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Jerome

Letters (CSEL) 2 part 23/24

Latin original · 39 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 2:832–2:870 (907 verses in all)

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2:832

pares comederunt unam acerbam et dentes filiorum obstupuerunt et reliqua, in explanationibus Hiezechiel plenius- Dius disseruimus, quando interpretati sumus illum locum: fili hominis, quid uobis et parabolae isti inter filios Israhel dicentium: patres comederunt uuam acerbam et dentes filiorum obstupuerunt ? uiuo ego, dicit dominus, si fuerit adhuc haec parabola in Israhel! quia omnes animae meae sunt, sicut anima patris. sic et anima filii: anima quae peccauerit, ipsa morietur. per quae discimus mortem non facere dominum, sed peccatum: anima enim, quae peccauerit, ipsa morietur.

'The fathers have eaten a sour grape, and the children's teeth are set on edge,' and the rest. In our commentaries on Ezekiel we have discussed this more fully, when we expounded that passage: 'Son of man, what mean you by this parable among the children of Israel, saying: The fathers have eaten a sour grape, and the children's teeth are set on edge? As I live, saith the Lord, this parable shall no more be to you a proverb in Israel! For all souls are mine; as the soul of the father, so also the soul of the son: the soul that sinneth, the same shall die.' From these words we learn that it is not the Lord who causes death, but sin; for the soul that sinneth, the same shall die.

『父親吃了酸葡萄，兒女的牙也酸倒了』等等。在我們對以西結書的註釋中，我們已經更充分地討論過這一點，就是我們闡釋那段話的時候：『人子啊，你們在以色列地怎麼用這俗語說：父親吃了酸葡萄，兒女的牙也酸倒了呢？主說：我指著我的永生起誓，你們在以色列中，必不再有用這俗語的因由！看哪，世人的靈魂都是屬我的；為父的怎樣屬我，為子的也照樣屬我：惟有犯罪的，他必死亡。』由此我們得知，招致死亡的不是主，而是罪；因為犯罪的靈魂，他必死亡。

2:833

hocque in praesenti loco dicitur, quod nequaquam peccatis patrum in aeternum offenderit Israhel, sed propriis meritis et fide in Christum post tempora multa saluetur. et obseruandum, quod uitia atque peccata uua acerba\' dicatur, ut comedentium dentes obstupescant et non possint suauitatem eius sentire, de quo dicitur: gustate et uidete, quia suauis est dominus! qUicumque scripturas non ita intellegit, ut rei ueritas habet, uuam acerbam comedit; unde et omnes heretici peruersa credentes panem de caelo descendentem comedere non possunt, sed obstupescunt dentes eorum non ciborum austeritate, sed uitio dentium.

And this is what is said in the present passage: that Israel shall by no means be for ever offended against because of the sins of the fathers, but by its own merits and by faith in Christ shall, after long ages, be saved. And it is to be observed that vices and sins are called a 'sour grape,' so that the teeth of those who eat them are set on edge and cannot perceive its sweetness, of which it is said: 'Taste and see, for the Lord is sweet!' Whoever does not understand the Scriptures as the truth of the matter demands, eats a sour grape; whence also all heretics, believing perversely, cannot eat the bread that came down from heaven, but their teeth are set on edge, not by the sourness of the food, but by the fault of the teeth.

這正是本段所說的：以色列絕不會因父輩的罪永遠受懲罰，反倒要憑自己的功德並藉著對基督的信德，在長久的年代之後得救。當注意的是，惡行與罪被稱為『酸葡萄』，以致吃它們的人牙齒酸倒，不能嚐出它的甘甜，正如經上所說：『你們要嘗嘗主恩的滋味，便知道祂是美善的！』凡不按事情的真理來理解聖經的人，就是吃了酸葡萄；因此凡持謬妄之信的異端者，都不能吃那從天上降下來的糧，他們的牙齒酸倒，不是因為食物酸澀，而是因為牙齒本身有病。

2:834

Ecce dies ueniunt, dicit dominus, et feriam — siue disponam — domui Israhel et domui Iuda pactum — siue testamentum — nouum non secundum pactum — siue testamentum —, quod pepigi cum patribus uestris in die, quando adprehendi manum eorum, ut educerem eos de terra Aegypti, pactum — siue testamentum —, quod irritum fecerunt; et ego dominatus sum eorum — siue ego neglexi eos —, dicit dominus. et hoc erit pactum — siue testamentum —, quod feriam cum domo Israhel postdiesillos illos, dicit dominus: dabo legem meam in uisceribus — siue in mente — eorum et in corde eorum scribam eam et ero eis in deum et ipsi erunt mihi in populum .

'Behold, the days come, saith the Lord, and I will make — or ordain — with the house of Israel and with the house of Judah a new covenant — or testament — not according to the covenant — or testament — which I made with your fathers in the day when I took hold of their hand to bring them out of the land of Egypt, the covenant — or testament — which they made void; and I ruled over them — or I neglected them —, saith the Lord. And this shall be the covenant — or testament — which I will make with the house of Israel after those days, saith the Lord: I will put my law in their bowels — or in their mind — and I will write it in their heart, and I will be to them a God, and they shall be to me a people.'

『主說，看哪，日子將到，我要與以色列家和猶大家立（或譯：定）新約（或譯：新遺囑），不像我拉著他們祖宗的手、領他們出埃及地的日子與他們所立的約（或譯：遺囑）——就是他們背棄了的那約（或譯：遺囑），而我作了他們的主（或譯：我棄絕了他們）——這是主說的。主說，那些日子以後，我要與以色列家所立的約（或譯：遺囑）乃是這樣：我要將我的律法放在他們裡面（或譯：放在他們心思裡），寫在他們心上；我要作他們的神，他們要作我的子民。』

2:835

et non docebunt ultra unusquisque proximum suum et unusquisque fratrem suum dicens: cognosce dominum, quia omnes scient me a minimo eorum usque ad maximum, ait dominus, quia propitiabor iniquitati eorum et peccati eorum non ero memor amplius . Hoc testimonio apostolus Paulus — siue quis alius scripsit epistulam — usus est ad Hebraeos omnesque deinceps ecclesiastici uiri in primo saluatoris aduentu dicunt uniuersa completa et Nouum Testamentum, hoc est euangelium, successisse Ueteri Testamento, a quo legem litterae lege spiritus commutatam, ut omnia quoque sacrificia et circumcisio et sabbatum spiritaliter complerentur.

'And they shall teach no more every man his neighbour and every man his brother, saying: Know the Lord; for they shall all know me, from the least of them unto the greatest, saith the Lord; for I will be merciful to their iniquity, and I will remember their sin no more.' This testimony the apostle Paul — or whoever else wrote the epistle — used to the Hebrews; and all ecclesiastical men thereafter say that at the first coming of the Saviour all these things were fulfilled, and that the New Testament, that is the Gospel, succeeded the Old Testament, whereby the law of the letter was changed into the law of the spirit, so that all the sacrifices too and circumcision and the sabbath were fulfilled spiritually.

『他們各人不再教導自己的鄰舍和自己的弟兄說：你當認識主；因為他們從最小的到至大的都必認識我，這是主說的；我要赦免他們的罪孽，不再記念他們的罪惡。』使徒保羅——或是別的寫這封書信的人——曾向希伯來人引用這段話；此後所有教會中的人都說，在救主初次降臨時這一切都已應驗，新約，就是福音，接續了舊約，藉此文字的律法被改為聖靈的律法，以致一切祭祀、割禮和安息日都按屬靈的意義得了成全。

2:836

quod autem pactum pro \'testamento\' ponimus, Hebraicae ueritatis est, licet et testamentum recte pactum appellatur, quia uoluntas in eo atque testatio eorum, qui pactum ineunt, continetur. quando eductus est Israhel de terra Aegypti, tanta dei in populo illo familiaritas fuit, ut manu eum adprehendisse dicat et dedisse pactum. quod illi fecerunt irritum; et propterea dominus neglexit eos.

That we put 'covenant' in place of 'testament' belongs to the Hebrew truth, although a testament too is rightly called a covenant, since it contains the will and attestation of those who enter into the pact. When Israel was led out of the land of Egypt, so great was God's familiarity with that people that He is said to have taken it by the hand and to have given it a covenant. This covenant they made void; and therefore the Lord neglected them.

我們用『約』來代替『遺囑』，這是根據希伯來原文的真義，雖然遺囑也可正確地稱為約，因為其中包含了立約者的意願與見證。當以色列被領出埃及地時，神與那民之間的親密如此之深，以致經上說祂拉著它的手，並賜給它一個約。這約他們卻背棄了；因此主就棄絕了他們。

2:837

nunc autem in euangelio post crucem, reanrrectionem et ascensionem dare se pactum non in tabulis lapideis, sed in tabulis cordis carnalibus pollicetur, cumque scriptum fuerit domini testamentum in mente credentium, ipsum esse eis in deum et illos esse ei in populum, ut nequaquam Iudaicos quaerant magistros et traditiones et mandata hominum, sed doceantur a spiritu sancto, si tamen audire mereantur: templum dei estis et spiritus dei habitat in uobis. spiritus autem spirat, ubi uult, et diuersas habet gratias notitiaque unius dei omnium uirtutum possessio est. \'et hoc\', inquit.

