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盲人狄迪穆斯
創世記註釋 第 1 章
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1:1
[ Ἐν ἀρχῇ ἐπο]ίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν
起初，神創造天地。
In the beginning God made the heaven and the earth.
1:2
···] τοῦ Θεοῦ εἰς ὁρατὰ καὶ ἀόρατα φέρεται, τῶν μὲν ὁρατῶν [ τὰ σώματα, τ]ῶν δὲ ἀοράτων τὰ ἀσώματα καὶ νοητὰ δηλούντων
……神的〔作為〕延及可見與不可見之物：可見者乃是諸有形之體，而不可見者則指那些無形而屬理智的實在。
... of God is borne toward things visible and invisible, the visible being the bodies, while the invisible signify the incorporeal and intelligible realities.
1:3
···] μ̣άλιστα ἐν τῇ βίβλῳ [ ··]τ̣η προηγουμένως τε·η̣ς̣ [ ···
……尤其在這卷書中……以居首的方式……
... especially in the book ... in a preeminent manner ...
1:4
···]ως ὅτι γέγονεν εἰπεῖν [··]αξατε τὴν αἰτίαν τη̣σ···
……說它〔已〕生成……〔請〕陳明其緣由……
... that it came to be, to say ... declare the cause of this ...
1:5
τὰ μέρη τοίνυν τ[ο]ῦ κόσμου καὶ αὐτὸν τὸν [ κόσμον] [ ···
如此說來，世界的各部分，以及世界本身……
The parts, then, of the world, and the world itself ...
1:6
···]τες ἦσαν Αἰγύπτιοι, ἐξ ὧν Ἑβραῖοι μαθόντες [ ···
……〔他們〕是埃及人，希伯來人從他們那裡學得……
... were Egyptians, from whom the Hebrews, having learned ...
1:7
αὐτοῖς ἐπὶ ὅλα τετρακόσια τριάκοντα ἔτ̣[η ···
……在他們〔中間〕整整四百三十年……
... to them for a full four hundred and thirty years ...
1:8
ἀκ̣όλουθον ὅταν τὸν νόμ[ον ···
由此可推知，當律法……
It is consequent, then, that when the Law ...
1:9
···]ο̣υ ὄντων εἰς ὃν ἀπ̣···
……在那些存在之物中，進入其中……
... of those which exist, into which ...
1:10
ἀναγ]καῖον οὖν ἦν διδάξαι ὅτ̣ι̣ ···
所以有必要教導說……
It was necessary, therefore, to teach that ...
1:11
···] διότι καὶ ἀπὸ κοσμογονίας ···
……因為也是從創世的敘述……
... because also from the account of the world's origin ...
1:12
···[......] [δύναται ὁ] Θεὸς νοεῖσθαι καὶ φανεροῦσ[θ]α̣ι ···
……神能被領會並被顯明……
... God can be conceived and made manifest ...
1:13
···]ω̣ς εἴρηται ὅτι ἐν ἀρχῇ ὁ Θεὸς ἐ[πο]ίησεν τὸν οὐρανὸν καὶ [ τὴν γῆν·
……正如所說：起初，神創造天地。
... as it has been said, that in the beginning God made the heaven and the earth.
1:14
ἡ γὰρ] ὁρωμένη κτίσιν ὑπὸ τούτων περιέχε[ται, τῆς μὲν] [ γῆς τὰ ζῷα] καὶ φυτὰ καὶ ὕδατα περιεχούσης, το[ῦ δὲ οὐρανοῦ] [ τὸν ἀριθ]μ̣ὸν τῶν ἄστρων·
因為那可見的受造界乃包含於此二者之中：地包含著動物、植物與眾水，而天則包含著繁星之數。
For the visible creation is comprehended under these, the earth comprehending the living creatures and plants and waters, and the heaven the multitude of the stars.
1:15
προεπινοεῖται οὖν [πάντων τῶν] [ ζῴων καὶ] φυτῶν καὶ ὑδάτων ἡ γῆ, ἧς μὴ ὑφεστώσ[ης οὐ δύναται] [ὕπαρξις τ]ῶν ἄλλων εἶναι, τῶν δ' ἄστρων καὶ σελη´̣[νης ···
所以，地被視為先於一切動物、植物與眾水而被構想；因為若地不存立，其餘之物便無從存在；而星辰與月亮……
The earth, therefore, is conceived as prior to all the living creatures and plants and waters, for if it does not subsist, the existence of the others cannot be; and the stars and the moon ...
1:16
ὁ οὐ]ρανός, οὗ χωρὶς τούτων τι οὐκ ἂν ὑπ[άρχοι; εἰ] [ δέ τίς τιν]α χρόνον ἂν οἰηθείη εἶναι τὴν̣ [ἀρχὴν ···
……天，若無天，這些物中無一能存在。但若有人以為那『起初』屬於某段時間……
... the heaven, without which none of these things could exist. But if anyone should suppose that the beginning belonged to some span of time ...
1:17
ἐξε]τάζων εὕροι ταῦτα τοῦ χρόνου προεπιν[οεῖσθαι·
……若加考究，便會發現這些物是被構想為先於時間的。
... examining, he would find that these things are conceived as prior to time.
1:18
καὶ] [ τὸ τῆς ἀρχ]ῆς ὄνομα οὐχ ἓν ἀλλὰ πολλὰ σημαίνει·
而『起初』這名稱所指的並非一事，而是許多含義。
And the name of 'beginning' signifies not one thing but many.
1:19
···]ν μηκύνω τὸν λόγον σημαίνει ποτὲ τὴν [αἰτίαν ὡς] [ἐνταῦθα τὸ] τοιοῦτόν ἐστιν·
……免得我把話說得太長——它有時指原因，正如此處其意即是：
... lest I prolong the discourse — it sometimes signifies the cause, as here such is its meaning:
1:20
ἐν αἰτίᾳ ὑπῆρχεν ὁ οὐρανὸς κα[ὶ ἡ γῆ, τῆς] α σοφίας αἰτίας τῆς ὑπάρξεως καὶ αὐτῶν καταστάσ[ης·
天地是在一個原因之中而存在的，因為智慧乃是它們得以存在並得以成立的原因。
The heaven and the earth existed in a cause, since Wisdom was the cause of their existence and of their establishment.
1:21
οὐ γὰρ ἀγεν]- νήτως ἢ αὐτομάτως ὑπῆ[ρ]ξεν ὁ κόσμος·
因為世界並非未經生成、亦非偶然自成而存在的。
For the world did not come to exist without being generated, nor by chance.
1:22
πάντα γὰρ [ διὰ τοῦ λόγου ἐγέ]- νετ̣ο καὶ ἐν Χριστῷ Ἰησοῦ ἐκτίσθη τὰ ἐπὶ γῆς καὶ τὰ ἐν τοῖς [οὐρανοῖς τὰ ὁρατὰ] καὶ τὰ ἀόρατα·
因為萬物都是藉著道而成的，並且那在地上與在諸天之上的、可見與不可見的，都是在基督耶穌裡被造的。
For all things came to be through the Word, and in Christ Jesus were created the things upon the earth and the things in the heavens, the visible and the invisible.
1:23
ἐν γὰρ τῷ υἱῷ τὰ πάντα συνέστηκε [ καὶ εἰς αὐτόν, ὅς] ἐσ[τι] πρὸ πάντων·
因為萬有都是在子裡面聯合而立，並且是歸於祂的；祂是在萬有之先。
For in the Son all things hold together, and unto him, who is before all things.
1:24
ἄνευ γὰρ τοῦ λόγου τοῦ Θεοῦ, ὃς οὔ[τε προφορικὸς] οὔτε ἐνδιάθετός ἐστιν ἀλλὰ αὐτὸ τοῦτο, Θεοῦ οὐσ[ιώδης ···
因為若沒有神的道——祂既非〔僅〕發於外的言語，亦非〔僅〕存於內的心思，乃正是那本體，神的本質之〔道〕……
For without the Word of God — who is neither uttered nor inward but is this very thing, God's substantial ...
1:25
τῷ] ὄντι, ο[ὐδ]ὲν ὑποστῆναι δύναται·
……真正說來，沒有任何事物能夠存立。
... in truth, nothing is able to subsist.
1:26
···] γρ̣α̣φὴν ἧς μέλλοι ο̣ι̣κοδομῆσαι πό[λεως ···
……他將要建造之城的〔圖樣〕規劃……
... a plan of the city which he is about to build ...
1:27
[Σημαίνει] [δέ ποτε τὸ τῆς ἀρχῆς ὄ]νο[μα τὴν βα]σιλείαν, ἵν' ᾖ καὶ ἐνταῦθα [ὅτι βα]- [σιλεὺς ὢν καὶ ἐξου]σιάστης πεποίηκεν τόδε τὸ πᾶν·
『起初』這名稱有時指王權，以致此處之意也是：〔神〕作為君王與掌權者，造成了這整個宇宙。
The name of 'beginning' sometimes signifies the kingdom, so that here too it means that, being a king and one who wields authority, he made this universe.
