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Augustine of Hippo

Letters & Polemics (CSEL) 63

Latin original · 619 verses · some words can be tapped for a gloss

63:1

Quis ignorat, in scripturis sanctis, id est legitimis, propheticis, et euangelicis, et apostolicis, auctoritate canonica praeditis, quaedam sic esse posita, ut tantum scirentur et crederentur, ut est quod in principio fecerit deus caelum et terram et quod in principio erat uerbum, et quaecumque facta diuina uel humana tantummodo cognoscenda narrantur: quaedam uero sic esse iussa, ut observarentur et fierent, uel prohibita, ne fierent, ut est: honora patrem et matrem et: non moechaberis?

Who does not know that in the Holy Scriptures—that is, the lawful, prophetic, evangelical, and apostolic, endowed with canonical authority—some things are set down in such a way that they are only to be known and believed, as is that in the beginning God made heaven and earth, and that in the beginning was the Word, and whatever divine or human deeds are narrated only to be understood; but that other things are so commanded that they should be observed and done, or forbidden lest they be done, as is: Honour thy father and mother, and: Thou shalt not commit adultery?

誰不知道，在聖經之中——就是那合乎律法的、先知的、福音的、使徒的，並具有正典權威的聖經之中——有些事是這樣記載的，僅是為叫人知道並相信，如『起初神創造天地』，又如『太初有道』，以及一切僅為叫人領會而敘述的神聖或屬人之事；然而另有些事是這樣被吩咐的，為叫人遵守並實行，或是這樣被禁止的，免得人去行，如『當孝敬父母』，又如『不可姦淫』呢？

63:2

horum autem quae iubendo et uetando scripta sunt alia sunt sacramentorum uelata mysteriis, quae multa ueteris testamenti populo illi facienda mandata sunt neque a populo christiano nunc fiunt, sed tantummodo intellegenda requiruntur atque tractantur, sicuti est sabbatum ad uisibilem uacationem, sicut azyma in pane sine fermento, pascha in ouis occisione, sicut tot genera sacrificiorum ciborumque uitandorum et neomeniae et annuae sollemnitates, quas obseruant nunc usque Iudaei, et illae iustificationes, quae non ad opera iustitiae proprie pertinent, sed aliquid significare intelleguntur.

Now of those things which are written by way of commanding and forbidding, some are veiled beneath the mysteries of the sacraments, which were enjoined to be done by that people of the Old Testament as many things and are not now done by the Christian people, but are only required to be understood and are so treated—as is the sabbath for a visible rest, as the unleavened bread in bread without leaven, the passover in the slaying of a lamb, as the many kinds of sacrifices and of foods to be avoided, and the new moons and the yearly solemnities, which the Jews observe even to this day, and those justifications which do not properly pertain to works of righteousness, but are understood to signify something.

至於那些藉吩咐與禁止而寫下的事，有些是隱藏在聖事的奧祕之下的，是舊約時代那百姓被命令要行的許多事，如今基督的百姓卻不去行，只被要求去領會，並照樣加以講論——如作為有形安息的安息日，如無酵餅中不用酵的餅，如逾越節中宰殺的羔羊，如各樣的祭牲和當避的食物，以及月朔和一年一度的節期，這些是猶太人直到如今仍遵守的；還有那些禮儀規條，它們本不屬於義行，卻被領會為表徵著某事。

63:3

quis enim christianus septimo anno cogitur seruum reddere libertati et, si discedere ille noluerit, eius auriculam subula pertundere ad postem, et ceterahuiusmodi? alia uero etiam nunc facienda sunt, si facienda praecepta sunt, nec facienda, si prohibita, qualia sunt illa quae dixi: honora patrem et matrem et: non moecha beris. de his igitur quae ita sunt posita in litteris sacris uel iubendo uel uetando uel sinendo, ut etiam nunc, id est tempore noui testamenti, ad .