But now in the Gospel, after the cross, the resurrection and the ascension, He promises to give a covenant not on tablets of stone but on the fleshly tablets of the heart; and when the testament of the Lord shall have been written in the mind of believers, He shall be to them a God and they shall be to Him a people, so that they no longer seek Jewish teachers and traditions and the commandments of men, but are taught by the Holy Spirit — if indeed they are counted worthy to hear: 'You are the temple of God, and the Spirit of God dwells in you.' Moreover the Spirit breathes where He wills, and has diverse graces, and the knowledge of the one God is the possession of all virtues. 'And this,' He says.

但如今在福音中，在十字架、復活與升天之後，祂應許要賜下一個約，不是刻在石版上，而是刻在心版上；並且當主的遺囑寫在信徒的心思中時，祂要作他們的神，他們要作祂的子民，以致他們不再尋求猶太人的教師、傳統和人的誡命，乃是受聖靈的教導——只要他們配得聽聞：『你們是神的殿，神的靈住在你們裡面。』並且，聖靈隨己意運行，賜下各樣的恩賜，而認識獨一的神就是擁有一切美德。祂說：『而這』——

2:838

\'fiet, quia propitius ero iniquitati eorum et peccati eorum non recordabor amplius.\' ei quo Perspicuum est secundum huius περιϰοπη̃ς intellegentiam superiora in primo intellegenda saluatoris aduentu, quando uterque sibi populus Israhel et Iudas copulatus est. si cai autem scrupulum facit, quare dixerit: disponam domui Israhel et domui Iuda pactum — siue testamentum — nouum non siue testamentum, quod pepigi cum patribusuestris, intellegat primam ecclesiam Christi ex Iudaeis et ad illos uenisse dominum saluatorem atque dixisse: non ueni nisi ad oues perditas domus Israhel et id ipsum apostolos confirmasse: uobis quidem oportebat primum loqui uerbum dei;

'shall come to pass, because I will be merciful to their iniquity and will remember their sin no more.' From this it is clear that, according to the sense of this pericope, the foregoing words are to be understood of the first coming of the Saviour, when both peoples, Israel and Judah, were joined to one another. But if it causes anyone a scruple why He said: 'I will ordain with the house of Israel and the house of Judah a new covenant — or testament — not according to the covenant which I made with your fathers,' let him understand that the first Church of Christ was from among the Jews, and that the Lord and Saviour came to them and said: 'I am not sent but unto the lost sheep of the house of Israel,' and that the apostles confirmed this very thing: 'To you indeed it behoved us first to speak the word of God;

『必要成就，因為我要赦免他們的罪孽，不再記念他們的罪惡。』由此可見，按這段經文的意思，前面的話應理解為指救主初次降臨，那時以色列和猶大兩民彼此聯合。但若有人對祂為何說『我要與以色列家和猶大家立新約（或譯：遺囑），不像我與你們祖宗所立的約』感到疑惑，就當明白基督最初的教會是出自猶太人，主救主是到他們那裡去，並說：『我奉差遣不過是到以色列家迷失的羊那裡去』，使徒們也證實了這同一件事：『神的道理先講給你們原是應當的；

2:839

sed quoniam repellitis illud et indignos uos iudicatis aeterna uita, ecce conuertimur ad gentes. non enim oportebat panem filiorum dare canibus, sed quia filii patrem in sua uenientem suscipere noluerunt, dedit omnibus potestatem, ut, qui receperint eum, fiant filii dei. Haec dicit dominus, qui dat solem in lumine diei, ordinem lunae et stellarum in lumine noctis, qui turbat mare et sonant fluctus eius; dominus exercituum nomen illi. si cessauerint leges istae — siue statuta haec — coram me, dicit dominus, tunc et semen Israhel deficiet, ut non sit coram me cunctis diebus .

but seeing you reject it and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.' For it was not fitting to give the children's bread to the dogs; but because the children would not receive the Father when He came into His own, He gave to all the power that, whosoever should receive Him, they should become the sons of God. 'Thus saith the Lord, who gives the sun for the light of the day, the ordinance of the moon and of the stars for the light of the night, who stirs up the sea, and its waves roar; the Lord of hosts is his name. If these laws — or these statutes — shall cease from before me, saith the Lord, then also the seed of Israel shall fail, so as not to be a nation before me all the days.'

但你們既棄絕這道，斷定自己不配得永生，看哪，我們就轉向外邦人了。』因為不宜把兒女的餅丟給狗吃；但因兒女不肯接待那到自己地方來的父，祂就賜給眾人權柄，叫凡接待祂的都成為神的兒女。『那使太陽白日發光、定月亮星宿黑夜發光、攪動大海使波浪匉訇的，這樣說；萬軍之主是祂的名。主說：這些定例（或譯：這些律例）若能在我面前廢去，以色列的後裔也就必斷絕，永遠不再成國站在我面前。』

2:840

Et in Genesis principio legimus solem in caelo positum in lumine diei, lunam quoque et stellas in noctis lumine et in psalmo: dies diei annuntiat uerbum et nox nocti indicat scientiam, quod inuicem sibi dies noxque succedant. \'quomodo,\' inquit, (rerum et maxime caelestium astrorum non potest ordo mutari et sonantis maris fluctus uoluuntur ad litora fragorque gurgitum et undarum intumescentium terribilis auditur nec potest ultra procedere. quam dei iussione praeceptum est, iuxta illud:

And in the beginning of Genesis we read that the sun was set in heaven for the light of the day, and the moon also and the stars for the light of the night; and in the psalm: 'Day unto day uttereth the word, and night unto night sheweth knowledge,' since day and night succeed one another in turn. 'Just as,' He says, 'the order of things, and especially of the heavenly stars, cannot be changed, and the waves of the sounding sea roll toward the shores, and the terrible crash of the gulfs and swelling billows is heard, yet it cannot advance beyond what has been prescribed by God's command,' according to that saying:

在創世記的開頭，我們讀到太陽被安置在天上白日發光，月亮和星宿也在夜間發光；詩篇中也說：『這日到那日發出言語，這夜到那夜傳出知識』，因為晝夜彼此輪替更迭。祂說：『正如萬物的次序，尤其是天上星宿的次序不能改變，響聲的大海之波浪滾向岸邊，深淵與洶湧翻騰之浪的可怕轟鳴可以聽見，卻不能越過神命令所定的界限』，正如那話所說：

2:841

terminum posuisti, quem non transibunt, neque conuertentur operire terram, sic\', inquit, \'semen et genus Israhel domini erit uoluntate perpetuum nec aliquando deficiet.\' leges\' autem hic non Mosaicae intellegendae sunt, sed constitutio et ordo naturae. interrogemus Iudaeos: \'si caeli peribunt et omnes quasi uestimentum ueterescent et ad deum dicitur: tu autem ipse es et anni tui non deficiunt, quomodo semen Israhel potest esse perpetuum?* aut enim pereuntibus caelis peribit et semen Israhel aut, si fuerit perpetuum, ergo nec caeli peribunt. quodsi scriptura mentiri non potest et perituri sunt caeli, peribit igitur et semen Israhel, maxime cum et Iacob loquatur ad filios:

'Thou hast set a bound that they shall not pass over, neither shall they return to cover the earth.' 'So,' He says, 'the seed and race of Israel shall be perpetual by the Lord's will and shall never at any time fail.' But the 'laws' here are not to be understood as the Mosaic ones, but as the constitution and order of nature. Let us ask the Jews: 'If the heavens shall perish and shall all wax old like a garment, and it is said to God: But thou art the same, and thy years shall not fail, how can the seed of Israel be perpetual?' For either, the heavens perishing, the seed of Israel too shall perish; or, if it be perpetual, then neither shall the heavens perish. But if Scripture cannot lie and the heavens are to perish, then the seed of Israel too shall perish, especially since Jacob also says to his sons:

『你定了界限，使水不能越過，不再轉回遮蓋地面。』祂說：『照樣，以色列的後裔和族類必因主的旨意而永存，永不斷絕。』但這裡的『定例』不應理解為摩西的律法，而是指自然的構造與次序。讓我們問猶太人：『若諸天要滅沒，都像衣服漸漸舊了，並且有話對神說：惟有你永不改變，你的年數沒有窮盡，那麼以色列的後裔怎能永存呢？』因為若諸天滅沒，以色列的後裔也必滅沒；若它永存，那麼諸天也就不會滅沒。但若聖經不能說謊，諸天既要滅沒，以色列的後裔也必滅沒，尤其因為雅各也對他的眾子說：

2:842

uenite, et annuntiabo uobis, quid futurum sit in nouissimis diebus: quando autem dicitur: in nouissimis diebus, ergo mundus esse cessabit et alia fiet rerum dispensatio. hoc aduersum illos. ceterum nostris mundum istum non esse perpetuum etiam euangelium demonstrat dicens: caelum et terra pertransibunt et: ecce ego uobiscum sum omnibus diebus usque ad consummationem saeculi. dicamus et aliter: quamdiu mundus iste fuerit, semen Israhel et gentem Iudaicam permansuram non in his, qui nunc increduli sunt, sed in his, qui cum apostolis et per apostolos crediderunt, ut reliquiae saluae fierent. Haec dicit dominus:

'Come, and I will tell you what shall befall you in the last days.' But when it is said 'in the last days,' therefore the world shall cease to be, and another dispensation of things shall come about. This is against them. For the rest, the Gospel too shows to our people that this world is not perpetual, saying: 'Heaven and earth shall pass away,' and: 'Behold, I am with you all days, even to the consummation of the world.' Let us say also in another way: that as long as this world lasts, the seed of Israel and the Jewish nation shall remain — not in those who are now unbelieving, but in those who with the apostles and through the apostles believed, so that a remnant might be saved. 'Thus saith the Lord:

『你們都來聚集，我好把你們日後必遇的事告訴你們。』但既說『在末後的日子』，那麼世界就必止息，另有新的萬物安排要來。這是駁斥他們的。至於其餘，福音也向我們的人表明這世界不是永存的，說：『天地要廢去』，又說：『看哪，我就常與你們同在，直到世界的末了。』我們也可以另一種方式說：只要這世界存留，以色列的後裔和猶太民族必存留——不在那如今不信的人身上，而在那些與使徒一同並藉著使徒而信的人身上，好叫餘剩的人得救。『主如此說：

2:843

si mensurari potuerint caeli sursum et inuestigari fundamenta terrae deorsum, et ego abiciam uniuersum semen Israhel propter omnia quae fecerunt, dicit dominus . LXX: haec dicit dominus: si eleuatum fuerit caelum sublimius et si humiliatum pauimentum terrae deorsum, et ego non reprobabo genus Israhel, dicit dominus, pro omnibus, quae fecerunt . Multum in hoc loco distat Hebraicum ab editione uulgata. dicamus primum iuxta Hebraicum: <si mensurari potuerint caeli sursum et eorum altitudo cognosci uel inuestigari fundamenta terrae et extrema eorum ratione conprehendi, et ego\', inquit, \'abiciam uniuersum semen Israhel propter omnia, quae fecerunt, dicit dominus.

If the heavens above can be measured and the foundations of the earth beneath be searched out, I also will cast off the whole seed of Israel for all that they have done, saith the Lord.' The Septuagint: 'Thus saith the Lord: If the heaven be raised higher, and if the pavement of the earth be lowered beneath, I also will not reject the race of Israel, saith the Lord, for all that they have done.' In this passage the Hebrew differs greatly from the common edition. Let us first speak according to the Hebrew: 'If the heavens above can be measured and their height be known, or the foundations of the earth be searched out and their limits be comprehended by reason, then I,' He says, 'will cast off the whole seed of Israel for all that they have done, saith the Lord.

上面的諸天若能量度，下面地的根基若能探測，我就因以色列後裔所行的一切棄絕他們一切的後裔，這是主說的。』七十士譯本作：『主如此說：上面的天若能升得更高，下面地的鋪面若能降得更低，我也必不因以色列族類所行的一切棄絕他們，這是主說的。』在這段中，希伯來原文與通行譯本大相逕庭。我們先按希伯來原文說：『上面的諸天若能量度、其高度若能知曉，或地的根基若能探測、其邊際若能憑理智測度，那麼我，』祂說，『就要因以色列後裔所行的一切棄絕他們一切的後裔，這是主說的。

2:844

quomodo autem illud inpossibile est, ut caelorum summitates et terrae fundamenta noscamus, sic et hoc inpossibile erit, ut abiciam uniuersum semen Israhel. sin autem abiecero uniuersum semen Israhel, ergo mensurabitur caelorum summitas et extrema terrarum\'. hic syllogismus et in euangelio texitur, quando inpossibile inpossibili conparatur: facilius camelus intrabit per foramen acus quam diues in regna caelorum. quomodo enim illud fieri non potest. sic nec hoc fieri poterit; quodsi hoc factum fuerit, ergo fiet et illud, quod inpossibile putabatur.

But just as it is impossible for us to know the heights of the heavens and the foundations of the earth, so also this shall be impossible, that I cast off the whole seed of Israel. But if I shall have cast off the whole seed of Israel, then the height of the heavens and the extremities of the earth shall be measured.' This syllogism is woven also into the Gospel, when the impossible is compared with the impossible: 'It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven.' For as that cannot come to pass, so neither can this; but if this be done, then that too shall come to pass which was thought impossible.

但正如我們不可能知道諸天的頂端與地的根基，照樣這事也必是不可能的，就是我棄絕以色列一切的後裔。但我若真棄絕了以色列一切的後裔，那麼諸天的頂端與地的邊際就必被量度了。』這個三段論也編織在福音中，當不可能與不可能相比時：『駱駝穿過針的眼，比財主進神的國還容易。』因為正如那事不能成就，這事也照樣不能成就；但若這事成就了，那麼被視為不可能的那事也必成就。

2:845

errant ergo, qui hunc locum aliter edisserunt ponentes et illud testimonium, quod potuerit petere patrem filius et duodecim legiones angelorum adducere in suum auxilium. huic sensui LXX contrarium transtulerunt dicentes: si exaltatum fuerit caelum sublimius et humiliatum pauimentum terrae deorsum, et ego. inquit, non reprobabo semen Israhel, dicit dominus, propter omnia, quae fecerunt. quod si ita est, reprobabitur gens Israhel: quomodo enim caelum non potest eo. quod est, esse sublimius nec terra humilior esse eo, quod est, sic et genus Israhel nequaquam poterit conprobari. si uiderimus Iudaeos iuxta Hebraicum hoc testimonio gloriari.

They err, therefore, who expound this passage otherwise, adducing also that testimony that the Son could have prayed the Father and brought twelve legions of angels to His aid. Contrary to this sense the Septuagint translated, saying: 'If the heaven be exalted higher and the pavement of the earth lowered beneath, then I,' He says, 'will not reject the seed of Israel, saith the Lord, for all that they have done.' But if this is so, the nation of Israel shall be rejected: for as the heaven cannot be higher than it is, nor the earth lower than it is, so neither shall the race of Israel be able to be approved. If we should see the Jews glorying in this testimony according to the Hebrew,

所以，那些用別的方式闡釋這段的人是錯了，他們還引用那段見證，就是子本可以求父，帶十二營天使來幫助祂。七十士譯者卻與這意思相反地翻譯說：『天若升得更高，地的鋪面若降得更低，那麼我，』祂說，『必不棄絕以色列的後裔，這是主說的，儘管他們行了那一切。』但若是這樣，以色列民就必被棄絕：因為正如天不能比現有的更高，地不能比現有的更低，照樣以色列的族類也絕不能蒙悅納。倘若我們看見猶太人按希伯來原文以這段見證自誇，

2:846

adsentiamur eis, quod non sit abiectum uniuersum semen Israhel; neque enim omnes abiecti sunt, sed hi tantum, qui fuerunt increduli. Ecce dies ueniunt, dicit dominus, et aedificabitur ciuitas domino a turre Ananehel usque ad portam anguli. et exibit ultra norma — siue iuxta Symmachum funiculus — mensurae eius contra eam super collem Gareb et circumibit Goatha — siue iuxta LXX de electis lapidibus — et omnem uallem ruinarum — pro quibus Theodotio ipsum uerbum Hebraicum posuit Phayarim — et cineres et omnem Asaremoth - quod melius legimus Asademoth, pro quo Aquila suburbana interpretatus est — usque ad torrentem Cedron et usque ad angulum portae equorum orientalis, sanctum domini;

let us assent to them, that the whole seed of Israel has not been cast off; for neither have all been cast off, but only those who were unbelieving. 'Behold, the days come, saith the Lord, and the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner. And the measuring line — or according to Symmachus the cord — of its measure shall go forth further over against it upon the hill Gareb, and shall compass Goath — or according to the Septuagint of chosen stones — and the whole valley of the ruins — for which Theodotion put the Hebrew word itself, Phagarim — and the ashes, and all Asaremoth — which we better read Asademoth, for which Aquila interpreted 'suburbs' — unto the torrent Cedron, and unto the corner of the eastern gate of the horses, holy to the Lord;

我們就同意他們，以色列全部後裔並未被棄絕；因為並非人人都被棄絕，只有那些不信的人。『主說，看哪，日子將到，這城必為主建造，從哈楠業樓直到角門。準繩（或按西馬庫斯作：繩索）必往外量出，越過它，直上迦立山，繞行歌亞（或按七十士譯本作：以選石繞行）並廢墟的全谷——提阿多田在此保留希伯來詞本身：法迦琳——以及灰燼之地，並全亞撒利末——我們更宜讀作亞撒底末，亞居拉譯之為『郊野』——直到汲淪溪，直到東邊馬門的拐角，歸主為聖；

2:847

non euelletur et non destruetur usque in aeternum . Qui mille annorum in terra Iudaea regnum Christi recipiunt, Iudaei uidelicet et nostri iudaizantes, conantur ostendere turrem Ananehel et portam anguli et collem Gareb et Goatha et uallem Phagarim et omnem Asademoth et torrentem Cedron et locum anguli portae equorum orientalis et ibi dicunt sanctuarium domini, id est templum, esse condendum mansurumque in perpetuum.

it shall not be plucked up, nor thrown down any more for ever.' Those who accept a reign of Christ of a thousand years in the land of Judea — namely the Jews and our own Judaizers — try to point out the tower of Hananeel and the gate of the corner and the hill Gareb and Goath and the valley Phagarim and all Asademoth and the torrent Cedron and the place of the corner of the eastern gate of the horses; and there they say that the sanctuary of the Lord, that is the temple, is to be founded and to abide for ever.