1:28
··]έβαλεν αὐ[τ]ῷ ὑ´̣λην πρὸς τὴν τοῦ παντὸς ο̣[ὐσίαν] [ ···
……祂為之投下質料，以成就那全體的〔本質〕……
... he cast down matter for it, toward the substance of the whole ...
1:29
··] Εἰ δέ τι̣ς̣ κ̣αὶ τ̣η`̣ν ὑποκειμένην αὐτοῖς οὐσίαν [ ···
……但若有人也〔問及〕那作為它們根基的本質……
... But if anyone should also the substance underlying them ...
1:30
ὑπό]θεσις γὰρ καὶ θεμέλιος τῶν ὅλων ὑπάρχων υ[···
因為〔祂〕作為萬物的根基與根本……
For being the foundation and ground-work of all things ...
1:31
··] Θεοῦ λόγος, ὅστις ᾗ μὲν πρὸς τὸν Πατέρα ἐν ε[···
……神的道，祂就其與父的關係而言，是在〔父〕之內……
... the Word of God, who, insofar as he is toward the Father, is in ...
1:32
ὁμο]ούσιος αὐτῷ τυγχάνων, ἁπλῆ οὐσία ὑπάρχει [···
……〔祂〕與父同質，乃是單純的本體而存在……
... being consubstantial with him, exists as a simple substance ...
1:33
··]η πρὸς τὰ δημ̣ι̣ουργούμενα ἔχει τὴν σχέσιν [···
……〔祂〕與那些受造之物存有關係……
... has its relation toward the things created ...
1:34
·]ο̣υσα τὰ πάντα πρὸς τὸ ἑαυτῆς βούλημα [···
……〔智慧〕引導萬物歸向自己的旨意……
... directing all things toward its own will ...
1:35
··]ῃ σοφία ἀλλὰ αὐτὸ τοῦτο οὐσιώδης
……並非因分有而為智慧，乃正是那本體上的智慧。
... not by participation Wisdom, but this very thing substantially.
1:36
Ἡ δὲ γῆ ἦν ἀόρατος [ καὶ ἀ]- [ κατασκεύαστος καὶ σ]κότος ἐπάνω τῆς ἀβύσσου·
地是空虛混沌，淵面黑暗。
But the earth was invisible and unformed, and darkness was upon the abyss.
1:37
καὶ πνεῦμα Θεοῦ ἐπε̣[φέρε]- [ το ἐπάνω τοῦ ὕδατο]ς
神的靈運行在水面上。
And the Spirit of God was being borne over the water.
1:38
[ ̔Η τῆς λέξεως κατα]νόησις ὑποβάλλει ὡς ἡ γῆ ὑποστάση ὑπὸ τῷ [ὕδατι] [···
對這措辭的細察暗示：地乃是存立於水之下……
The consideration of the wording suggests that the earth, subsisting beneath the water ...
1:39
··] ὤφθη τοῦ Θεοῦ εἴποντος·
……當神說話時，它便顯露出來：
... it was made to appear when God said:
1:40
Συναχθήτω τὸ ὕδωρ [ τὸ ὑποκάτω] α [ τοῦ ο]ὐρανοῦ εἰς συναγωγὴν μίαν καὶ ὀφθήτω η̣ ξ̣η̣ρ̣α´̣·
天下的水要聚在一處，使旱地露出來。
Let the water which is beneath the heaven be gathered together into one gathering, and let the dry land appear.
1:41
·]τος τοῦ ὕδατος διέμεινεν ἡ γῆ τοσοῦτον ἔχουσα̣ ···
……當水〔退去〕，地便留存下來，具有如此之多的……
... of the water, the earth remained, having so much ...
1:42
·]σ̣ην ἔμελλεν εἶναι χρειῶδες καὶ πρ̣ο`̣ς τὰ ζῷα ·ε···
……那將要成為有用之物，並適於供動物〔之用〕……
... which was to be useful and serviceable for the living creatures ...
1:43
·]τως εἶχεν μεῖναι οὐκ ἠδύνατο ου̣δὲ ···
……它不能保持那樣，也不能……
... it could not have remained so, nor ...
1:44
τὸ ἦν τὸ ἀγένητον δηλοῦν ···
『是（曾是）』一詞表明那非受生成之物……
The word 'was' declaring the ungenerated ...
1:45
Ο̣υ̣δ̣ε`̣ γ̣ὰρ [ἀεὶ τὸ] ἦν τὸ ἀΐδιον δηλοῖ, ἀλλὰ πολλάκις ···[···
因為『是（曾是）』並不總是表明那永恆之物，而是常常……
For 'was' does not always declare the eternal, but often ...
1:46
··]τω συνῆπται ὡς τὸ καὶ ἦν ἀνὴ[ρ ἐκεῖνος εὐγένης ···
……〔此詞〕被連用，例如『那人是（曾是）出身高貴之人……』
... it is joined, as in 'and there was that man, well-born ...'
1:47
[...............................] [····] ἀόρατος ου···
……不可見……
... invisible ...
1:48
διὰ τὴν τ[.............................] [ κατα]σκεύαστος, ἐπεὶ τὰ δυνάμεν[α
……因著那……未成形的，既然那些能夠……〔之物〕
... on account of the ... unformed, since the things which are able ...
1:49
] [····] ἐπὶ τοῦτο ἐλήλυθε
……已來到這地步。
... has come to this.
1:50
Ταῦτα με`̣ν [..........................] [····] λέξεως ὑποβάλλει νοεῖν ··η, [.............................] [····]βοιμεν τὴν ἀόρατον καὶ ἀκα̣τα̣[σκεύαστον...................] [····]·
如此，這措辭便暗示我們去領會……使我們得以〔思想〕那不可見而未成形的……
These things, then, the wording suggests us to understand ... that we might ... the invisible and unformed ...
1:51
τῷ μὲν ἰδίῳ λόγῳ ἄποιος καὶ ἀ´̣[μορφος....................] [ ····]μάτων καὶ μορφωμάτων αυτ[
就其自身本相而言，它是無性質且無形狀的……〔缺乏〕形貌與形狀……
In its own proper account it is without quality and without form ... of ... and of shapes ...
1:52
κατα]- [σκευ]α´̣ζεται τοῦτο ἐξ ὅλων [...................................] [····] μετὰ τῆς ὕλης αὐτῆς καὶ [...............................] [ ····] ἐν τῇ Σοφίᾳ λέγει·
此物乃是從全體被構造出來的……連同那質料本身，並且……在〔《所羅門智訓》〕智慧書中說道：
This is being fashioned out of the whole ... together with the matter itself, and ... in Wisdom it says:
1:53
Οὐ γὰρ [ ἠπόρει ἡ παντοδύναμός σου χεὶρ καὶ κτί]- [ σασα τ]ὸν κ̣[ό]σμον ἐξ ἀμόρφου ὕλ[ης...........................] [ ····]ηματισ··ν μόνῳ λόγ[ῳ π]ρ̣ο̣ε̣π̣ι̣νοουμε[....................] ι
因為你那全能的手，就是那從無形質料創造世界的手，並非無能為力……唯獨藉著那被先行構想的道……
For your all-powerful hand, which also created the world out of formless matter, was not at a loss ... by the word alone, foreconceived ...
1:54
[Καὶ σκότος] ἐπάνω τῆς ἀβύσσου, κα[ὶ] πνεῦμα Θεοῦ ἐπεφέρετ̣ο ἐπάνω τοῦ ὕδατος
淵面黑暗；神的靈運行在水面上。
And darkness was upon the abyss, and the Spirit of God was being borne over the water.
1:55
[Σκότο]ς μὲν οὖν τὸ αἰσθητὸν ε[ἴ τ]ις τοῦτο ἐκλάβοι, δυν[............] [ ···
那麼，若有人把這黑暗解作那可感知的黑暗……
If, then, one should take this darkness as the perceptible darkness ...
1:56
··] φωτὸς γεγενημένου σκότος ἦν οὐκ ουσ[..................] α φωτὸς ὑφιστάμενον, ὅπερ ἐπάνω τῆς ἀβύσσου ὑπῆρχεν
……在光生成之〔前後〕，有黑暗存在，並非……由光所構成，那黑暗乃是覆在深淵之上的。
... light having come to be, there was darkness, not ... subsisting of light, which was upon the abyss.
1:57
[ Ἡ ἄβυσσος] δέ ἐστιν ὕδωρ βάθυ, οὗ οὐκ ἔστιν μέτρον λαβει῀̣ν, τοῦ βάθου[ς τῷ μήκει] τε κ̣αὶ πλατείᾳ δηλονότι ἑπομένου
所謂深淵，乃是深水，其深度是無法測量的；而深度顯然又伴隨著長與寬。
The abyss is deep water, of which it is not possible to take the measure, the depth being followed evidently by length and breadth.