For what Christian is compelled in the seventh year to restore a slave to liberty, and, if the slave should be unwilling to depart, to pierce his ear against the doorpost with an awl, and other things of this kind? But other things are even now to be done, if they are precepts to be done, and not to be done, if they are forbidden—such as those which I mentioned: Honour thy father and mother, and: Thou shalt not commit adultery. Concerning those things, therefore, which are so set down in the sacred writings by way of commanding or forbidding or permitting, that even now, that is, in the time of the New Testament, they pertain to

因為哪個基督徒在第七年被強迫要恢復奴僕的自由，並且倘若那奴僕不肯離去，就用錐子把他的耳朵扎在門柱上，以及諸如此類的事呢？然而另有些事至今仍當去行，倘若那是當行的誡命；也不當去行，倘若那是被禁止的——如我所提及的那些：『當孝敬父母』，又如『不可姦淫』。所以，關於那些在聖書中如此藉吩咐、禁止或容許而記載的事，就是那些至今——即在新約時代——仍關乎

63:4

vitam piam exercendam moresque pertineant, hoc opus, quod in manus sumpsi, conponere adgressus sum, ut, quantum me deus adiuuat, omnia talia de canonicis libris colligam atque, ut facile inspici possint, in unum tamquam speculum congeram. oportuit enim sic ea poni ab auctoribus nostris, quemadmodum posita sunt, ut praecepta narrationibus uel disputationibus, propriis figurata et figuratis propria miscerentur, dum rerum gestarum ordo seruatur aut respondetur aduersis aut qui docendi sunt instruuntur aut occultorum inuentione quodammodo renouantur hi qui promta et aperta fastidiunt.

the practising of a godly life and morals, I have undertaken to compose this work which I have taken in hand, that, as far as God helps me, I may gather together all such things from the canonical books and heap them into one, as it were a mirror, that they may be easily inspected. For it was fitting that these things should be so set down by our authors as they have been set down, so that precepts should be mingled with narratives or disputations, things proper with things figurative and things figurative with things proper, while the order of events done is preserved, or answer is made to adversaries, or those who are to be taught are instructed, or those who disdain what is ready and open are in a manner renewed by the discovery of hidden things.

敬虔生活與品行的操練，我便著手編纂這部我所承擔的著作，好使我能在神的幫助下，從正典書卷中把一切這樣的事收集起來，堆聚為一，如同一面鏡子，使人易於察看。因為這些事本該像我們的作者所記載的那樣記載下來，好使誡命與敘事或辯論相交織，本義之事與比喻之事、比喻之事與本義之事彼此相混，同時保存所發生之事的次序，或答覆敵對者，或教導那當受教之人，或藉隱祕之事的發現，在某種意義上更新那些厭棄現成明白之事的人。

63:5

nos autem in hoc opere nec infidelem uel adducimus uel aedificamus ad fidem, nec exercemus quibusdam salubribus difficultatibus ingenium intentionemque discentium, sed eum qui iam credens oboedire deo uoluerit, uthic se inspiciat, admonemus, quantumque in bonis moribus operibusque profecerit et quantum sibi desit, adtendat. sic enim potest et de his quae habet gratias agere et de his quae non habet, ut habeat, satis agere ac propter illa seruanda, propter haec adipiscenda curam precesque fidelis pietatis adhibere. in his autem omnibus quae inspicienda ponere institui, quaecumque inter se uidebuntur esse contraria, postea propositis quaestionibus exponenda atque soluenda sunt.

But we in this work neither bring the unbeliever nor build him up unto faith, nor exercise by certain wholesome difficulties the wit and attention of learners, but we admonish the one who, already believing, has willed to obey God, that he may here inspect himself, and attend to how much he has advanced in good morals and works, and how much he still lacks. For thus he can both give thanks for the things he has and take sufficient pains about the things he does not have, that he may have them, and, for the keeping of the former and the attaining of the latter, apply the care and prayers of a faithful piety. But in all these things which I have set out to place for inspection, whatever shall seem to be contrary among themselves, must afterwards, when the questions have been proposed, be expounded and resolved.