這城必不再被拔出，也不再傾覆，直到永遠。』那些接受基督在猶大地作千年之王的人——即猶太人和我們當中猶太化的人——竭力指出哈楠業樓、角門、迦立山、歌亞、法迦琳谷、全亞撒底末、汲淪溪，以及東邊馬門拐角之處；他們說主的聖所，就是聖殿，要在那裡建立並存到永遠。

2:848

quod quia post captiuitatem temporibus Zorobabel et Ezrae non possunt monstrare conpletum, transeunt ad Christi tempora, quem in consummatione mundi dicunt esse uenturum, ut aurea atque gemmata iuxta Apocalypsin Iohannis descendat Hierusalem et hoc terrae spatio, hoc est ab illo loco usque ad illum locum, aedificetur per circuitum. suspicionisque suae hanc aurulam capiunt, quod a turre Anathoth, quae hodie appellatur Hieremiae, tribus ab Hierusalem milibus separata usque ad torrentem Cedron — qui scribitur in euangelio et est in ualle Iosaphat, ubi hortus erat, in quo et ludas proditor tradidit saluatorem — ciuitatis fundamenta iaciantur.

But since they cannot show this to have been fulfilled after the captivity in the times of Zerubbabel and Ezra, they pass on to the times of Christ, who they say is to come at the consummation of the world, so that a golden and jewelled Jerusalem, according to the Apocalypse of John, may descend, and over this space of earth — that is, from that place to that place — may be built round about. And they take up this little breath of their conjecture, that from the tower of Anathoth, which is today called Jeremiah's, separated from Jerusalem by three miles, unto the torrent Cedron — which is written of in the Gospel and is in the valley of Jehoshaphat, where there was a garden, in which also Judas the betrayer handed over the Saviour — the foundations of the city are laid.

但既然他們無法指出這事在被擄之後、在所羅巴伯和以斯拉的時代已經應驗，就轉而指向基督的時代，他們說基督要在世界的末了來臨，以致按約翰啟示錄所說，那金色鑲寶石的耶路撒冷可以降下，並在這一片地上——即從那處到那處——四圍被建造起來。他們抓住其臆測的這一絲微弱氣息，說從亞拿突樓（今日稱為耶利米樓，與耶路撒冷相隔三哩）直到汲淪溪——福音中所記載、位於約沙法谷、那裡有一園子、賣主的猶大也在其中出賣救主之處——城的根基就在那裡奠立。

2:849

\'lecturi,\' inquiunt, (sumus in consequentibus Anamehel, filium Salom, patruelem fuisse Hieremiae, cuius emit agrum; et haec est turris Ananehel\' ignorantes Hebraicam ueritatem; hic enim iuxta Hebraicum scribitur: a turre Ananehel, per \'nun\' uidelicet mediam litteram, ibi autem: ecce Anamehel, filius Sellum, patruelis tuus, ueniet ad te, per mediam \'m\' litteram.

'We are going to read,' they say, 'in what follows that Hanameel, the son of Shallum, was Jeremiah's cousin, whose field he bought; and this is the tower of Hananeel' — being ignorant of the Hebrew truth; for here it is written according to the Hebrew: 'from the tower of Hananeel,' with 'nun,' namely, as the middle letter; but there: 'Behold, Hanameel, the son of Shallum, thy cousin, shall come unto thee,' with 'm' as the middle letter.

他們說：『我們將在下文讀到哈拿篾，沙龍的兒子，是耶利米的堂兄弟，耶利米買了他的田；這就是哈楠業樓』——他們卻不知希伯來原文的真義；因為此處按希伯來原文寫作『從哈楠業（Ananehel）樓』，中間的字母乃是『nun』；而那裡卻是：『看哪，哈拿篾（Anamehel），沙龍的兒子，你的堂兄弟，必來見你』，中間的字母是『m』。

2:850

inuocantes igitur dominum saluatorem, qui habet clauem Dauid, qui aperit, et nemo eludit, et qui eludit, et nemo aperit, qui signatum quoque Isaiae librum et omnium prophetarum aperuit et adorauerunt uiginti quattuor seniores tenentes citharas, quod solus potuerit diuina reserare mysteria, aggrediamur aedificium ciuitatis, ad quam propheticus sermo dirigitur: gloriosa dicta sunt de te, ciuitas dei, et: fluminis impetus laetificat ciuitatem dei. aedificatur itaque ecclesia a turre \'oboedientiae\' siue \'gratiae\' et \'donorum dei\' — hoc enim interpretatur Ananehel — usque ad portam anguli;

Invoking, therefore, the Lord and Saviour, who has the key of David, who opens and no one shuts, and who shuts and no one opens, who also opened the sealed book of Isaiah and of all the prophets, and before whom the twenty-four elders holding harps fell down in worship, because He alone was able to unlock the divine mysteries — let us approach the building of the city, to which the prophetic word is directed: 'Glorious things are spoken of thee, O city of God,' and: 'The stream of the river maketh glad the city of God.' The Church, then, is built from the tower of 'obedience' or 'grace' and 'of the gifts of God' — for so is Hananeel interpreted — unto the gate of the corner;

因此，我們呼求主救主，就是那拿著大衛的鑰匙、開了就沒有人能關、關了就沒有人能開的，就是那開了以賽亞及眾先知封閉之書卷、二十四位長老拿著琴俯伏敬拜祂的——因為惟有祂能開啟神聖的奧祕——讓我們著手這城的建造，就是先知之言所指向的：『神的城啊，有榮耀的事論到你』，又說：『有一道河，這河的分汊使神的城歡喜。』如此，教會乃是從『順服』或『恩典』與『神的恩賜』之樓——哈楠業正是如此翻譯——直建到角門；

2:851

quae licet uideatur initium habere sublime, quamdiu in ista carne consistimus, rectam ueritatis lineam non - possumus possidere, sed in angulo stamus et fractis lineis exitque ultra funiculus mensurae contra eam, id est portam anguli, super collem Gareb, qui in linguam nostram uertitur aut \'incolatus\' aut \'scabies\', ut doceant nos aduenas esse atque peregrinos et auribus prurientes et ad nouitatem dogmatum pessimorum facile praebere consensum. et circumibit, inquit, Goatha, pro quo interpretati sunt LXX: per gyrum electis lapidibus, qui uoluuntur super faciem terrae et angulari lapide constringuntur dicente apostolo Petro:

which, although it may seem to have a lofty beginning, yet as long as we abide in this flesh, we cannot possess the straight line of truth, but stand in a corner and with broken lines; and the measuring cord goes forth further over against it, that is, the gate of the corner, upon the hill Gareb, which in our tongue is turned as either 'sojourning' or 'scab,' that they may teach us that we are strangers and pilgrims, and itching in our ears, and readily giving consent to novelty of the worst doctrines. 'And it shall compass,' He says, 'Goath,' for which the Septuagint interpreted: 'in a circuit with chosen stones,' which are rolled upon the face of the earth and are bound together by the cornerstone, the apostle Peter saying:

這城雖然似乎有崇高的開端，但只要我們仍住在這肉體中，就不能持守真理的正直線條，反倒站在角落裡、線條破碎之中；量度的繩索往外量出，越過它，即角門，直上迦立山，這山在我們的語言中譯作『客旅』或『疥瘡』，好教導我們：我們是客旅、是寄居的，耳朵發癢，容易對最惡劣教義的新奇之說隨即應允。祂說：『這城必繞行歌亞』，七十士譯本譯為：『以選石環繞』，這些石頭滾在地面上，並被房角石聯結在一起，正如使徒彼得所說：

2:852

et ipsi tamquam lapides uiui superaedificamini, do mus spiritalis, sacerdotium sanctum, offerentes spiritales hostias as et acceptabiles deo per Iesum Christum. et omnem, inquit, uallem Phagarim — quod interpretatur ruinarum — et cineres — subauditur \'circumibit\'—,ut, quamquam nobis uideamur in collibus, tamen semper timeamus ruinas et consideremus cineres et paenitentes dicamus cum Dauid: quia cinerem quasi panem manducaui et poculum meum cum fletu miscebam. unde et iacentibus dicitur: numquid, qui cadit, non resurgit?, dicit dominus. et uniuersam, inquit, Sademoth, quod nos uertimus in regionem mortis unum nomen in duo uerba diuidentes:

'And you also as living stones are built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.' 'And all,' He says, 'the valley Phagarim' — which is interpreted 'of the ruins' — 'and the ashes' — 'it shall compass' is understood —, so that, although we may seem to ourselves to be on the hills, yet we may always fear ruins and consider the ashes, and, doing penance, may say with David: 'For I have eaten ashes like bread, and mingled my drink with weeping.' Whence also to the fallen it is said: 'Shall not he that falleth rise again? saith the Lord.' 'And all,' He says, 'Sademoth,' which we turn as 'the region of death,' dividing one name into two words:

『你們來到主面前，也就像活石，被建造成為靈宮，作聖潔的祭司，藉著耶穌基督獻上神所悅納的靈祭。』祂說：『並全法迦琳谷』——譯作『廢墟之谷』——『與灰燼之地』——此處要補上『必繞行』——，好叫我們雖自以為身在山崗上，卻仍當常常懼怕傾覆，思想灰燼，並且悔改，與大衛一同說：『我吃過爐灰，如同吃餅；我所喝的與眼淚攙雜。』因此對跌倒的人也有話說：『人跌倒，豈不再起來嗎？這是主說的。』祂說：『並全亞撒底末（Sademoth）』，我們譯作『死亡之地』，把一個名字分為兩個詞：

2:853

(sade\', quod dicitur \'regio\', et \'moth\', quod interpretatur \'mortis\', pro qua Aquila uertit \'suburbana\' siue \'arua\' et \'rura\'. \'regio\' autem \'mortis\' regio peccatorum est et \'suburbana\' regio uoluptatum, quae pergit usque ad torrentem Cedron-ubi traditus est dominus —, qui interpretatur \'tenebrae\'. uide, quanta habeat loca ecclesia et quod illud apostolicum: ut sit sine macula et ruga, in futuro et in caelestibus reseruetur. audis angulos, audis scabiem. audis ruinas et cineres et regionem mortis et tenebras, et de tua uirtute et inpeccantia gloriaris! denique sequitur: et usque ad angulum portae.

'Sade,' which means 'region,' and 'moth,' which is interpreted 'of death,' for which Aquila turned it 'suburbs' or 'fields' and 'country lands.' But the 'region of death' is the region of sinners, and the 'suburbs' the region of pleasures, which reaches unto the torrent Cedron — where the Lord was handed over —, which is interpreted 'darkness.' See how many places the Church has, and how that apostolic saying, 'that it may be without spot and wrinkle,' is reserved for the future and for the heavenly places. You hear of corners, you hear of scab, you hear of ruins and ashes and the region of death and darkness, and you glory in your own virtue and sinlessness! Then follows: 'and unto the corner of the gate.'

『撒代（Sade）』意為『地』，『末（moth）』譯作『死亡』，亞居拉譯為『郊野』或『田地』與『鄉間』。但『死亡之地』就是罪人之地，而『郊野』就是宴樂之地，這地一直延伸到汲淪溪——主在那裡被出賣——汲淪意為『黑暗』。看哪，教會有多少這樣的地方，而那句使徒的話：『可以成為聖潔，毫無玷污、皺紋』，乃是為將來、為天上的境界所保留的。你聽見角落，你聽見疥瘡，你聽見廢墟、灰燼、死亡之地和黑暗，你卻以自己的美德和無罪自誇！接下來說：『直到門的拐角。』

2:854

et hic angulus, ne ulla uera iustitia, ne certa uictoria in isto saeculo demonstretur. ipse quoque angulus portae quamquam sit \'orientalis\', unde lumen egreditur, tamen \'equorum\' appellatur, ut indigere nos doceat cursu atque certamine et tandem cum domino audire mereamur: ascendisti equos tuos et equitatio tua salus. in porta orientali, in porta quadrigarum sanctiScatio domini est, ut tunc nos perfectos arbitremur, quando dixerimus ad dominum: currus dei decem milium multiplex, milia laetantium; dominus in eis. istiusmodi aedificatio, quae super fundamentum Christi posita est, de qua loquitur et apostolus:

And this is a corner, lest any true righteousness, lest any certain victory be shown in this world. This very corner of the gate, although it be 'eastern,' whence the light comes forth, yet is called 'of the horses,' that it may teach us that we have need of running and of struggle, and at length may be counted worthy to hear with the Lord: 'Thou hast mounted thy horses, and thy riding is salvation.' In the eastern gate, in the gate of the chariots, is the sanctification of the Lord, so that we may then think ourselves perfect, when we shall have said to the Lord: 'The chariots of God are ten thousandfold, thousands of them that rejoice; the Lord is among them.' A building of this kind, which is set upon the foundation of Christ, of which the apostle also speaks:

這是一個拐角，免得在這世上顯出任何真正的義、任何確定的勝利。這門的拐角本身，雖是『東邊的』，光從那裡發出，卻稱為『馬的』，好教導我們：我們需要奔跑與爭戰，並終能與主一同配得聽見：『你乘上你的馬匹，你的騎乘就是拯救。』在東門，在戰車之門，有主的成聖，好叫我們惟有對主說了這話，才可自以為完全：『神的戰車累萬盈千，就是千千歡樂者；主在他們中間。』這樣一座建築，是立在基督這根基上的，使徒也論到它說：

2:855

ut sapiens architectus fundamentum posui, numquam destruitur, sed manebit in perpetuum. obscura et difficilia latius disserenda sunt, ut manifesta breuius percurramus. Uerbum, quod factum est ad Hieremiam a domino in anno decimo Sedeciae, regis Iuda; ipse est annus octauus decimus Nabuchodonosor.tunc exercitus regis Babylonis obsidebat Hierusalem et Hieremias propheta erat clausus in atrio carceris, qui erat in domo regis luda. clauserat enim eum Sedecias, rex Iudae, dicens: quare uaticinaris dicens: haec dicit dominus ? Non solum uerba, sed et opera prophetarum nobis exemplo sunt ad uirtutem.

'As a wise architect I have laid the foundation,' it is never destroyed, but shall abide for ever. The obscure and difficult things must be discussed more at length, so that we may run through the plain things more briefly. 'The word which came to Jeremiah from the Lord in the tenth year of Zedekiah, king of Judah; it is the eighteenth year of Nebuchadnezzar. At that time the army of the king of Babylon was besieging Jerusalem, and Jeremiah the prophet was shut up in the court of the prison, which was in the house of the king of Judah. For Zedekiah, king of Judah, had shut him up, saying: Why dost thou prophesy, saying: Thus saith the Lord?' Not only the words but also the deeds of the prophets are an example to us of virtue.

『我照著有智慧的工頭立好根基』，這根基永不被拆毀，乃要存到永遠。那些晦澀難解的事必須更詳盡地討論，好讓我們更簡略地略過那些明白的事。『猶大王西底家在位第十年，耶利米從主那裡得到的話語；這年就是尼布甲尼撒在位第十八年。那時巴比倫王的軍隊正圍困耶路撒冷，先知耶利米被囚在猶大王宮中護衛兵的院內。因為猶大王西底家把他囚禁，說：你為甚麼預言，說：主如此說呢？』先知的言語固然如此，其行事也同樣是我們效法美德的榜樣。

2:856

poterat Hieremias prospera nuntiare et regis Sedeciae frui amicitia, sed malebat deo magis oboedire quam hominibus et ei, qui potest et animam et corpus occidere in gehenna quam illi, qui tantum in corpus habere poterat potestatem. et hoc considerandum, quod decimus annus erat regni Sedeciae obsessa iam Hierusalem et gladio, fame ac peste consumta et captiuitate uicina et tamen Sedecias perstat in sententia; et ex parte aliqua illius clementiae demonstratur, quod nequaquam eum in carcere, sed in uestibulo recludi iusserit carceris, libera uidelicet custodia, ne posset effugere, quasi non omnis Hierusalem clausa munitionibus communis carcer fuerit habitantium.

Jeremiah could have announced prosperous things and enjoyed the friendship of King Zedekiah, but he preferred to obey God rather than men, and Him who can slay both soul and body in hell rather than him who could have power over the body alone. And this is to be considered, that it was the tenth year of Zedekiah's reign, Jerusalem being now besieged and consumed by sword, famine and pestilence, and captivity being near, and yet Zedekiah persists in his opinion; and in some part his clemency is shown, in that he ordered him to be shut up not in the prison but in the vestibule of the prison — that is, in free custody, lest he should be able to escape — as though all Jerusalem, closed with fortifications, were not the common prison of its inhabitants.

耶利米本可宣告吉祥之事，享受西底家王的友誼，但他寧可順服神而不順服人，寧可順服那能把靈魂和身體都滅在地獄裡的，而不順服那只能轄制身體的。當注意的是，這是西底家在位第十年，耶路撒冷此時已被圍困，被刀劍、饑荒與瘟疫所吞滅，被擄之期臨近，然而西底家仍固執己見；但從某方面也顯出他的寬容，就是他吩咐把耶利米囚在監獄的前廳而非監牢裡——即寬鬆的看守，免得他逃脫——彷彿被防禦工事封閉的整個耶路撒冷不是其居民共同的牢獄一般。

2:857

ipse est annus duodeuicesimus regni Nabuchodonosor, qui quarto anno regis Ioiacim cepit imperium. omnis autem causa irae regis ista est, cur loquatur ex domini nomine, quae ei fuerant imperata. Ecce ego dabo ciuitatem istam in manu regis Babylonis et capiet eam. et Sedecias, rex Iuda, non effugiet de manu Chaldeorum, sed tradetur in manu regis Babylonis et loquetur os eius cum ore illius et oculi eius oculos illius uidebunt. et in Babylonem ducet Sedeciam et ibi erit, donec uisitem eum, ait dominus. quodsi pugnaueritis contra Chaldeos, nihil prosperum habebitis .

