῦ τόν Ἰσραήλ καί μερίδα αὐτοῦ χρηματίσαντα, ἀμπελῶνα τοῦτον εἰκότως ἐκάλεσε καί φραγμόν αὐτῷ περιέθηκεν, οἷον ἄλλῳ τινί νέῳ παραδείσῳ ἀφ οὗ πάλιν ὁ Ἀδάμ ἐξεβλήθη, ἤγουν τό γένος τοῦ σώματος αὐτοῦ, φημί δή τά ἔθνη

Therefore, Israel having become God's inheritance and having been styled his portion, he fittingly called it a vineyard and set a hedge around it, as around some other new paradise, from which Adam was again cast out — that is, the race of his body, I mean the nations.

因此，以色列既已成為神的產業，且被稱為祂的分，祂便恰如其分地稱之為葡萄園，並在其四周立了籬笆，如同另一個新樂園，亞當又從其中被逐出——就是他身體的族類，我是說列邦。

1:1053

Καί ὁ μέν ἄγγελος ἦν ἀντί τῆς φλογίνης ῥομφαίας φυλάσσων τήν ἄμπελον ταύτην τοῦ μή εἰσελθεῖν ἐν αὐτῇ τά ἔθνη, ὁ δέ γεωργός ἦν αὐτῆς ὁ Θεός

And the angel stood in place of the flaming sword, guarding this vine so that the nations might not enter into it, and its farmer was God.

那天使便代替那焰劍，看守這葡萄樹，使列邦不得進入其中；而其栽培者乃是神。

1:1054

Καθάπερ οὖν ἡ Εὔα πρώτη, αὐτή ἡ μερίς τοῦ ὅλου ἀδαμιαίου σώματος, τῷ ὄφει ὡμίλησε καί πρώτη τά ὑπό τοῦ Θεοῦ ἐνταλθέντα αὕτη αὐτῷ ἀπεκάλυψε καί πρώτη τά ὑπό τοῦ ὄφεως ἐνσπαρέντα ἐδέξατο καί τήν ἐντολήν παρέβη ἀπό τοῦ ξύλου φαγοῦσα, τοῦ Ἀδάμ μή παρόντος, ὕστερον δέ καί διάκονος αὕτη τούτῳ ἐγένετο, δοῦσα καί αὐτῷ ἀπό τοῦ ξύλου φαγεῖν, οὕτω μετά ταῦτα καί ἐν τῷ Ἰσραήλ γέγονεν

Just as Eve at first — she who was the portion of the whole Adamic body — conversed with the serpent, and was the first to reveal to it what had been commanded by God, and was the first to receive what had been sown by the serpent, and transgressed the commandment by eating from the tree while Adam was not present, and afterward became his minister, giving him also to eat from the tree — so afterward the same thing happened also in Israel.

正如夏娃起初——她乃是整個亞當身體的一部分——與蛇交談，且第一個向蛇透露神所吩咐的事，第一個接受了蛇所撒下的種子，並在亞當不在場時吃了樹上的果子，違背了誡命；後來她又成了亞當的服事者，把樹上的果子也給他吃，此後在以色列身上也發生了同樣的事。

1:1055

Ἀθετήσας γάρ και αὐτός, ὥσπερ ἐκείνη, τήν πίστιν καί τήν ἀγάπην τοῦ ἐκλεξαμένου αὐτόν Θεοῦ () παρά πάντα τά ἔθνη, τῆς πρός αὐτόν λατρείας ἀποστάς, εἰδώλοις θυσίαν καί σπονδάς προσῆξεν·

For he too, like her, cast off the faith and love of the God who had chosen him above all the nations, and having departed from the worship due to him, he offered sacrifice and libations to idols;

因為他（以色列）也像她一樣，棄絕了那揀選他超乎萬邦之神的信與愛，離棄了對神當有的敬拜，向偶像獻祭、奠酒；

1:1056

ἤσθιέ τε καί ἔπινεν ἐν αὐτοῖς

and he ate and drank among them.

