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Jerome

Letters (CSEL) 2 part 18/24

Latin original · 38 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 2:644–2:681 (907 verses in all)

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2:644

Cunctis regibus terrae Ausitidis. Quae Hebraice appellatur \'Us\', de qua et Iob fuisse narrat historia: homo quidam erat in regione Ausitidi, nomine Iob. et tamen sciendum hunc uersiculum in LXX non haberi Theodotionemque pro \'Us\' interpretatum esse \'insulam\'. Et cunctis regibus terrae Philistiim et Ascalonis et Gazae et Accaron et reliquiis Azoti . Generaliter posuit Philistiim, hoc est terram Palestinorum, et specialiter urbes eorum Ascalonem, Gazam, Accaron, Azotum; solam tacuit Geth, quae continetur in \'reliquiis\'. hoc est enim, quod scriptum est: et reliquiis Azoti; uicina enim atque confinis est Azoto, quae Hebraice dicitur Esdod, regio urbis Geth.

'To all the kings of the land of Uz.' Which in Hebrew is called 'Us,' from which region the history relates that Job also came: 'There was a certain man in the land of Uz, named Job.' And yet it should be known that this little verse is not found in the Septuagint, and that Theodotion interpreted 'Us' as 'island.' 'And to all the kings of the land of the Philistines and of Ashkelon and of Gaza and of Ekron and to the remnants of Ashdod.' He put Philistia in general, that is, the land of the Palestinians, and in particular their cities Ashkelon, Gaza, Ekron, Ashdod; he passed over Gath alone, which is contained in the 'remnants.' For this is what is written: 'and to the remnants of Ashdod'; for the region of the city of Gath is near and adjacent to Ashdod, which in Hebrew is called Esdod.

「並烏斯地的諸王。」希伯來文稱為「烏斯」，歷史記載約伯也是出自這地：「烏斯地有一個人，名叫約伯。」然而應當知道，這一小節在七十士譯本中並沒有，且提阿多田將「烏斯」解作「海島」。「並非利士地的諸王，就是亞實基倫、迦薩、以革倫、亞實突餘剩之地的諸王。」他籠統地說到非利士，即巴勒斯坦人之地，又特別提到他們的城邑亞實基倫、迦薩、以革倫、亞實突；惟獨略過迦特，因迦特含於「餘剩之地」中。這正是所寫的：「並亞實突餘剩之地」；因為迦特城的境界靠近並毗連亞實突（希伯來文稱為以斯多）。

2:645

Palestinos autem a Babyloniis captos atque uastatos scribit et Isaias. Idumeae et Moab et filiis Ammon et cunctis regibus Tyri et uniuersis regibus Sidonis . Idumea, in qua sunt montes Seir et quae Hebraice appellatur Edom; Moab et Ammon ipsi sunt filii Lot, proximi Maris Mortui. Tyrus et Sidon in Phoenicis litore principes ciuitates, quae et ipsae Babylonio ueniente superatae sunt. quarum Carthago colonia; unde et Poeni sermone corrupto quasi Phoeni appellantur, quorum lingua Hebraeae linguae magna ex parte confinis est. Et regibus insularum, quae sunt trans mare . Transit Cyprum et Rhodum et insulas, quae appellantur Κυ x λά- δες ; et hae enim a Babyloniis occupatae sunt.

That the Palestinians were captured and laid waste by the Babylonians Isaiah too writes. 'To Idumea and Moab and to the children of Ammon and to all the kings of Tyre and to all the kings of Sidon.' Idumea, in which are the mountains of Seir and which in Hebrew is called Edom; Moab and Ammon are themselves the sons of Lot, near the Dead Sea. Tyre and Sidon are chief cities on the Phoenician coast, which were themselves also overcome when the Babylonian came. Of these Carthage is a colony; whence also the Punici, by a corruption of speech, are as it were called Phoenici, whose tongue for the most part borders on the Hebrew language. 'And to the kings of the islands which are beyond the sea.' He passes over to Cyprus and Rhodes and the islands which are called the Cyclades; for these too were occupied by the Babylonians.

巴勒斯坦人被巴比倫人擄掠並毀壞，以賽亞也記載了。「並以東、摩押、亞捫人、推羅的諸王、西頓的諸王。」以東，其中有西珥山，希伯來文稱為以東；摩押和亞捫都是羅得的子孫，靠近死海。推羅和西頓是腓尼基海岸的重要城邑，它們自身在巴比倫人來到時也被征服。迦太基是它們的殖民地；因此腓尼基人（Punici）也因語音訛變而彷彿被稱為 Phoeni，他們的語言大部分與希伯來語相近。「並海外諸海島的諸王。」他轉到居比路、羅得和那稱為基克拉澤斯（Cyclades）的群島；因為這些也被巴比倫人所佔據。

2:646

Et Daedan et Theman et Bux et uniuersis. qui attonsi sunt in comam . Hae gentes in solitudine sunt, uicinae et mixtae regionibus Ismahelitarum, quos nunc Saracenos uocant et de quibus dicitur: qui attonsi sunt in comam. Et cunctis regibus Arabiae . Hoc in LXX non habetur. post Daedan igitur et Theman et Buz et Ismahelitas regionum ordinem sequitur. Et cunctis regibus occidentis, qui habitant in deserto, et cunctis regibus Zamri . Hoc quoque in LXX non habetur. Et cunctis regibus Aelam cunctisque regibus Medorum . Ex eo, quod Zamri sequuntur Aelam regesque Medorum, arbitramur et Zamri regionem esse Persidis, nisi forte ex eo, quod praecessit Arabia, et hi reges solitudinis accipiendi sunt.

'And Dedan and Tema and Buz and all who are shorn of their hair.' These nations are in the wilderness, neighboring and mingled with the regions of the Ishmaelites, whom they now call Saracens, and of whom it is said: 'who are shorn of their hair.' 'And to all the kings of Arabia.' This is not found in the Septuagint. After Dedan, therefore, and Tema and Buz and the Ishmaelites, he follows the order of regions. 'And to all the kings of the west who dwell in the desert, and to all the kings of Zimri.' This too is not found in the Septuagint. 'And to all the kings of Elam and to all the kings of the Medes.' From the fact that Elam and the kings of the Medes follow Zimri, we suppose that Zimri too is a region of Persia, unless perhaps, from the fact that Arabia preceded, these also are to be understood as kings of the wilderness.

「並底但、提瑪、布斯，和一切剃周圍頭髮的。」這些民族住在曠野，與以實瑪利人的境界相鄰並雜居；以實瑪利人如今被稱為撒拉森人，論到他們就說：「剃周圍頭髮的。」「並亞拉伯的諸王。」這句在七十士譯本中並沒有。所以在底但、提瑪、布斯和以實瑪利人之後，他按境界的次序敘述。「並住曠野西方的諸王，和心利的諸王。」這句在七十士譯本中也沒有。「並以攔的諸王和瑪代的諸王。」既然以攔和瑪代諸王接在心利之後，我們便推想心利也是波斯的一個地區，除非因前面提到亞拉伯，故這些也當理解為曠野的諸王。

2:647

Aelam autem regio Persidis trans Babylonem: unde et Aelamitae, Medi quoque atque Persae, a quibus capta et destructa est Babylon; et ipsi enim meracum calicem Alexandro, rege Macedonum. propinante potarunt. Et cunctis regibus aquilonis de prope et de longe . Quia Persidis et Babylonis, Aelam atque Medorum enumerauerat regiones, nunc generaliter ponit omnes reges aquilonis, qui prope sunt et longe. Pro \'aquilone\', qui Hebraice dicitur \'safun\', LXX uertere ἁϕϕηιώτην , quem nos \'subsolanum\' possumus dicere. Unicuique contra fratrem suum et omnibus regnis terrae, quae super faciem eius sunt . Ne cunctas orientalis prouinciae regiones enumerare per partes longum fieret.