1:58
Τῷ ὕδατι ἐπιφέρεσ[θαι τὸ πνεῦμά] φησιν·
經文說那靈運行在水面上。
It says that the Spirit was being borne over the water.
1:59
κ̣αὶ εἴη μὲν κατα`̣ τὴν ἁπλουστέραν διάνοιαν πν[···
並且，按較為淺白的理解，它或許是一種〔氣〕靈……
And, according to the simpler interpretation, it might be a spirit ...
1:60
··] μέρος τῷ ἀμέτρῳ τοῦ ὕδατος ἐπικείμενον καὶ μάλιστ[α ···
……有一部分覆蓋在那浩瀚無量之水上，尤其……
... a part lying upon the immeasurable expanse of the water, and especially ...
1:61
ἐπ̣ε̣ι̣δὴ δὲ τὸ πνεῦμα ταῖς αἰσθηταῖς διήγεσιν [ ···
但因那靈藉著可感知的……〔敘述〕……
But since the spirit, through the perceptible ... narratives ...
1:62
··] ··σπείρειν ε[··]θεν κ̣αὶ πνευματικὰ πολλάκις, ὁ καὶ νῦν ποι[εῖ ···
……去播撒……並且也常常〔播撒〕屬靈之事，這也正是它如今所行的……
... to sow ... and spiritual things also, oftentimes, which even now it does ...
1:63
···] μεν τὴν κινητοῦ [···
……那可被推動之物的〔……〕
... the ... of that which is moved ...
1:64
Διῄρηται τοίνυν ἡ τῶ[ν ···
如此，那……便已被劃分，即那……的……
The ... has therefore been divided, the ... of the ...
1:65
Ἡ] ἀ´̣βυσσος οὖν εἴη ἂν ἡ τῆς [ ···] [
如此，那深淵或許便是那……的……
The abyss, then, might be the ... of the ...
1:66
]·ῃν τὴν ἄγνοιαν σκότῳ και`̣ [ ···] [............................]·
……以黑暗〔表〕無知，並且……
... ignorance by darkness and ...
1:67
ἅγιον ἐπιφέρεται ἐπάνω [ ···] [......................] ·
……那聖〔靈〕運行在……之上
... the holy [Spirit] is borne over ...
1:68
π[ν]εῦμα ἀρχαὶ ἐξουσίαι θρόνοι κ[υρι]- [ ότητες ···
……靈、掌權的、有能的、寶座的、主治的……
... spirit, principalities, authorities, thrones, dominions ...
1:69
τ[·] Εἴδοσάν σε ὕδατα ὁ Θεὸσ[, εἴδο]- [σαν σε καὶ ἐφοβήθησαν·
……神啊，眾水見了你，眾水見了你便都戰懼。
... The waters saw you, O God, they saw you and were afraid.
1:70
δῆλ]ον δὲ ὡς οὐ περὶ αἰσθητῶν [ὑδά]- [των ···
但顯然，這並非在講論可感知的〔實質之〕水……
But it is plain that it does not speak concerning perceptible waters ...
1:71
ὅτι οὐδὲ φοβεῖ]ται οὐδὲ ὁρᾷ, ἄψυχα γάρ·
因為它既不懼怕也不看見，因為這些乃是無生命之物。
For it neither fears nor sees, since these things are lifeless.
1:72
ὁρᾶ[ται] [ γὰρ ὁ Θεὸς ···
因為神是被看見的……
For God is seen ...
1:73
ἀλλ]ὰ νοήσει ἀσυγχύτῳ καὶ καθ[αρᾷ] [···
……而是藉著那不混雜、純淨的悟性……
... but by an understanding unconfused and pure ...
1:74
···]νοις κακίας ὑπάρχει [··]τε[.......] [···
……有那惡的……存在……
... there exists the ... of wickedness ...
1:75
··]τοις γενν[··]·[··] κατὰ φύσιν, ἀλλὰ ἐκ γνω[..........] [ ···
……並非按本性，而是出於認知……
... not by nature, but out of knowledge ...
1:76
··]·μενης κακίαν καὶ ἀρετὴν ἀνὰ μέρος ὑπο̣·[............] [ ···
……惡與德輪流交替地……
... wickedness and virtue in turn ...
1:77
γε]νηθήτω φῶς καὶ ἐγένετο φῶσ[ α τι φῶ[ς μ]ετὰ τῶν φωστήρων ὡς ἐν τῷ Αἰνεῖτε αὐτὸ[ν ἥλιος] καὶ σελ̣[ήν]η, αἰνεῖτε αὐτὸν πάντα τὰ ἄστρα καὶ τὸ φῶ[ς, ἕτερον] ἐκ τού[του] φῶς παρὰ τὸν ἥλιον καὶ τὰ λοιπὰ ἄστρα ὑπ[άρχειν] νομί[ζον]τες·
「要有光，就有了光。」有些人認為這光乃是與眾光體並列的，如同「日頭月亮，你們要讚美祂；星宿光明，你們都要讚美祂」那節經文所言，他們以為這是有別於當前之光的另一種光，存在於日頭與其餘星宿之外。
'Let there be light, and there was light.' Some suppose that this light, alongside the luminaries — as in the passage 'Praise Him, sun and moon; praise Him, all you stars and light' — is a distinct light, other than this present one, existing apart from the sun and the remaining stars.
1:78
τάχα δὲ οὐ πάνυ ἀναντίρρητόν ἐστιν[...............] ···σ[···]δε τὴν ὑπόνοιαν ἔχοντες ὅτι πρὸ ἡλί[ου ...................] τις αὐ[γή,] ᾕπερ ἕτερον φῶς εἶναι νομίζουσιν·
然而，這或許並非全無爭議……那些持有此臆測的人，以為在日頭之先曾有某種光輝，他們把它當作有別於日頭的另一種光。
But perhaps it is not altogether beyond dispute ... those who hold the supposition that before the sun there was some radiance, which they take to be a light distinct from it.
1:79
··φασὶν γὰρ ὅτι μήπω ελ̣[..................] ····[··]τ̣ον καθ' ἡμᾶς ὁρίζοντα ἀλλ̣ὰ παρ··τ·[....................] ····[··]νοντο·
因為他們說尚未……那按我們所說界定地平線的……卻……
For they say that not yet ... which, according to us, bounds the horizon, but ...
1:80
···[....................] ····[··] ἑτέρα τοῦ ἡλίου ἡ ἔξω̣θ̣εν αὐγῂ···
……那從外而來的光輝乃是有別於日頭的……
... the outer radiance is other than that of the sun ...
1:81
···[..................] ····[··]·ιο τῶν̣ αι̣σθητῶν̣ εἰδέας ···
……可感之物的形相……
... the forms of sensible things ...
1:82
φ[..................] [..........] ·ι φωτὸς̣ [ αὐ]γαὶ ὡς καὶ τοῦ οὐρανοῦ·
……光的光芒，正如天的光芒一樣。
... the rays of light, as also of the heaven.
1:83
Ὥ]σπερ δὲ ἐπὶ τῆς γῆς ε··[...........] [
而正如在地上……
And just as upon the earth ...
1:84
]α̣ φυτὰ ὕστερον αὐτὰ κ·ιν̣[..........] [
……植物在後……它們……
... plants afterward ... them ...
1:85
]αι φῶς τι προυποκείμε[νον ............] [
……並有某種預先作為根基而存在的光……
... and a certain light lying beforehand as a substrate ...
1:86
παρά]σχον τὴν γένεσιν ταυτ̣[.............] [
……供應了這生成……
... having furnished this coming-into-being ...
1:87
πρὸς τ]ὴν ἀλληγορίαν πολλα[...............] [.........................]·ος θύρα ποιμὴν ὁδὸς [...............] [
……為著寓意的緣故，有許多事……門、牧人、道路……
... with a view to the allegory, many things ... a door, a shepherd, a way ...
1:88
φ]ῶς ἐθνῶν τοῦ εἶναί σ[ε εἰς σ]ωτηρίαν ε̣[ὼς ἐ]- [ σχάτου τῆς γῆς.] Τοῦτο δὲ διδάσκει οὐχ ὅτι ἐκ τοῦ μὴ ὄντος̣ [ τὸν υἱὸν] α [ ἐγέννησ]εν̣, ἀλλ' ὅτι φῶς ὑπάρχοντα κατ' οὐσίαν κ[···]·δεν [···
「作外邦人的光，使你施行我的救恩，直到地極。」這並非教導說祂是從無有中生了子，乃是說子按本質原是光……
'A light of the nations, that you should be for salvation unto the end of the earth.' This teaches not that He begot the Son out of that which is not, but that, being light according to essence ...
1:89
····]εσθαι φῶς ἔθετο τοῖς τὸν παρ' αὐτοῦ ·[···]·ν θε [···
……祂為那些從祂……的人立為光……
... He set as light for those who ... from Him ...