且在其中吃喝。

1:1057

Τοῦτο οὖν προειδώς ὁ Θεός, ἅτε Θεός ὤν καί τά πάντα εἰδώς, πάλιν ἐκ τούτων αὐτῶν τήν μερίδα, τόν κλῆρον, αὐτό τό λῆμμα, τό τῆς πλευρᾶς φημι τοῦ Ἀδάμ, ἐκ τῆς τοῦ Ἰούδα φυλῆς λαβών ἑαυτῷ συνετήρησεν

God, then, foreknowing this, inasmuch as he is God and knows all things, again took from these very people the portion, the inheritance, the 'piece' itself — I mean that from Adam's rib — from the tribe of Judah, and kept it for himself.

神既預知這事——因為祂是神，知曉萬事——便又從這些人當中取了那分、那產業，即那「一份」（我是指亞當肋骨的那一份），從猶大支派中取出，為自己保留下來。

1:1058

Ἐπεί δέ εἰς ἀπιστίαν ἅπαντες οἱ λοιποί συνεκλείσθησαν, ἐκ μέν τούτων τό λῆμμα λαβών ὅ ᾠκοδόμησεν εἰς γυναῖκα, ἤγουν Μαρίαν τήν ὑπεράμωμον, ἐξ αὐτῆς δέ τῆς ἁγίας θεοτόκου καί ἀειπαρθένου Μαρίας τήν προσληφθεῖσαν σάρκα σπέρμα τῆς εἰς Θεόν πίστεως ἐν ἑαυτῷ ἔχων, ἀνῳκοδόμησεν εἰς ναόν ἑαυτῷ ἅγιον ὁ ὑπεράγιος Θεός, ἀνήρ θεάνθρωπος γεγονώς

But since all the rest were shut up in unbelief, taking from these the 'piece' that had been built up into a woman, that is, the all-blameless Mary, and from this holy Theotokos and ever-virgin Mary taking on the flesh, which had in itself the seed of faith toward God, the most holy God built it up for himself into a holy temple, having become a God-man.

既然其餘的人都被圈在不信之中，神便從這些人（猶太人）當中取出那「一份」——就是被建造成女人的那份，即那毫無瑕疵的馬利亞；又從這位聖潔的神之母、終身童貞女馬利亞領受了肉身——這肉身本身即帶有對神信仰的種子——那至聖的神便將其建造成自己的聖殿，成為神人。

1:1059

Ἀλλά γάρ ἐπεί καί αὐτή ἡ προσληφθεῖσα σάρξ ἐξ αὐτῆς τῆς ἁγνῆς Θεοτόκου οὐκ ἐκ τῆς γυναικός ἦν ἀλλ ἐκ τοῦ Ἀδάμ εἰς γυναῖκα οἰκοδομηθεῖσα, τόν Ἀδάμ φορέσαι λέγεται ὁ Χριστός καί δεύτερος Ἀδάμ ἐκ τοῦ πρώτου γεγονέναι καί καλεῖσθαι γέγραπται, υἱός ὤν τοῦ Θεοῦ καί υἱός οὐ τῆς γυναικός ἀλλά τοῦ Ἀδάμ

But since this flesh assumed from the pure Theotokos herself was not from the woman but was that which had been built up from Adam into a woman, Christ is said to have put on Adam, and it is written that he became, and is called, a second Adam from the first, being the Son of God, and a son not of the woman but of Adam.