Now Elam is a region of Persia beyond Babylon; whence come the Elamites, the Medes also and the Persians, by whom Babylon was captured and destroyed; for they too gave the unmixed cup to drink to Alexander, king of the Macedonians, and made him drink it. 'And to all the kings of the north, from near and from far.' Since he had enumerated the regions of Persia and Babylon, of Elam and of the Medes, he now in general sets down all the kings of the north, who are near and far. For 'north,' which in Hebrew is called 'safun,' the Septuagint rendered aphēliōtēn, which we can call 'subsolanus' (the east wind). 'Each one against his brother, and to all the kingdoms of the earth which are upon the face of it.' Lest it should become tedious to enumerate all the regions of the eastern province part by part,

以攔是波斯地區，在巴比倫之外；以攔人、瑪代人和波斯人皆由此而出，巴比倫就是被他們攻取毀滅的；因為他們也給馬其頓王亞歷山大遞上不摻雜的杯，使他喝了。「並北方遠近的諸王。」他既已數點了波斯、巴比倫、以攔和瑪代的地區，如今便籠統地列出北方一切遠近的諸王。至於「北方」，希伯來文稱為「撒分」（safun），七十士譯本譯作 aphēliōtēn，我們可稱之為「subsolanus」（東風）。「各人攻擊自己的弟兄，並地上一切在其面上的邦國。」為免逐一詳列東方各省境界過於冗長，

2:648

generaliter posuit omnia regna terrae, quae morantur in terra. quod autem dixit: contra fratrem suum. subau ditur \'dedi meracam potionem\', ut omnes furerent. uomerent, insanirent et mutuis inter se proeliis dimicarent. quodque intulit: Rex Sesach bibet post eos et in LXX non habetur, hunc habet sensum: \'Omnes\'. inquit. \'in circuitu nationes Babylonio imperio subiacebunt et cuncta suae subiciet potestati. ita ut uniuersae, quas praeteritus sermo narrauit, gentes ipsi seruiant et bibant de calice eius\': unde et in uisione contra Babylonem scribitur: calix aureus Babylon inebrians omnem terram.

he set down in general all the kingdoms of the earth which abide upon the earth. And in that he said: 'against his brother,' there is understood 'I gave the unmixed draught,' so that all should rage, vomit, be maddened, and fight against one another in mutual battles. And that which he added: 'The king of Sheshach shall drink after them,' and which is not found in the Septuagint, has this sense: 'All the nations round about,' he says, 'shall lie subject to the Babylonian empire, and it shall subject all things to its power, so that all the nations which the foregoing discourse related shall serve it and drink of its cup.' Whence also in the vision it is written against Babylon: 'Babylon is a golden cup, making all the earth drunken.'

他便籠統地列出地上一切存留於地的邦國。至於他所說「攻擊自己的弟兄」，其中隱含「我遞上了那不摻雜的杯」，好使眾人都發狂、嘔吐、癲狂，彼此互相爭戰。他又補上一句：「示沙克王必在他們以後喝」——這句在七十士譯本中並沒有——其意如下：他說：「四圍一切列國都必服在巴比倫的權下，它必使萬物都服於它的權勢，以致前文所述的一切列國都要服事它，喝它杯中之物。」所以在異象中也寫著攻擊巴比倫的話：「巴比倫是使全地沉醉的金杯。」

2:649

nouissimus autem rex Babylonis bibet hanc potionem propinante sibi ascensore bigae, cameli et asini Cyro. rege Medorum atque Persarum. quomodo autem Babylon, quae Hebraice dicitur\'Babel. intellegatur \'Sesach\'. non magnopere laborabit, qui Hebraeae linguae saltim paruam habuerit scientiam. sicut apud nos Graecum alfabetum usque ad nouissimam litteram per ordinem legitur.

But the last king of Babylon shall drink this draught, which is offered to him by Cyrus, king of the Medes and Persians, the rider of the two-horse chariot, of the camel and of the ass. But how Babylon, which in Hebrew is called 'Babel,' is understood as 'Sheshach,' he will not labor greatly to grasp who has even a little knowledge of the Hebrew language. Just as among us the Greek alphabet is read in order down to the last letter,

然而巴比倫末後的王必喝這杯，是那騎雙馬戰車、駱駝和驢的、瑪代和波斯王古列遞給他的。至於巴比倫（希伯來文稱為「巴別」）如何被理解為「示沙克」，凡稍具希伯來語知識的人，就不必費多大力氣去領會。正如在我們當中，希臘字母是按次序讀到末後一個字母，

2:650

hoc est \'alfa, beta\' et cetera usque ad \'o\', rursumque propter memoriam paruulorum solemus lectionis ordinem uertere et primis extrema miscere, ut dicamus \'alfa o, beta psi\', sic et apud Hebraeos primum est \'aleph\', secundum \'beth\', tertium \'gimel\' usque ad uicesimam secundam et extremam litteram \'thau\', cui paenultima est \'sin\'. legimus itaque \'aleph thau, beth sin\', cumque uenerimus ad medium. \'lamed\' litterae occurrit \'chaph\'; et ut, si recte legatur. legimus \'Babel\', ita ordine commutato legimus \'Sesach\'.

that is, 'alpha, beta' and the rest down to 'omega,' and again, for the sake of children's memory, we are accustomed to reverse the order of reading and to mix the last with the first, so that we say 'alpha omega, beta psi,' so also among the Hebrews the first is 'aleph,' the second 'beth,' the third 'gimel,' down to the twenty-second and last letter 'thau,' whose penultimate is 'sin.' And so we read 'aleph thau, beth sin,' and when we come to the middle, to the letter 'lamed' occurs 'chaph'; and thus, if it be read rightly, we read 'Babel,' but with the order changed we read 'Sheshach.'

即「阿爾法、貝塔」等等，直到「奧米加」；再者，為便於孩童記誦，我們慣於顛倒閱讀的次序，將末後的與最先的相配，說「阿爾法—奧米加，貝塔—普西」；照樣，在希伯來人當中，第一個字母是「aleph」，第二個是「beth」，第三個是「gimel」，直到第二十二個、也是末後的字母「thau」，其倒數第二個是「sin」。於是我們讀作「aleph—thau，beth—sin」，及至讀到中間，字母「lamed」對應「chaph」；如此，若按正常次序讀，我們讀作「巴別」（Babel），而將次序倒換，就讀作「示沙克」（Sheshach）。

2:651

uocales autem litterae inter \'beth et beth (et) lamed\' (et <sin et sin) et chaph\' iuxta ἰδίωμα linguae Hebraeae in hoc nomine non ponuntur arbitrorque a sancto propheta prudenter fuisse celatum, ne aperte eorum contra se insaniam commoueret. qui obsidebant Hierusalem et iam iamque eius potituri erant. quod et apostolum contra imperium Romanum fecisse legimus scribentem de Antichristo: non meministis, quod, cum apud uos essem adhuc, haec dicebam uobis? et nunc quid detineat, scitis, ut reueletur in suo tempore, subauditur Antichristus. iam enim mysterium iniquitatis operatur: tantum. qui tenet modo. donec de medio fiat.

But the vowel letters between 'beth and beth and lamed and sin and sin and chaph,' according to the idiom of the Hebrew language, are not put in this name; and I think it was prudently concealed by the holy prophet, lest he should openly provoke against himself the madness of those who were besieging Jerusalem and were on the very point of taking it. This too we read that the Apostle did against the Roman empire, writing concerning the Antichrist: 'Do you not remember that, when I was yet with you, I told you these things? And now you know what withholds, that he may be revealed in his own time' — the Antichrist is understood. 'For the mystery of iniquity already works: only he who now holds, until he be taken out of the way.'

但按希伯來語的慣用法，「beth 與 beth、lamed 與 sin、sin 與 chaph」之間的元音字母在這名字中並不寫出；我想這是聖先知審慎隱藏的，免得公然激起那些圍困耶路撒冷、且將要攻取它之人的瘋狂。我們也讀到使徒對羅馬帝國作了同樣的事，論到敵基督寫道：「我還在你們那裡的時候，曾把這些事告訴你們，你們不記得嗎？現在你們也知道那攔阻他的是甚麼，好使他在自己的時候顯露出來」——這裡所指的是敵基督。「因為那不法的隱意已經發動，只是現在有一個攔阻的，等到他被除去。」

2:652

et tunc reuelabitur iniquus, quem dominus Iesus interficiet spiritu oris sui et destruet inluminatione aduentus sui. eum, \'qui tenet\'. Romanum ostendit imperium; nisi enim hoc destructum fuerit sublatumque de medio, iuxta prophetiam Danihelis Antichristus ante non ueniet. quod si aperte dicere uoluisset, stulte persecutionis aduersum Christianos et tunc nascentem ecclesiam rabiem concitasset. longius, quam commentariorum breuitas patitur, de hoc capitulo diximus, quod Graeci forsitan Latinique fastidient, quia in suis codicibus non habetur. sed quid proderit, cum in consequentibus hic ipse propheta dicat:

'And then shall that lawless one be revealed, whom the Lord Jesus shall slay with the spirit of his mouth and shall destroy with the brightness of his coming.' By him 'who holds' he shows the Roman empire; for unless this be destroyed and taken out of the way, according to the prophecy of Daniel the Antichrist shall not come before. But if he had wished to say this openly, he would have foolishly stirred up the rage of persecution against the Christians and the Church then coming to birth. At greater length than the brevity of a commentary allows have we spoken concerning this chapter, which perhaps the Greeks and the Latins will disdain, because it is not found in their codices. But what will it profit, since in what follows this same prophet says:

「那時，那不法的人必顯露出來，主耶穌要用口中的氣殺滅他，用祂降臨的榮光廢掉他。」他用「攔阻的」一詞指出羅馬帝國；因為這帝國若不被毀滅、被除去，按但以理的預言，敵基督就不會在此之前來到。但他若願意明說，就會愚昧地激起逼迫，攻擊當時的基督徒和正在初生的教會。關於這一章，我們所講的已超過註釋簡要所容許的篇幅，這或許會被希臘人和拉丁人所鄙棄，因為在他們的抄本中並沒有這段。然而這又有何益處呢，既然在下文中這同一位先知說：

