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Lucifer of Cagliari
Polemical Works 3 part 2/3
Latin original · 41 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 3:40–3:80 (93 verses in all)
3:40
non ergo mirari poterimus, si, quod deus auertat a te, in haeresi tua censueris mortis diem suscipere, quandoquidem etiam signis ac prodigiis non potuerint priores consacrilegi tui reuocari ad solum deum colendum. dicit enim de Hieroboam sancta scriptura: et post hoc non est reuersus Hieroboas a malitia sua, sed reuersus est et fecit ex parte populi sacerdotes excelsorum. qui enim uolebat adleuabat manum suam, et fiebat sacerdos in excelsis. et factum est hoc uerbum in peccatum in domum Hieroboam et in interitum et in exterminium a facie terrae .
We shall not, therefore, be able to wonder if — which may God avert from you — you should decree to meet your day of death in your heresy, since even by signs and portents your former fellow-sacrilegists could not be recalled to worship God alone. For holy Scripture says of Jeroboam: And after this Jeroboam did not turn back from his malice, but turned back and made priests of the high places from among the people. For whoever wished lifted up his hand, and became a priest in the high places. And this thing became a sin unto the house of Jeroboam, and unto its destruction and extermination from the face of the earth.
所以，倘若你在你的異端中定意迎接你死亡的日子（願神使這事遠離你），我們也不足為奇，因為連神蹟奇事都不能使你那些同作褻瀆的先人回轉，單單敬拜神。聖經論到耶羅波安說：此後耶羅波安仍不離開他的惡行，反倒又從民間立邱壇的祭司；凡願意的，他就使他承接聖職，作邱壇的祭司。這事就成了耶羅波安家的罪，以致他家從地上被剪除、被滅絕。
3:41
Quae ne dicantur etiam de te, quaeso temet eripias a nefando Arrianorum coetu, quaeso sis Christianus ut ante eras ex Arriano, nec nobis indigneris quod actus tuos et Hieroboae aequemus; sed magis obsecro conspicias has omnes instructiones potius quam increpationes nuncupandas sospitatis tuae me bono ingerere. conpararis etenim a nobis Hieroboae. nostris temporibus quia sic cunctos a deo fueris conatus uertere, sicut ille populum fuerit conatus Israel facere apostatam ex dei cultore.
Lest these things be said also of you, I beg you to snatch yourself away from the wicked assembly of the Arians; I beg you to be a Christian, as before you were, instead of an Arian, and do not be indignant with us that we equate your deeds with Jeroboam's; but rather I beseech you to see that all these things which I press upon you for the good of your salvation are to be called instructions rather than rebukes. For you are compared by us to Jeroboam in our times, because you have thus tried to turn all men from God, just as he tried to make the people of Israel an apostate from being a worshipper of God.
為免這些話也論到你身上，我懇求你將自己從亞流派可憎的聚會中救拔出來；我懇求你重作基督徒，如同你先前由亞流派歸正那樣，也不要因我們將你的行為與耶羅波安相比而向我們發怒；反倒我懇求你看清：我為你救恩的益處而向你陳明的這一切，應稱為教導，而非責備。我們將你比作耶羅波安，因為在我們這世代，你如此竭力要使眾人離棄神，正如他曾竭力要使以色列百姓從敬拜神的人變為背道者。
3:42
nolo adhuc hinc tibi aliquid spei promittas, quod enim male sis faciens et tamen regnes, cum uideas et Hieroboam diu regnasse in scelere suo, sed et filium Salomonis totidem et idololatriam gerentem in eodem defunctum scelere, item eius filium Abiud, de quo scriptum inuenio: et abiit in peccatis patris sui, quae fecit in conspectu eius, et non erat cor eius consummatum cum domino deo suo, sicut erat cor Dauid patris eius, et tamen cum seruirent idolis, fuerint in regno et mortui sint in ea dignitate, et tradiderint filiis suis auctoritatem regni. ne itaque etiam in eo plaudeas, quod enim pater uester uobis tradiderit regnum, dicens:
I do not want you to promise yourself any hope from this — that, though you do evil, you nevertheless reign — since you see that Jeroboam also reigned long in his crime, and Solomon's son likewise, practicing idolatry, died in the same crime, and likewise his son Abijah, of whom I find it written: And he walked in the sins of his father, which he did before him, and his heart was not perfect with the Lord his God, as was the heart of David his father; and yet, though they served idols, they were in the kingdom and died in that dignity, and handed on to their sons the authority of the kingdom. Therefore do not applaud yourself even in this — that your father handed the kingdom over to you — saying:
我不願你再由此給自己些許指望，以為你雖行惡卻仍作王便是憑據，因為你看見耶羅波安也曾在他的罪中長久作王，所羅門的兒子同樣行偶像崇拜、死在同一的罪中，還有他的兒子亞比央，論到他我查到經上記著：他行他父親在他面前所行的諸罪，他的心不像他祖大衛的心那樣完全歸向耶和華他的神；然而他們雖事奉偶像，卻仍在王位上，並且死在那尊榮中，又將王權傳給他們的兒子。所以你也不要因此自誇，以為你們的父親把王國傳給了你們，便說：
3:43
nisi pater meus bene fecisset conferre se ad Arrianos, um eius fiMi regnaremus . nolo dicas: si haereticus essem, numquam tantum imperarem, numquam me permitteret deus adhuc in regno esse, quando uideas uiginti quatuor annis regnasse Basiam filium Achiae super Israel, de quo scriptum inuenisti in Regnorum libro terti??? : et, fecit malignum coram domino et abiit in uiam Hieroboam filii Nabath; eb in pescatis eius quemadmodum peccauit in Israel . qui Basis re-x debuerat utique metuere ne fuisset percussus ut Hieroboas, si a uiis recessisset domini. sed ita.
'Unless my father had done well to join himself to the Arians, we his sons would not be reigning.' I do not want you to say: If I were a heretic, I would never rule so long, God would never permit me still to be in the kingdom — when you see that Baasha the son of Ahijah reigned twenty-four years over Israel, of whom you have found it written in the third book of Kingdoms: And he did evil before the Lord, and walked in the way of Jeroboam the son of Nebat, and in his sins wherewith he sinned in Israel. This King Baasha surely ought to have feared lest he be struck down like Jeroboam, if he departed from the ways of the Lord. But so it is.
「我父親若不是明智地投靠了亞流派，我們作他兒子的就不能作王了。」我不願你說：我若是異端，就絕不能統治這麼久，神也絕不會容我至今仍在王位上——當你看見亞希雅的兒子巴沙在以色列作王二十四年，論到他你已在《列王紀》第三卷查到記著：他行耶和華眼中看為惡的事，走耶羅波安兒子尼八的道，並且犯他使以色列人陷在其中的罪。這巴沙王若離棄了耶和華的道，本該懼怕自己會像耶羅波安一樣遭擊殺。然而事實卻是如此。
3:44
estis qui a deo declinatis, ut cum uobis fuerit libitum in iniuriam, dei suscipere officium idololatriae, non possetis nec illorum qui iam iudicati fuerint terreri exemplo, conuerti ad deum. scriptum est etiam de Iambre. rege: et fecit malignum in conspectu domini, et maligne fecit super- omnes qui fuerunt ante eum et abiit in omnem uiam Hieroboam filii Nabath in peccatis eius ;
You are such as turn aside from God, so that when it pleases you, to God's injury, to take up the office of idolatry, you cannot even be frightened by the example of those who have already been judged, so as to turn to God. It is written also of King Omri: And he did evil in the sight of the Lord, and did more wickedly than all who were before him, and walked in every way of Jeroboam the son of Nebat, in his sins;
你們正是這樣離棄神的人：以致當你們甘願行事、以拜偶像的職事來得罪神時，甚至連那些已受審判之人的鑑戒也不能使你們懼怕、回轉歸神。經上也論到暗利王記著：他行耶和華眼中看為惡的事，比他以前的眾人行得更惡，走盡了尼八兒子耶羅波安的道，犯了他的罪；
3:45
et tamen hic quii dicitur super omnes peccasse, qui ante illum fuerant reges, non statim ut dereliquit deum exstinctus est nec per aliquam grauem ualitudinem est uexatus, ut grauiori poena fuisset nisus interemptus qui grauius describitur deliquisse.aides, Constanti, tametsi contingat tibi in summa felicitat» in hac temporaria uersari uita, tamen magis te timere debere, quod dei reserueris iudicio ; et licet etiam quii statim extinguuntur; quibus hic aliqua. diuinitus inrogatur poenarum, post descensum semper torque-. antur, tamen tu si in summa uiuens felicitate fueris hinc raptus, aduerte qualiter in te uindicta sit processura, qui in tanto inueniaris scelere.
and yet this one, who is said to have sinned above all the kings who were before him, was not destroyed as soon as he forsook God, nor was he afflicted by any grave illness, so that he who is described as having sinned more grievously should be striven after to be slain by a graver punishment. You see, Constantius, even if it should befall you to pass this temporal life in the highest felicity, yet you ought all the more to fear, because you are reserved for God's judgment; and although even those who are destroyed at once, on whom here some of their punishments are divinely inflicted, are always tormented after their descent, yet if you, living in the highest felicity, are snatched from here, mark how vengeance will proceed against you, who are found in so great a crime.