然而我們在這部著作中，既不引領不信者、也不建立他歸入信德，也不藉某些有益的難處操練學習者的才智與專注，而是勸勉那已經相信、願意順服神的人，叫他在此察看自己，並留意他在良善的品行與善工上長進了多少，還缺欠多少。因為這樣，他便既能為所有的獻上感謝，又能為所無的殷勤盡力，好使他能得著；並為保守前者、獲取後者，付上忠信虔敬的關切與禱告。但在這一切我所要陳列以供察看的事中，凡彼此看似相互矛盾的，日後當提出問題後，都須加以闡釋並解決。

63:6

sane supplicia male factorum et praemia recte factorum, quamuis nonnulla commemoranda existimauerim, tamen in nouo testamento dissimilia ueteribus esse quis nesciat? ab ipsa igitur lege, quae data est per Moysen, diuinorum praeceptorum, qualia nos commemoraturos esse promisimus, adgrediemur exordium. I. HAEC DE LIBRO LEGIS, QVI EXODVS NOMINATVR. Non habebis deos alienos coram me. non facies tibi sculptile neque omnem similitudinem quae est in caelo desuper et quae in terra deorsum nec eorum quae sunt in aquis sub terra. non adorabis ea neque coles. Item: Non adsumes nomen domini dei tui in uanum. nec enim habebit insontem dominus eum qui adsumpserit nomen domini dei sui frustra.

Indeed, as for the punishments of evildoings and the rewards of right doings—although I have thought some worthy of mention—yet who does not know that in the New Testament they are unlike those of old? From the very Law, therefore, which was given through Moses, we shall approach the beginning of the divine precepts, such as we have promised to recount. I. THESE THINGS ARE FROM THE BOOK OF THE LAW WHICH IS CALLED EXODUS. Thou shalt not have alien gods before me. Thou shalt not make for thyself a graven thing, nor any likeness of that which is in heaven above and which is on the earth beneath, nor of those things which are in the waters under the earth. Thou shalt not adore them nor worship them. Likewise: Thou shalt not take the name of the Lord thy God in vain. For the Lord will not hold him guiltless who has taken the name of the Lord his God in vain.

至於惡行的刑罰與善行的賞賜——雖然我認為有些值得提及——然而誰不知道，在新約中它們與舊約中的是不同的呢？所以，我們要從那藉摩西所賜下的律法本身，著手那正如我們所應許要記述的神聖誡命之開端。一、以下摘自那名為《出埃及記》的律法書。除我以外，你不可有別神。不可為自己雕刻偶像，也不可作任何形像，彷彿上天、下地和地底水中之物。不可跪拜那些像，也不可事奉它們。同樣：不可妄稱耶和華你神的名；因為妄稱耶和華他神之名的，耶和華必不以他為無罪。

63:7

Et paulo post: Honora patrem tuum et matrem, ut sis longaeuus super terram quam dominus deus tuus dabit tibi. non occides. non moechaberis. non furtum facies. non loqueris contra proximum tuum falsum testimonium. non concupisces domum proximi tui, nec desiderabis uxorem eius, non seruum, non ancillam, non bouem, non asinum, nec omnia quae illius sunt Item post decalogum aliis in locis haec in eodem libro reperiuntur praecepta uiuendi: Non facietis mecum deos argenteos, nec deos aureos facietis uobis. Et aliquanto post: Qui percusserit hominem nolens occidere, morte moriatur. qui autem non est insidiatus, sed deus illum tradidit in manus eius, constituam tibi locum quo fugere debeat.

And a little after: Honour thy father and thy mother, that thou mayest be long-lived upon the land which the Lord thy God shall give thee. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not speak false testimony against thy neighbour. Thou shalt not covet thy neighbour's house, neither shalt thou desire his wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any of the things that are his. Likewise, after the Decalogue, in other places in the same book these precepts of living are found: You shall not make with me gods of silver, nor shall you make for yourselves gods of gold. And somewhat after: He who strikes a man, not willing to kill, let him die the death. But he who lay not in wait, but God delivered him into his hands, I will appoint thee a place to which he ought to flee.