1:90
Οὐ γὰρ ὅτε τέθειται φῶς το̣[ῦ νο]ητοῦ [ κόσμου, γ]έγονεν, < ἀ>ϊδίως ὑπάρχων φῶς·
因為並非在那可悟世界之光被設立之時祂才存在，因祂原是永恆地作為光而存在的。
For it was not when the light of the intelligible world was set in place that He came into being, since He exists eternally as light.
1:91
Ἦν γὰρ τὸ [φῶ]ς̣ τ̣ο`̣ [ ἀληθινό]ν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενο[ν εἰς] τὸν κό- [ σμον
因為「那光是真光，照亮一切生在世上的人。」
For 'It was the true Light, which enlightens every man that comes into the world.'
1:92
Οὕτ]ω καὶ σοφία ὢν ὁ Υἱὸς ἀϊδίως, γίνετα̣ι̣ τῷ [σοφ]ισθῆ- [ ναι καὶ πᾶ]σιν̣ σοφία ὡς τοῖς ποθοῦσι μαθεῖν διδ[άσκα]λος, [ τότε μὴ ἀ]ρχὴν τοῦ εἶναι σοφία δεχόμενος, ἀλ[λ' ὢν ἀϊ]δι´̣ω̣ς, [ἡμῶν δὲ] σοφιζομένων·
照樣，子既是永恆的智慧，卻在使人得智慧一事上「成為」智慧；祂向眾人成為智慧，如同教師向那些渴慕學習的人一樣——祂並非在那時才領受作智慧的起頭，乃是永恆地作智慧，而得智慧的是我們。
So too the Son, being Wisdom eternally, becomes wisdom in the being-made-wise; and to all, as a teacher to those who long to learn, He becomes wisdom — not then receiving a beginning of being wisdom, but being it eternally, while it is we who are made wise.
1:93
αὐτὴ γὰρ περὶ ἑαυτῆς φ[ησιν·] Ἡνίκα [ ἡτοίμαζ]εν τὸν οὐρανόν, συμπαρήμην αὐτῷ, τῷ πατ[ρὶ δηλ]ονότι, [ σοφία τε] δικαιοσύνη καὶ ἁγιασμὸς καὶ ἀπολύτρ[ωσις ἐγέ]νετ[ο] [ἡμῖν ···
因為她論到自己說：「祂立高天的時候，我在祂那裡」——顯然是指與父同在；並且她「為我們成了智慧、公義、聖潔和救贖……」
For she says concerning herself: 'When He prepared the heaven, I was present with Him' — that is, with the Father, clearly; and 'she became for us wisdom and righteousness and sanctification and redemption ...'
1:94
δια´̣νοι̣αν κ̣α̣τὰ [π]άντα̣[..........................] [...................]···
……在各方面的悟性……
... understanding in all respects ...
1:95
κατὰ φύσιν Θεὸς καὶ [ ····]··κ·[..........] [...................]···ος·
……按本性是神，並且……
... God by nature and ...
1:96
ἑαυτὸν θε̣ι̣···[····]·[...............] [...................]···δημιουργι̣α̣ ἔτι κ·[......................] [...................] ·
……祂自己……神性的……仍是造物之工……
... Himself ... divine ... a work of creation still ...
1:97
ο̣ὑ´̣τω θεός ἐστιν γεν[νητός .................] [...................]···
……如此祂是神，是受生的……
... thus He is God, begotten ...
1:98
κατ' ἀλληγορίαν ν̣ο̣[.....................] [...................]···ικα ἀκολούθω[σ]·
……按寓意……因而順理成章地……
... according to allegory ... consequently ...
1:99
[.....................] [...................] ···το τὸ φῶς ἁρμοζον̣[.....................] [...................]····ν ὅτι στερομενω[.......................] [ ····]δεξα [ ···
……那光相稱地……說到那被剝奪的……
... the light fitting ... that being deprived ...
1:100
ἅμα τῇ γενέσει κα[.....................] [····]··ω̣ς [···
……與那生成同時……
... together with the coming-into-being ...
1:101
···]···ντων προεπινοουμ[......................] α [····]··ι τῆς οὐσίας αὐτῶν, ἥτις ὑπὸ Θεοῦ ἐφωτίσ[θη ···
……預先被思想到……論到它們的本質，這本質是被神所光照的……
... conceived beforehand ... of their essence, which was illumined by God ...
1:102
καὶ φῶς διατηρεῖν ἀθόλωτον καὶ α··[···
……並要保守那光不受攪擾，且……
... and to keep the light untroubled and ...
1:103
Καὶ εἶδεν γάρ φησιν ὁ Θεὸς τὸ φῶς [ὅτι καλόν,] [ τουτ]έστιν τὰ πεφυκότα φωτί[σ]μ̣α̣τ̣α λαβεῖν [...................] ι
經上說：「神看光是好的」——就是說，那些本性能領受光照的事物……
'And God saw the light,' it says, 'that it was good' — that is, the things that are of a nature to receive illumination ...
1:104
Κ[α]ὶ [εἶδε]ν ὁ Θεὸς <τὸ φῶς> ὅτι καλόν
「神看光是好的。」
'And God saw the light, that it was good.'
1:105
Τ[ὸ] ἰδ[εῖ]ν τὸν Θεὸν τὸ φῶς θεοπρεπῶς ἀκούειν δεῖ ο[···
神「看」光這事，必須以合乎神的方式來領會……
The 'seeing' of the light by God must be understood in a manner befitting God ...
1:106
περὶ Θεοῦ ἀνθρωποπαθῶς ἢ ἀνθρωπολογῶ[ς ···
……論到神時，用擬人的情感或擬人的言語方式……
... concerning God in a manner suited to human feeling or human speech ...
1:107
αὐτὸς εἶπεν καὶ ἐγεννήθ[ησαν ···] [ ···
「祂自己說有，就都造成了」……
'He Himself spoke, and they were made' ...
1:108
τ]ῷ κατὰ πρόνο̣ι̣α̣ν λόγῳ εἶπεν, ἵνα ὑπολ·[···
祂是藉著那按照護理而發的話而說的，好叫人能領會……
He spoke by the word that is according to providence, so that one might understand ...
1:109
··] [ ····] αὐτοῦ ἀντὶ τοῦ εἰπεῖν δεχόμεθα ·····
……論到祂的……我們把它當作「祂說」來領受……
... of His ... in place of 'He said,' we take it as ...
1:110
[....................] [...............]·ι ο̣ὐκ ἴσον τῷ ἐμοι̣···
……並不等同於我的……
... not equal to what is mine ...
1:111
] [...............] ·ν·λα··ν καὶ αὐτω···
……並且祂自己……
... and He Himself ...
1:112
Θεὸς δὲ τὴν διάνοι̣α̣ν̣ ····
然而神……那悟性……
But God ... the understanding ...
1:113
[................] [...............] φωνὴν Θεοῦ ἐπεὶ ου···
……神的聲音，因為……
... the voice of God, since ...
1:114
[.................] [...............] ἀλλ' ἐμβατεύων καθ···
……而是照著……進入……
... but entering in according to ...
1:115
[..................] [...............] καὶ ὁ ἀκούων αὐτοῦ α···
……並且那聽祂的人……
... and he who hears Him ...
1:116
[................] [...............] τοι Θεὸς ταῦτα ταῖς διαν̣ο̣ι´̣α̣ι̣ς̣ ·
……神將這些事向那些悟性……
... God these things to the understandings ...
1:117
[.................] [...............] λέγομεν τὸ εἰπεῖν τὸν̣ Θ̣ε̣ο`̣ν̣ ····
……我們說神的「說話」……
... we say that God's 'speaking' ...
1:118
··] καὶ μεγέθει τῷ γεγενημένῳ φωτὶ προσβαλὼ[ν ......] [···
……並以其偉大顧念那已生成的光……
... and applying Himself in greatness to the light that had come into being ...
1:119
··]ελως ἂν ἴδοι Θεὸς πᾶσαν τὴν ἀναλογίαν καὶ αἰτ̣[.......] [ ···
……神必看見那全部的比例與原因……
... God would see the whole proportion and cause ...
1:120
··]·τε καὶ οἵαν ἁρμονίαν ἔχει πρὸς τὰ ἄλλα με[...........] [···
……以及它與其他事物之間有著何等的和諧……
... and what sort of harmony it has in relation to the other things ...
1:121
καὶ τὸν ζωγράφον λέγομεν ἑτέρως ὁρᾶν τ[·]ν··[....] [···
我們也說，畫家是以另一種方式觀看……
And we say that the painter sees in a different manner ...
1:122
··]τεχνη, καίτοι καὶ αὐτοῦ αἰσθητικῇ προσβολῃ῀̣ [··]τη·[..] [···
……精巧的技藝，儘管他也是藉著感官的接觸……
... skilled art, although he too by a sensory application ...