然而這位被稱為犯罪超過他以前眾王的人，並未在離棄神之時立即被消滅，也未受任何重病的折磨，以致這位被描述為犯罪更重的人本該被更重的刑罰所擊殺。君士坦提烏斯啊，你要明白：縱使你得以在這暫時的生命中享有至高的福樂，你反倒更當懼怕，因為你被留待神的審判；並且，縱然連那些在此地被神施加某些刑罰、隨即被消滅的人，在他們墮入陰間之後也永受折磨，然而你若在至高的福樂中被從此地奪去，你要留心思想：對你這被查出犯了如此大罪的人，報應將如何臨到。
3:46
ne hinc itaque quicquam tibi adscripseris felicitatis, quod cum sis negans filium unicum dei, quod cum eius familiam persequaris, tamen adhuc spiritus tuus in corpore illo carnifice sit manens, quando consideres etiam filium Asab annis triginta quinque, cum fuerit ut tu sacrilegus, regnasse apud ludaeos; de quo scriptum esse legisti: abiit in uias Asab patris sui, et non declinauit ab illis, ut faceret quod rectum erat in conspectu domini, sed ab excelsis non abstinuerunt et sacrificabant in excelsis et incendebant . ecce etiam hic describitur rex in pace dormisse. cum itaque fuerit triginta quinque annis idololatriam gerens, ne tibi adscribas ad gloriam et dicas:
Therefore do not ascribe to yourself any felicity from this — that, though you deny the only Son of God, though you persecute His family, your spirit nevertheless still remains in that executioner's body — when you consider that the son of Asa too reigned thirty-five years among the Jews, though he was sacrilegious like you; of whom you have read it written: He walked in the ways of Asa his father, and did not turn aside from them, to do what was right in the sight of the Lord, but they did not abstain from the high places, and sacrificed on the high places and burned incense. Behold, this king too is described as having slept in peace. Since therefore he practiced idolatry for thirty-five years, do not ascribe it to yourself for glory and say:
所以你不要因此給自己歸算任何福樂——就是你雖否認神的獨生子、逼迫祂的家人，你的靈卻仍存留在那如同劊子手的身體之中——當你思想亞撒的兒子也在猶太人中作王三十五年，雖然他像你一樣褻瀆神；論到他你已讀到經上記著：他行他父親亞撒的道，總不偏離，行耶和華眼中看為正的事，只是邱壇還未廢去，百姓仍在邱壇上獻祭燒香。看哪，這王也被記載為安然長眠。他既行偶像崇拜三十五年，你就不要將此歸給自己作為榮耀而說：
3:47
idcirco non aliqua uulneror plaga, idcirco non iam extinctus sum, sed adhuc ųiuo regnum imperii Romani possidens, quia sim bene credens; quia Arrii recta sit fides, quia fecerim bene remouere episcopos et alios tales instituerim quales concupierit Arrius . noli, inquam, hinc tibi gloriari, quod cum haec sis faciens, tamen superbias, quando uideas istam regem. triginta quinque annis tenuisse regnum, in pace fuisse exemptum. si igitur potuit illis, quia ita exempti sint, inpune idololatriae crimen cedere, poterit et tibi, Constanti. conuerte te itaque ad. dominum, ne talis inueniaris qualis est inuentus Achab, de quo scriptum inuenio:
'For this reason I am not stricken by any blow, for this reason I am not yet destroyed, but I still live possessing the kingdom of the Roman Empire, because I believe rightly; because the faith of Arius is correct; because I have done well to remove the bishops and to install others such as Arius desired.' Do not, I say, glory in this — that, though you do these things, you nevertheless are proud — when you see that that king held the kingdom for thirty-five years and was taken away in peace. If, therefore, the crime of idolatry could pass unpunished for them, because they were thus taken away, it will be able to do so for you also, Constantius. Turn yourself, therefore, to the Lord, lest you be found such as Ahab was found, of whom I find it written:
「我之所以沒有受任何災殃的擊打，之所以至今未被消滅，反倒仍活著、握有羅馬帝國的王權，乃是因為我信得純正；因為亞流的信仰是正確的；因為我做得好，把那些主教除掉，另立亞流所喜歡的那等人。」我說，你不要因此自誇——就是你雖行這些事卻仍然驕傲——當你看見那王作王三十五年，並且安然去世。所以，若偶像崇拜的罪能因他們如此安然去世而在他們身上不受懲罰，那在你身上，君士坦提烏斯，也照樣能如此。所以你要回轉歸向主，免得你被查出像亞哈一樣，論到他我查到經上記著：
3:48
et fecit Achab malignum in conspectu domini, et maligne fecit super omnes qui fuerunt ante eum. et non fuit illi satis ut ambularet in peccatis Hieroboam filii Nabatk, sed et accepit uxorem Iesabel filiam Basan et Hela regis Sidoniorum. et abiit et seruiuit Baali et adorauit eum et statuit sacrarium Baali in domo religionum suarum, quam aedificauit in Samaria; et fecit Achab lucum, ut faceret exacerbationem, ut exacerbaret deum et animam suam disperderet, et malignum fecit super omnes reges Israel qui fuerunt ante eum . noli adhuc te sinere esse apud Arrianos, sed fac transitum ad nos Christianos, quibus sunt ita cunctae haereses ut est Baal .
And Ahab did evil in the sight of the Lord, and did more wickedly than all who were before him. And it was not enough for him to walk in the sins of Jeroboam the son of Nebat, but he also took as wife Jezebel the daughter of Ethbaal king of the Sidonians. And he went and served Baal and worshipped him, and set up a shrine of Baal in the house of his cults, which he built in Samaria; and Ahab made a sacred grove, to make provocation, to provoke God and to destroy his own soul, and did more wickedly than all the kings of Israel who were before him. Do not any longer allow yourself to be among the Arians, but make your passage over to us Christians, to whom all heresies are just as Baal is.
亞哈行耶和華眼中看為惡的事，比他以前的眾人行得更惡。他犯了尼八兒子耶羅波安的罪，還以為不足，又娶了西頓王謁巴力的女兒耶洗別為妻。他去事奉巴力，敬拜牠，並在撒瑪利亞他所建的廟宇中為巴力設立聖所；亞哈又造了一座木偶（樹叢），為要惹動、激怒神，並毀壞自己的靈魂，他所行的惡比他以前的以色列眾王更甚。你不要再容自己留在亞流派中，倒要過來歸入我們基督徒中間，因為在我們看來一切異端都如同巴力。
3:49
sic uos nunc nobis estis haeretici, ut illis illorum temporum dei cultoribus fuerint illi qui idolis immolabant; per hanc haeresim tuam mihi crede quod talis sis nostris temporibus, qualis fuerit et Achab. Ne tibi itaque placeas, quod non statim tibi reddiderit deus, quando uideas huic Achab et uxori eius Iezabel, qui etiam prophetas occiderint domini, qui in tanto scelere fuisse inueniantur uersati, ut nullum in terra Israel dei se hominem confitentem permiserint demorari, pepercitum fuerit diutissime. noli hoc intueri quod, cum sis malefaciens, superbias tamen in sceleribus tuis;
So you are now heretics to us, just as, to those worshippers of God in those times, were those who sacrificed to idols; through this heresy of yours, believe me, you are in our times such a one as Ahab also was. Do not, therefore, be pleased with yourself that God has not immediately repaid you, when you see that to this Ahab and his wife Jezebel — who even killed the prophets of the Lord, who are found to have been so engaged in so great a crime that they did not permit any man in the land of Israel confessing himself God's to remain — mercy was shown for a very long time. Do not regard this — that, though you do evil, you nevertheless are proud in your crimes;
你們如今在我們看來就是異端，正如那些向偶像獻祭的人，在當時敬拜神的人看來也是如此；因你這異端，請你相信我，在我們這世代，你正是像亞哈一樣的人。所以你不要因神沒有立刻報應你而自滿，當你看見這亞哈和他的妻子耶洗別——他們甚至殺害耶和華的先知，被查出陷在如此大罪之中，以致不容任何在以色列地承認自己屬神的人存留——神卻對他們寬容了極久。你不要看這事——就是你雖行惡，卻仍在你的罪中驕傲；
3:50
sed illud, obsecro te, uideas quod, nisi te conuerteris, ut illis sero licet reddita sunt merita operum suorum, ita et tibi posse repraesentari. ne dixeris: diu hinc in regno sum, hinc potens sum, quod enim bonam fidem teneam, quod faciam recte persequendo eos qui credunt, quomodo sese continet illa fides descripta apud Niciam.: haec, inquam, ne dixeris, sed illa precor te uideas, quod enim ad hoc sis post tanta funera tua superbiens, ut aut audiens nos dei sacerdotes temet conuertas ad deum aut certe percipias digna factorum tuorum tunc, quando dicere non ualebis inscium te errasse.
but I beseech you to see this: that unless you turn, just as to them, though late, the deserts of their works were repaid, so also it can be presented to you. Do not say: I am long in the kingdom here, I am powerful here, because I hold the good faith, because I act rightly by persecuting those who believe as that faith set forth at Nicaea holds — this, I say, do not say, but that I pray you to see: that you are so proud after so many of your slaughters, that either, hearing us the priests of God, you should turn yourself to God, or else you should surely receive the just deserts of your deeds then, when you shall not be able to say that you erred unknowingly.