2:653

quomodo capta est Sesach et conprehensa est inclyta uniuersae terrae, quomodo facta est in stuporem Babylon inter gentes? allegorici interpretes istum omnem locum ad cunctas referunt nationes, quas inebriauerit diabolus calice peccatorum meracissimo; nouissimum enim etiam ipsum bibiturum supplicia atque cruciatus, de quo scribat apostolus: quem dominus Iesus interficiet spiritu oris sui. unde et in alio loco dicat: nouissimus autem inimicus destruetur mors. quod magnarum uirium est posse diuersarum uocabula nationum transferre sub ἐτυμολογίαις suis et singula uitia singulis nominibus coaptare. Et dices ad eos: haec dicit dominus exercituum deus Israhel:

'How is Sheshach taken, and the renowned of all the earth seized! How is Babylon become an astonishment among the nations!' The allegorical interpreters refer this whole passage to all the nations which the devil has made drunken with the most unmixed cup of sins; for at the last even he himself shall drink punishments and torments, concerning whom the Apostle writes: 'whom the Lord Jesus shall slay with the spirit of his mouth.' Whence also in another place he says: 'The last enemy to be destroyed is death.' It is a matter of great powers to be able to render the names of the diverse nations under their etymologies and to fit individual vices to individual names. 'And thou shalt say unto them: Thus saith the Lord of hosts, the God of Israel:'

「示沙克怎麼被攻取了！全地所稱讚的怎麼被佔據了！巴比倫在列國中怎麼變為令人驚駭的呢！」寓意解經者將這整段指向一切被魔鬼用那極不摻雜的罪之杯灌醉的列國；因為到末了連魔鬼自己也要飲刑罰與痛苦，論到牠，使徒寫道：「主耶穌要用口中的氣殺滅牠。」所以他在別處也說：「儘末了所要毀滅的仇敵就是死。」能將各國的名字按其字源加以轉譯、並將各樣罪惡配以各樣名稱，這是需要極大功力的。「你要對他們說：萬軍之耶和華以色列的神如此說：」

2:654

bibite et inebriamini et uomite et cadite et nolite consurgere a facie gladii, quem ego mittam in uos ! \'Postquam\', inquit, \'cunctis gentibus propinaris et impleueris praeceptum domini, rursum haec uerbis domini imperabis et dices: bibite et inebriamini et uomite et cadite et nolite consurgere!\' si \'bibere. inebriari, uomere et cadere\' salutis indicium est, ut instar catharticae potionis noxia quaeque pellantur, quomodo sequitur: et nolite consurgere? quae sit autem potio, quae eos cadere faciat in aeternum, ponit manifestius, id est: a facie gladii. quem ego mittam inter uos. Cumque noluerint accipere calicem de manu, ut bibant, dices ad eos: haec dicit dominus exercituum:

'Drink and be drunken and vomit and fall and rise no more, before the face of the sword which I will send among you!' 'After thou hast given drink to all the nations,' he says, 'and hast fulfilled the Lord's command, again thou shalt enjoin these things by the words of the Lord and shalt say: Drink and be drunken and vomit and fall and rise no more!' If 'to drink, be drunken, vomit and fall' were a sign of health, so that after the manner of a purgative draught whatever is noxious might be driven out, how does there follow: 'and rise no more'? But what the draught is that makes them fall forever, He sets down more plainly, that is: 'before the face of the sword which I will send among you.' 'And when they shall refuse to take the cup from thy hand to drink, thou shalt say unto them: Thus saith the Lord of hosts:'

「你們要喝，且要喝醉、嘔吐、跌倒、不得再起來，都因我打發到你們中間的刀劍！」他說：「你既已給萬國喝了，成就了主的命令，就要再照主的話吩咐他們說：你們要喝，且要喝醉、嘔吐、跌倒、不得再起來！」倘若「喝、喝醉、嘔吐、跌倒」是健康的表記，好使那有害的一切像瀉藥一般被逼出，那麼怎會接著說「不得再起來」呢？至於那使他們永遠跌倒的是甚麼杯，祂說得更明白，就是：「因我打發到你們中間的刀劍。」「他們若不肯從你手中接這杯喝，你就要對他們說：萬軍之耶和華如此說：」

2:655

bibentes bibetis, quia ecce in ciuitate, in qua inuocatum est nomen meum, ego incipio affligere; et uos quasi innocentes immunes eritis — siue et uos munditia mundi eritis —? non eritis immunes siue non eritis mundi . Latenter ostendit praeceptum dei. qui uoluntate facere noluerint, suscepturos necessitate et audituros: bibentes bibetis. \'uelitis\'. inquit. \'nolitis, dei conplenda sententia est. si enim ciuitas Hierusalem, in qua notum fuit nomen dei dicente propheta: notus in Iudaea deus: in Israhel magnum nomen eius, bibit meracum calicem furorisque, quanto magis uos non eritis mundi.

'Drinking you shall drink; for behold, in the city upon which my name is invoked, I begin to afflict; and shall you be as innocent men immune?' — or 'and shall you be clean with cleanness?' — 'You shall not be immune,' or 'you shall not be clean.' He secretly shows the command of God, which those who are unwilling to do it by their own will shall undertake of necessity and shall hear: 'Drinking you shall drink.' 'Whether you will,' He says, 'or will not, God's sentence must be fulfilled. For if the city of Jerusalem, in which the name of God was known, as the prophet says: 'God is known in Judah; in Israel his name is great,' drinks the unmixed cup of fury, how much more shall you not be clean,

「你們必定要喝；因為看哪，我在那稱為我名下的城中已經動手降災，你們豈能算為無辜、得以免受嗎？」——或作「你們豈能潔淨無瑕嗎？」——「你們必不得免」，或作「你們必不得潔淨」。祂暗中顯明神的命令：那些不肯甘心遵行的人必被迫承受，並要聽見：「你們必定要喝。」祂說：「無論你們願意不願意，神的判決總必成就。因為連耶路撒冷城——就是神名被人所認識的城，正如先知所說：『在猶大神為人所認識，在以色列他的名為大』——尚且要喝那不摻雜的忿怒之杯，何況你們，你們豈不更不得潔淨，

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qui pro dei nomine idola colitis!1 Gladium enim ego uoco super omnes habitatores terrae, dicit dominus exercituum . Ista est potio meracissima, iste calix furoris domini, qui non super solam Hierusalem, sed super omnem uocatur terram et cunctas in circuitu nationes; de quo supra dixerat: et mittam ad Nabuchodonosor, regem Babylonis, seruum meum, et adducam eos super terram istam et super habitatores eius et super omnes nationesquae in circuitu illius sunt.\' Et tu prophetabis ad eos omnia uerba haec et dices ad illos: dominus de excelso rugiet — sine responsum dabit — et de habitaculo sancto suo dabit uocem suam;

you who worship idols in place of the name of God! For I call a sword upon all the inhabitants of the earth, saith the Lord of hosts.' This is the most unmixed draught, this the cup of the Lord's fury, which is called down not upon Jerusalem alone, but upon the whole earth and upon all the nations round about; concerning which He had said above: 'And I will send to Nebuchadnezzar, king of Babylon, my servant, and I will bring them upon this land and upon its inhabitants and upon all the nations that are round about it.' 'And thou shalt prophesy unto them all these words and shalt say unto them: The Lord shall roar from on high' — or shall give an answer — 'and from his holy habitation shall utter his voice;'

你們竟以偶像代替神的名而敬拜！因為我要使刀劍臨到地上一切的居民，這是萬軍之耶和華說的。」這就是那極不摻雜的杯，這就是主忿怒的杯，它不僅被召臨到耶路撒冷，也臨到全地和四圍一切的列國；論到這事，祂在上文曾說：「我必打發我僕人巴比倫王尼布甲尼撒，使他們臨到這地和地上的居民，並四圍一切的列國。」「你要向他們預言這一切話，對他們說：耶和華必從高天吼叫」——或作必發回應——「從祂的聖所發出聲音；」

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rugiens rugiet super decorem suum — siue respondebit super locum suum —, celeuma quasi calcantium concinetur aduersum omnes habitatores terrae. peruenit sonitus — sine interitus — usque ad extrema — siue super partem — terrae, quia iudicium domino cum gentibus; iudicatur ipse cum omni carne; impios tradidit gladio, dicit dominus . Primum dicamus, ut se interpretationis ueritas habet. \'cunctis\', inquit, \'gentibus prophetabis et dices, quod dominus de excelso rugiat, hoc est: det sui furoris indicium iuxta illud, quod scriptum est: leo rugiet, et quis non timebit? dominus locutus est, et quis non prophetabit?\' et de habitaculo sancto suo dabit uocem suam. ut cunctos terreat audientes.

'roaring he shall roar over his own beauty' — or he shall answer over his own place — 'a shout as of those who tread the winepress shall be sung against all the inhabitants of the earth. The sound' — or the destruction — 'reaches unto the ends' — or over a part — 'of the earth, because the Lord has a controversy with the nations; He himself is judged with all flesh; the wicked He has delivered to the sword, saith the Lord.' First let us speak as the truth of the interpretation holds. 'To all the nations,' He says, 'thou shalt prophesy and shalt say, that the Lord roars from on high, that is: He gives a sign of his fury according to that which is written: 'The lion shall roar, and who shall not fear? The Lord has spoken, and who shall not prophesy?'' 'And from his holy habitation He shall utter his voice,' to terrify all who hear.