1:123
ὁ γὰρ τεχνιτεύσας τὴν ἀν[αλ]ογίαν [ ὁρῶν τοῦ]δε τοῦ μέλους πρὸς τόδε καὶ τοῦδε πρὸς τό[δε] τὸ κάλ- [λος αὐ]τοῦ θεωρεῖ, τοῦ ἀτεχνοῦς ταυτῆς μὴ ἐφικνου[μέν]ου τῆς [ ὄψεως ἥ]τις λογισμῷ καὶ νοήσει τεχνικῇ γίνεται
因為那憑技藝造作的人，既看見這一部分與那一部分、那一部分與這一部分之間的比例，便得以觀賞它的美麗；至於那沒有技藝的人，卻達不到這種觀看，這觀看乃是藉著推理與精巧的悟性而成就的。
For he who has fashioned by art, seeing the proportion of this member to that, and of that to this, beholds its beauty; whereas the man without art does not attain to that vision, which comes about by reasoning and by artistic understanding.
1:124
Σωτὴρ εἶναι εἴρηται, κατ' ἀλληγορίαν ἡμέ[ρα ἔ]σται [ὡς εἴ]ρηται·
祂被稱為救主；按寓意，「必成為白晝」，正如所說的。
He is said to be Saviour; according to allegory, 'it shall be day,' as has been said.
1:125
Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικε[ν
「黑夜已深，白晝將近。」
'The night is far spent, and the day is at hand.'
1:126
Αὐτὸς] [γὰρ ἡ]μέρα καὶ φῶς ὑπάρχει, φῶς μὲν κατὰ τὴν οὐ[σίαν ...........] [ ····]···
因為祂自己就是白晝，也是光——按本質確實是光……
For He Himself is day and light — light indeed according to essence ...
1:127
···]··[.........]··[.............................] [....................] σκότους ἀλλὰ ὑπ[........................] [...................] διάνοιαν φωτίζει η[........................] [ ···
……不是屬黑暗的，乃是……光照那悟性……
... not of darkness, but ... enlightens the understanding ...
1:128
Ἀνατε]λεῖ γὰρ ὑμῖν τοῖς φοβουμ[ένοις τὸ ὄνομά μου ἥλιος [ δικαιοσύνης·
「但向你們敬畏我名的人，必有公義的日頭升起。」
'For unto you that fear My name shall arise the Sun of righteousness.'
1:129
οὐδ]ὲ γὰρ περὶ αἰσθητοῦ φωτὸς ·[..................] [................] τ̣ο τ̣οῖς φοβουμένοις προσενε·
因為這並非論到可感之光……向那些敬畏的人……
For it is not concerning a sensible light ... to those who fear ...
1:130
[.................] [................] ἀνατέλλει τὸν ἑαυτοῦ ἥλιον [..................] [................]·ηλων
……祂叫自己的日頭升起……
... He makes His own sun to rise ...
1:131
τ[ὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσ]εν νύκτα
「神稱光為晝，稱暗為夜。」
'The light He called day, and the darkness He called night.'
1:132
Κατὰ πάσας τὰς [..................] [................] δεῖ λαβεῖν
按照一切的……必須如此領會。
According to all the ... one must take it.
1:133
[Ο]ἱ μὲν γὰρ ποι[...................] [................]ται
因為有些人以為……
For some make ...
1:134
δεῖ δὲ λογίζεσθαι ὅτι κα[.................] [................] σι̣ας γίνεται, ὅπερ νύκτα κ[...................] [
然而必須思量：那……得以成就，就是祂所稱為夜的……
But one must reckon that ... comes about, which He called night ...
1:135
ἡμ̣έρα οὖν νόμῳ ἀ[λληγορίας ........] [ ................] ἐλλάμπουσα καὶ φωτισμὸν καὶ ·[...............] [................] ·[·]·α̣·
如此，按寓意的法則，「晝」……發出光輝與光照，並且……
'Day,' then, by the rule of allegory ... shining forth and illumination and ...
1:136
τὸ ἐκ[άλεσεν ..] [................]·
那「祂稱」一語……
The 'He called' ...
1:137
ἀντὶ τοῦ ἀπέδειξεν ἐκδεκτέο[ν................] α τοῦτο γὰρ συνεχῶς τὸ σημαινόμενον ἐν ταῖς [ ···
必須把它理解為「祂顯明」……因為這正是在那些……中不斷所表達的意思。
It must be taken in place of 'He declared' ... for this is continually the meaning signified in the ...
1:138
Σημαίνει γάρ ποτε καὶ τὸ ἐποίησεν ἀντ[ὶ τοῦ ἀπέδει]- ξεν·
因為有時「祂造」一語也用來表達「祂顯明」的意思。
For sometimes 'He made' also signifies in place of 'He declared.'
1:139
τῷ γὰρ Σωτῆρι οἱ Ἰουδαῖοί φασιν ὅτι σὺ ἄνθρωπος ὢν [ ποιεῖς σεαυτὸν] θεόν ἀ[ν]τὶ τοῦ ἀποδεικνύεις τὸ ποιεῖς λέγοντες [ ···
因為猶太人對救主說：「你是個人，反將自己當作神」——他們是用「當作」來表達「顯明」的意思……
For the Jews say to the Saviour, 'You, being a man, make Yourself God' — using 'make' in place of 'declare' ...
1:140
καὶ πάλιν εἴρηται ὅτι διὰ [ τοῦ]το ἐζ̣[ήτουν ἀποκτεῖναι] Ἰησοῦν, ο[ὐ] μόνον ὅτι ἔλυεν τὸ σάββατον, ἀλλ' ὅτι καὶ πατέρα [ἴδιον ἔλεγεν] τὸν [Θ]εόν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ, ὅπερ ἴσον τῷ ἀ[γεννήτῳ Θεῷ ση]- μαίνε[ι]·
又說：「所以猶太人越發想要殺祂，因祂不但犯了安息日，並且稱神為祂自己的父，將自己和神當作平等」——這乃是指與那非受生的神平等。
And again it is said that 'for this reason they sought to kill Jesus, not only because He broke the sabbath, but also because He called God His own Father, making Himself equal with God' — which signifies equal to the unbegotten God.
1:141
καὶ ὁ Ἰωάννης δὲ ἐν τῇ κατ' αὐτὸν ἐπιστολ[ῇ γράφει·
約翰也在他的書信中寫道：
And John too writes in his epistle:
1:142
Ἐὰν] εἴπ[ωμε]ν̣ ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν [αὐτὸν, δηλον]- ότι τὸν Θεόν], ἐνταῦθα τοῦ ποιοῦμεν τὸ ἀποδείκνυμεν [ σημαίνοντος·] ἀλλὰ καὶ] περὶ τοῦ ἱερέως λέγεται τοῦ λαβόντος δια[···
「我們若說自己沒有犯過罪,便是以他為說謊的」──顯然是指神;在此「以之為」是「證明」的意思。但關於那領受……的祭司也說到,祭司使他成為不潔──顯然「使他不潔」乃是指「證明他已被玷污」,並非指他本身……
'If we say that we have not sinned, we make him'—that is, God—'a liar'; here 'we make' has the sense of 'we prove.' But it is also said concerning the priest who has received … that the priest defiles him—that is, 'defiles him' signifying 'to demonstrate that he is defiled,' not that he himself …
1:143
····]ας ὅτι μιαινεῖ αὐτὸν ὁ ἱερεύς, δηλονότι τ[οῦ μιαινεῖ] [αὐτὸν δη]λοῦντος τὸ ἀποδεῖξα̣ι̣ μ̣εμιασμένον, οὐκ αὐτὸν̣ [···
……祭司使他成為不潔,顯然「使他不潔」乃是指「證明他已被玷污」,並非指[使]他本身[不潔]……
… that the priest defiles him—that is, 'he defiles him' signifying 'to demonstrate that he is defiled,' not [that he defiles] him himself …
1:144
ἐξ] ἀρχῆς ὁ Θεὸς ἔννοιαν, καθ' ἣν διακρίνειν οἱ῀̣όν τε τ̣[ὸ] ἀγαθὸν [ καὶ κ]α̣κόν, ὅπερ ὑπάρ[χ]ει τοῖς ἀδιαστροφ···
……神從起初[賦予]了一種悟性,藉此便能分辨善惡,這是那些未受扭曲之人所具有的……
… from the beginning God [implanted] a faculty of understanding, whereby it is possible to distinguish good and evil, which belongs to those undistorted …
1:145
οἱ δ' ἄλλ]οι διεστραμμένοι καὶ ἐναλλὰξ τοῖς πράγμα[σιν] χρώ- [μενοι ···
但其餘的人,已被扭曲,並顛倒地運用萬物……
But the others, being perverted and using things in a reversed manner …
1:146
···] ὅτι τὸ ἀγαθὸν αἱρετόν ἐστιν τῷ ·α·δι·[···]··α [ ···
……善乃是當被揀選之物……
… that the good is a thing to be chosen …
1:147
ὡς ἐπὶ τὸ πλεῖστον γ[··]··ω [···
在大多數情況下……
for the most part …
1:148