但我懇求你看這一點：你若不回轉，正如他們雖遲，卻終究照他們所行的受了報應，照樣，這報應也能臨到你。你不要說：我在王位上已久，我在這裡有權勢，因為我持守正信，因為我藉逼迫那些照尼西亞所定信仰而信的人而行得正——我說，你不要說這話，倒要求你看那件事：就是你在如此多的殺戮之後竟仍這樣驕傲，以致你或當聽從我們這些神的祭司而回轉歸神，或必要在那時承受你所行之事應得的報應，那時你將無法推說自己是無知而犯了錯。
3:51
haec ita esse aduerte exemplo admonitus Achab et prophetarum domini interfectoris et omnium daemonum cultoris. hunc tam sceleratum intellege ideo post tanta scelera fuisse in regno diu reseruatum, ut tandem se si uelit conuerteret, cui non solum non repraesentantur malorum factorum suorum merita, sed et in angustiisjiuuatur ad hoc sine dubio, ut possit conicere non se per Baal et reliquos daemones, quos ethnici deos nuncupant, uindicatum, sed per deum Israel, cuius prophetam secum uideret loquentem atque sibi declarantem, quonam modo deus fuisset inimicos Israelitarum ad nihilum redacturus.
Mark that these things are so, admonished by the example of Ahab, the slayer of the prophets of the Lord and the worshipper of all demons. Understand that this man, so wicked, was for this reason kept long in the kingdom after such great crimes: that at last, if he wished, he might turn himself — he to whom not only are the deserts of his evil deeds not presented, but who is even helped in his straits, doubtless for this, that he might be able to conclude that he was rescued not through Baal and the other demons, whom the heathen call gods, but through the God of Israel, whose prophet he saw speaking with him and declaring to him in what manner God was about to reduce the enemies of the Israelites to nothing.
你要因亞哈——那殺害耶和華先知、敬拜一切鬼魔的人——的鑑戒受警戒，明白這些事確是如此。你要明白：這如此邪惡的人之所以在如此大罪之後仍被長久存留在王位上，乃是為使他最終若肯，就能回轉；神不但沒有將他惡行應得的報應臨到他，反倒在他患難中援助他，這無疑是為使他能領悟：拯救他的並非巴力和其餘外邦人稱為神的鬼魔，而是以色列的神——他看見神的先知與他說話，向他宣告神將如何使以色列人的仇敵歸於無有。
3:52
obsederat enim filius Ader rex Samariam cum aliis triginta duobus regibus, iaotitans adeo tamquam nihil se habere Israelitas, ut unum se hominem omnem multitudinem Israelitarum superaturum. hunc alienigenam fecit nihil ante Israel deus. cui uieit deus regi? nempe Achab, ei qui eum dereliquerat, qui Baali et omnibus daemoniis seruire Israel fecerat, cui propterea auxiliatus est, nempe ut crederet quia sit deus solus iste cuius erat populus Israel et non alius praeter ipsum, qui ei uicerat, ut uideret Achab, quia fuisset aequum tandem corrigeret errores suos.
For Ben-Hadad the king had besieged Samaria with thirty-two other kings, boasting so much, as though he counted the Israelites as nothing, that he alone, one man, would overcome the whole multitude of the Israelites. This foreigner God made nothing before Israel. For which king did God conquer? Surely for Ahab, for him who had forsaken Him, who had made Israel serve Baal and all the demons — for whom nevertheless He gave aid, namely that he might believe that He alone is God whose people was Israel, and no other beside Him, who had conquered for him, so that Ahab might see that it would be just for him at last to correct his errors.
原來便哈達王同另外三十二個王圍困撒瑪利亞，他如此誇口，彷彿視以色列人如無物，以為他獨自一人就能勝過以色列的全體眾民。神卻使這外邦人在以色列面前歸於無有。神為哪一個王得勝呢？豈不正是為亞哈——就是那離棄祂、使以色列事奉巴力和一切鬼魔的人嗎？神仍援助他，無非是要他相信：那擁有以色列子民、為他得勝的，惟獨是這一位神，此外再無別神；好使亞哈看見，理當終於改正他的過錯。
3:53
mox ut aedificare aduersarius coepit obsidionem ad ciuitatem Israelitarum, et ecce, inquit scriptura sacra, prophetes unus accessit ad regem Israel et dixit : haec dicit dominus, si audisti sonum magnum istum? ecce ego hodie tradam eum in manus tuas, et scies quoniam ego sum dominus. et dixit rex: in quo?et dixit prophetes: in pueris principum regionum, et dixit rex : quis committet pugnam? et dixit prophetes: tu . et infra: et exierunt pueri de ciuitate principum regionum et exercitus qui post illos, et percussit unusquisque quem inuenit secus se, et fugerunt Syri, et persecutus est Israel . quomodo dicis, Constanti :
As soon as the adversary began to build the siege against the city of the Israelites, behold, says sacred Scripture, a certain prophet approached the king of Israel and said: Thus says the Lord, have you heard this great tumult? Behold, today I will deliver him into your hands, and you shall know that I am the Lord. And the king said: By whom? And the prophet said: By the servants of the princes of the provinces. And the king said: Who shall join battle? And the prophet said: You. And below: And the servants of the princes of the provinces went out from the city, and the army that was behind them, and each one struck down whomever he found beside him, and the Syrians fled, and Israel pursued. How do you say, Constantius:
那仇敵一開始築壘圍攻以色列人的城，聖經說，看哪，有一個先知進到以色列王那裡說：耶和華如此說，你聽見這大喧嚷了嗎？看哪，我今日必將他交在你手中，你就知道我是耶和華。王說：藉著誰呢？先知說：藉著各省首領的少年人。王說：誰來挑起爭戰呢？先知說：你。下文又說：各省首領的少年人從城裡出來，跟隨他們的軍兵也出來，各人遇見誰就擊殺誰，亞蘭人就逃跑，以色列人追趕他們。君士坦提烏斯啊，你怎麼說：
3:54
si non bene seruirem deo, si non recte credens fuissem, numquam regnum Romanorum in mea uidissem potestate conlocatum aut sic diu fuissem uiuens in regno ? quando uideas Achab regi Israel more gentilium uiuenti et populum dei, sicuti et tu auertis, uertenti a deo dictum ab eo, in quem delinquebat, cuius praecepta docebat pro nihilo: trado. eum in manus tuas, ut scias quoniam ego sum deus .
'If I did not serve God well, if I were not believing rightly, I would never have seen the kingdom of the Romans placed in my power, nor would I have been living so long in the kingdom?' When you see that to Ahab, king of Israel, living after the manner of the Gentiles and turning the people of God away from God — just as you also turn them away — it was said by Him against whom he was sinning, whose precepts he counted as nothing: I deliver him into your hands, that you may know that I am God.
「我若不好好事奉神，我若不是信得正確，就絕不會見羅馬的王國落在我的權下，也不會這樣長久活在王位上」？當你看見以色列王亞哈按外邦人的樣式生活，又像你一樣使神的子民離棄神，那位被他所干犯、其誡命被他視為無有的主，卻對他說：我把他交在你手中，好使你知道我是神。
3:55
qu igitur ilium eripuit a filio Iaderis Syriae regis, sic etiam te ab omnibus perimere cupientibus eripuit atque eripit, ad hoc utique, ut possis cognoscere quia ipse sit deus patriarcharum ac martyrum, ad hoc ut conicere possis non pro meritis fidei tuae ac uitae tibi uictoriam tributam, quando sis Achab m omnibus regi similis, sed sic tibi contra merita tua exhibitam misericordiam ab eo, quem dereliquisti, ut fuerit Achab exhibita. si enim dixeris propterea te uincere aduersarios tuos, quia bene sis credens, potuit et Achab dixisse idolerum cultor et prophetarum sanctorum interemptor. ad hoc ergo te reser. uatum, ut errores corrigeres tuos, non uides?
He, therefore, who snatched him from the son of Hadad king of Syria, has likewise snatched, and snatches, you from all who desire to destroy you, for this purpose surely: that you may be able to recognize that He is the God of the patriarchs and the martyrs, that you may be able to conclude that the victory was granted you not for the merits of your faith and life — since you are in all things like King Ahab — but that mercy was shown you, against your merits, by Him whom you have forsaken, just as it was shown to Ahab. For if you should say that you conquer your adversaries because you believe well, Ahab too, worshipper of idols and slayer of the holy prophets, could have said the same. Do you not see, then, that you have been reserved for this: that you might correct your errors?