「祂必大聲吼叫攻擊自己的居所」——或作祂必回應攻擊自己的地方——「必有像踹葡萄之人所唱的呼喊聲，攻擊地上一切的居民。那響聲」——或作那毀滅——「必達到地的極處」——或作臨到地的一方。「因為耶和華與列國爭辯，祂親自要與凡有血氣的爭辯；至於惡人，祂必交與刀劍，這是耶和華說的。」我們先按解經的真義來說。祂說：「你要向萬國預言，說耶和華必從高天吼叫，就是：祂照所寫的顯出祂忿怒的表記：『獅子吼叫，誰不懼怕呢？主耶和華發命，誰能不說預言呢？』」「祂必從祂的聖所發出聲音」，好使一切聽見的都驚恐。

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rugiet autem super decorem suum, hoc est super templum. cumque ille rugierit. instar calcantium in torcularibus celeuma cantabitur et in effusione sanguinis mutui carmen lugubre concinetur, quod Symmachus x ατάλεγμα ,Aquila ἰασμὀν uocat, cuius celeumatis et carminis sonitus usque ad terrae extrema perueniet, quia iudicium domini cum gentibus. si autem iudicium domini cum gentibus est, sunt et gentium merita diuersa. ad exponendum illum locum, ut quidam uolunt: qui non credit. iam iudicatus est. iudicatus quidem est in eo, quod non credidit; sed ipsi, qui non credunt inter se, diuersis afficientur suppliciis. iudicatur ipse cum omni carne, ut nullus iniudicatus abeat.

But He shall roar over his own beauty, that is, over the temple. And when He shall have roared, after the manner of those who tread in the winepresses a shout shall be sung, and in the shedding of mutual blood a mournful song shall be sung together, which Symmachus calls katalegma, Aquila iasmon; the sound of which shout and song shall reach unto the ends of the earth, because the Lord has a controversy with the nations. But if the Lord has a controversy with the nations, the merits of the nations too are diverse. For the exposition of that passage, as some will have it: 'He who does not believe is already judged.' He is indeed judged in this, that he did not believe; but those who do not believe shall be visited among themselves with diverse punishments. 'He himself is judged with all flesh,' so that no one goes away unjudged.

但祂要吼叫攻擊自己的榮美，就是攻擊聖殿。及至祂吼叫了，就像踹酒醡之人所發的呼喊聲被唱起，在彼此流血之中，一同唱起哀傷的歌——這歌西瑪庫斯稱為 katalegma，亞居拉稱為 iasmon；這呼喊聲與歌唱的響聲必達到地的極處，因為耶和華與列國爭辯。但耶和華若與列國爭辯，列國所當得的報應也各不相同。至於那段經文的解釋，正如有人所主張：「不信的人罪已經定了。」他固然因不信而被定罪；然而那些不信的人彼此之間也要受各樣不同的刑罰。「祂親自要與凡有血氣的爭辯」，以致無人得以不受審判而去。

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impios autem — hoc est, qui domino non credunt, — tradit gladio sempiterno. allegorici interpretes iuxta LXX hunc locum sic disserunt, ut ad bonam partem referant apertam domini comminationem. \'dominus\', inquiunt. \'de excelso responsum dabit, his uidelicet, quos saluaturus est, et de loco sancto suo dabit uocem suam respondebitque sermonem in loco suo. illi autem quasi uindemiantes pleni fructibus illius sententiae respondebunt. super omnes habitatores terrae ueniet interitus, non super uniuersam terram, sed super partem terrae, eorum uidelicet, qui non credunt; iudicium enim (domino) erit in gentibus et ipse iudicabitur cum omni carne, impii autem tradentur gladio\'.

But the wicked — that is, those who do not believe the Lord — He delivers to the everlasting sword. The allegorical interpreters, following the Septuagint, expound this passage in such a way as to refer the open threatening of the Lord to a good sense. 'The Lord,' they say, 'from on high shall give an answer, namely to those whom He is about to save, and from his holy place shall utter his voice and shall answer the word in his own place. But they, like vintagers full of the fruits of that sentence, shall answer. Upon all the inhabitants of the earth destruction shall come — not upon the whole earth, but upon a part of the earth, namely of those who do not believe; for judgment shall be to the Lord among the nations, and He himself shall be judged with all flesh, but the wicked shall be delivered to the sword.'

但惡人——就是那些不信主的人——祂必交與永遠的刀劍。寓意解經者跟從七十士譯本，將這段經文如此解釋，把主公開的警告往好處解。他們說：「主必從高天發回應，就是回應那些祂將要拯救的人，並從祂的聖所發出聲音，在祂自己的地方應答那話。而那些人必像收葡萄的人滿得那判語的果子而應答。毀滅必臨到地上一切的居民——不是臨到全地，乃是臨到地的一方，就是那些不信之人；因為主必在列國中施行審判，祂親自要與凡有血氣的爭辯，惟有惡人必被交與刀劍。」

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Haec dicit dominus exercituum: ecce afflictio — siue malum — egredietur de gente in gentem et turbo magnus — siue tempestas — egredietur a summitatibus — siue extremis — terrae. et erunt interfecti domini — siue uulnerat a domino — in die illa a summo terrae usque ad summum eius; non plangentur et non colligentur neque sepelientur; in sterquilinium super faciem terrae iacebunt . Erubescant, qui uim scripturae sanctae facere conantur in bonam partem ea, quae comminationis plena sunt, disserentes. de hoc autem loco puto dixisse et dominum: consurget gens aduersum gentem et regnum contra regnum et cetera, quae in ipsa euangelii sententia continentur.

'Thus saith the Lord of hosts: Behold, affliction' — or evil — 'shall go forth from nation to nation, and a great whirlwind' — or tempest — 'shall go forth from the ends' — or the extremities — 'of the earth. And the slain of the Lord' — or those wounded by the Lord — 'shall be in that day from one end of the earth to the other; they shall not be lamented and shall not be gathered nor buried; they shall lie as dung upon the face of the earth.' Let them blush who try to do violence to Holy Scripture, expounding in a good sense those things which are full of threatening. And concerning this passage I think the Lord too spoke: 'Nation shall rise against nation and kingdom against kingdom,' and the rest which are contained in that saying of the Gospel.

「萬軍之耶和華如此說：看哪，災難」——或作禍患——「必從這國發到那國，必有大旋風」——或作暴風——「從地極」——或作地的盡頭——「颳起。到那日，從地這邊到地那邊，都有耶和華所殺的人」——或作被耶和華所擊傷的人——「必無人哀哭、收殮、埋葬；他們必如糞土倒在地面上。」那些企圖強解聖經、把充滿警告的話往好處解釋的人，當自覺羞愧。論到這段經文，我想主也曾說：「民要攻打民，國要攻打國」，以及福音書那句話中所包含的其餘之事。

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intellegamus autem haec facta iuxta historiam. quando a rege Babylonio cunctae nationes in circuitu subiugatae sunt et imperium eius sensere crudele, uel iuxta prophetiam longo post tempore in consummatione mundi futura. dicunturque interfecti a domino, non quod dominus ipse percutiat, sed quo in interitu pessimorum uoluntas et imperium domini conpleatur. Ululate — siue iubilate —, pastores, et clamate et aspergite uos cinere, optimates gregis siue plangite. arietes ouium —, quia conpleti sunt dies uestri. ut interficiamini, et dissipationes uestrae et cadetis quasi uasa pretiosa — siue quasi arietes electi —.

But let us understand these things as done according to history, when by the Babylonian king all the nations round about were subjugated and felt his cruel dominion; or, according to prophecy, as things to come long afterward at the consummation of the world. And they are said to be slain by the Lord, not because the Lord himself strikes, but because in the destruction of the most wicked the will and command of the Lord is fulfilled. 'Howl' — or shout for joy — 'you shepherds, and cry out and sprinkle yourselves with ashes, you leaders of the flock' — or lament, you rams of the sheep — 'for your days are fulfilled, that you should be slain, and your dispersions; and you shall fall like precious vessels' — or like choice rams.'

然而我們當按歷史來理解這些事，即當巴比倫王使四圍列國都被制伏，領受他殘酷的統治之時；或按預言來理解，作為長久以後在世界終結時將發生的事。他們被說成是被主所殺，並非因主親自擊殺，乃是因在極惡之人被毀滅之中，主的旨意和命令得以成就。「你們牧人哪，要哀號」——或作歡呼——「要哀哭、以灰塵撒在自己身上，你們群中的貴胄啊」——或作群羊中的公羊啊，要哀慟——「因為你們被殺、被分散的日子滿足了；你們必跌倒，如同寶貴的器皿」——或作如同精選的公羊。

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et pe r ibit fuga a pastoribus et s a saluatio ab optimatibus — siue arietibus — gregis . Notandum, quod in hoc tantum loco LXX \'iubilum\' in malam partem posuerant. pro quo alii interpretes \'ululatum\', ut in Hebraeo scriptum est, transtulere. inter pastores et arietes siue optimates gregis ista distantia est, quod pastores rationalium sunt. arietes autem et optimates referantur ad diuites, qui et ipsi pars gregis appellantur. quodque infert: conpleti sunt dies uestri, ut interficiamini, tunc conplebuntur dies eorum, quando fuerint peccata conpleta.

