希臘教父 › 《教會史》卷二
優西比烏
《教會史》卷二 第 2 章
希臘文原文．6 節．部分字詞可點開查義
2:1
Καὶ δὴ τῆς παραδόξου τοῦ σωτῆρος ἡμῶν ἀναστάσεως τε καὶ εἰς οὐρανοὺς ἀναλήψεως τοῖς πλείστοις ἤδη περιβοήτου καθεστώσης, παλαιοῦ κεκρατηκότος ἔθους τοῖς τῶν ἐθνῶν ἄρχουσι, τὰ παρὰ σφίσι καινοτομούμενα τῷ τὴν βασίλειον ἀρκὴν ἐπικρατοῦντι σημαίνειν, ὡς ἂν μηδὲν αὐτὸν διαδιδράσκοι τῶν γινομένων, τὰ περὶ τῆς ἐκ νεκρῶν ἀναστάσεως τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ εἰς πάντας ἤδη καθ᾿ ὅλης τῆς Παλαιστίνης βεβοημένα Πιλᾶτος Τιβερίῳ βασιλεῖ κοινοῦται,
如今，我們救主奇妙的復活和昇天既已在多人中間傳揚開來，又因有一古老的習俗盛行，就是治理列邦的官長，凡在他們轄下發生的新事，都當報告給掌握帝國大權的人，免得有甚麼事瞞過了他；彼拉多便將我們救主耶穌基督從死裡復活的事——這事已在全猶太地各處傳遍——奏報給該撒提庇留，
And now, when the marvellous resurrection of our Saviour and his ascension into the heavens had already become renowned among most men, and since an ancient custom prevailed that the rulers of the nations should report to him who held the imperial power whatever new things were taking place among them, that nothing of what happened might escape him, Pilate communicated to the Emperor Tiberius the things concerning the resurrection from the dead of our Saviour Jesus Christ, which were already noised abroad among all throughout the whole of Palestine,
2:2
ὃν τάς τε ἄλλας αὐτοῦ πυθόμενον τερατείας καὶ ὡς ὅτι μετὰ θάνατον ἐκ νεκρῶν ἀναστὰς θεὸς εἶναι παρὰ πολλοῖς ἤδη πεπίστευτο ἀνενεγκεῖν ἐπὶ τὴν σύγκλητον, ἐκείνην τ᾿ ἀπώσασθαί φασι τὸν λόγον, τῷ μὲν δοκεῖν, ὅτι μὴ πρότερον αὐτὴ τοῦτο δοκιμάσασα ἦν, παλαιοῦ νόμου κεκρατηκότος μὴ ἄλλως τινὰ παρὰ Ρωμαίοις θεοποιεῖσθαι μὴ οὐχὶ ψήφῳ καὶ δόγματι συγκλήτου, τῇ δ᾿ ἀληθείᾳ, ὅτι μηδὲ τῆς ἐξ ἀνθρώπων ἐπικρίσεώς τε καὶ συστάσεως ἡ σωτήριος τοῦ θείου κηρύγματος ἐδεῖτο διδασκαλία.
提庇留既查問了主其他的奇事，並聽說他死後從死裡復活、已被許多人信為神，就把這事呈到元老院。據說元老院卻拒絕了這奏報；表面上是因為它未曾先行查驗此事（原來有一古例盛行，凡未經元老院投票與議決，無人可在羅馬人中被尊為神），其實乃是因為神聖宣講之救恩教訓，本不需要人的評斷與認可。
who, having inquired into his other wonders, and how after death he had risen from the dead and was already believed by many to be a God, referred the matter to the senate. But they say that the senate rejected the report — ostensibly because it had not first examined the matter (for an ancient law prevailed that no one should be deified among the Romans except by vote and decree of the senate), but in truth because the saving teaching of the divine message had no need of human ratification and confirmation.
2:3
ταύτῃ δ᾿ οὖν ἀπωσαμένης τὸν προσαγγελθέντα περὶ τοῦ σωτῆρος ἡμῶν λόγον τῆς Ρωμαίων βουλῆς τὸν Τιβέριον ἣν καὶ πρότερον εἷχε γνώμην τηρήσαντα μηδὲν ἄτοπον κατὰ τῆς τοῦ Χριστοῦ διδασκαλίας ἐπινοῆσαι.
如此，羅馬的議會既拒絕了所呈關乎我們救主的奏報，提庇留卻仍持守他先前的看法，並未對基督的教訓圖謀任何惡事。
In this way, then, when the council of the Romans had rejected the report brought to it concerning our Saviour, Tiberius kept the opinion which he had held before, and devised nothing amiss against the teaching of Christ.