那位既將亞哈從亞蘭王便哈達的兒子手中救出，照樣也曾將你、如今仍將你從一切想要害你性命的人手中救出，這無非是要你能認清：祂就是列祖和殉道者的神；要你能領悟：這勝利賜給你並非因你信仰與生活的功德（因為你在一切事上都像亞哈王），而是那位被你離棄的主，違背你的功過向你施了憐憫，正如祂曾向亞哈所施的一樣。因為你若說你勝過仇敵是因你信得好，那拜偶像、殺害聖先知的亞哈也照樣能這麼說。難道你看不出：你之所以被存留，正是為使你改正你的過錯嗎？
3:56
ilico ut occupasti Italiam, ecclesiam eius temptasti uertere; dixisti deum patrem non esse uerum -deum patrem, unicum negans eius filium, adfirmans non esse illum uerum filium. adstruxisti etiam sanctum paracletum spiritum fabricatum esse ex nihilo, defendere temptasti, quod unicus dei filius fuerit quando non fuerit; apostolicam atque euangelicam traditionem quo potuisses tollere e medio, operam totis tuis dedisti uiribus, episcopos dei iudicio ordinatos tua amon-eri fecisti auctoritate* haereticos locis eorundem constituendos duxisti; qui possint tuam praedicare haeresem;
As soon as you seized Italy, you attempted to overturn her Church; you said that God the Father is not the true God the Father, denying His only Son, affirming that He is not the true Son. You also asserted that the Holy Paraclete, the Spirit, was fashioned out of nothing; you attempted to defend that there was a time when the only Son of God existed, when He did not exist; you gave your effort with all your strength to how you might remove the apostolic and evangelical tradition from the midst; you caused bishops ordained by God's judgment to be removed by your authority, and resolved that heretics should be installed in their places, who might be able to preach your heresy;
你一佔據意大利，就企圖顛覆她的教會；你說父神不是真父神，否認祂的獨生子，斷言祂不是真兒子。你又主張聖保惠師——聖靈——是從無中被造的；你企圖辯稱神的獨生子曾有「祂尚未存在」的時候；你竭盡全力，想方設法要將使徒與福音的傳統從世上除去；你憑你的權柄使那些按神的旨意受立的主教被撤職，又決意在他們的位分上安置異端分子，好叫他們能宣講你的異端；
3:57
manu militari pugnasti contra ecclesiam in Alexandria, quam plurimos episcoporum relegasti in exiliis, in metallis, coniecisti in carcerem, certum etiam numerum interfecisti ex omnibus dei cultoribus. cum haec egeris, tamen dicis: nisi bene essem faciens et integre essem credens, numquam adhuc me deus regnare permitteret, tamquam idcirco et circa Achab ac ceteros coidololatres tuos fuerit deus patiens, quia fuerint rectam tenentes uiam.
with military force you fought against the Church in Alexandria; very many of the bishops you banished into exile, into the mines, you cast into prison, and you even killed a certain number out of all the worshippers of God. Though you have done these things, you nevertheless say: Unless I were doing well and believing soundly, God would never yet permit me to reign — as though God had been patient toward Ahab also, and your other fellow-idolaters, for the reason that they were holding to the right way.
你用武力攻擊亞歷山大的教會，將許多主教流放、發配礦坑、投入監牢，甚至從一切敬拜神的人中殺害了一定數目的人。你既行了這些事，卻仍說：我若不是行得好、信得純全，神就絕不會容我至今作王——彷彿神之所以對亞哈和你其餘那些同拜偶像的人有忍耐，是因為他們持守了正道似的。
3:58
tu ergo, quia sit peccatis tuis patiens pro sua infatigabili pietate sicuti fuerit et Achab regi, arbitraris non te delinquere, sed pro meritis tuis tibi parci, quem Achab etiam in hoc imitaris quod enim sis eos diligens qui tibi mala suadeant, eos uero perdens qui tibi salutis tuae causa quae sunt uera dicant.
You, therefore, because He is patient with your sins by His untiring mercy, just as He was to King Ahab, suppose that you are not sinning, but that you are spared for your merits — whom you imitate in this too: that you love those who counsel you evil, but destroy those who, for the sake of your salvation, tell you what is true.
所以你，因祂憑那不倦的慈愛對你的罪有忍耐，正如祂曾對亞哈王一樣，就以為你並沒有犯罪，倒是因你的功德而蒙寬容；你在這一點上也效法亞哈——就是你喜愛那些勸你行惡的人，卻毀滅那些為你救恩之故向你講說真理的人。
3:59
ut enim ad Achab quadringenti illi pseudoprophetae quod possent illum omnia felicia consequi loquebantur, contra uero dei dicebat propheta Michaeas, quod essent illum cuncta consecutura mala, et ille magis diligebat eos pseudoprophetas quam uerum domini prophetam, ita et tu amas cohaereticos tuos Arrianos, ipsorum dictis obtemperas, nos omnes domini sacerdotes execraris, primo omnium, cur dei filium uerum dei filium confiteamur, secundo cur non tibi adulemur, cur te in periculo esse asseueramus et dicamus, nisi te conuerteris ad deum, quod sis in aeternam poenam uenturus.
For just as to Ahab those four hundred false prophets spoke that all prosperous things could befall him, while on the contrary God's prophet Micaiah said that all evils would befall him, and he loved those false prophets more than the true prophet of the Lord, so also you love your fellow-heretics the Arians, obey their sayings, and execrate us all, the priests of the Lord — first of all, because we confess the Son of God to be the true Son of God; secondly, because we do not flatter you, because we affirm and say that you are in danger, and that unless you turn to God, you will come into eternal punishment.
正如那四百個假先知向亞哈說他必能事事亨通，神的先知米該雅卻反過來說一切禍患必臨到他，而亞哈愛那些假先知過於愛主真正的先知；照樣你也愛你那些同為異端的亞流派，順從他們的話，卻咒罵我們眾主的祭司——首先，是因為我們承認神的兒子是真神的兒子；其次，是因為我們不奉承你，因為我們斷言並宣告你正處於危險之中，說你若不回轉歸神，必要進入永刑。
3:60
Et ut credere possis dei semper odio habitos homines ab hominibus apostaticis, amatos uero inimicos dei religionis, hoc est diaboli cultores, accipe quos amauerit Achab et quem odio habuerit. et dixit Iosafat rex Iuda ad regem Israel: interrogate nunc hodie dominum. et conuocauit rex Israel omnes prophetas quasi quadringentos uiros, et dixit illis rex Achab : si ibo in Remma ad Galaath in pugnam aut cessabo ? et dixerunt : ascende . et infra: et dixit Iosafat ad regem Israel: non est hic prophetes domini, et interrogabimus dominum? et dixit Achab rex Israel ad Iosafat regem: unus est per quem interrogemus dominum, sed ego odi illum, quoniam non loquitur de me bona .
And that you may be able to believe that God's men have always been held in hatred by apostate men, but that the enemies of God's religion, that is, the worshippers of the devil, have been loved, hear whom Ahab loved and whom he held in hatred. And Jehoshaphat king of Judah said to the king of Israel: Inquire now today of the Lord. And the king of Israel gathered together all the prophets, about four hundred men, and King Ahab said to them: Shall I go to Ramoth in Gilead to battle, or shall I forbear? And they said: Go up. And below: And Jehoshaphat said to the king of Israel: Is there not here a prophet of the Lord, that we may inquire of the Lord? And Ahab king of Israel said to King Jehoshaphat: There is one by whom we may inquire of the Lord, but I hate him, because he does not speak good concerning me.
為使你能相信：屬神的人一向被那些背道的人所恨惡，而神信仰的仇敵、就是魔鬼的敬拜者，反倒被他們所愛，你且聽亞哈愛了誰、恨了誰。猶大王約沙法對以色列王說：請你今日先求問耶和華。以色列王就招聚眾先知約四百人，亞哈王問他們說：我上基列的拉末去爭戰可以嗎，還是不去呢？他們說：上去吧。下文又說：約沙法對以色列王說：這裡不是還有耶和華的先知，我們好求問耶和華嗎？以色列王亞哈對約沙法王說：還有一個人，我們可以藉他求問耶和華，只是我恨他，因為他指著我所說的預言，總不說吉語。
3:61
item, posteaquam dixisset propheta domini ad illum Michaeas ne ascenderet, quoniam si ascendisset, non esset reuersurus: dixit rex Israel ad Iosafat regem Iuda: nonne dixi ad te, quoniam prophetat mihi hic non bona, sed magis mala ? uidebantur mala et excordi ei quem iam obsederat diabolus, mala ea quae a dei dicebantur seruo et illa bona iudicabantur quae a seruis dicebantur diaboli. nec mirandum itaque, si illos audiebat Achab, quos ut audiret faciebat diabolus, mancipia uidelicet sua, et si illos audire nollet, quos deus suos esse seruos et ipsa tolerantia passionum et ipsa constantia adseuerationis manifestabat illis.