'And flight shall perish from the shepherds, and salvation from the leaders' — or the rams — 'of the flock.' It should be noted that in this passage only did the Septuagint put 'jubilation' in a bad sense; for which the other interpreters rendered 'howling,' as it is written in the Hebrew. Between the shepherds and the rams or leaders of the flock there is this difference, that the shepherds are of the rational sheep, but the rams and leaders are to be referred to the rich, who are themselves also called part of the flock. And that which He brings in: 'your days are fulfilled, that you should be slain,' then shall their days be fulfilled, when their sins shall have been fulfilled.

「牧人無路可逃，群中的貴胄」——或作群中的公羊——「也無法逃脫。」應當注意，惟有在這段經文中，七十士譯本把「歡呼」用在壞的意思上；別的譯者則按希伯來文所寫，譯作「哀號」。牧人與群中的公羊或貴胄之間有這樣的分別：牧人是屬乎有理性的羊群，而公羊和貴胄則指富人，他們自己也被稱為羊群的一部分。至於祂所加的：「你們被殺的日子滿足了」，他們的日子必要滿足，就是當他們的罪惡滿盈之時。

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et dispergentur et cadent sicut uasa pretiosa, ut confracta non ualeant instaurari et, quanto ante fuere pretiosa, tanto maius eorum in confractione sit damnum; siue quasi arietes electi, ut pinguis hostia sit deuorare cupientium. peribit, inquit, fuga a pastoribus, quando non egerint paenitentiam. denique dicitur ad Phariseos: genimina uiperarum, quis ostendit uobis fugere ab ira uentura? et in Psalmis legimus: periit fuga a me. et saluatio, inquit, ab optimatibus gregis siue arietibus; ard ϰοινού subauditur peribit\'. Uox clamoris pastorum et ululatus optimatium gregis — siue iubilum arietum —, quia uastauit dominus pascua eorum.

And they shall be scattered and fall like precious vessels, so that, being shattered, they cannot be restored, and the more precious they were before, so much the greater is their loss in being shattered; or like choice rams, so as to be a fat victim for those desiring to devour them. Flight, He says, shall perish from the shepherds, when they shall not have done penance. Whence it is said to the Pharisees: 'Generation of vipers, who has shown you to flee from the wrath to come?' And in the Psalms we read: 'Flight has perished from me.' And salvation, He says, from the leaders of the flock or the rams; by the common construction 'shall perish' is understood. 'The voice of the cry of the shepherds and the howling of the leaders of the flock' — or the jubilation of the rams — 'because the Lord has laid waste their pastures.'

他們必被分散、跌倒，如同寶貴的器皿，一經破碎便無法修復，且從前越是寶貴，破碎之時損失就越大；或如同精選的公羊，成為那些貪圖吞吃之人的肥美祭牲。祂說：牧人無路可逃，就是當他們不肯悔改之時。所以對法利賽人說：「毒蛇的種類，誰指示你們逃避將來的忿怒呢？」在詩篇中我們也讀到：「我無路可逃。」祂說：群中的貴胄或公羊也無法得救；按通常的句法，隱含「無法逃脫」之意。「牧人呼喊的聲音、群中貴胄哀號的聲音」——或作公羊歡呼的聲音——「因為耶和華毀壞了他們的草場。」

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et conticuerunt arua — siue speciosa — pacis a facie irae furoris domini . Et hic notandum, quod apud LXX \'iubilum\' pro \'ululatu\' positum sit. inter pastores autem et arietes ista diuersitas est, quod pastores putentur in ecclesia, qui praesunt gregi cum sapientia et eruditione atque doctrina, arietes uero, qui principes quidem uidentur in populo, sed nihil habent in se doctrinae atque sapientiae et per nimiam simplicitatem propemodum stultitiae uicini sunt.

'And the fields' — or the beautiful places — 'of peace are silenced before the face of the wrath of the fury of the Lord.' And here it should be noted that among the Septuagint 'jubilation' is put in place of 'howling.' Now between the shepherds and the rams there is this difference, that in the Church those are reckoned shepherds who preside over the flock with wisdom and learning and doctrine, but the rams are those who indeed seem to be princes among the people, but have in themselves nothing of doctrine or wisdom, and through excessive simplicity are well-nigh neighbors to folly.

「平安的田地」——或作平安的佳美之處——「在耶和華忿怒之烈怒面前都靜默了。」這裡也應注意，在七十士譯本中「歡呼」被用來代替「哀號」。牧人與公羊之間有這樣的分別：在教會中，那些以智慧、學識和教訓治理羊群的被算為牧人，而公羊則是那些在百姓中看似首領、自身卻毫無教訓與智慧、因過於單純而幾乎近於愚昧的人。

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quando autem habuerimus pacem et non intellexerimus uel bona uel speciosa pacis, sed luxuriae nos et otio et uoluptatibus dederimus, tunc conquiescent siue conticiscent bona pacis et auferentur a nobis propter iram furoris domini et implebitur illud, quod scriptum est: cum dixerint: pax et securitas, tunc repentinus eis superueniet interitus, quo ueniente omnia conticiscent. Dereliquit quasi leo umbraculum — siue cubile — suum — et, ut uerius est, tabernaculum; hoc enim \'soccho\' Hebraicum sonat —, quia facta est terra eorum in desolationem — uel inuia — a facie irae columbae — siue a facie gladii magni — et a facie irae furoris domini . Dominus, de quo supra dixerat:

But when we shall have peace and shall not understand either the good things or the beautiful things of peace, but shall give ourselves over to luxury and idleness and pleasures, then the good things of peace shall grow quiet or fall silent and be taken from us on account of the wrath of the Lord's fury, and that which is written shall be fulfilled: 'When they shall say: Peace and security, then sudden destruction shall come upon them,' at whose coming all things shall fall silent. 'He has forsaken like a lion his covert' — or his lair — his own, and, as is more truly the case, his tabernacle; for this is what the Hebrew 'soccho' sounds — 'because their land has become a desolation' — or pathless — 'before the face of the wrath of the dove' — or before the face of the great sword — 'and before the face of the wrath of the fury of the Lord.' The Lord, of whom He had said above:

但當我們得享平安、卻不明白平安的美善或佳美，反倒縱情於奢華、懶惰和逸樂之時，平安的美善便要止息或靜默，因主忿怒之烈怒而從我們身上被奪去，那所寫的話就必應驗：「人正說平安穩妥的時候，災禍忽然臨到他們」，及至災禍臨到，萬事都要靜默。「祂如獅子撇棄自己的隱密處」——或作巢穴——並且更確切地說，是自己的帳幕；因為希伯來文「soccho」意即帳幕——「因為他們的地變為荒涼」——或作無路可行——「都因鴿子忿怒的面」——或作因大刀的面——「並因耶和華忿怒之烈怒的面。」這位主，就是祂在上文所說的：

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de excelso rugiet et de habitaculo sancto suo dabit uocem suam: rugiens rugiet super decorem suum, ipse derelinquet tabernaculum suum. de quo scriptum est: factus est in pace — siue in Salem — locus eius et habitatio eius in Sion, ipse deseret sedem suam et conplebit, quod per hunc eundem prophetam locutus est: dimisi domum meam, dereliqui hereditatem meam. reliquit autem quasi leo cubile suum, ut omnes bestiae uastandi terram eius habeant potestatem. leone enim custode et praeside nullus ad eandem audet accedere. facta est, inquit, terra eorum — hau dubium quin uel populi Iudaeorum uel certe uniuersarum gentium — in desolationem et in inuium a facie irae columbae.

'From on high He shall roar and from his holy habitation shall utter his voice: roaring He shall roar over his own beauty' — He himself shall forsake his own tabernacle. Concerning which it is written: 'His place was made in peace' — or in Salem — 'and his habitation in Zion'; He himself shall desert his own seat and shall fulfill what He spoke through this same prophet: 'I have dismissed my house, I have forsaken my inheritance.' He has forsaken like a lion his lair, so that all the beasts may have power to lay waste his land. For while the lion is guardian and protector, none dares to approach it. Their land, He says — no doubt either of the people of the Jews or certainly of all the nations — has become a desolation and pathless before the face of the wrath of the dove.