It is the eighteenth year of the reign of Nebuchadnezzar, who took the empire in the fourth year of King Jehoiakim. But the whole cause of the king's anger is this: why he speaks in the name of the Lord the things which had been commanded him. 'Behold, I will give this city into the hand of the king of Babylon, and he shall take it. And Zedekiah, king of Judah, shall not escape out of the hand of the Chaldeans, but shall be delivered into the hand of the king of Babylon; and his mouth shall speak with his mouth, and his eyes shall see his eyes. And he shall lead Zedekiah into Babylon, and there he shall be until I visit him, saith the Lord. But if you fight against the Chaldeans, you shall have no success.'

這是尼布甲尼撒在位第十八年，他在猶大王約雅敬第四年得了帝位。王發怒的全部緣由乃是這個：他為何奉主的名說出所吩咐他的話。『看哪，我必將這城交在巴比倫王手中，他必攻取。猶大王西底家必不能逃脫迦勒底人的手，卻要被交在巴比倫王手中；他的口必與王的口說話，他的眼必看見王的眼。王必將西底家帶到巴比倫，他要留在那裡，直到我眷顧他，這是主說的。你們若與迦勒底人爭戰，必不亨通。』

2:858

Haec erat causa irae regiae, quare praeferret mendacio ueritatem et tam urbem Hierusalem quam Sedeciam regem diceret esse capiendum; quodque grauius est, nisurum eum ora regis Babylonii et locuturum humilem atque captiuum cum inpotentissimi regis insania. grauior enim terror est uidere, quem timeas. et ante increpationem uerborum quam poenarum sustinere cruciatum. et in Babylonem. inquit. ducet Sedeciam et ibi erit, pro quo LXX transtulerunt: et Babylonem; quorum alterum inuitum trahi, alterum uoluntate pergere significat. et ibi, inquit, erit: uerbum ponit ambiguum, ne uideatur cruciatus et miserias prophetare. quodque sequitur: donec uisitem eum, ait dominus.

This was the cause of the royal anger: why he should prefer truth to falsehood, and should say that both the city Jerusalem and King Zedekiah were to be captured; and, what is graver, that he should look upon the face of the king of Babylon, and, humble and captive, should speak with the madness of that most powerful king. For it is a graver terror to see him whom you fear, and to endure the anguish of rebuke before that of punishments. 'And he shall lead Zedekiah into Babylon, and there he shall be' — for which the Septuagint translated: 'and to Babylon'; of which the one signifies to be dragged unwilling, the other to go by one's own will. 'And there,' He says, 'he shall be': He puts an ambiguous word, lest He seem to prophesy torments and miseries. And what follows: 'until I visit him, saith the Lord.'

這就是王發怒的緣由：他為何寧取真理而棄虛謊，並說耶路撒冷城和西底家王都要被攻取；更嚴重的是，他說西底家要面對巴比倫王的面，且要卑微被擄地與那極其強大之王的狂怒對話。因為看見你所懼怕的人，並在受刑罰的痛苦之前先忍受斥責的痛苦，乃是更沉重的恐懼。『王必將西底家帶到巴比倫，他要留在那裡』——七十士譯本譯作：『到巴比倫去』；其中一個表示被迫不情願地拉去，另一個表示憑己意前往。祂說：『他要留在那裡』：祂用了模稜兩可的詞，免得顯得是在預言苦難與悲慘。接下來的話：『直到我眷顧他，這是主說的。』

2:859

et, si pugnaueritis aduersum Chaldeos, nihil prosperum habebitis, in LXX non habetur. prudenterque sententiam temperauit, quae ad bonam et ad malam partem referri potest; \'uisitatio\' enim, ut saepe dixi, et \'consolationem* significat et \'supplicium\'. Et dixit Hieremias: factum est Uerbum domini a d me dicens: ecce Anamehel, filius Sellum — siue Salom —, patruelis tuus — quod Hebraice dicitur \'dodach\' —, uenit ad te dicens: eme tibi agrum meum, qui est in Anath oth; tibi enim conpetit ex propinquitate emtio . Occultum ad Hieremiam dei factum esse sermonem nemo scire poterat nisi ipso indicante, ad quem factus fuerat.

And 'if you fight against the Chaldeans, you shall have no success' is not found in the Septuagint. And He prudently tempered the sentence, which can be referred both to the good and to the bad part; for 'visitation,' as I have often said, signifies both 'consolation' and 'punishment.' 'And Jeremiah said: The word of the Lord came to me, saying: Behold, Hanameel, the son of Shallum — or Salom —, thy cousin — which in Hebrew is called dodach —, cometh unto thee, saying: Buy thee my field which is in Anathoth; for the buying belongs to thee by right of nearness of kin.' No one could know that the speech of God had been made to Jeremiah in secret, except by his own disclosing it, to whom it had been made.

至於『你們若與迦勒底人爭戰，必不亨通』一句，七十士譯本中沒有。祂謹慎地調和了這句話，使它可指向好的一面，也可指向壞的一面；因為『眷顧』，正如我常說的，既表示『安慰』，也表示『刑罰』。『耶利米說：主的話臨到我，說：看哪，哈拿篾，沙龍（或作：撒龍）的兒子，你的堂兄弟——希伯來文稱為 dodach——必來見你，說：你要買我在亞拿突的那塊田；因為按親屬近支的權利，買贖歸你所有。』沒有人能知道神暗中對耶利米所說的話，除非那領受此話的人親自透露。

2:860

et praedicitur ei, quod uenturus sit ad eum Anamehel, patruelis suus, et possessionem agri, qui suus fuerat, delaturus; esse autem ipsum locum in Anathoth de suburbanis, quae sacerdotibus per singulas tribus et ciuitates dabantur ex lege; nec licitum erat possessionem de tribu transire ad tribum nec de familia ad aliam familiam — unde et filiae Salphaad accipiunt sortem inter fratres suos — praecipueque suburbana sacerdotum nulli alii poterant uenundari usque ad annum remissionis nisi ei, quem propinquitas sanguinis expetebat. uenit ergo ad eum patruelis frater suus et offert emtionem, quae illi ex propinquitate debetur. Chelchias et Sellum fratres fuere germani;

And it is foretold to him that Hanameel, his cousin, shall come to him and shall convey the possession of a field which had been his own; and that this place is in Anathoth, of the suburbs which were given to the priests throughout the several tribes and cities by the law; nor was it lawful for a possession to pass from tribe to tribe, nor from one family to another — whence also the daughters of Zelophehad receive their lot among their brethren — and especially the suburbs of the priests could be sold to no other, until the year of remission, save to him whom nearness of blood demanded. His cousin, then, his brother, came to him and offered the purchase which is owed to him by right of nearness. Hilkiah and Shallum were full brothers;

並且預先告訴他：他的堂兄弟哈拿篾必來見他，並要轉讓一塊本屬他自己的田產；而這地方在亞拿突，屬於按律法分給各支派和城邑之祭司的郊野；田產不可從一支派轉到另一支派，也不可從一家轉到另一家——所以西羅非哈的眾女兒也在她們弟兄中間得產業——尤其是祭司的郊野，直到禧年，除了血緣近支所要求的人外，不可賣給別人。於是他的堂兄弟、他的親屬來見他，提出那按近支權利歸他的買贖。希勒家和沙龍是同胞兄弟；

2:861

Chelchiae filius Hieremias, Sellum Anamehel. \'Chelchias\' interpretatur \'pars domini\', (Hieremias\' (sublimitas domini\'; recteque (altitudo domini\' de \'parte domini\' nascitur. \'Sellum\' uero in linguam nostram uertitur \'pax\' sine (pacificus\', \'Anamehel\' \'donum\' uel \'gratia dei\'; nec mirabimur, quod sibi \'pax\' iungantur et \'gratia\', cum etiam apostolicarum epistularum hoc principium sit: gratia uobis et pax. primum ergo pacem meremur dei et post pacem nobis gratia nascitur, quae non in possidentis, sed in donantis arbitrio est. defert autem emtionem lgratia dei\' illi, qui in \'sublimibus\' conlocatus est, ut, quamuis uideatur excelsus, tamen gratia dei indigeat.

Jeremiah was the son of Hilkiah, Hanameel of Shallum. 'Hilkiah' is interpreted 'the portion of the Lord,' 'Jeremiah' 'the sublimity of the Lord'; and rightly does 'the height of the Lord' spring from 'the portion of the Lord.' 'Shallum' in our tongue is turned as 'peace' or 'peaceable,' 'Hanameel' 'the gift' or 'the grace of God'; nor shall we wonder that 'peace' and 'grace' are joined together, since even this is the opening of the apostolic epistles: 'Grace to you and peace.' First, then, we merit the peace of God, and after peace grace is born to us, which is in the will not of the possessor but of the giver. And 'the grace of God' offers the purchase to him who is set 'in the sublime places,' so that, although he may seem exalted, yet he has need of the grace of God.