Likewise, after the prophet of the Lord, Micaiah, had told him not to go up, because if he went up he would not return, the king of Israel said to Jehoshaphat king of Judah: Did I not tell you that this man prophesies to me not good, but rather evil? Those things seemed evil, mad and heartless, to him whom the devil had already besieged — evil, those things which were spoken by the servant of God, and those things were judged good which were spoken by the servants of the devil. Nor is it therefore to be wondered at, if Ahab listened to those whom the devil caused him to listen to, namely his own slaves, and if he would not listen to those whom both the very endurance of their sufferings and the very constancy of their assertion manifested to him to be God's servants.
同樣，主的先知米該雅對他說不要上去，因為他若上去必不得回來之後，以色列王對猶大王約沙法說：我豈沒有對你說，這人指著我所說的預言總不說吉語，只說凶言嗎？那早已被魔鬼所纏據、狂妄悖逆的人，竟以神僕所說的為凶言，以魔鬼僕役所說的為吉語。所以也不足為奇，若亞哈只聽那些魔鬼使他去聽的人，就是魔鬼自己的奴僕，卻不肯聽那些神僕——他們所受苦難的忍耐、以及他們持守見證的堅貞，都向他顯明他們是神的僕人。
3:62
pseudoprophetae ditati honoratique dimissi sunt a rege, Michaeas uero propheta domini recluditur in carcerem, et dicitur: manducet panem doloris donec redeam; et tamen iuxta serui dei dictum reuersus minime est. ita et ipse agis, Constanti; diligis eos qui trahunt temet secum ad mortem perpetuam, qui ad omnem interitum tuam ducunt animam, odio habere dignaris contra eos qui te sunt optantes dei fieri amicum.
The false prophets were enriched, honored, and dismissed by the king, but Micaiah the prophet of the Lord is shut up in prison, and it is said: Let him eat the bread of affliction until I return; and yet, according to the word of God's servant, he did not return at all. So you too act, Constantius; you love those who drag you with them to perpetual death, who lead your soul to utter destruction, and you deign to hold in hatred those who desire that you become God's friend.
那些假先知得了財富、受了尊榮，被王打發走了，米該雅這位主的先知卻被囚在監裡，並且吩咐說：叫他吃苦難的餅，直到我回來；然而照神僕所說的，他終究沒有回來。君士坦提烏斯啊，你所行的正是如此；你喜愛那些拖你與他們一同走向永死、將你的靈魂引向全然滅亡的人，卻甘願恨惡那些切望你成為神之友的人。
3:63
ne tibi glorieris quod, cum tanta sis faciens, tamen regni gloria pollens hanc adhuc possideas fragilem uitam, quando et Hieroboam filius Ioas quod regnauerit in Israel quadraginta et unum annis in Samaria narrent sacrae litterae, et quidem derelicto deo seruiens idolis et quidem non recedens de Achab regis Israel malitiis atque Hieroboam sacrificiis. male, inquis, si fecissem, iam me deus amouisset de regno, quasi non filius Amasiae propterea quod non recesserit a superuacuis, inpletus lepra quidem fuerit, sed tamen quinquaginta duo annis regnauerit in Hierusalem.
Do not glory in this — that, though you do such great things, you nevertheless, mighty in the glory of a kingdom, still possess this fragile life — when the sacred writings relate that Jeroboam the son of Joash too reigned in Israel forty-one years in Samaria, and indeed, having forsaken God, serving idols, and not departing from the malice of Ahab king of Israel and the sacrifices of Jeroboam. 'If I had done evil,' you say, 'God would already have removed me from the kingdom' — as if the son of Amaziah, for the reason that he did not depart from vain things, was indeed filled with leprosy, but nevertheless reigned fifty-two years in Jerusalem.
你不要自誇說：你雖行如此的事，卻仍憑王國的榮耀強盛，至今握有這脆弱的生命；當你看見聖經記載約阿施的兒子耶羅波安也在撒瑪利亞的以色列作王四十一年，並且離棄了神，事奉偶像，不離開以色列王亞哈的惡行和耶羅波安的祭祀。你說：我若行了惡，神早就把我從王位上撤去了——彷彿亞瑪謝的兒子不正是因為沒有離開那些虛妄之事，雖然滿身長了大痲瘋，卻仍在耶路撒冷作王五十二年嗎。
3:64
sed tu in eo potior Oziae regis, quia tu non elefantiam habeas, quae cum temet omnes consumere possit artus, sed illam quae animam ualeat penitus maculare. dole tibi nobiscum et mitte lacrimas pro te; conspice quomodo maculet corpus haec <quae> uidetur elefantia, quomodo consumat membra leprae uirus. intellege quod sic Arriana haeresis, elefantia uestra, interna illa omnia tua maculet; aduerte, quod enim sic efficiat hominem tuum interiorem sicuti et haec, quae conprehenderit hos quos uideas elefantiam infusos. ne dixeris:
But in this you are more fortunate than King Uzziah: that you do not have elephantiasis, which, though it can consume all your limbs — but you have that disease which can utterly defile the soul. Grieve for yourself along with us, and shed tears for yourself; behold how this which appears as elephantiasis defiles the body, how the poison of leprosy consumes the limbs. Understand that the Arian heresy, your elephantiasis, thus defiles all your inner parts; mark that it thus affects your inner man, just as this disease does, which has seized those whom you see infused with elephantiasis. Do not say:
但你在這一點上比烏西雅王更「幸運」：因為你沒有那能吞蝕你全身肢體的象皮病，你所患的卻是那能徹底玷污靈魂的病。你當與我們一同為你自己哀傷，為你自己流淚；你看那看似象皮病的病如何玷污身體，那痲瘋的毒素如何吞蝕肢體。你要明白：亞流的異端，就是你們的象皮病，也照樣玷污你一切的內裡；你要留心，它如何敗壞你的內在之人，正如那病敗壞了你所看見那些染上象皮病的人一樣。你不要說：
3:65
nisi bene agerem, numquam tanto tempore imperarem, numquam adhuc uiuere fuissem permissus, quando et Manassem cernas filium Ezechiae regis regem Iudae \' sedecim annorum suscepisse regnum et quinquaginta septem annis regnasse; de quo quae sint scripta cum audieris, inuenies profecto eiusdem te imitatorem esse, et non incipies mirari quod, malefaciens cum sis, tamen adhuc parcatur tibi, cernens Manassem, cuius tu in crudelitate et.sacrilegio non minor es, quod tanta agentem regnum tenuerit quinquaginta septem annis. et dermiuit, inquit scriptura.Escchias cum patribus suis, et sepultus est in ciuitate dexid, et regnauit Manasses filius eius pro eo .
'Unless I acted well, I would never rule for so long a time, I would never still have been permitted to live' — when you see that Manasseh too, the son of King Hezekiah, king of Judah, received the kingdom at sixteen years of age and reigned fifty-seven years; of whom, when you have heard what things are written, you will assuredly find that you are his imitator, and you will not begin to wonder that, though you do evil, you are nevertheless still spared, seeing Manasseh — in whose cruelty and sacrilege you are not less — that, though he did such great things, he held the kingdom for fifty-seven years. 'And Hezekiah slept,' says Scripture, 'with his fathers, and was buried in the city of David, and Manasseh his son reigned in his place.'
「我若不是行得好，就絕不能統治這麼長的時間，也絕不會蒙准至今仍活著」——當你看見希西家王的兒子瑪拿西，猶大王，十六歲登基作王，作王五十七年；論到他，當你聽了經上所記的事，你必確實發現你正是他的效法者，也就不會再詫異：你雖行惡，卻仍蒙寬容。你看瑪拿西——你在殘忍與褻瀆上並不亞於他——他雖行了如此的事，卻仍握有王國五十七年。聖經說：希西家與他列祖同睡，葬在大衛城，他兒子瑪拿西接續他作王。
3:66
eum esset rex sedecim annorum Manasses cum regnaret, et quinquaginta septem annis regnauit in Hierusalem, et nomem erat matris eius Ebsibas. et fecit quod malignum est ante conspectum domini secundum abominationes gentium, quos eiecit dominus a faeie filiorum Israel. et aedificauit excelsa quae destruxerat Escchias pater ipsius, d aedificauit sacrarium Baal et fecit lucos sicut fecit Achab rex Israel, et adorauit omnem militiam caeli et seruiuit illis. et aedificauit sacrarium in ducbus aedibus domus domini et induxit filios suos in ignem et augurabatur et fecit pythones et diuinos multos, ut faceret quod malignum est im oculis animae suae, ut exacerbaret dominum deum.