「祂必從高天吼叫，從祂的聖所發出聲音：祂必大聲吼叫攻擊自己的榮美」——祂親自要撇棄自己的帳幕。論到這帳幕，經上寫著：「祂的居所在平安之中」——或作在撒冷——「祂的住處在錫安」；祂親自要離棄自己的座位，成就祂藉這同一位先知所說的：「我離了我的殿，撇棄我的產業。」祂如獅子撇棄自己的巢穴，好使一切野獸都得權柄毀壞祂的地。因為當獅子作守護和保衛者時，無一敢靠近它。祂說：他們的地——無疑或指猶太人的百姓，或確指萬國——都因鴿子忿怒的面變為荒涼、無路可行。

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non mirabitur \'columbam\' domini intellegi Nabuchodonosor. qui supra eum uocari \'seruum\' domini legerit — pro quo LXX transtulerunt \'gladium magnum\' —, licet \'columbam\' et in persona Hierusalem possimus accipere, quod irascatur et tristis sit se leonis sui perdidisse custodiam et terram suam uenisse in desolationem. In principio regis Ioiacim, filii Iosiae, regis Iuda da, factum est uerbum istud a domino dicens: haec dicit dominus: sta in atrio domus domini et loqueris ad omnes ciuitates Iuda, de quibus ueniunt, ut adorent in domo domini, uniuersossermones, quos ego mandaui tibi, ut loquaris ad eos; noli subtrahere uerbum!

He will not marvel that the Lord's 'dove' is understood as Nebuchadnezzar, who has read that above he is called the Lord's 'servant' — for which the Septuagint rendered 'the great sword' — although we can also take the 'dove' in the person of Jerusalem, in that she is angry and sad that she has lost the guardianship of her lion and that her land has come into desolation. 'In the beginning of the reign of Jehoiakim, son of Josiah, king of Judah, this word came from the Lord, saying: Thus saith the Lord: Stand in the court of the Lord's house and thou shalt speak to all the cities of Judah, from which they come to worship in the house of the Lord, all the words which I have commanded thee to speak unto them; withhold not a word!'

凡讀過上文稱尼布甲尼撒為主的「僕人」的人（七十士譯本在該處譯作「大刀」），就不會詫異這裡把主的「鴿子」理解為尼布甲尼撒；不過我們也可把「鴿子」當作耶路撒冷本身，因她惱怒憂傷，痛失她那獅子的守護，而她的地又淪為荒涼。「猶大王約西亞的兒子約雅敬登基的時候，有這話從耶和華臨到，說：耶和華如此說：你要站在耶和華殿的院內，向那些從猶大各城來耶和華殿敬拜的人，講說我所吩咐你對他們說的一切話，一字也不可刪減！」

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si forte audiant et conuertantur unusquisque a uia sua mala, et paeniteat me mali — siue quiescam a malo —. quod cogito facereeis propter malitias studiorum eorum . Haec prophetia superior est priore, licet sub eodem rege sit facta. illa enim facta est in anno quarto Ioiacim, filii Iosiae regis Iuda, haec autem in principio eiusdem regis scriptura dicente: in principio regis Ioiacim, filii Iosiae, regis Iuda, factum.est uerbum istud a domino dicens. non igitur, ut saepe iam diximus, in prophetis historiae ordo texendus est, cum in praesentiarum sub eodem rege priora postea et posteriora ante dicantur. qui autem uerbum dicturus est domini, debet stare cum Mosi et audire cum psalmista:

'If perhaps they will hearken and turn back, each one from his evil way, and I may repent of the evil' — or may rest from the evil — 'which I think to do unto them on account of the wickedness of their pursuits.' This prophecy is earlier than the former, although it was made under the same king. For that one was made in the fourth year of Jehoiakim, son of Josiah, king of Judah, but this one in the beginning of the same king, as the Scripture says: 'In the beginning of the reign of Jehoiakim, son of Josiah, king of Judah, this word came from the Lord, saying.' Therefore, as we have often said already, the order of history is not to be woven in the prophets, since here under the same king the earlier things are said afterward and the later things before. But he who is about to speak the word of the Lord ought to stand with Moses and to hear with the psalmist:

「或者他們肯聽從，各人回頭離開自己的惡道，我就後悔那災禍」——或作我就止住那災禍——「就是我因他們所行的惡而想要施行的。」這預言比前一個更早，儘管都是在同一王在位時所發的。因為那一個是在猶大王約西亞的兒子約雅敬第四年所發，而這一個是在同一王登基之初所發，正如經上所說：「猶大王約西亞的兒子約雅敬登基的時候，有這話從耶和華臨到，說。」所以，正如我們已多次說過的，在眾先知書中不當按歷史次序來編排，因為此處在同一王之下，較早的事後說，較晚的事先說。但那將要傳講主話語的人，當與摩西同站，並與詩人一同聽見：

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qui statis in domo domini, in atriis domus dei nostri. et praecipitur illi, ut loquatur ad omnes ciuitates Iuda, licet \'ciuitates\' LXX non transtulerint, ne indecorum forte uideretur in atrio domus domini loqui ad urbes, quae coram non erant; sed quando ad populos et ad ciues loquitur, ipsis ciuitatibus loquitur. pulchre autem stat in atrio atque uestibulo templi domini, ut per occasionem orationis domin et adorandi eum sermones prophetae audire cogantur. \'nolii, inquit, \'subtrahere uerbum;

'You who stand in the house of the Lord, in the courts of the house of our God.' And it is enjoined upon him that he speak to all the cities of Judah, although the Septuagint did not render 'cities,' lest perhaps it should seem unseemly to speak in the court of the Lord's house to cities which were not present; but when one speaks to the peoples and to the citizens, one speaks to the cities themselves. Now beautifully does he stand in the court and vestibule of the Lord's temple, so that on the occasion of prayer to the Lord and of worshipping Him, they may be compelled to hear the words of the prophet. 'Withhold not,' he says, 'a word;'

「你們這些站在耶和華殿中、站在我們神殿院內的人。」並且吩咐他向猶大各城講說，儘管七十士譯本沒有譯出「各城」，免得在耶和華殿的院內向那些不在場的城邑講說顯得不合宜；然而當人向眾民和市民講說時，就是向那些城邑本身講說。他站在耶和華殿的院子和門廊裡是何等美好，好使人藉著向主禱告、敬拜祂之際，不得不聽先知的話。他說：「一字也不可刪減；」

2:670

licet triste sit, licet aduersum te audientium rabies concitetur, tamen dicito, quod tibi impe ratum est, non formidans persecutiones eorum, qui aduersum te concitandi sunt, sed domini iubentis imperium! \' forsitan inquit, audiant et conuertantur. uerbum ambiguum \'forsitan\' maiestati domini non potest conuenire, sed nostro loquitur affectu. ut liberum homini seruetur arbitrium, ne ex praescientia eius quasi necessitate uel facere quid uel non facere cogatur; non enim ex eo, quod deus scit futurum aliquid, idcirco futurum est, sed quia futurum est, deus nouit quasi praescius futurorum.

'though it be sad, though the rage of the hearers be stirred up against thee, nevertheless speak that which is commanded thee, not dreading the persecutions of those who are to be stirred up against thee, but the command of the Lord who enjoins it!' 'Perhaps,' he says, 'they will hearken and turn back.' The ambiguous word 'perhaps' cannot befit the majesty of the Lord, but He speaks according to our affection, so that free will may be preserved to man, lest by His foreknowledge he should be compelled as it were by necessity either to do something or not to do it; for it is not from the fact that God knows something is to come that it is therefore to come, but because it is to come, God knows it as one foreknowing things to come.

「縱然這話令人憂傷，縱然聽者的怒氣向你發作，你仍要說那吩咐你的話，不要懼怕那些要向你發作之人的逼迫，只要懼怕那發命者主的命令！」他說：「或者他們肯聽從、回頭。」「或者」這模稜的詞不能與主的威嚴相配，乃是祂按我們的情感而說，好使人的自由意志得以保全，免得因祂的預知而彷彿被必然性所迫，非做某事或非不做某事不可；因為並非由於神知道某事將要發生，某事就因此而發生，乃是因為某事將要發生，神作為預知將來之事者才知道它。

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et tamen sciendum iuxta hunc eundem Hieremiam, et si mala praedixerit dominus et egerit populus paenitentiam, quod et ipse acturus sit paenitentiam super his, quae facere comminatus est; et si prospera pollicitus fuerit et egerit populus neglegenter, mutet deus sententiam et pro bonis mala inferat. tale quid et illud in euangelio est: mittam filium meum, forsitan uerebuntur eum; quod utique ex persona dei omnipotentis dicitur. denique et in praesenti ait: \'si forte audiant et conuertantur unusquisque a uia sua mala, ut. cum illi conuersi fuerint, et me meae sententiae paeniteat et non faciam, quod eis facere cogito. cogito autem facere propter malitias studiorum illorum;

And yet it should be known, according to this same Jeremiah, that even if the Lord has foretold evils and the people have done penance, He too will do penance concerning those things which He threatened to do; and if He has promised prosperous things and the people have acted negligently, God changes His sentence and brings evils in place of goods. Such is also that saying in the Gospel: 'I will send my son, perhaps they will reverence him'; which surely is spoken in the person of God almighty. And so in the present passage too He says: 'If perhaps they will hearken and turn back, each one from his evil way, so that, when they shall have turned, I too may repent of my sentence and shall not do what I think to do unto them. But I think to do it on account of the wickedness of their pursuits;'

然而應當知道，按這同一位耶利米所說，即使主已預言了災禍，而百姓卻悔改了，祂也要因那威脅要施行的事而後悔；又若祂應許了亨通的事，而百姓卻怠慢行事，神就改變祂的判決，以災禍代替福樂。福音書中那句話也是如此：「我要打發我的兒子去，或者他們會尊敬他」；這句話無疑是以全能之神的身分說的。所以在本段中祂也說：「或者他們肯聽從、各人回頭離開自己的惡道，以致當他們回轉時，我也後悔我的判決，不施行我想要向他們施行的事。但我想要施行，是因他們所行的惡；」

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quae si fuerint immutatae, et mea sententia commutabitur.\' legamus historiam lonae et Nineue. Et dices ad eos: haec dicit dominus: si non audieritis me, ut ambuletis in lege mea, quam dedi uobis, ut audiatis sermones seruorum meorum, prophetarum, quos ego misi ad uos de nocte consurgens et dirigens et non audistis, dabo domum istam sicut Silo et urbem hanc dabo in maledictionem cunctis gentibus terrae . In nostra est ergo positum potestate uel facere quid uel non facere, ita dumtaxat, ut, quicquid boni operis uolumus, appetimus, explemus, ad dei gratiam referamus, qui iuxta apostolum dedit nobis et uelle et perficere. sin autem sufficit semel ambulare in lege.