稍後又說：當孝敬你的父母，使你在耶和華你神所賜給你的地上得享長壽。不可殺人。不可姦淫。不可偷盜。不可作假見證陷害你的鄰舍。不可貪戀你鄰舍的房屋，也不可貪愛他的妻子、僕人、婢女、牛、驢，並他一切所有的。同樣，在十誡之後，同一書卷別處還有這些生活的誡命：你們不可製造銀神像與我同在，也不可為自己製造金神像。稍後又說：凡打人非故意致死的，必被治死。但那並非埋伏害人、乃是神將他交在其手中的，我要為你指定一個他當逃往的地方。

63:8

si quis de industria occiderit proximum suum per insidias, ab altari meo euelles eum, ut moriatur. qui percusserit patrem suum et matrem, morte moriatur. qui furatus fuerit hominem et uendiderit eum, conuictus noxae morte moriatur. qui maledixerit patri suo aut matri, morte moriatur. si rixati fuerint uiri et percusserit alter proximum suum lapide uel pugno et ille mortuus [non fuerit, sed [iacuerit in lectulo, si surrexerit et ambulauerit foris super baculum suum, innocens erit qui percussit, ita tamen ut operas eius et inpensas in medicos restituat. qui percusserit seruum suum uel ancillam uirga, et mortuus fuerit in manibus eius, criminis reus erit:

If any man deliberately kill his neighbour by lying in wait, thou shalt tear him away from my altar, that he may die. He who strikes his father and mother, let him die the death. He who steals a man and sells him, being convicted of the crime, let him die the death. He who curses his father or mother, let him die the death. If men quarrel and one strike his neighbour with a stone or with a fist, and he die not, but keep to his bed, if he rise up and walk abroad upon his staff, he that struck him shall be innocent, yet so that he make restitution for his lost labour and for the expenses upon the physicians. He who strikes his manservant or maidservant with a rod, and he die under his hands, shall be guilty of the crime:

倘若有人故意設計謀害他的鄰舍，你就是從我的壇那裡也要拿他去處死。打父母的，必被治死。拐帶人口而販賣他的，被查明有罪，必被治死。咒罵父母的，必被治死。人若彼此爭鬥，一個用石頭或拳頭打了他的鄰舍，那人不至於死，卻臥床不起，倘若他起來扶杖出外行走，那打他的便算無罪，只是要賠償他所失的工價，並醫治的費用。人若用棍打自己的僕婢，以致死在他手下，必受刑罰：

63:9

sin autem uno die superuixerit uel duobus, non subiacebit poenae, quia pecunia illius est. si rixati fuerint uiri, et percusserit quis mulierem praegnantem, et abortiuum quidem fecerit, sed ipsa uixerit, subiacebit damno, quantum expetierit maritus mulieris et arbitri iudicarint: sin autem mors eius fuerit subsecuta, reddet animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede, adustionem pro adustione, uulnus pro uulnere, liuorem pro liuore. si percusserit quispiam oculum serui sui aut ancillae et luscos eos fecerit, dimittet liberos pro oculo quem eruit. dentem quoque si excusserit seruo aut ancillae suae, similiter dimittet eos liberos.

but if he survive one day or two, he shall not be subject to punishment, because it is his money. If men quarrel, and one strike a pregnant woman, and she indeed miscarry, but she herself live, he shall be subject to a penalty, as much as the woman's husband shall demand and the arbiters shall adjudge: but if her death ensue, he shall render life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, bruise for bruise. If any man strike the eye of his manservant or maidservant and make them one-eyed, he shall let them go free for the eye which he put out. Likewise if he knock out a tooth of his manservant or maidservant, he shall let them go free.

但他若過了一兩天才死，那主人就不受刑罰，因為那僕人是他用錢買的。人若爭鬥，傷害了有孕的婦人，以致墜胎，但婦人自己還活著，就要照那婦人的丈夫所索取、審判官所斷定的受罰；倘若那婦人隨後死去，就要以命償命，以眼還眼，以牙還牙，以手還手，以腳還腳，以烙還烙，以傷還傷，以打還打。人若打壞了自己僕婢的一隻眼睛，就要因所打壞的眼放他們自由。人若打掉了自己僕婢的一顆牙齒，也要照樣放他們自由。