耶利米是希勒家的兒子，哈拿篾是沙龍的兒子。『希勒家』譯作『主的分』，『耶利米』譯作『主的崇高』；而『主的高度』正當地從『主的分』而生。『沙龍』在我們的語言中譯作『平安』或『和平的』，『哈拿篾』譯作『神的恩賜』或『神的恩典』；我們不必詫異『平安』與『恩典』相聯，因為連使徒書信的起首也是如此：『願恩典平安歸與你們。』所以我們先蒙神的平安，平安之後恩典才向我們而生，這恩典不在領受者的意願，而在賜予者的旨意中。而『神的恩典』把買贖獻給那被安置在『崇高之處』的人，好叫他雖似高舉，卻仍需要神的恩典。

2:862

illud, quod in Cantico saepe cantatur a sponsa: fratruelis s meus, id est 6 ἀδελϕιδόϚ μου , in Hebraico \'dodi\' dicitur; ergo non \'fratruelis\', sed \'patradelfus\', id est \'patruelis\', dicendus est. fuisse autem Hieremiam filium Chelchiae de sacerdotibus, qui erant in Anathoth, in terra Beniamin, et uoluminis huius testatur exordium. Et uenit ad me Anamehel, filius patrui mei, secundum uerbum domini ad uestibulum— siue atrium — carceris et ait ad me: posside siue eme — agrum meum, qui est in Anathoth, in terra Beniamin. quia tibi con petit hereditas et tu pro- pinquus, ut possideas siue emas . Quod futurum prophetae uerbum domini nuntiarat, statim opere completum est.

That which is often sung by the bride in the Song of Songs: 'my kinsman,' that is, ho adelphidos mou, is in the Hebrew called 'dodi'; therefore it is to be said not 'kinsman' but 'paternal-uncle's-son,' that is, 'cousin.' But that Jeremiah was the son of Hilkiah, of the priests who were in Anathoth, in the land of Benjamin, the opening of this book also testifies. 'And Hanameel, the son of my uncle, came to me according to the word of the Lord, to the vestibule — or court — of the prison, and said to me: Take possession of — or buy — my field which is in Anathoth, in the land of Benjamin; for the inheritance belongs to thee, and thou art the next of kin, that thou mayest possess it or buy it.' What the prophet had announced as the future word of the Lord was at once fulfilled in deed.

雅歌中新婦常唱的那句：『我的良人（kinsman）』，即 ho adelphidos mou，在希伯來文中稱為『dodi』；所以不應譯作『親屬』，而應譯作『叔伯之子』，即『堂兄弟』。而耶利米是希勒家的兒子，屬於便雅憫地亞拿突的祭司，這一點本書的開頭也可作證。『哈拿篾，我叔叔的兒子，照著主的話來見我，到監獄的前廳（或作：院子），對我說：你要取得（或作：買）我在便雅憫地亞拿突的那塊田，因為承受產業的權利歸你，你是近支的親屬，可以取得或購買它。』先知所宣告的、將來要臨到的主的話，立時在事上應驗了。

2:863

\'uenit\', inquit, \'ad me Anamehel\' — \'gratia dei\' —, \'filius patrui mei\' — hoc est \'filius pacis\' —; \'uenitautem in uestibulo carceris dixitque ad me ea, quae dominus ab eo dicenda praedixerat\'. ager autem iste sacerdotalis, cuius emtio atque possessio Hieremiae deferebatur, in \'Anathoth\' est, in terra \'Beniamin\', quorum prius \'oboedientiam\', secundum filium dexterae sonat; et consequenter eius appetit emtionem, in quo \'oboedientia\' et \'uirtus\' domini uersabantur. pro \'propinquo\' LXX πρεσβύτερον , id est \'seniorem\', interpretati sunt, quod loco huic non conuenit.

'Hanameel,' he says, 'came to me' — 'the grace of God' —, 'the son of my uncle' — that is, 'the son of peace' —; 'and he came into the vestibule of the prison and said to me those things which the Lord had foretold were to be said by him.' Now this priestly field, whose purchase and possession was being conveyed to Jeremiah, is in 'Anathoth,' in the land of 'Benjamin,' of which the former sounds 'obedience,' the latter 'son of the right hand'; and consequently he seeks the purchase of that in which the 'obedience' and 'virtue' of the Lord were engaged. For 'next of kin' the Septuagint interpreted presbyteron, that is 'elder,' which does not fit this place.

他說：『哈拿篾』——『神的恩典』——『我叔叔的兒子』——即『平安之子』——『來見我』；『他來到監獄的前廳，把主預先告訴他要說的話對我說了。』如今這塊祭司的田，其買贖與產權正轉讓給耶利米，是在便雅憫地的『亞拿突』，這兩個名稱中，前者意為『順服』，後者意為『右手之子』；因此他尋求購買那含有主的『順服』與『美德』之地。至於『近支的親屬』，七十士譯本譯作 presbyteron，即『長者』，這與本處不合。

2:864

Intellexi autem, quod uerbum domini, esset, et emi agrum ab Anamehel, filio patrui mei, qui est in Anathoth, et appendi ei argentum, stateres septem et decem argenteos. et scripsi in libro et signaui aui et adhibui testes et appendi argentum in statera. et accepi librum possessionis signatum, stipulationes et rata et signa forinsecus . Durum quidem erat et prope inconsequens risuque dignum eum, qui iam iamque capiendam prophetabat Hierusalem et omnes ducendos esse captiuos uel gladio, fame et peste perituros, agrum in Anathoth emere. quem non erat possessurus. \'sed intellexi,\' inquit, \'uerbum esse domini et emtionem meam argumento et uaticinio domini coaptandam;

'And I understood that it was the word of the Lord, and I bought the field from Hanameel, the son of my uncle, which is in Anathoth, and I weighed out to him the silver, seven staters and ten silver pieces. And I wrote it in a book and sealed it and called witnesses, and weighed the silver in a balance. And I took the book of the possession, sealed — the stipulations and the ratifications and the signs on the outside.' It was indeed hard and almost unreasonable and worthy of laughter that he, who was prophesying that Jerusalem was even now to be captured and all to be led captive, or to perish by sword, famine and pestilence, should buy a field in Anathoth which he was not going to possess. 'But I understood,' he says, 'that it was the word of the Lord, and that my purchase was to be fitted to the argument and prophecy of the Lord;

『我便知道這是主的話，就向我叔叔的兒子哈拿篾買了他在亞拿突的那塊田，把銀子秤給他，共七舍客勒和十塊銀子。我在契上簽名蓋章，並請了見證人，用天平把銀子秤給他。我便取了那蓋了印的買契，其中有條款、批准和外面的記號。』一個正在預言耶路撒冷即刻要被攻取、眾人都要被擄或死於刀劍、饑荒與瘟疫的人，竟去買一塊他不會擁有的亞拿突之田，這確實艱難、幾近不合理、可笑。他說：『但我明白這是主的話，我的購買是要與主的論證和預言相符；

2:865

et ideo adquieui praecepto eius, ut emerem, nec frustra ad me super huiuscemodi re dei factum esse sermonem et appendi argenti decem et septem siclos\', quos nos in \'stateres\' uertimus. siclus autem uiginti habet obolos, ut in Hiezecihelis extremo uolumine scribitur. emitque propheta \'decem et septem\' siclis, in quo numero cantauit puer domini Dauid in die, qua eruit eum dominus de manu omnium inimicorum eius et de manu Saul et dixit: diligam te, domine, fortitudo mea! dominus firmamentum meum et refugium meum et liberator meus. deus meus adiutor meus et sperabo in eum; protector meus et cornu salutis meae. denarium numerum esse mysticum ostendit decalogus.

and therefore I acquiesced in His command, that I should buy, nor was the speech of God made to me in vain concerning a matter of this kind, and I weighed out seventeen shekels of silver,' which we turn as 'staters.' Now a shekel has twenty obols, as is written at the end of the volume of Ezekiel. And the prophet bought for 'seventeen' shekels, in which number the Lord's child David sang, in the day when the Lord delivered him out of the hand of all his enemies and out of the hand of Saul, and said: 'I will love thee, O Lord, my strength! The Lord is my firmament and my refuge and my deliverer. My God is my helper, and I will hope in him; my protector and the horn of my salvation.' That the number ten is mystical the Decalogue shows,

因此我順從了祂的命令去買，神為這樣一件事對我所說的話並非徒然，我便秤出十七舍客勒的銀子』，我們把它譯作『斯塔特（staters）』。如以西結書卷末所記，一舍客勒有二十俄波。先知以『十七』舍客勒買地，就是主的僕人大衛在主救他脫離一切仇敵之手並脫離掃羅之手那日所歌唱的數目，他說：『主啊，我的力量，我愛你！主是我的磐石、我的山寨、我的救主。我的神是我的幫助，我要投靠祂；祂是我的護衛、我救恩的角。』十這個數目是奧祕的，十誡就表明了這點，

2:866

quae scripta fuit in tabulis lapideis digito dei, et dies ieiunii et propitiationis mensis septimi; \'septem\' quoque, in quo uerus est sabbatismus et requies, esse sanctum multis scripturarum testimoniis conprobamus, de quibus saltem pauca posuissem, nisi otiosum esset docere, quae nota sunt. in hoc igitnr numero a propheta et sacerdote emitur possessio scribiturque in libro atque signatur et adhibentur testes argentumque diligenter appenditur, ut omnia uenditionis et emtionis iura seruentur et sit certa possessio stipulationibus et responsionibus roborata. uel hoc audiant, qui falsa testamenta et interdum ne testamenta quidem sibi adhibitis testibus uindicare conentur!

which was written on tablets of stone with the finger of God, as also the day of the fast and of the propitiation of the seventh month; 'seven' also, in which is the true sabbath-keeping and rest, we prove by many testimonies of the Scriptures to be holy; of which I would have set down at least a few, were it not idle to teach things that are well known. In this number, therefore, the possession is bought by the prophet and priest, and it is written in a book and sealed, and witnesses are called, and the silver is carefully weighed out, so that all the rights of selling and buying may be preserved, and the possession may be certain, strengthened by stipulations and answers. Let those hear this also, who try to claim for themselves false wills — and sometimes not even wills — with witnesses brought in!