τοὺς τα̣ῖς διεστραμμέναις ταύταις ··[··]τ̣ισιν [···
那些懷有這些被扭曲之[想法]的人……
those with these perverted [notions] …
1:149
Οὐαὶ οἱ λέγοντ[ε]ς τὸ πο- νηρὸν καλὸ]ν καὶ τὸ καλὸν πονηρόν, οἱ τιθέντες τὸ σκότος φ[ῶς καὶ τὸ φῶς σκότο]ς, ὅπερ ἐπὶ τῆς ἱστορίας μὲν οὐ ποιοῦσιν–οὐ γ[ὰρ τὸ [σκότος φῶ]ς εἶναι νομίζουσιν–τῷ δὲ περὶ τοὺς τρόπους ·[···
「禍哉!那些稱惡為善、稱善為惡,以暗為光、以光為暗的人」──這事他們在物質實在的層面上確實不做(因為他們並不以黑暗為光明),然而在[道德]品格的事上……
'Woe to those who call evil good and good evil, who put darkness for light and light for darkness'—which, indeed, they do not do in the case of physical reality (for they do not suppose darkness to be light), but in the matter of [moral] characters …
1:150
··]ει τὸν ταλανισμὸν αὐτοῖς ἐπάγει το τ[····
……他向他們宣告那禍患……
… he brings upon them the pronouncement of woe …
1:151
··]·ουνται τὴν φιλοκαλίαν καὶ τὴν γνῶσιν [····
……[他們敗壞了]對美善的愛與知識……
… [they pervert] the love of beauty and knowledge …
1:152
··]··ν περιττὸν πρᾶγμα ···
……一件多餘之事……
… a superfluous thing …
1:153
···[....................] α [.............] ἐν τοῖς πρὸ τούτων εἴρηται [......................] [.............] ὁρωμένης κτίσεως π̣[...........................] [.............] πολλάκις ἐν τῇ διηγήσ̣[ει.........................] [.............] ὑπεραναβεβηκότα σω[...........................] [.............] σ̣ις δίττη ἐστὶν διαν̣[..............................] [ .............] οἱ φωστῆρες γενομεν[...........................] [.............] ὅστις ἕτερός ἐστιν π̣[.............................] [.............] πρὸ πάσης ἡμέρας καὶ [..........................] [.............] δεύτε̣ρ̣ον γεγενημένου [
……在此前的部分已經說過……論到可見的受造界……在敘述中屢次……那些超越了……的事物……這[區分]在思想上是雙重的……眾光體被造成……那是另外一個……先於一切日子且……第二個被造成的……
… it has been said in what precedes … of the visible creation … often in the narrative … things that have transcended … the [division] is twofold in thought … the luminaries came to be … which is another … before every day and … having come to be second …
1:154
] [.............] ἡμέρα γεγ̣ε̣ν̣η̣μένον τω···[........................] [.............] ·σθ̣α̣[...........................................] [.............] ι γαρ[.....................................] [.............] ν οὐρανὸν ὅπου ·[................................] Ἰδοὺ Κυρίου] τοῦ Θεοῦ σου ὁ οὐρανὸς [καὶ ὁ οὐρανὸς τῶν οὐρανῶν [............ἕ]τ̣ε̣ρ̣ο´̣ς ἐστιν ο̣ οὐρανο`̣ς̣ [
……成為一日……一重天,在那裡……「看哪,天和天上的天,都屬耶和華你的神」……那天是另外一重……
… having come to be a day … a heaven where … 'Behold, to the Lord your God belong the heaven and the heaven of heavens' … the heaven is another …
1:155
λ]ε´̣γ̣ουσιν ἑπτὰ οὐραν[οὺς ..........................] [.............]ο̣ν ἀναβ̣ατικόν
……他們說有七重天……一種上升的[次序]……
… they say there are seven heavens … an ascending [order] …
1:156
εἶ]ναι οὐρανοὺς ἓξ ἄν[ευ ............................] [.............] ο̣μεν τῶν οὐρανῶν ε[..............................] [.............] ον ὁ μὲν γὰρ Παῦλος [
……有六重天,除去……諸天的……因為保羅……
… that there are six heavens apart from … of the heavens … for Paul …
1:157
τ]ιθεις τρεῖς οὐρανοὺς ου[...........................] [.............]η ἕ[τε]ρον τούτων̣ ·[.............................] [
……設定有三重天……在這些之外的另一重……
… positing three heavens … another than these …
1:158
πα]ρ̣ὰ τοὺς τρεῖς υπ[................................] [.............] οὐρανοὶ τῶν οὐρανῶν [...........................] [.............] ἐλέγετο·
……在那三重之外……諸天之天……曾被說到……
… beyond the three … heavens of heavens … it was said …
1:159
η δύο γ̣[..............................] [.............] οὐρανοὶ τῶν οὐρανῶν [...........................] [.............] εἰωθὲν γὰρ ἡ γρα]φὴ [
……或兩重……諸天之天……因為聖經慣常……
… or two … heavens of heavens … for Scripture is accustomed …
1:160
ο]ὐκ ἔστιν ἀναντίρρητον [
……這並非無可辯駁……
… it is not beyond dispute …
1:161
τ]οῦτο δὲ οὕτως εἴρη- [ ται .....................................]συπαρχουσιν οὐρανοὶ [
……但這是這樣說的……有諸天存在……
… but this has been said thus … there subsist heavens …
1:162
]·ρον εἴρηται ὁ κυρίως [.......................................ο]ὐρανὸς ὠνομάσθη εκα- [
……曾被說到……那真正意義上的……被稱為天……
… it has been said … that which is properly … was named heaven …
1:163
]ν οὐρανο´̣ν ἐστιν α̣πο [
……乃是天,出於……
… is heaven, from …
1:164
π]ερὶ κ̣[................] [.............................................]ουτ̣ο[.............] [
……論到……這……
… concerning … this …
1:165
]ε̣ἷς ἦν καὶ ὁ αὐτὸ[ς ···] [
……是同一位……
… was one and the same …
1:166
το]ῦ Σωτῆρος τοῦτο π·[···] [
……救主的這……
… of the Savior this …
1:167
]ε̣ιμενος ἔχει ο̣[···] [.....................................]ἄλλοι εἰσὶν παρ[ὰ ··] [.....................................] καὶ γῆς ἑκαστε[···] [.....................................]υσεως οὔτ[ε] γὰ[ρ ···] [
……躺臥的……擁有……有另外一些在……之外……以及地的各……本性;因為也不……
… lying … has … there are others besides … and of earth each … of nature; for neither …
1:168
]τα ἐν κόσμῳ α[···] [.....................................]ς λόγος αἰώνια λ[···] [
……世上的事物……那永恆的道……永恆的……
… things in the world … the eternal Word … eternal …
1:169
]μενα καὶ πρόσκαιρα [ ···] [
……那些短暫而暫時的事物……
… things transient and temporal …
1:170
Πίστ]ει νοοῦμεν κατηρτ̣[ίσθαι] α τοὺς αἰῶνας ῥήμασι Θεοῦ εἰς το`̣ μ̣η`̣ ε̣κ̣ φ̣[αινομένου τὸ βλεπόμε]- νον γεγονέναι μιμήματα ···
「我們因著信,就知道諸世界是藉神的話造成的,這樣,所看見的,並不是從顯然之物造出來的」,乃是那些摹本……
'By faith we understand that the ages were framed by the word of God, so that what is seen was made out of things not visible,' being copies …
1:171
···] νομενα καὶ θαυμαστὸν οὐδὲ ···
……那些正在生成之物,並無甚麼奇異之事……
… things coming to be, and nothing marvelous …
1:172
κατασκευ]- άζει Μωσῆς καθ' ὑφήγησιν ···
……摩西照著指示建造……
… Moses constructs according to guidance …
1:173
Ὅρα γάρ φη̣σ̣ι̣ν̣ π̣ο̣ι̣ήσε̣[ις πάντα κατὰ τὸν] τύπον τὸν δειχθέντα σοι ἐν̣ τ̣ῳ῀̣ ὀ´̣ρ̣ε̣ι̣ ··
因為它說:「你要謹慎,一切都要照著在山上指示你的樣式去造。」
For 'See,' it says, 'that you make all things according to the pattern that was shown you on the mountain.'