然而，由於這從貞潔的神之母所領受的肉身，並非出於女人本身，而是由亞當所建造、成為女人的那部分，所以基督被稱為穿上了亞當；經上也記著，他成了、也被稱為出於頭一個亞當的第二個亞當，他是神的兒子，且是亞當的兒子，而非女人的兒子。

1:1060

Ἐν τῷ κατά Λουκᾶν εὐαγγελίῳ φησί·

In the Gospel according to Luke it says:

在路加福音中說：

1:1061

καί, εἰ δοκεῖ, ἐρεύνησον καί εὑρήσεις γενεαλογούμενον αὐτόν οὕτως

and, if you wish, search and you will find him genealogized thus:

若你願意，可以查考，你將發現他的家譜是這樣記載的：

1:1062

Εἰπών γάρ περί αὐτοῦ ὅτι ἐνομίζετο υἱός Ἰωσήφ, ἐπάγει·

For having said concerning him that he was supposed to be the son of Joseph, it adds:

因為經上論到他，說他被認為是約瑟的兒子，接著又說：

1:1063

τοῦ Ἠλί, τοῦ Ματθᾶν καί καθεξῆς γενεαλογῶν τό λῆμμα καί διελθών, ὕστερόν φησι·

'the son of Heli, the son of Matthan,' and so going through and tracing the genealogy of the 'piece' in succession, it afterward says:

「是希里的兒子，是瑪塔的兒子」，如此依序將這「一份」列出家譜，之後又說：

1:1064

τοῦ Ἐνώς, τοῦ Σήθ, τοῦ Ἀδάμ, τοῦ Θεοῦ

'the son of Enos, the son of Seth, the son of Adam, the son of God.'

「是以挪士的兒子，是塞特的兒子，是亞當的兒子，是神的兒子。」

1:1065

Ἀπό τοῦ Ἰωσήφ κατά ἀναποδισμόν εἰς τόν Ἀδάμ ἀνελθών, τῆς γυναικός ὅλως μή μνημονεύσας, καί τοῦτο εἴασεν ὅλως ἐν μυστηρίῳ κεῖσθαι

Ascending in reverse order from Joseph up to Adam, making no mention at all of the woman, Luke left this altogether to lie hidden as a mystery.

路加從約瑟開始，逆向上溯直到亞當，完全沒有提及那女人，將此事完全留在奧祕之中。

1:1066

Τό λῆμμα οὖν, ὡς ἔχον ἐν ἑαυτῷ τό τῆς πίστεως σπέρμα, λαβών, ὥσπερ εἴρηται, ὁ Θεός ἄνθρωπος γέγονεν

Taking, then, the 'piece,' as having in itself the seed of faith, God, as has been said, became man.

於是，神取了這「一份」——因它本身帶有信仰的種子——如前所述，成為了人。

1:1067

πρός αὐτόν ἔκρινε δικαιῶσαι, καθάπερ καί τῷ Ἀβραάμ τοῦτο ὑπέσχετο, οὐ τότε τοῦτο ἐνθυμηθείς ὁ Θεός, ὡς ἄν τις οἰηθείη τῶν λίαν γνωστικῶν, ὅτε καί τήν πίστιν ὁ Ἀβραάμ ἐπεδείξατο θύσας τόν Ἰσαάκ, ἀλλ ὡς πρό καταβολῆς κόσμου τοῦτο γινώσκων καί προορίσας διά πίστεως τό λῆμμα καί διά τῆς κατά πρόθεσιν ἐν τῷ λήμματι πίστεως πάντας τούς ἐκ τούτου τοῦ λήμματος πρότερον χωρισθέντας σωθήσεσθαι, ὕστερον οἱονεί τῷ πιστῷ εὑρεθέντι Ἀβραάμ τήν πάλαι προορισθεῖσαν αὐτοῦ βουλήν ἐν ἑαυτῷ ἐφανέρωσεν·

...he judged to justify [him], just as he had also promised this to Abraham — God not having thought of this then, as one of the excessively clever might suppose, at the time when Abraham also demonstrated his faith by sacrificing Isaac, but as one who knew this before the foundation of the world and had predestined the 'piece' through faith, and, through the faith existing by design within the 'piece,' had predestined that all who had formerly been separated from this 'piece' would be saved; and afterward, as it were, he manifested in himself to Abraham, who was found faithful, the counsel he had long ago predestined:

……祂判定要稱他為義，正如祂也曾向亞伯拉罕應許過的；並非如某些自恃過度聰明的人所想，神是在亞伯拉罕獻以撒、顯明自己的信心時才想到這事，而是祂在創世以先便已知曉，並藉著信預定了這「一份」，且藉著在這「一份」中按著旨意存在的信，預定了一切先前從這「一份」分離出去的人都要得救；後來，祂便向那被看為有信的亞伯拉罕，將自己心中早已預定的旨意顯明出來：

1:1068

ἥν ἀκούοντες ἡμεῖς, λογιζόμεθα ὅτι, ἐπειδή ἐπίστευσεν ὁ Ἀβραάμ τῷ Θεῷ, διά τοῦτο τήν εὐλογίαν ταύτην καί τήν διά πίστεως υἱοθεσίαν ἐλάβομεν, εἰπόντι πρός αὐτόν ὅτι ἐν σοί ἐνευλογήσονται πάντα τά ἔθνη, οἱονεί ἀντίχαριν τῆς τοῦ Ἀβραάμ πίστεως δοθεῖσαν ἡμῖν τήν ἐπαγγελίαν ταύτην κακῶς ὑποπτεύοντες, καί οὐχί μᾶλλον διά τῆς προορισθείσης πρό τῶν αἰώνων ἀπορρήτου οἰκονομίας, τῆς ἐν τῷ Ἀβραάμ διά τῆς πίστεως ἐπαγγελθείσης καί φανερωθείσης ἡμῖν

hearing which, we reckon that, because Abraham believed God, we therefore received this blessing and the adoption through faith — since God said to him, 'In you shall all the nations be blessed' — wrongly supposing that this promise was given to us as though a repayment for Abraham's faith, and not rather through the ineffable dispensation predestined before the ages, which was promised in Abraham through faith and has been manifested to us.

我們聽見這話，便以為：因為亞伯拉罕信了神，所以我們才因信得著這祝福與兒子的名分——因神曾對他說：「萬國都必因你得福」——我們錯誤地以為，這應許是作為亞伯拉罕信心的回報賜給我們的，卻不知那其實是藉著萬世以前所預定、不可言喻的救恩計畫，這計畫是在亞伯拉罕身上藉著信被應許、並向我們顯明出來的。

1:1069

Ἀλλ οὐκ ἔστι τοῦτο, οὐκ ἔστι

But this is not so; it is not so.

但事實並非如此，並非如此。

1:1070

Τό γάρ λῆμμα τοῦτο ἐν τῷ διαμερισμῷ τῶν υἱῶν Ἀδάμ, αὐτῶν τῶν ἐθνῶν, γενόμενον εἰς μερίδα Κυρίου κατά τό λόγιον, ὡς ἄλλον τινά δεύτερον παράδεισον ἐφύτευσε, μέσον τό τῆς ζωῆς ξύλον ἔχοντα ἑαυτοῦ, ἤγουν τήν πίστιν τήν εἰς Θεόν καί τό Πνεῦμα τό ἐκ Θεοῦ

For this 'piece,' having become, in the division of the sons of Adam — that is, of the nations — the portion of the Lord according to the saying, he planted as it were another, second paradise, having in its midst the tree of life, that is, faith in God and the Spirit that is from God.

因為這「一份」，在亞當眾子——即列邦——被分開之時，照著經上的話，成為了主的分；祂便如同栽種另一個新的樂園一般栽種了它，其中央有生命樹，即對神的信與那出於神的靈。

1:1071

Ἐπεί δέ τό λῆμμα τοῦτο ἐκ τῆς πλευρᾶς ἦν τοῦ Ἀδάμ, ὅ καί εἰς γυναῖκα ἐκτίσθη, ἡ δέ γυνή παρέβη πρώτη, προεγίνωσκε δέ ὁ Θεός ὅτι καί τοῦτο πάλιν τό λῆμμα οὐ μή φυλάξῃ τήν πίστιν τήν εἰς αὐτόν, ὅτε τοῦτο προέγνω πρό τῶν αἰώνων, τότε καί τά ἔθνη πάντα τά ἐκβληθέντα, () ἤτοι τά ἀποικισθέντα καί ἀπαλλοτριωθέντα τούτου τοῦ λήμματος, ἀνακληθῆναι καί ἀντεισαχθῆναι καί τῷ ἐκ τοῦ λήμματος λήμματι προστεθῆναι καί ἑνωθῆναι εὐδόκησεν