這律法是用神的指頭寫在石版上的，正如七月禁食贖罪之日一樣；『七』也是如此，其中含有真正的守安息與安息，我們以聖經的許多見證證明它是聖潔的；關於這些，我本可至少列出幾條，若不是教導人所共知之事乃屬多餘的話。所以先知兼祭司以這數目買下產業，寫在契上並蓋印，召了見證人，仔細地秤出銀子，好叫買賣的一切權利都得保存，並藉條款與答覆使產權確定穩固。願那些帶著見證人企圖為自己認領假遺囑——有時甚至根本不是遺囑——的人也聽這話！

2:867

Et dedi librum possessionis Baruch, filio Neri, filii Maasiae, in oculis Anamehel, patruelis mei in oculis testium, qui scripti erant in libro emtionis, in oculis omnium Iudaeorum, qui sedebant in atrio carceris . Quamquam statim esset possessio relinquenda, immo emenda posteris, et ab eo emenda, qui filios non habebat — neque enim uxorem acceperat —, tamen oboediens imperio domini omnia rite celebrat signatumque librum possessionis dat Baruch, filio Neri, filii Maasiae. \'Baruch\' in lingua nostra \'benedictus\' dicitur, qui erat filius \'Neri\', qui interpretatur \'lucerna mea\' dicente propheta : lucerna pedibus meis uerbum tuum et lux semitis meis ardens ;

'And I gave the book of the possession to Baruch, the son of Neriah, the son of Maaseiah, in the sight of Hanameel, my cousin, in the sight of the witnesses who were written in the book of purchase, in the sight of all the Jews who were sitting in the court of the prison.' Although the possession was to be forsaken at once, or rather to be bought for posterity, and to be bought by him who had no sons — for he had not taken a wife —, yet, obedient to the Lord's command, he duly performs all things, and gives the sealed book of the possession to Baruch, the son of Neriah, the son of Maaseiah. 'Baruch' in our tongue is called 'blessed,' who was the son of 'Neriah,' which is interpreted 'my lamp,' the prophet saying: 'Thy word is a lamp to my feet, and a light burning to my paths';

『我當著我堂兄弟哈拿篾、當著在買契上簽名的見證人、當著坐在護衛兵院內眾猶太人的面，把這產業的契交給尼利亞的兒子瑪西雅的孫子巴錄。』這產業雖即刻要被撇下，或不如說是為後代所買，且是由一個無子之人所買——因他沒有娶妻——然而他順服主的命令，妥善地行了一切，把蓋了印的產業契交給尼利亞的兒子巴錄，尼利亞是瑪西雅的兒子。『巴錄』在我們的語言中稱為『蒙福的』，是『尼利亞』的兒子，尼利亞譯作『我的燈』，正如先知所說：『你的話是我腳前的燈，是我路上點著的光』；

2:868

Neri quoque, pater Baruch, filius \'Maasiae\', id est <facturae\' et \'operis domini). animaduertamus ergo, quantis uirtutum priuilegiis discipulus Baruch Hieremiae ministrauerit dicente Dauid: ambulans in uia inmaculata hic mihi ministrabat. unde et Heliseus, minister Heliae, in tantum placuit deo, ut post translationem magistri etiam duplicem . spiritum mereretur accipere. hoc dico ad commonitionem eorum. qui malorum hominum abutuntur ministeriis et non audent abicere, quos malae conscientiae norunt sibi glutino copulatos.

Neriah too, the father of Baruch, was the son of 'Maaseiah,' that is, 'of the making and work of the Lord.' Let us then consider with what great privileges of virtues the disciple Baruch ministered to Jeremiah, David saying: 'He that walketh in the unspotted way, he ministered to me.' Whence also Elisha, the minister of Elijah, so pleased God that after his master's translation he even merited to receive a double spirit. This I say for the admonishing of those who abuse the ministries of evil men and dare not cast off those whom, from an evil conscience, they know to be bound to themselves as with glue.

巴錄的父親尼利亞也是『瑪西雅』的兒子，瑪西雅即『主的製作與工作』。那麼讓我們思想，門徒巴錄是以何等美德的殊榮服事耶利米，正如大衛所說：『行為完全的，他必伺候我。』因此以利亞的僕人以利沙也如此蒙神喜悅，以致在他師傅被提之後，他甚至配得領受加倍的靈。我說這話是為警戒那些濫用惡人服事、卻因著虧欠的良心知道那些惡人如膠似漆地與自己相連而不敢撇棄他們的人。

2:869

traditur autem liber Baruch, tanto et tali uiro, uidente Anamehel, qui uendiderat, et testibus, qui suscripserant et quorum nomina in emtionis uolumine tenebantur, et in conspectu, inquit, omnium Iudaeorum, qui sedebant in atrio carceris, qui uidelicet uel ad prophetam uenerant consolandum uel studio timoris dei domini uerba audire cupiebant. Et praecepi Baruch coram eis dicens: haec dicit dominus exercituum deus Israhel: sume libros istos, librum emtionis hunc signatum et librum hunc, qui apertus est, et pone illos in uase fictili, ut permanere possint diebus multis. haec enim dicit dominus exercituum deus Israhel: adhuc possidebuntur domus et agri et uineae in terra hac .

Now the book is handed over to Baruch, to so great and such a man, while Hanameel, who had sold it, was looking on, and the witnesses who had subscribed and whose names were held in the volume of purchase, and 'in the sight,' he says, 'of all the Jews who were sitting in the court of the prison' — namely those who either had come to console the prophet, or, out of zeal of the fear of God, desired to hear the words of the Lord. 'And I commanded Baruch before them, saying: Thus saith the Lord of hosts, the God of Israel: Take these books, this sealed book of purchase and this book which is open, and put them in an earthen vessel, that they may continue many days. For thus saith the Lord of hosts, the God of Israel: Houses and fields and vineyards shall yet be possessed in this land.'

如今這契交給了巴錄，交給這樣一位偉大而卓越的人，賣地的哈拿篾在旁觀看，簽了名、名字記在買契卷中的見證人也在，他說：『當著坐在護衛兵院內眾猶太人的面』——即那些或來安慰先知、或出於敬畏神的熱心而渴望聽主話語的人。『我當著他們吩咐巴錄說：萬軍之主以色列的神如此說：你要拿這些契，就是這蓋了印的買契和這敞開的契，把它們放在瓦器裡，可以存留許多日子。因為萬軍之主以色列的神如此說：將來在這地必再有人置買房屋、田地和葡萄園。』

2:870

Cunctis, quos praeteritus sermo narrauit, praesentibus et uidentibus Baruch ministro praecipitur et discipulo, non sermonibus praeceptoris, sed dei iubentis imperio, ut assumat libros, unum signatum, alterum apertum — quae emtionum consuetudo hucusque seruatur, ut, quod intrinsecus clausum signacula continent, hoc legere cupientibus apertum uolumen exhibeat —, utrumque in uase fictili, ut permanere possint diebus multis. firma igitur erat et longo post tempore futura possessio, quae tanta custodia seruabatur, ne uel foris emtionis libri positi paterent rapinae uel humo conditi umore terrae soluerentur.

With all those present and seeing whom the foregoing narrative has told of, it is commanded to Baruch the minister and disciple — not by the words of a teacher, but by the command of God who orders it — that he take the books, one sealed, the other open — which custom of purchases is kept even to this day, that what the seals contain shut up within, the open volume may present to be read by those who desire it —, and put both in an earthen vessel, that they may continue many days. Firm, therefore, and to endure a long time afterward, was the possession which was preserved with such great care, lest either the books of purchase, set out in the open, should lie exposed to plunder, or, buried in the ground, should be dissolved by the dampness of the earth.

在前面敘述所提到的眾人都在場觀看之時，僕人兼門徒巴錄受了吩咐——不是憑師傅的言語，而是憑那發命之神的命令——要他拿這些契，一份蓋印、一份敞開——這買賣的慣例甚至保存至今，就是印章封在裡面的內容，敞開的卷可呈給願意讀的人閱讀——並把二者都放在瓦器裡，可以存留許多日子。因此，這以如此大的謹慎所保存的產業乃是穩固的、日後長久要存留的，免得買契或放在外面暴露而遭搶奪，或埋在地下被地的潮氣所侵蝕。

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