1:174
··] καὶ ὁ σοφώτατος Παῦλος ἐν τ̣ῃ῀̣ πρὸς Ἑβραί[ους ἐπιστολῇ] διὰ τῆς τελειοτέρας καὶ ἁγίας ···
……以及那極有智慧的保羅,在致希伯來人的書信中,藉著那更完全、更聖潔的……
… and the most wise Paul, in the epistle to the Hebrews, through the more perfect and holy …
1:175
] [....................] τοῦ Θεοῦ [
……神的……
… of God …
1:176
ἐθ]εώρουν το[................................] [ ....................]ˉυ οὐρανοὺς [
……他們正在觀看……諸天……
… they were beholding … heavens …
1:177
] [ ....................]εφη τὸ οψο[...............................] [....................]μον οὖν ουραν[............................] [
……他說那……所以……天……
… he said the … therefore … heaven …
1:178
]α η ἑνὸς αν[...............................] [ ....................] Θεοῦ ποίησιν δ[..........................] [....................]τ̣ης τάξεως υ̣[............................] α [....................] ···
……或屬於一個……神的創造……那次序的……
… or of one … the making of God … of the order … …
1:179
ὡς γὰρ εὖ θεμελιωθεῖσα οἰ- [..........................] ·
因為正如一座根基穩固的房屋……
For as a well-founded house …
1:180
τ̣εχνίτου δείκνυσιν καὶ ἅρμα τεταγμέ- [ νον .....................]····χου καὶ ναῦς τὴν κυβερνήτου, οὕτως [..................] ον φησιν ἐκ μεγέθους καὶ καλλονῆς τῶν κτισ- [μάτων ............]·
……顯明其工匠,一輛編排有序的車[顯明其御者],一艘船顯明其舵手,照樣……他說,從受造之物的偉大與美麗……
… shows its craftsman, and a well-ordered chariot [its charioteer], and a ship its helmsman, so likewise … he says, from the greatness and beauty of created things …
1:181
ὁ γενεσιουργὸς αὐτῶν θεωρεῖται·
……便可看見它們的創造者。
… their maker is perceived.
1:182
]·υς τῶν γενομένων τὸ ὑπερβάλλον τοῦ [.........................]κ̣αταπλαγήσεται·
……在那些已被造成之物中,……那超絕的偉大……必將驚異……
… of the things that have come to be, the surpassing greatness of … will be astonished …
1:183
τῆς γὰρ μεγάλως υ- [..........................] ·ιν πέρας·
因為那極大的……的界限……
For of the greatly … a limit …
1:184
οὐ μόνον αἰσθήσει ἀλλὰ καὶ [
不僅藉著感官知覺,也藉著……
not only by sense-perception but also by …
1:185
]ˉοˉν οἱ δὲ οὗτοι οἱ οὐρανοὶ τὴν δόξαν [..............]·κα·οι οὗτο̣ι[...................................] [ ........................]γ̣α`̣ρ̣ ο̣ Θεοῦ [.........................] [........................] ν διηγη̣[..............................] [
……然而這些,這些天,那榮耀……這些……因為……神的……他敘述……
… but these, these heavens, the glory … these … for … of God … he recounts …
1:186
]ς οὐσίας καὶ [.......................] [........................] γνωσθη Θε[...........................] [
……本質的,並且……使神得以被認識……
… of substance and … God may be known …
1:187
]ς οὐ θεοι μ[...........................] [
……它們並非神明……
… they are not gods …
1:188
]ν̣τος καὶ περι[.........................] [
……的……並環繞……
… of … and around …
1:189
]ου πνεύματος εἴρητα̣[ι .................] [........................]·
……曾論到那……靈說……
… it has been said of the … spirit …
1:190
τινὲς μὲν οὖ[ν .......................] [........................]α̣ρα τιθεμένοις̣ [.......................] [........................] εται ὡς ετερ[.........................] ο···
如今有些人……對那些並列擺放的人……乃是……作為另一個……
Now some … to those who set alongside … it is … as another …
1:191
τοῖς προειρημένοις ἐκλημπτέον·
應當按照前面所說的來理解。
it is to be understood in accordance with what has been said before.
1:192
οὐ γὰρ προφορικῷ χρώμενος λόγῳ λέγει·
因為他並非運用發出口的言語來說話。
For he does not speak using an uttered word.
1:193
ἕπεται̣ γ̣ὰρ τῷ χρωμένῳ προ- φορ̣ι̣κ̣ῷ τὸ καὶ ἐνδιάθετον ἔχειν, τοῦ δὲ συνθέτου ἐστὶν εκτε··
因為凡運用發出口之言語的,也必隨之擁有那內在的言語;而這乃是屬於複合之物的……
For it follows that whoever uses uttered speech also possesses the inward word; and this belongs to what is composite …
1:194
[····]·πλους καὶ τὰ παν [···
……單純的,以及一切的……
… simple, and all the … …
1:195
ἑτέρως τὸ ἀληθὲς τῶν ειρ···
否則那些所說之事的真理……
otherwise the truth of the things said …
1:196
δεχ·····ολου τῶν θείων γραφῶν περὶ υ···
……那論到……的神聖經卷……
… of the divine Scriptures concerning …
1:197
πνεύματι ··δ··ληται ὡς ἐν τῷ εὐαγγελίῳ·
在靈裡……正如在福音書中:
in spirit … as in the Gospel:
1:198
Ὁ πι̣σ̣τ̣ε̣υ´̣ω̣ν ει̣ς̣ ε̣μ̣έ, καθῶς ε̣ἰ῀̣π̣ε̣ν̣ ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλι´̣α̣[ς αὐτοῦ] ρ̣ε̣υ´̣σ̣ο̣υ̣- σ̣ι̣ν̣ ὑ´̣δ̣α̣τ̣ο̣ς̣ ζ̣ῶντος, ὅπερ αἰσθητῶς μὲν ····[···
「信我的人,就如經上所說,從他腹中要流出活水的江河來」──這在感官的意義上……
'He who believes in me, as the Scripture has said, out of his belly shall flow rivers of living water'—which, in the sensible sense …
1:199
ἄνθρωπον ὑποβαλλο[μ]ένης περι···
……那安置於人之下的[本性],論到……
… of the [nature] that is set beneath a man, concerning …
1:200
····α τὸν ἔσω ἄνθρωπον ··ν·[···
……那裡面的人……
… the inner man …
1:201
καὶ προσ- ήκει αιν[··] ···
並且這是合宜的……
and it is fitting …
1:202
῞Υ̣δ̣ω̣ρ̣ π̣ο̣λ̣υ`̣ οὐ δυνήσεται σβέσ̣αι τὴν ἀγάπ̣ην δου- λόμενον μ···
「愛情,眾水不能熄滅」,當它渴慕……
'Many waters cannot quench love,' when it desires …
1:203
ε̣φάπαξ τῆς ἀντικειμένης δ̣υ̣ν̣α´̣μ̣εως πε- ρὶ ἧς ···
……一次而永遠地,論到那敵對的權勢,關於它……
… once for all, of the opposing power concerning which …
1:204
Ῥυ῀̣σ̣αί μ̣ε̣ ε̣ξ υ̣δα´̣των πολ- λῶν, ἅπερ ε···
「求你搭救我脫離大水」,這……
'Deliver me from many waters,' which …
1:205
ἐκ χειρὸς υἱω῀̣ν̣ α̣λ̣λ̣οτρίων, ὕδωρ λέγων τοὺς α̣λ̣λ̣ο̣τ̣ρ̣ι´̣ο̣υς υἱούς
「脫離外邦人之手」,乃是稱那些外邦之子為「水」。
'from the hand of the sons of strangers,' calling the alien sons 'water.'
1:206
Ἐα`̣ν̣ δ̣ι̣ε´̣λ̣θ̣ῃς διὰ πυρός, φλὸξ οὐ κατακ̣α̣υ´̣σ̣ε̣ι̣ σ̣ε̣, ἐὰν δι̣' ὕδατος, π̣ο̣τ̣α̣μ̣ο̣ι`̣ οὐ συγκλύσου- σίν σε, ἅπερ ἆθλα τῷ δικαίῳ δίδοται
「你若從火中經過,火焰必不燒著你;若從水中經過,江河必不漫過你」──這些乃是賜給義人的獎賞。
'If you pass through fire, the flame shall not burn you; if through water, the rivers shall not overwhelm you'—which are given as prizes to the righteous man.
1:207
Καὶ εἰ ἐπὶ τὰ τῶν αἰσθητῶν ποταμῶν τις αὐτὰ ἐκλάβοι, οὐ μέγα τὸ μὴ συγκλυσθῆναι ὑπὸ [ πο]ταμῶν αἰσθητῶν, πολλῶν [ κ]αὶ ἄλλων φαύλων τοῦτο προ̣π̣ε̣[π]ονθότων, μέγα δὲ τὸ μὴ ὑπενεχθῆναι τοῖς ῥεύμασιν τῶν ἀντικειμένων ἐνεργειῶν μηδὲ τῇ τούτων ἀμέτρῳ κακίᾳ, ἁ´̣πε̣ρ̣ μι̣σθὸς ὁ πρέπων τοῦ δικαίου τυγχάνει καὶ τέλος οἰκεῖον
倘若有人把這些理解為感官事物之江河,那麼不被感官的江河漫過並非甚麼大事,因為許多其他卑劣之人也早已如此經歷過;然而不被那敵對勢力之洪流、也不被其無度的邪惡所沖走,這才是大事──而這正是義人合宜的賞賜與他本分的結局。
And if someone should take these as referring to the rivers of sensible things, it is no great matter not to be overwhelmed by sensible rivers, since many other base persons have experienced this beforehand; but it is a great thing not to be swept away by the streams of the opposing energies, nor by their measureless wickedness—which very things prove to be the fitting reward of the righteous man and his proper end.