But since this 'piece' was from the rib of Adam, which had also been fashioned into a woman, and the woman was the first to transgress, God foreknew that this 'piece,' too, would surely not keep the faith toward him; and since he foreknew this before the ages, he was then well pleased that all the nations that had been cast out — that is, those exiled and estranged from this 'piece' — should be called back and brought in as a replacement, and be added to and united with the 'piece' [born] from this 'piece.'

既然這「一份」出於亞當的肋骨——那被造為女人的肋骨——而女人又是首先犯罪的那一位，神便預先知道這「一份」也必不能持守對祂的信；祂既在萬世以前預知這事，便樂意使一切被逐出的列邦——就是那些被遷離、被疏遠於這「一份」的人——蒙召回歸，被引入取代其位，並被添加、聯合於那出自這「一份」而生的「一份」。

1:1072

Ἀλλά τοῖς λεγομένοις πρόσεχε νουνεχῶς, ἐπειδή δυσνόητόν ἐστι τό ἐν τούτοις νόημα

But pay careful attention to what is said, since the meaning in these things is difficult to grasp.

但請你留心細察所說的話，因為其中的意思頗為難解。

1:1073

Ὅταν οὖν ὁ ἰουδαϊκός λαός ὁ καί Ἰσραήλ κληθείς (οὗτος γάρ ἐστιν ἡ μερίς ἡ ἐκ τῆς πλευρᾶς τοῦ ἀνδρός) τήν δοθεῖσαν αὐτῷ παρά τοῦ Θεοῦ ἐντολήν παραβῇ (ἄκουε γάρ, φησίν, Ἰσραήλ, Κύριος ὁ Θεός σου Κύριος εἷς ἐστιν) , ὅτε ταύτην παραβῇ δαιμονίοις λατρεύσει καί εἰδώλοις προσκυνήσει καί ἐκ τῶν σπονδῶν τῶν θυσιῶν αὐτῶν φάγῃ, τότε ἐξ αὐτῆς πάλιν, οἱονεί ἐξ ἑνός σώματος τοῦ ἐκ ταύτης ἐκ πολλῶν μελῶν εἰς ἕνα λαόν οἰκοδομηθέντος, τήν ἑαυτοῦ μερίδα λαβών ὁ Θεός ἀκέραιον ἑαυτῷ ταύτην διατηρήσει·

Whenever, then, the Jewish people, also called Israel (for this is the portion from the rib of the man), transgresses the commandment given to it by God (for it says, 'Hear, O Israel: the Lord your God is one Lord'), and when it transgresses this and serves demons and worships idols and eats of the libations of their sacrifices, then again from it — as it were from one body, built up out of many members from this portion into one people — God, taking his own portion, will preserve it intact for himself;

因此，每當那被稱為以色列的猶太民族（因為這是出自那人肋骨的那一份）違背神所賜給他的誡命（因經上說：「以色列啊，你要聽：耶和華你的神是獨一的主」），一旦違背這誡命，去服事鬼魔、敬拜偶像、吃他們祭物的奠祭，那時，神便再次從其中——彷彿從那由此而出、由眾多肢體建造成一個民族的身體中——取出屬於自己的那一份，將其完好無損地為自己保存下來；

1:1074

τό δέ λοιπόν σῶμα, ἤτοι τό ἐκ τῆς μερίδος ταύτης ἀποσπασθέν μέρος καί εἰς εἰδωλολατρείαν ἐκκλῖναν, ἐκ τοῦ παραδείσου τούτου, τοῦ ἀμπελῶνος δηλονότι τῆς μερίδος αὐτοῦ, ἀπώσεται καί ἐξώσει αὐτό·

but the remaining body — that is, the part torn away from this portion and inclined toward idolatry — he will thrust away and drive out from this paradise, that is, from the vineyard of his portion;