'But if these things are changed, my sentence too shall be changed.' Let us read the story of Jonah and Nineveh. 'And thou shalt say unto them: Thus saith the Lord: If ye will not hearken unto me, to walk in my law which I have set before you, to hearken to the words of my servants the prophets, whom I sent unto you rising up early and directing them—and ye have not hearkened—then will I make this house like Shiloh, and I will make this city a curse to all the nations of the earth.' It is therefore placed within our own power either to do a thing or not to do it, provided only that whatever of good work we will, desire, and accomplish, we ascribe to the grace of God, who, according to the Apostle, hath given us both to will and to perform. But if it suffices to walk once in the law.

「這些事若有更改，我的判語也必更改。」讓我們讀約拿與尼尼微的故事。「你要對他們說：耶和華如此說：你們若不聽從我，不遵行我在你們面前所設立的律法，不聽從我所差遣、清早起來指教你們的僕人眾先知的話——你們竟不聽從——我就必使這殿如示羅，使這城成為地上萬國所咒詛的。」因此，行與不行乃在於我們自己的能力之中，只是無論我們所願意、所渴慕、所成就的善工，都要歸於神的恩典，因為照使徒所說，是神叫我們立志，又叫我們成就。但若只一次遵行律法便已足夠。

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quae nobis data est per Mosen, ut stulta heresis suspicatur, quomodo addidit: ut audiatis sermones seruorum meorum, prophetarum? qui utique post legem missi sunt et non semel, sed frequenter, nec otiose et a securo, sed semper et a sollicito. \'misi,\' inquit, \'ad uos seruos meos cotidie et de nocte consurgens; quos si audire nolueritis. dabo domum istam\' — hoc est templum dei — \'sicut Silo\', ubi fuit tabernaculum. cumque templum destructum fuerit, consequenter et ciuitas erit in maledictionem cunctis gentibus terrae.

—which was given to us through Moses, as the foolish heresy supposes—how then did he add: 'to hearken to the words of my servants the prophets'? These indeed were sent after the law, and not once but frequently, nor in idleness and from ease, but always and out of solicitude. 'I sent,' he says, 'unto you my servants daily, rising up early; and if ye will not hearken to them, I will make this house'—that is, the temple of God—'like Shiloh,' where the tabernacle was. And when the temple has been destroyed, consequently the city too shall become a curse to all the nations of the earth.

——這律法是藉摩西賜給我們的，正如那愚妄的異端所臆測的——那麼，他為何又加上：「聽從我僕人眾先知的話」呢？這些先知確是在律法之後才被差遣的，且不只一次，乃是屢次；並非閒懶安逸地，乃是時常且殷勤地。他說：「我天天清早起來差遣我的僕人到你們那裡；你們若不肯聽從他們，我就必使這殿」——就是神的殿——「如示羅」，那從前放置帳幕之處。當殿被毀壞之後，那城也必隨之成為地上萬國所咒詛的。

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sicut autem exstructo templo in area Ornae et in monte \'Moria\', hoc est \'uisionis\', in quo Abraham Isaac filium optulisse narratur, cessauit religio Silom nec postea ibi sunt celebrata sacrificia, sic exstructa ecclesia et spiritalibus in ea uictimis immolatis cessauerunt legis cerimoniae et data est nrbs Iudaeorum in maledictionem cunctis gentibus terrae, de qua nos dominus liberauit dicente apostolo: Christus redemit nos de maledictione legis. factus pro nobis mal maledictio. Et audierunt sacerdotes et prophetae — siue pseudoprophetae — et omnis populus Hieremiam loquentem uerba haec in domo domini.

But just as, when the temple had been built on the threshing-floor of Ornan and on Mount Moriah—that is, 'of vision,' on which Abraham is related to have offered his son Isaac—the religion of Shiloh ceased, nor were sacrifices thereafter celebrated there; so, when the Church had been built and spiritual victims immolated in it, the ceremonies of the law ceased, and the city of the Jews was given up to be a curse to all the nations of the earth, from which the Lord has delivered us, as the Apostle says: 'Christ hath redeemed us from the curse of the law, being made a curse for us.' 'And the priests and the prophets—or false prophets—and all the people heard Jeremiah speaking these words in the house of the Lord.'

但正如當殿建於阿珥楠的禾場、建於摩利亞山（即「異象」之意，亞伯拉罕據載曾在此獻其子以撒）之後，示羅的敬拜便止息了，此後在那裡不再獻祭；照樣，當教會被建立、屬靈的祭物在其中被獻上之後，律法的禮儀便止息了，猶太人的城也被交付，成為地上萬國所咒詛的，主已將我們從其中拯救出來，正如使徒所說：「基督既為我們成了咒詛，就贖出我們脫離律法的咒詛。」「祭司、先知——或假先知——和眾百姓，都聽見耶利米在耶和華殿中說這些話。」

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cumque conplesset Hieremias loquens omnia, quae praeceperat ei dominus, ut loqueretur ad uniuersum populum, apprehenderunt eum sacerdotes et prophetae — siue pseudoprophetae — et omnis populus dicens: morte moriatur, quia prophetauit in nomine domini dicens: sicut Silo erit domus haec et urbs ista desolabitur eo, quod non sit habitator . Sacerdotes et prophetae, quos \'pseudoprophetas\' LXX manifestius transtulerunt, irascuntur Hieremiae, quod uera praedicat et subuerso templo et ciuitate deserta sit peritura religio et lucra ex religione uenientia; idcirco apprehendunt eum et consentiente sibi populo morti destinant, quare dixerit in nomine domini:

'And when Jeremiah had finished speaking all that the Lord had commanded him to speak unto all the people, the priests and the prophets—or false prophets—and all the people laid hold on him, saying: Thou shalt surely die; for thou hast prophesied in the name of the Lord, saying: This house shall be like Shiloh, and this city shall be desolate, without an inhabitant.' The priests and prophets, whom the Septuagint more plainly rendered 'false prophets,' are angry at Jeremiah because he preaches true things—that with the temple overthrown and the city deserted their religion shall perish, along with the gains coming from religion. Therefore they seize him, and, with the people consenting to them, they destine him to death, because he had said in the name of the Lord:

「耶利米說完了耶和華所吩咐他對眾百姓說的一切話，祭司、先知——或假先知——和眾百姓就拿住他，說：你必要死；因為你託耶和華的名說預言，說：這殿必如示羅，這城必變為荒場，無人居住。」七十士譯本更明白地譯作「假先知」的那些祭司和先知，因耶利米傳講真實的事而向他發怒——就是殿要傾覆、城要荒涼、他們的宗教並從宗教而來的利益都要滅亡。因此他們拿住他，眾百姓也附從他們，將他定死，因他曾託耶和華的名說：

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sicut Silo erit domus haec et urbs desolabitur eo, quod non sit habitator. si quando igitur propter mandata domini et fidei ueritatem uel sacerdotes nobis uel pseudoprophetae uel deceptus populus irascitur, non magnopere curemus. sed exsequamur sententiam dei nequaquam praesentia mala, sed futura bona animo cogitantes. Et congregatus est omnis populus aduer sum Hieremiam in domum domini. et audierunt principes Iuda uerba haec et ascenderunt de domo regis in domum domini et sederunt in introitu portae domini nouae . Hieremias in templo uerba domini prophetabat et dixerat:

'This house shall be like Shiloh, and the city shall be desolate, without an inhabitant.' Whenever, therefore, on account of the commandments of the Lord and the truth of the faith, either priests or false prophets or a deceived people are angry with us, let us not greatly care. But let us carry out the sentence of God, thinking in our mind by no means of present evils, but of future goods. 'And all the people were gathered together against Jeremiah in the house of the Lord. And the princes of Judah heard these words, and they went up from the house of the king to the house of the Lord, and sat down in the entry of the new gate of the Lord.' Jeremiah was prophesying the words of the Lord in the temple, and had said:

「這殿必如示羅，這城必荒涼，無人居住。」所以，每逢因主的誡命和信德的真理，或有祭司、或有假先知、或有受迷惑的百姓向我們發怒，我們都不必大為介意。倒要遵行神的判語，心中所思念的絕非眼前的災禍，乃是將來的福分。「眾百姓在耶和華殿中聚集攻擊耶利米。猶大的首領聽見這些話，就從王宮上到耶和華的殿，坐在耶和華新門的入口處。」耶利米當時在殿中傳講耶和華的話，曾說：

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dabo domum istam sicut Silo et urbem hanc in maledictionem cunctis gentibus terrae statimque a sacerdotibus et prophetis et populo seditione commota omne uulgus aduersum prophetam congregatur in templum, ubi erat propheta et sacerdotum ac prophetarum uulgique manibus tenebatur. quod cum audissent principes ciuitatis, qui in domo regia uersabantur, transierunt siue ascenderunt de domo regis in domum domini. notandumque, quod ire ad domum domini semper ascensus sit. sederuntque in introitu portae domini nouae. principum enim erat officii sedere in porta domus domini et ibi negotii et seditionis cognoscere ueritatem.