Manasseh was twelve years old when he began to reign, and he reigned fifty-seven years in Jerusalem; and his mother's name was Hephzibah. And he did that which is evil in the sight of the Lord, according to the abominations of the nations whom the Lord cast out from before the children of Israel. And he built up again the high places which Hezekiah his father had destroyed, and he built an altar to Baal and made groves, as did Ahab king of Israel, and he worshipped all the host of heaven and served them. And he built an altar in the two houses of the house of the Lord, and he made his sons pass through the fire, and he practised divination and made pythons and many soothsayers, that he might do what is evil in the eyes of his own soul, so as to provoke the Lord God.
瑪拿西作王的時候年十二歲，他在耶路撒冷作王五十七年；他母親名叫協西巴。他行耶和華眼中看為惡的事，效法耶和華在以色列人面前所趕出之列邦所行的可憎之事。他重新建築他父親希西家所拆毀的邱壇，又為巴力築壇、造木偶，正如以色列王亞哈所行的，並且敬拜天上的萬象，事奉它們。他在耶和華殿的兩院中築壇，使自己的兒子經火，又行占卜，設立交鬼的與許多行邪術的，行耶和華眼中看為惡的事，以此惹動主上帝的怒氣。
3:67
et fecit sculptilia lucorum quae fecit in domo, quam dixit dominus ad dauid et ad Salomonem filium eius: in domo ista et i. Hierusalem, quam elegi et omnibus tribubus Israel, ponere nomen meum i. acternum, et non adponam pedem in Israd monere a terra quam dedi, sed si audierint me per omnia. quae mandaui eis, et secundum legem, quam mandauit eis puer meus Moyses. et non audierunt . et quoniam ualide aspernatus est Manasses et seduxit eos Manasses, ut facerent quod malignum est super omnes gentes quas abstulit dominus a facie Israel.
And he made the graven images of the groves which he had set in the house, concerning which the Lord had said to David and to Solomon his son: In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my name for ever; and I will not again set foot to move Israel from the land which I have given, provided only they will hearken to me in all things which I have commanded them, and according to the law which my servant Moses commanded them. But they did not hearken; and because Manasseh mightily despised and seduced them, so that they did what is evil above all the nations which the Lord took away from before Israel.
他又造了他所立於殿中木偶的雕刻偶像；論到這殿，主曾對大衛和他兒子所羅門說：在這殿裡並在我從以色列眾支派中所揀選的耶路撒冷，我必立我的名直到永遠；只要他們謹守遵行我一切所吩咐他們的，並照我僕人摩西所吩咐他們的律法而行，我就不再挪移以色列人的腳步，使他們離開我所賜的地。他們卻不聽從；因瑪拿西大大藐視，引誘他們，使他們所行的惡超過主從以色列面前所除滅的一切列邦。
3:68
et locutus est dominus in manu puerorum suorum prophetarum quae fecit Manasses rex Iuda simulacra, secundum omnia quae fecit Amorrhaeus qui erat ante faciem eius, et peccare feeit Iuda in idolis suis; propter hoc haec dicit dominus deus Israel: ecce ego adduco mala in Hierusalem et in Iuda; omnes qui audierint haec tinnibunt aures eorum utraeque. et extendam im Hierusalem mensuram Samariae et pondus domus Achab et deleam Hierusalem quemadmodum deletur buxum de poste ante faciem eius.
And the Lord spoke by the hand of his servants the prophets, saying: Because Manasseh king of Judah has made idols, according to all that the Amorite did who was before him, and has made Judah to sin with his idols; therefore thus says the Lord God of Israel: Behold, I bring evils upon Jerusalem and upon Judah; whosoever hears these things, both his ears shall tingle. And I will stretch over Jerusalem the measuring line of Samaria and the plummet of the house of Ahab, and I will wipe out Jerusalem as a writing-tablet is wiped clean from the post before his face.
主藉他僕人眾先知的手說話，說：因猶大王瑪拿西造了偶像，效法在他以先的亞摩利人所行的一切，又使猶大陷在他的偶像的罪中；因此以色列的主上帝如此說：看哪，我必降禍與耶路撒冷和猶大；凡聽見的人，他的兩耳必都發顫。我要用量撒瑪利亞的準繩和亞哈家的線鉈拉在耶路撒冷之上；我必抹淨耶路撒冷，如同人擦淨書板，從架上抹去，在他面前。
3:69
et dabo eos in manus ini* micorum ipsius, et erunt in direptionem et conbustionem omnibus inimicis eorum, quoniam proiecti sunt de post me, et erant de post me et erant exacerbantes me, ex qua die exierunt patres eorum de terra Aegypti usque in hunc diem. et cetera uerborum Manasse et omnia quae fecit, quemadmodum peccare fecit Israel, nonne haec scripta sunt in libro uerborum dierum regum Iuda et quemadmodum sanguinem innocentium fudit multum ualde, usque dum impleret Hierusalem super os, extra peccatum, quae peccare fecit Iuda, ut faceret quod malignum est in conspectu domini dei ? et dormiuit Manasses cum patribus suis, et regnauit filius eius pro eo, cum esset annorum uiginti duo Amos .
And I will give them into the hands of their enemies, and they shall be for a prey and a burning to all their foes, because they have been cast off from following me, and they were following me and yet were provoking me, from the day that their fathers came out of the land of Egypt even to this day. And the rest of the words of Manasseh and all that he did, how he made Israel to sin, are they not written in the book of the words of the days of the kings of Judah? and how he shed the blood of the innocent very abundantly, until he filled Jerusalem to the very brim, besides the sin whereby he made Judah to sin, to do that which is evil in the sight of the Lord God? And Manasseh slept with his fathers, and his son reigned in his stead; and Amon was twenty-two years old.
我必將他們交在仇敵手中，使他們作一切敵人的擄物與焚燒，因他們被丟棄不再跟從我；他們原是跟從我的，卻仍惹我發怒，從他們列祖出埃及地的日子直到今日。瑪拿西其餘的事和他一切所行的，並他使以色列陷在罪裡的事，豈不都寫在猶大列王記上麼？他又流了許多無辜人的血，直到耶路撒冷滿溢至口，此外還有他使猶大陷在其中的罪，行主上帝眼中看為惡的事。瑪拿西與他列祖同睡，他兒子接續他作王；亞們登基的時候年二十二歲。
3:70
Quid dicis, Constanti, ad haec ? credo iam desinere te dicere: si non bene agerem, non essem tanto tempore regnans, quando uideas et alterum istum Manassem talia agentem quinquaginta septem annis regnasse; et quia diximus te alterum esse Manassem, omnia ipsius te habere conspice. ille in dei domo idololatriam constituit, totidem ipse fecisti in templo et aedibus domini; ille idola fecit adorari, usurpauit sibi quod domini dicebatur, ut deinceps dici possit idolorum;
What do you say to this, Constantius? I believe you now cease to say: If I did not act well, I would not be reigning so long a time, seeing that you behold this other Manasseh also, who did such things, reigned fifty-seven years; and since we have said that you are another Manasseh, look how you have all that was his. He set up idolatry in the house of God; you did just as much in the temple and dwellings of the Lord. He caused idols to be adored; you have usurped for yourself that which was called the Lord's, so that henceforth it may be called that of idols.
君士坦提烏斯，你對此有何話說？我相信你如今不再說：「我若不是行得好，就不會作王這麼久」，因你看見這另一個瑪拿西行了這樣的事，也作了五十七年的王；既然我們說你是另一個瑪拿西，你就看看他所有的一切你都有了。他在上帝的殿中設立偶像崇拜，你在主的聖殿和居所中也行了同樣的事；他使偶像受人敬拜，你也僭奪了那稱為主的，使它此後可稱為偶像的。
3:71
omnia haec et tu fecisti, quia Arrianam haeresem introduxisti in ecclesiam et qui blasphemiam tuam tamquam fidem catholicam statuisti suscipiendam, illam uero apud Niciam scriptam, quam nos scimus apostolicam euangelicamque, despuendam mandaris. ut tu nunc haec fieri concupisti, ita et Manasses omnibus idolis seruiendum esse mandauit, recedendum uero a deo. non ergo erit mirandum si tibi uindicasti aedes, quas colligere sumus soliti dei populum, et te idololatrem dixisti esse catholicum, quando uideas et Manassem fecisse istud quod tu nunc feceris;
All these things you also have done, for you have brought the Arian heresy into the Church, and you who established your blasphemy to be received as though it were the Catholic faith, and commanded that faith written at Nicaea, which we know to be apostolic and evangelical, to be spat upon. As you have now craved that these things be done, so also Manasseh commanded that all idols were to be served, but that men were to depart from God. It will not therefore be a marvel if you have claimed for yourself the buildings in which we are wont to gather the people of God, and have called yourself, an idolater, a Catholic, when you see that Manasseh also did this very thing which you have now done.