而其餘的身體——就是那從這一份中被扯離、傾向偶像崇拜的部分——祂則要將其推開，逐出這樂園，即逐出屬祂那一份的葡萄園；

1:1075

ἀπό δέ τῆς κατ ἐκλογήν πίστεως καί μερίδος αὐτοῦ, τῆς οὔσης ἀπό τῆς πλευρᾶς τοῦ Ἀδάμ, ὡς ὀλίγου τινός προσλαβόμενος σπέρματος, ὁ Θεός Λόγος γένηται ἄνθρωπος, ἤγουν, ἵνα πάλιν εἴπω, Ἀδάμ δεύτερος τοῦ πρώτου υἱός ὡς ἐκ τῆς πλευρᾶς αὐτοῦ δίχα συνουσίας καί ῥεύσεως γεννηθῇ καί τηνικαῦτα εὐλογηθῇ ὅλον τό σῶμα καί τά μέλη τοῦ πρώτου Ἀδάμ, αὐτός δηλαδή ὁ ἐξωσθείς λαός τῶν ἐθνῶν, διά τοῦ υἱοῦ αὐτοῦ τοῦ θεανθρώπου ἀνδρός ἑνωθείς ἐκ πίστεως τῷ λήμματι τῷ ἐκ τῆς πλευρᾶς τοῦ Ἀδάμ

and from the faith existing by election and from his portion, which was from the rib of Adam, taking as it were a small seed, God the Word became man — that is, to say it again, a second Adam, son of the first, begotten as it were from his rib without intercourse and flux — and then the whole body and members of the first Adam were blessed, namely the outcast people of the nations, being united through faith, through his Son the God-man, to the 'piece' from the rib of Adam.

祂又從那按揀選而有的信，以及祂那出自亞當肋骨的一份中，取了些微的種子，神・道遂成為人——也就是說，容我再言——成為第二個亞當，是頭一個亞當的兒子，彷彿出自他的肋骨、卻無交合與精液而生；那時，頭一個亞當全身及其肢體便都蒙了福，也就是那被逐出的列邦之民，藉著信、藉著祂那身為神人的兒子，與那出自亞當肋骨的「一份」聯合為一。

1:1076

Τοῦτο οὖν ἐστιν ὅ καί Παῦλος ὁ θεῖος πρό αἰώνων ὁρισθέν καί προγνωσθέν λέγει ἀπό τοῦ τά πάντα προειδότος Θεοῦ, ἵνα πάντα τά ἔθνη ἀπό ἀνατολῶν καί μέχρι δυσμῶν προσκληθῶσι καί ὅσοι μέν πιστεύσουσι κολληθῶσι () τῷ ἐκ τῆς πλευρᾶς τοῦ πατρός αὐτῶν σαρκωθέντι Χριστῷ τῷ Θεῷ, τῷ Υἱῷ τοῦ Θεοῦ καί υἱῷ τοῦ Ἀδάμ·

This, then, is what the divine Paul says was determined and foreknown before the ages by the God who foreknows all things: that all the nations, from the rising of the sun to its setting, should be called, and that as many as would believe should cleave to Christ, who was made flesh from the rib of their father — Christ God, the Son of God and son of Adam;

這正是神聖的保羅所說、那位預知萬事的神在萬世以前所命定、預知的事：叫萬邦從東到西都蒙召，凡信的人都要緊緊聯合於那從他們父親的肋骨成肉身的基督——神的兒子、亞當的兒子基督神；

1:1077

ὅσοι δέ ἀπιστήσουσι, μείνωσιν ἔξω μετά τῶν ἐκ τοῦ λήμματος τῆς πίστεως, αὐτῶν δή τῶν Ἰουδαίων φημί, τῶν διά ἀπιστίαν ἐκβληθέντων καί ἀπωσθέντων

but as many as would not believe should remain outside, together with those of the 'piece' of faith — I mean the Jews themselves — who were cast out and rejected because of unbelief.