'I will make this house like Shiloh, and this city a curse to all the nations of the earth.' And at once, when a sedition had been stirred up by the priests and prophets and people, the whole crowd was gathered against the prophet into the temple, where the prophet was, and was held by the hands of the priests and prophets and populace. When the princes of the city, who dwelt in the royal house, had heard this, they crossed over—or went up—from the house of the king to the house of the Lord. And it is to be noted that to go to the house of the Lord is always an ascent. And they sat in the entry of the new gate of the Lord. For it was the duty of the princes to sit in the gate of the house of the Lord, and there to learn the truth of the matter and of the sedition.

「我必使這殿如示羅，使這城成為地上萬國所咒詛的。」祭司、先知和百姓立即掀起騷亂，全群眾聚集攻擊先知，湧入先知所在的殿中，先知被祭司、先知和民眾的手拿住。住在王宮中的城中首領聽見這事，就從王宮過去——或上到——耶和華的殿。當注意的是，往耶和華的殿去總是「上去」。他們就坐在耶和華新門的入口處。因為坐在耶和華殿的門口、在那裡查明事情與騷亂的真相，乃是首領們的職責。

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\'noua\' autem porta dicitur, quia, qui sedebant in ea et iudicio praeerant, sacerdotum et pseudoprophetarum calumniae resistebant. Et locuti sunt sacerdotes et prophetae ad principes et ad omnem populum dicentes: iudicium mortis est uiro huic, quia prophetauit aduersum ciuitate m istam, sicut audistis auribus uestris . Sedentibus urbis principibus in porta templi et in porta noua, qui de regis palatio ad templum cucurrerant, ut seditio populi sedaretur, et contione populi congregata accusant sacerdotes et pseudoprophetae perieratque propheta, quantum fuit in sacerdotibus et prophetis. si accusatores ipsi habuissent iudicii potestatem.

It is called the 'new' gate because those who sat in it and presided over judgment resisted the calumnies of the priests and false prophets. 'And the priests and prophets spake unto the princes and to all the people, saying: This man is worthy to die, for he hath prophesied against this city, as ye have heard with your ears.' While the princes of the city sat in the gate of the temple and in the new gate—they who had run from the king's palace to the temple that the sedition of the people might be quelled—and while the assembly of the people was gathered, the priests and false prophets bring accusation, and the prophet would have perished, so far as it lay in the priests and prophets, had the accusers themselves possessed the power of judgment.

之所以稱為「新」門，是因為坐在其中、主理審判的人抵擋祭司和假先知的誣告。「祭司和先知對首領和眾民說：這人是該死的；因為他說預言攻擊這城，正如你們親耳所聽見的。」當城中的首領坐在殿門和新門處——他們原是從王宮跑到殿裡，為要平息百姓的騷亂——並且當百姓的會眾聚集之時，祭司和假先知提出控告，先知本要喪命，就祭司和先知所能為的而言，倘若這些控告者自己握有審判之權的話。

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ex quo intellegimus crudeliores fuisse in prophetam per inuidiam sanctitatis, qui religioni uidebantur dediti quam qui necessitatibus publicis praeerant. Et ait Hieremias ad omnes principes et ad uniuer sum populum dicens: dominus m misit m e. ut prophetarem ad domum — siue super domum — istam et ad ciuitatem — sine super ciuitatem — hanc omnia uerba, quae audistis. nunc ergo bonas facite uias uestras et st studia uestra et audite uocem domini dei uestri, et paenitebit nitebit dominum mali . quod locutus est aduersum uos — siue et quiescet domi inus a mali, quae locutus est contra uos — . ego autem ecce in manibus uestris sum;

From which we understand that those who seemed devoted to religion were, through envy of his holiness, more cruel toward the prophet than those who presided over public affairs. 'And Jeremiah spake unto all the princes and to all the people, saying: The Lord sent me to prophesy against this house—or over this house—and against this city—or over this city—all the words which ye have heard. Now therefore amend your ways and your doings, and hearken to the voice of the Lord your God; and the Lord will repent him of the evil'—that he hath pronounced against you—'or the Lord will cease from the evil which he hath spoken against you.' 'As for me, behold, I am in your hands;'

由此我們明白，那些看似虔誠事奉宗教的人，因嫉妒他的聖潔，反倒比那些主理公共事務的人對先知更為殘忍。「耶利米對眾首領和眾民說：耶和華差遣我來，說預言攻擊——或論到——這殿，攻擊——或論到——這城，就是你們所聽見的一切話。現在你們要改正行為作為，聽從耶和華你們神的話，耶和華就必後悔」——就是不降所論攻擊你們的災禍——「或耶和華必止息祂所論攻擊你們的災禍。」「至於我，我在你們手中；」

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facite mihi, ut bonum et rectum est in oculis uestris — siue ut expedit uobis — ! uer umtamen scitote et cognoscite, quod, si occideritis me, sanguinem innocentem tradetis contra uosmet ipsos et contra ciuitatem istam et habitatores eius; in ueritate enim misit me dominus a d uos, u t loquerer in auribus uestris omnia uerba haec . Cum praesente populo sederent in porta principes ciuitatis et accusarent sacerdotes et prophetae Hieremiam prophetam et mortis crimen intenderent, Hieremias ad principes loquitur et ad uniuersum populum, quos sacerdotum et pseudoprophetarum factio concitauerat, prudenter pariter et humiliter atque constanter.

'do with me as is good and right in your eyes—or as is expedient for you! But know for certain and understand that, if ye slay me, ye will bring innocent blood upon yourselves and upon this city and upon its inhabitants; for of a truth the Lord hath sent me unto you to speak in your ears all these words.' When the princes of the city sat in the gate in the presence of the people, and the priests and prophets accused Jeremiah the prophet and pressed the charge of death, Jeremiah speaks to the princes and to all the people, whom the faction of the priests and false prophets had stirred up, prudently and at the same time humbly and steadfastly.

「你們眼看怎樣為善為正——或於你們有益——就怎樣待我吧！但你們要確實知道明白，你們若殺我，就是使無辜之血歸到你們自己、這城和其中的居民身上；因為耶和華實在差遣我到你們這裡來，將這一切話說在你們耳中。」當城中首領在百姓面前坐在門口，祭司和先知控告耶利米先知、力陳死罪之時，耶利米就對被祭司和假先知一黨所煽動的首領和眾民說話，既明智，又同時謙卑而堅定。

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prudenter, quod a domino missum esse se diceret, ut contra templum et ciuitatem loqueretur daretque consilium, quod, si uellent eius audire consilium et agere paenitentiam, dominus quoque suam sententiam commutaret. humiliter autem in eo, quod ait: ecce in manibus uestris sum; facite mihi, ut bonum et rectum est in oculis uestris! porro constanter: in ueritate misit me dominus ad uos, ut loquerer in auribus uestris omnia uerba haec. aliisque sermonibus loquitur: \'si irascimmi, cur contra templum et urbem domini sim locutus, et curae nobis est salus urbis et templi, cur augetis peccata peccatis et sanguinis mei tam urbem quam habitatores eius reos facitis?

Prudently, in that he said he was sent by the Lord to speak against the temple and the city, and gave counsel that, if they were willing to hear his counsel and do penance, the Lord too would change his sentence. Humbly, in that he says: 'Behold, I am in your hands; do with me as is good and right in your eyes!' And then steadfastly: 'Of a truth the Lord hath sent me unto you to speak in your ears all these words.' And in other words he speaks: 'If ye are angry because I have spoken against the temple and the city of the Lord, and the safety of the city and temple is our concern, why do ye add sins to sins and make both the city and its inhabitants guilty of my blood?'

明智，在於他說自己是奉主差遣攻擊殿和城，並獻上勸告：他們若肯聽從他的勸告、悔改，主也必更改祂的判語。謙卑，在於他說：「看哪，我在你們手中；你們眼看怎樣為善為正，就怎樣待我吧！」進而堅定：「耶和華實在差遣我到你們這裡，將這一切話說在你們耳中。」他又以別的話說：「你們若因我攻擊主的殿和城而發怒，而我們所關切的正是城與殿的安危，你們為何罪上加罪，使這城和其中的居民都因我的血而有罪呢？」

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