這一切你也都行了，因你把亞流異端引進教會，你又立你的褻瀆為當領受的，好像它是大公信仰似的，卻吩咐要唾棄那在尼西亞所寫、我們知道是使徒的、合乎福音的信仰。正如你如今渴望這些事得以成就，瑪拿西也照樣吩咐要事奉一切偶像，卻要離棄上帝。所以你霸佔了我們素常聚集上帝百姓的殿宇，又稱你這拜偶像的為大公信徒，這也不足為奇，因你看見瑪拿西也行了你如今所行的這事。
3:72
sic denique et tibi parcet dominus uiam tenenti Manasse, quomodo illi pe* percerit et quousque pepercerit, ut scriptum sit dormisse illum cum patribus suis et sepultum in Hierusalem et suscepisse loco illius regnum filium eius. numquid legis in bello illum interisse (a)ut aliqua ualitudine praegrauatum ? minime; sed quid sentis? credo, pro tua illa prudentia dicis inpune omnia illa cessisse Manasse regi. talis es tu, ut ita sentias de Manasse, quod enim, quia quinquaginta septem annis regnans filio tradidit regnum et ipse in pace defecerit, potuerint inpune ei cessisse tanta admissa.
So then the Lord will spare you likewise, holding to the way of Manasseh, in the same manner as he spared him, and to the extent that he spared him, so that it is written that he slept with his fathers and was buried in Jerusalem, and that his son received the kingdom in his place. Do you read that he perished in war or was weighed down by some sickness? By no means; but what do you think? I believe, in that prudence of yours you say that all those things went unpunished for king Manasseh. Such are you, that you would thus think about Manasseh, namely that, because after reigning fifty-seven years he handed over the kingdom to his son and himself died in peace, such great crimes as he committed could have gone unpunished for him.
如此，主也必照樣寬容你這走瑪拿西之路的人，正如他寬容瑪拿西那樣，且寬容到那樣的地步，以致經上記著他與列祖同睡，葬在耶路撒冷，他兒子接續他得了王位。你可曾讀到他死於戰爭，或被某種疾病所困壓麼？絕沒有；那你以為怎樣呢？我想，憑你那樣的精明，你會說瑪拿西王那一切都平安無事地過去了。你就是這樣的人，竟這樣看待瑪拿西，以為他既作王五十七年，把國交給兒子，自己安然而終，那麼他所犯下如此的大罪就能平安無事地過去。
3:73
noli tibi ipse misereri ut temet ad deum uertas, noli corrigere nefarios actus tuos, et inuenies te torqueri cum Manasse, quem Manasses in eo uideris tu praecedere, quod enim ille tantum intra terminos Hierusalem sanguinem iustorum fuderit, tu autem toto fudisti ac fundis in regno Romano. sed, inquis, ille filios suos ante simulacra deorum suorum concremauit uel consecrauit; et tibi si fuissent, fecisses sine dubio eosdem Arrianam suscipere blasphemiam. an ignoras quia, sicut tunc placebant diabolo hi qui filios suos comburebant, quoniam quidem una esset illis mens derelinquendi creatorem et seruire creaturae, ita nunc nihil exigat diabolus a te, nisi ut neges unicum filium dei?
Do not have pity on yourself, so as to turn yourself to God; do not refuse to correct your wicked deeds, and you will find yourself tormented together with Manasseh, whom, this Manasseh, you will be seen to surpass in this respect: that he shed the blood of the just only within the borders of Jerusalem, but you have shed it and are shedding it throughout the whole Roman realm. But, you say, he burned or consecrated his sons before the images of his gods; and you too, if you had had sons, would without doubt have made those same sons receive the Arian blasphemy. Or do you not know that, just as then those pleased the devil who burned their sons, since indeed they had one mind to forsake the Creator and to serve the creature, so now the devil demands nothing of you except that you deny the only Son of God?
不要憐惜自己以致不肯轉向上帝，不要拒絕改正你邪惡的行為，否則你必發現自己與瑪拿西一同受苦；而你在這一點上要被看出勝過這瑪拿西：他不過在耶路撒冷境內流義人的血，你卻在羅馬全國之內流過，且仍在流。你或說：他把自己的兒子在他諸神的像前焚燒或獻祭；你若有兒子，也必毫無疑問地使他們領受亞流的褻瀆。難道你不知道麼？正如那時焚燒兒子的人使魔鬼喜悅，因他們有一樣的心思要離棄造物主而事奉受造之物，如今魔鬼向你所求的無非是叫你否認上帝獨生的兒子。
3:74
hoc est illi acceptissimum sacrificium, ut sis credens quomodo et Arrius crediderit; plus est illi nostris temporibus hoc, ut dei neges filium, quam si temet in honore omnium daemonum ignibus uolueris concremari. uidet enim ab omnibus idolorum culturam despectam, quod uana fuerit inuentio; nunc est cupiens per uos suos famulos haereticos decipere nos dei seruos. quomodo, inquis, decipere? quomodo et te iam deceperit, ita et nos uult decipi. cum sis Arrianus, ad hoc te fingis Christianum, donec ueneno haeresis tuae possis inermes sauciare, quo possint deinceps non esse Christiani, quod nos sumus, sed quod uos estis Arriani. haec est sagina officiorum tuorum, quae per te exhibetur daemoniis.
This is to him the most acceptable sacrifice, that you should be a believer just as Arius also believed; in our times this is more to him, that you deny the Son of God, than if you were willing to be burned in flames in honour of all the demons. For he sees that the cult of idols is despised by all, because that invention proved empty; now he is eager, through you his servants the heretics, to deceive us the servants of God. How, you ask, to deceive? In the same way as he has already deceived you, so he wishes us also to be deceived. Since you are an Arian, you feign yourself a Christian for this purpose, until with the poison of your heresy you may wound the defenceless, so that thereafter they may be not Christians, which we are, but what you Arians are. This is the fattening of your services which is offered by you to the demons.
這在他看來乃是最蒙悅納的祭，就是叫你像亞流所信的那樣去信；在我們這時代，這對他而言更重要，就是你否認上帝的兒子，勝過你甘願在眾魔鬼的尊榮中被火焚燒。因他看見偶像的敬拜被眾人所藐視，那發明已顯為虛空；如今他切望藉著你們這些作他僕人的異端者，來欺哄我們這些上帝的僕人。你問怎樣欺哄？正如他已欺哄了你，他也照樣要我們受欺哄。你既是亞流派的人，就為此假裝自己是基督徒，直等到你能用你異端的毒素刺傷那些無防備的人，好叫他們此後不再作基督徒（就是我們所是的），乃作你們亞流派所是的。這就是你所盡職務的肥美供物，藉你獻給眾魔鬼。
3:75
qui etenim nisi diabolus et eius filii dicere possunt de unico dei filio: filius est et non est uerus filius; deus est et non est uerus deus ? ergo tu cum dicis, Christianus sum sed non credo deum uerum habere filium, non credo unam potentiam patris et filii, cum dicis filium creaturam, factum illum ex nihilo, cum dicis fuisse, quando non fuerit, melius tu sacrificas diabolo quam tunc Manasses, quando filios suos aut per ignem omnibus consecrabat daemoniis aut cum concremabat. Doleo tibi, imperator, <cur> cum tantae sis insipientiae et cum sis tanta faciens mala, digneris tamen dicere: si non bene facerem, non adhuc in regno essem; iam me deus extinxisset .
For who indeed, save the devil and his sons, can say of the only Son of God: He is a son and yet not a true son; he is God and yet not true God? Therefore when you say, I am a Christian but I do not believe God to have a true Son, I do not believe in one power of the Father and the Son; when you say the Son is a creature, made out of nothing; when you say there was a time when he was not, then you sacrifice to the devil better than Manasseh did of old, when he either consecrated his sons to all the demons through fire or when he burned them. I grieve for you, emperor, why, when you are of such folly and when you do such great evils, you nonetheless deign to say: If I did not act well, I would no longer be in the kingdom; God would already have destroyed me.
除了魔鬼和牠的兒女，還有誰能論到上帝獨生的兒子說：「他是兒子卻不是真兒子；他是上帝卻不是真上帝」？所以當你說「我是基督徒，卻不信上帝有一位真兒子，不信父與子同有一個權能」；當你說子是受造之物，是從無中被造；當你說「曾有他不存在的時候」，那時你向魔鬼獻祭比古時瑪拿西所獻的更甚——那時瑪拿西藉火將自己的兒子獻給眾魔鬼，或將他們焚燒。皇帝啊，我為你悲哀，為何你既如此愚昧，又行這樣大的惡，竟還屈尊說：「我若不是行得好，就不會仍在位上；上帝早已滅了我。」
3:76
non conspicis istum Manassem in sacrilegio et in. crudelitate tibi comparandum, quod quinquaginta septem annis, ut saepe dixi, regnum tenuerit in Iudaea? hic utique qui fecerit derelinquere populum deum et seruirė idolis, hic utique qui in templo domini et in aedibus dei simulacra collocauerit, qui domum dei, qui sacrarium eius maiestatis idolorum fecerit sacrarium. sic et te patitur deus, sic sustinet quoad usque et familiam probet suam et dignos coronet et indignos tecum, nisi te correxeris, ad aeternam puniat poenam.