2:4
ταῦτα Τερτυλλιανὸς, τοὺς Ρωμαίων νόμους ἠκριβωκὼς ἀνὴρ, τά τε ἄλλα ἔνδοξος καὶ τῶν μάλιστα ἐπὶ Ρώμης λαμπρῶν, ἐν τῇ γραφείσῃ μὲν αὐτῷ τῇ Ρωμαίων φωνῇ, μεταβληθείσῃ δὲ καὶ ἐπὶ τὴν Ἑλλάδα γλῶτταν ὑπὲρ Χριστιανῶν ἀπολογίᾳ τίθησι κατὰ λέξιν τοῦτον ἱστορῶν τὸν τρόπον ἔνα δὲ καὶ ἐκ τῆς γενέσεως διαλεχθῶμεν τῶν τοιούτων νόμων, παλαιὸν ἦν δόγμα μηδένα θεὸν ὑπὸ βασιλέως καθιεροῦσθαι, πρὶν ὑπὸ τῆς συγκλήτου δοκιμασθῆναι. Μάρκος Αἰμίλιος οὕτως περί τινος εἰδώλου πεποίηκεν Ἀλβούρνου. καὶ τοῦτο ὑπὲρ τοὐ ἡμῶν λόγου πεποίηται, ὅτι παρ ὑμῖν ἀνθρωπείᾳ δοκιμῇ ἡ θεότης δίδοται.
這些事是特土良所記的；他是個精通羅馬律法的人，在其他方面也很著名，並列在羅馬最顯赫的人士當中。他在自己用拉丁文寫成、後又譯成希臘文的《護教辭》中，為基督徒辯護，逐字記述這事說：「但讓我們從這類律法的起源來討論：自古有此定例，皇帝若未經元老院批准，不得將任何神祇奉為神明。馬可斯·埃米利烏斯論到某一名叫阿爾布努斯的偶像，正是如此行的。這也支持我們的論點，就是在你們中間，神格乃是憑人的批准而授予的。
These things Tertullian — a man accurately versed in the laws of the Romans, in other respects also illustrious, and among the most distinguished men at Rome — sets down in the Apology for the Christians written by him in the Latin tongue but translated also into the Greek language, recounting the matter in these very words: «But, that we may discuss such laws from their origin: it was an ancient decree that no god should be consecrated by an emperor before being approved by the senate. Marcus Aemilius did thus concerning a certain idol, Alburnus. And this too supports our argument, namely that among you godhood is conferred by human approval.
2:5
ἐὰν μὴ ἀνθρώπῳ θεὸς ἀρέσῃ, θεὸς οὐ γίνεται. οὕτως κατά γε τοῦτο ἄνθρωπον θεῷ ἵλεων εἶναι προσήκει.
倘若一位神不討人喜悅，他就不能成為神；如此說來，照這道理，倒是人必須向神施恩了。」
If a god does not please a man, he does not become a god; so that, according to this, it is rather man who must be gracious to God.»
2:6
Τιβέριος οὖν ἐφ οὑ τὸ τῶν Χριστιανῶν ὄνομα εἰς τὸν κόσμον εἰσελήλυθεν, ἀγγελθέντος αὐτῷ ἐκ Παλαιστίνης τοῦ δόγματος τούτου, ἔνθα πρῶτον ἤρξατο, τῇσυγκλήτῳ ἀνεκοινώσατο, δῆλος ὢν ἐκείνοις ὡς τῷ δόγματι ἀρέσκεται. ἡ δὲ δὲσύγκλητος, ἐπεὶ οὐκ αὐτὴ δεδοκιμάκει, ἀπώσατο· ὁδὲ ἐν τῇ αὐτοῦ ἀποφάς εἰ ἔμεινεν, ἀπειλήσας θάνατον τοῖς τῶν Χριστιανῶν κατ ηγόροις, τῆς οὐρανίου προνοίας κατ οἰκονομίαν τοῦτ αὐτῶ πρὸς νοῦν βαλλομένης, ὡς ἂν ἀπαραποδίστως ἀρχὰς ἔχων ὁ του εὐαγγελίου λόγος πανταχόσε γῆς διαδράμοι.
所以提庇留——基督徒之名正是在他的時代進入世界的——當這道理從它最初發源的巴勒斯坦報到他面前時，就將此事告知元老院，並向他們表明他喜悅這道理。元老院因自己未曾查驗，就拒絕了；他卻仍持守自己的意見，且恐嚇那些控告基督徒的人說要處死他們——這乃是上天的眷顧，按其安排把這念頭放在他心裡，好叫福音的道得著無阻的開端，傳遍地上各處。
Tiberius, therefore, in whose time the name of Christians came into the world, when this doctrine was reported to him from Palestine, where it first began, communicated it to the senate, making it plain to them that he was pleased with the doctrine. But the senate, because it had not itself examined it, rejected it; he, however, remained in his own opinion, and threatened death to the accusers of the Christians — heavenly providence having by a dispensation put this into his mind, that the word of the Gospel, having an unhindered beginning, might run everywhere over the earth.