而凡不信的人，則要留在外面，與那出於信之「一份」的人一同——我是指那些因不信而被逐出、被棄絕的猶太人。

1:1078

Καί τοῦτο ἐκ τῶν εὐαγγελικῶν ῥημάτων δῆλόν ἐστι τοῖς ἀκούουσι·

And this is clear from the words of the Gospel to those who hear:

這事從福音的話語中，對那些聽見的人是清楚明白的：

1:1079

φησί γάρ ὁ Κύριος πρός τούς αὐτοῦ μαθητάς·

for the Lord says to his disciples:

因為主對祂的門徒說：

1:1080

Ἀλλ ἀναλαβόντες τόν λόγον ὡς ἐν ἐπιτόμῳ τά ἀνωτέρω ῥηθέντα αὖθις διηγησόμεθα, ὡς ἄν εὐσύνοπτα μᾶλλον ἄρτι τοῖς πᾶσι γένωνται

But let us take up the discourse again and relate in summary what has been said above, so that it may now become more easily surveyed by all.

但讓我們重拾這番論述，將以上所說的內容再以摘要方式重述一遍，好叫眾人現在能更清楚地綜覽全貌。

1:1081

Ἀνακεφαλαίωσις τῶν ἐν τῷ πρώτῳ λόγῳ ῥηθέντων περί ταῆς τοῦ Ἀδάμ καί τῆς Εὔας καί τῶν ἑπτά ἡμερῶν καί αἰώνων καί τῆς τοῦ παραδείσου φυσικῆς θεωρίας

Recapitulation of what was said in the first discourse concerning Adam and Eve, and the seven days and ages, and the natural contemplation of paradise.

第一篇論述中，關於亞當與夏娃、七日與諸世代，以及樂園之自然默觀所論之事的總結。

1:1082

() Τοιγαροῦν ἐποίησεν ὁ Θεός τόν οὐρανόν καί τήν γῆν καί πάντα τά ἐν αὐτοῖς, ἵνα πάλιν ἐξετάσωμεν τά ἐγκεκρυμμένα νοήματα τῆς θείας Γραφῆς, καί εἶθ οὕτως ἔπλασε τόν κατ εἰκόνα αὐτοῦ καί καθ ὁμοίωσιν ἄνθρωπον, αὐτόν δηλαδή μόνον τόν Ἀδάμ

Thus God made heaven and earth and all things in them — that we may again examine the hidden meanings of the divine Scripture — and thereafter he formed man according to his image and likeness, that is, Adam alone.

因此，神造了天地和其中萬物——讓我們再次來探究神聖經文中隱藏的意義——此後祂便照著自己的形像樣式塑造了人，也就是單單那位亞當。

1:1083

Ἐν ἕξ ἡμέραις ἐποίησε ταῦτα πάντα καί ἐν τῇ ἑβδόμῃ κατέπαυσε, μηδέν ἐν αὐτῇ ἐργασάμενος μήτε μήν ὀγδόην ὀνομάσας ἡμέραν τήν πρώτην, ὡς ἄν μή ὀκτώ ἀλλ ἑπτά μόναι λέγωνται αἱ τῆς ἑβδομάδος ἡμέραι καί οὕτως ἀνακυκλούμεναι τόν () ἀριθμόν τῶν ἑβδομάδων ἀποτελῶσιν

In six days he made all these things, and on the seventh he rested, doing no work on it, nor indeed calling the first day the eighth, so that not eight but only seven days of the week would be reckoned, and thus, recurring in cycle, they would make up the number of weeks.

祂在六日之內造了這一切，第七日便安息，在其中不做任何工作，也沒有把第一日稱為第八日，好使一週的日子只稱為七日而非八日，如此循環往復，湊成週數。

1:1084

Ἐν γάρ ταύταις ταῖς ἡμέραις τούς ἑπτά αἰῶνας ὁ Δημιουργός προϋποτυπώσας ὁρᾶται

For in these days the Creator is seen to have prefigured beforehand the seven ages.