Do you not perceive that this Manasseh, in sacrilege and in cruelty, is to be compared to you, in that he held the kingdom in Judaea for fifty-seven years, as I have often said? This is he who made the people forsake God and serve idols, this is he who set up images in the temple of the Lord and in the dwellings of God, who made the house of God, who made the sanctuary of his majesty into a sanctuary of idols. So too God bears with you, so he endures until he both proves his household and crowns the worthy, and, if you do not correct yourself, punishes the unworthy along with you unto eternal punishment.
你難道看不出這瑪拿西在褻瀆與殘暴上正可與你相比麼？正如我屢次所說，他在猶大地作王五十七年。這就是那使百姓離棄上帝去事奉偶像的人，這就是那在主的殿和上帝居所中設立偶像的人，他使上帝的殿、使他威嚴的聖所成了偶像的聖所。上帝也照樣寬容你，如此忍耐，直到他試驗自己的家眷、給配得的加冕，並且你若不改正自己，就把不配的與你一同定罪，直到永刑。
3:77
ceterum crede quod possit sic et tunc Manassem et nunc te, in uno atomo exstinguere oculorum, sed parcit, non quia non possit, sed quia dignum sit et eius coronari cultores contra uestram manentes crudelitatem immobiles et uos inimicos eius clementiae, si tales ut estis durare censueritis, ad poenam damnet sempiternam. tu ut dicas: si non bene agerem, numquam adhuc imperarem, faciunt illi qui te errantem non solum corrigi nolunt, sed ut et pereas inpellunt. non mirum; scriptum est enim et te et illos tales futuros: laudatur peccator in desideriis animae suae, et qui iniqua gerit benedicetur. exacerbauit dominum peccator, secundum multitudinem irae. suae non inquiret;
For the rest, believe that he could, both then Manasseh and now you, destroy you in a single instant, in the twinkling of an eye; but he spares, not because he cannot, but because it is fitting that his worshippers also be crowned, who remain unmoved against your cruelty, and that he condemn you, the enemies of his clemency, to everlasting punishment, if you resolve to persist such as you are. As for your saying, If I did not act well, I would never yet be ruling, this is the doing of those who not only refuse that you, straying, be corrected, but even drive you on to perish. No wonder; for it is written that both you and they would be such: The sinner is praised in the desires of his soul, and he who does wickedly shall be blessed. The sinner has provoked the Lord; according to the multitude of his wrath he will not seek him.
此外，你要相信：無論古時的瑪拿西，或如今的你，他都能在一瞬之間、轉眼之際將你毀滅；但他寬容，不是因他不能，乃因這是相宜的：叫他的敬拜者也得冠冕（他們在你的殘暴面前屹立不動），並且你們這些與他慈憐為敵的人，若決意仍舊如此，他就把你們定為永刑。至於你說「我若不是行得好，就決不至今仍在治理」，這乃是那些人的作為，他們不但不肯讓你這走迷的人得改正，反倒驅使你走向滅亡。這不足為奇；因經上記著你和他們都要成為這樣的人：「惡人以心中的私慾自誇；貪財的行不義的事必受稱讚。惡人惹動主的怒氣；照他忿怒之盛，必不追究。」
3:78
non est deus in conspectu eius, inquinat.ae sunt uiae eius in omni tempore; auferuntur iudicia eius a . facie eius . cum igitur tu dicis: bene facimus tollere episcopos illos qui confitentur se tenere fidem apud Niciam scriptam et constituere eos qui confiteantur, sicuti confitebatur Arrius; et illi dicant: recte utique tu es paccator ille qui laudaris iniuste pro desideriis animae tuae; et tu es iniquus, qui, cum sis derelictus pro blasphemiis tuis a deo, tamen cum adulatoribus tuis quodcumque delinquis non reprehendatur, sed magis dicatur bene te agere . cum dicis: bene feci ad Alexandriam mittere militem ad auferendum Athanasium, et illi rectissime dicunt:
God is not before his eyes; his ways are defiled at all times; your judgements are taken away from before his face. When therefore you say: We do well to remove those bishops who confess that they hold the faith written at Nicaea, and to appoint those who confess as Arius confessed; and they say: You are indeed rightly that sinner who is praised unjustly for the desires of your soul; and you are the wicked one who, though you have been forsaken by God for your blasphemies, yet, along with your flatterers, whatever you transgress is not rebuked, but rather it is said that you act well. When you say: I did well to send a soldier to Alexandria to carry off Athanasius, they say most rightly:
上帝不在他眼前；他的道路時常污穢；你的判斷被挪去，離了他的面。所以當你說：「我們把那些承認持守尼西亞所寫信仰的主教革除，而立那些照亞流所承認去承認的人，這是行得好」；他們就說：「你正是那被不義地為你心中私慾所稱讚的罪人；你就是那惡人，你雖因你的褻瀆被上帝離棄，然而連同你的諂媚者，你無論怎樣犯錯都不受責備，反倒被說你行得好。」當你說：「我打發兵丁到亞歷山大去擄拿亞他那修，這是行得好」，他們就大大附和說：
3:79
tu cui conparandus eris, nisi illi qui per psalmographum notatur a spiritu sancto, quod enim, cum gerat iniqua, cum sit pessimus et execrabilis, tamen cupiens sit laudari ? dicis: nisi bene agerem, non adhuc mihi pepercisset deus; et inuenio dictam ad deum; propterea quod hos qui exerrarint partibus corripis, et eos qui peccant admonens adloqueris, ut derelicta mal ilia credant in te, domine. et illos enim antiquos inhabitatores terrae tuae odiens, quoniam odibilia tibi opera faciebant per medicamina et sacramenta iniusta, et filiorum necatores sine misericordia uoluisti perdere per manus parentum nostrorum, ut dignam percipiat peregrinationem filiorum dei quae tibi omnium carior est terra.
To whom shall you be compared, save to him who is marked out by the Holy Spirit through the psalmist, in that, though he does wicked things, though he is most base and detestable, he nonetheless is eager to be praised? You say: Unless I acted well, God would no longer have spared me; and I find it said to God: Because you correct in part those who have strayed, and you address, admonishing, those who sin, that, having forsaken those evils, they may believe in you, O Lord. For you also, hating those ancient inhabitants of your land, because they were doing works hateful to you through sorceries and unjust sacrifices, and being slayers of children without mercy, you willed to destroy them by the hands of our fathers, that the land which is dearer to you than all might receive a worthy sojourning of the children of God.
你要與誰相比呢？除了那藉詩人被聖靈所標明的人，他雖行不義的事，雖是極卑鄙可憎的，卻仍切望受人稱讚。你說：「我若不是行得好，上帝就不再寬容我了」；我卻找到有話對上帝說：「因你部分地管教那些走迷的人，又勸誡告誡那些犯罪的人，叫他們撇棄那些惡事，信靠你，主啊。你也恨惡你地上那些古時的居民，因他們藉邪術與不義的祭物行你所恨惡的事，又毫不憐憫地殺害兒女，你就定意藉我們列祖的手滅絕他們，好叫那比萬地都更為你所愛的地，得著上帝兒女相稱的寄居。」
3:80
sed et his tamquam hominibus pepercisti et misisti antecessores exercitus uespas, ut illos partibus exterminarent. numquid inpotens eras inpugnare, impios iustis subicere aut bestiis saeuissimis aut uerbo duro simul perdere ? sed portibus iudicans dabas locum paenitentiae, non ignorans quoniam nequam est natio eorum et naturalis malitia illorum et quoniam non poterat mutari cogitatio illorum in perpetuo; semen enim erat maledictum ab initio nec timens aliquem ueniam dabas peccatis eorum. quis enim dicet tibi: quid fecisti? aut quis stabit contra iudicium tuum ? Similiter et tibi parcitur, Constanti, ut agas paenitentiam aat eorum intereas examplo, qui cum.
But even these you spared as men, and you sent ahead of your army wasps, that they might exterminate them by degrees. Were you powerless to attack, to subject the impious to the just, or to destroy them at once with the fiercest of beasts or with a harsh word? But judging by degrees, you gave place for repentance, not being ignorant that their race was wicked and their malice inborn, and that their thought could never be changed for ever; for the seed was accursed from the beginning, and, fearing no one, you granted pardon to their sins. For who shall say to you: What have you done? or who shall stand against your judgement? In like manner you too are spared, Constantius, that you may do penance, or perish by their example, who, when
然而連這些人你也當作人來寬容，並差遣黃蜂在你軍隊之先，好漸漸剪除他們。難道你無力攻擊，無力使不敬虔的人屈服於義人之下，或以至猛的野獸、或以嚴厲的話語頃刻將他們毀滅麼？但你逐步審判，給人留下悔改的餘地，並非不知他們的族類是邪惡的，他們的惡是與生俱來的，他們的心思永不能改變；因那種子從起初就是被咒詛的，你雖不懼怕任何人，仍赦免了他們的罪。有誰能對你說「你作了甚麼」呢？又有誰能站起來抵擋你的審判呢？君士坦提烏斯啊，你也照樣蒙寬容，好叫你懺悔，或效法那些人的樣式而滅亡——他們既然