因為在這些日子中，可見那創造者已預先描繪出了七個世代。

1:1085

Τοιγαροῦν καί ταῦτα οὕτω ποιήσας ὁ τῶν ὅλων Δεσπότης, ἐπεί, ὡς ἅτε Θεός ὤν, προῄδει ὅτι μέλλει ὁ ἄνθρωπος παραβῆναι τήν αὐτοῦ ἐντολήν καί ἀμετανόητος μεῖναι, τόν δέ μή μετανοοῦντα ἀνάγκη πᾶσα καί τιμωρεῖσθαι τοῦτον καί κατακρίνεσθαι, οὐκ εἴασεν αὐτόν ἐν τούτῳ τῷ κόσμῳ τῷ ἐν ταῖς ἕξ ἡμέραις σύν αὐτῷ ἐκείνῳ τῷ Ἀδάμ κτισθέντι·

Therefore, the Master of all, having made these things thus, since, as being God, he foreknew that man was going to transgress his commandment and remain unrepentant, and it was altogether necessary that the one who does not repent should both be punished and condemned, did not allow him [to remain] in this world that had been created, together with that Adam, within the six days;

因此，萬有的主既如此造作了這一切，又因祂身為神，預知人必要違背祂的誡命，且將不肯悔改，而不悔改的人必然要受懲罰、被定罪，所以祂並未讓人留在這個與亞當同在六日之內受造的世界中；

1:1086

ἀλλά μετά τό καταπαῦσαι ἐν τῇ ἑβδόμῃ ἡμέρᾳ καί πληρωθῆναι αὐτήν, τότε ὕστερον ἐφύτευσε τόν παράδεισον κατά ἀνατολάς

but after resting on the seventh day, and it being completed, then afterward he planted paradise toward the east.

而是在第七日安息、此日滿了之後，之後祂才在東方栽種了樂園。

1:1087

Ἵνα ἐκ τοῦ κόσμου τούτου, ὡς ἐν παλατίῳ τινί καί πόλει περιφανεστάτη, οἷα δή βασιλεύς, ὑπό τοῦ Θεοῦ ἐν αὐτῷ εἰσαχθῇ, ὁπόταν δέ τήν τοῦ Θεοῦ παραβῇ ἐντολήν καί διά τοῦτο ἐκπεσεῖν μέλλῃ τῆς βασιλείας καί τῶν βασιλείων οἴκων ἐξορισθῆναι καί ἀπορριφῆναι, ἐν τούτῳ πάλιν τῷ κόσμῳ διάγειν ἐπ ἐλπίδι κατακριθῇ

So that from this world he might be brought by God into it as into some palace and most illustrious city, as it were a king; and whenever he should transgress the commandment of God and, on account of this, be about to fall from the kingdom and be exiled and cast out from the royal houses, he might be condemned to spend his life again in this world, in hope.

好使人得以從這個世界被神引入其中，如同引入某座宮殿與最為輝煌的城市，儼如君王一般；而一旦他違背了神的誡命，因此將要從國度中墮落、從王室宮殿中被放逐驅出，便被判定要再度回到這個世界中生活，然而仍存著盼望。

1:1088

Εἰ γάρ μή ταῦτα οὕτως ἐποίησεν ὁ Θεός, ἀλλά μόνον τόν κόσμον ἀφῆκε καί ἐν αὐτῷ τόν ἄνθρωπον ἔθετο, παραβαίνοντα καί μή ἐξομολογούμενον μηδέ μετανοοῦντα, ποῦ εἶχεν αὐτόν ἐξῶσαι;

For if God had not done these things thus, but had only left the world and placed man in it, transgressing and neither confessing nor repenting, where would he have had [any place] to expel him?

因為，若神並非如此行事，而只是留下這個世界、把人安置其中，這人卻犯罪、既不認罪也不悔改，那麼神還能將他驅逐到哪裡去呢？

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