1:208
Τῶ[ν λο]γικῶν τοίνυν ζῴων διὰ τοῦ ὕδατος παρισταμένων, δηλοῦ[ται ὅ]τι παρ̣' ἰδίαν ὁρμ[ὴ]ν καὶ θέλησιν τὰ μὲν ἐν κακίᾳ, τὰ δὲ ἐ[ν ἀρ]ετῇ γέγονεν
既然那些有理性的生靈是以「水」來表徵的,便顯明:出於他們自己的衝動與意志,有的落在邪惡中,有的則存於美德中。
Since, then, the rational living beings are represented by 'water,' it is made clear that, by their own impulse and will, some have come to be in wickedness and others in virtue.
1:209
Πάντα μὲν γὰρ γέγονεν ἵνα ἀρετὴν ἔχῃ, ἀλλά [τιν]ες παρ' ἰδίαν ῥοπὴν τὸ δοθὲν οὐκ ἐφύλαξα[ν]
因為萬物被造,原是要使各自都能擁有美德;然而有些,出於自己的傾向,未曾持守那所賜下的。
For all things came to be in order that each might possess virtue; but some, by their own inclination, did not preserve what had been given.
1:210
Ἐπεὶ καὶ τὸν ἀ´̣ν[θρωπον] ὁ Θεὸς [ ε]ὔθη πεποίηκε[ν], αὐτοὶ δὲ τῆς εὔθητος ἀπέ- στη[σαν ···
因為神也造人正直,但他們自己卻離棄了正直……
For God also made man upright, but they themselves departed from uprightness …
1:211
τιν[··] Οὕτω γὰρ ἂν πα·[···
……因為如此才會……
...for thus indeed would...
1:212
··]ματη ···[·] τῆς [ σωτ]ηρίου οἰκονομίας σ[···
……那救恩之奧秘安排（經綸）……
...of the saving dispensation...
1:213
··], ἀλλ' οὐ μάτην γέγονε[ν]·
……然而它並非徒然而生。
...but it did not come to be in vain.
1:214
διόρθω[σ]ις γὰρ ὑπῆρξεν τοῖς ασ[···] ···
因為它成了那些……之人的匡正與更正。
For it served as a setting-right for those who...
1:215
ἰδίᾳ ἄρα ὁρμῇ τὰ μὲν [ ἀ]γαθά, τὰ δὲ κακὰ συνζώντω̣[ν λο]γ̣ικῶν ὑπάρχει
因此，在共同生活的理性受造者之中，那些善的與那些惡的，乃是各憑自己的意向而然。
It is therefore by their own impulse that, among rational beings who live together, some are good and others evil.
1:216
Τὸ γεγο[ν]ὸς οὖν στ[ερ]έωμα ἐμμέσῳ τοῦ ὕδα̣τός ἐστιν λόγος διαφορὰν ὑπάρξ[ου]σαν κατὰ γνώμην φανερὰν καθιστῶν, ὅστις ἐγκείμ[ε]νος τῷ ἡγεμονικῷ παρὰ Θεοῦ χωρίζει τὰ φα̣ῦλα τῶν ἀγαθῶν, [ἵ]ν' οὕτω καὶ ἕληται
如此，那在水中間造成的穹蒼，乃是一種道理，使按著人的意念而存在的分別得以顯明；它由神安置在人心的主導官能之中，把卑劣的與良善的分開，使人得以如此有所選擇。
The firmament, then, that came to be in the midst of the water is a principle that makes manifest a distinction existing according to disposition; being set within the governing faculty by God, it separates the base things from the good, so that one may thus even choose.
1:217
Τὸν δὲ χωρισμὸν οὕτως ἂν οὐ σωματικῶς ἐκλάβοις, θεωρήσας πῶς εἴρηται ὑπὸ τοῦ Ἀβραὰμ πρὸς τὸν πλούσιον αἰτήσαντα ἀποσταλῆναι πρὸς αὐτὸν τὸν Λάζαρον·
然而，你不可按肉體的方式來理解這分別；當思想亞伯拉罕對那求人打發拉撒路到他這裡來的財主是怎樣說的：
You should not, however, understand this separation in a bodily manner; consider how it is spoken of by Abraham to the rich man who asked that Lazarus be sent to him:
1:218
Χάσμα μεταξὺ μέγα ἐστήρικται, δη̣λοῦντος ὅτι ἡ ἀρετὴ τῆς κακίας διέστηκεν οὐ τόπῳ ἀλλὰ διαφορᾶς ἐξαλλαγῇ καὶ ἐναντιότητι
「在我們之間有深淵限定了」——這表明德行與惡行的相隔，並非因著地方，乃是因著其本質差異的分歧與對立。
'A great chasm has been fixed between us' — showing that virtue is separated from vice, not by place, but by the divergence and contrariety of their difference.
1:219
Ἐπεὶ γὰρ ἀσυνύπαρκτός ἐστιν ἡ δικαιοσύνη τῇ ἀδικίᾳ, οὐ δύναται ἐν τῷ αὐτῷ εἶναι ὁ δίκαιος καὶ ὁ ἄδικος, ἐν ταὐτῷ δὲ οὐ τόπῳ λέγω ἀλλ' ἕξει̣ καὶ διαθ̣ε´̣σ̣ει
因為公義既與不義不能並存，義人與不義之人便不能同處一處——我所說的「同處」並非指同一地方，乃是指同一的習性與心態。
For since righteousness cannot coexist with unrighteousness, the righteous man and the unrighteous man cannot be in the same place — and by 'the same' I mean not the same location but the same habit and disposition.
1:220
Ὥσπερ οὖν ἐκεῖ διαφορὰ τῆς ἀρετῆς καὶ τῆς κακίας χάσμα εἰ´̣ρη̣ται διαιροῦν τὸ κακὸν ἀπ[ὸ] τοῦ ἀγαθοῦ, οὕτω καὶ νῦν στ̣[ερέ]ωμα̣ π̣εποίηκεν ὁ Θεὸς ἐμμέσῳ τοῦ ὕδατος, τοῦτ' ἔστιν ἡγεμο[νι]κῷ, ἵνα τοῦ ἀγαθοῦ καὶ κακοῦ διάκρισις γένηται
所以，正如在那段經文中，德行與惡行的分別被稱為一道深淵，把惡與善分開，照樣如今神也在水中間，就是在人心的主導官能中，造了穹蒼，好使善與惡的辨別得以生出。
Just as, therefore, in that passage the difference between virtue and vice is called a chasm dividing evil from good, so also now God has made a firmament in the midst of the water — that is, in the governing faculty — that there might come to be a discernment of good and evil.
1:221
Καὶ ἐπεὶ τῇ φύσει τὸ ἀ[γα]θὸν ἀνώφορόν ἐστιν, τὸ δὲ κακὸν κάτω ἕλκον τὸν αὐτῷ ἑκου[σί]ω̣ς χρώμενον–τῆς γὰρ ἀφροσύνης οἱ πόδες κατάγουσιν τοὺς [χ]ρωμένους αὐτῇ μετὰ θανάτου εἰς τὸν ᾅδην–, κάτω μέν ἐσ̣τ̣ι̣ τὰ χείρο̣ν̣α̣ τὰ δὲ τῇ ἀρετῇ χρώμενα οἰκεῖα τοῖς ἄνω τυγχα´̣[νει]–ἀναλαμβάνων γὰρ πραεῖς ὁ Κύριος–, χρησίμως τοῦ στερεώματος, ὅ ἐστι λόγος πίστεως καὶ ἀρετῆς, διείργοντος τὸ χεῖρον τῶν σπουδαίων, ἵνα μήτ̣ε συν[··]·ι·η μητε κατα[···
又因為善本性向上，而惡卻把甘心運用它的人向下拖拉——因為愚昧的腳把使用它的人帶下，同著死亡進入陰間——所以較劣的在下面，而那行德的則歸屬於上面之列（因為主提拔謙卑的人）；穹蒼，就是信與德的道理，有益地把較劣的與殷勤的隔開，使兩者既不……相合，也不……向下……
And since by nature the good bears upward, while evil drags downward the one who uses it willingly — for the feet of folly lead those who employ it down to Hades along with death — the worse things are below, whereas the things that practice virtue belong to the realm above (for the Lord takes up the meek); the firmament, which is the principle of faith and virtue, usefully keeps the worse apart from the earnest, so that neither may they [come together]... nor down...
1:222
τὸ στερέω[μα] δὲ π[ρὸς τ]ὴν φύσι[ν ···
而那穹蒼，就本性而言……
and the firmament, in relation to nature...
1:223
οὐ]κ ἔστιν ἑτερ[··]·ως [στ]ερεὸν σῶμα ·[···
……它並非以別的方式成為堅固的物體……
...it is not in any other way a solid body...
1:224
δ̣[··] στασις ἔχον ὑπάρχε̣ι, ἀλλὰ καὶ οὕτω λ[··]η̣το[···
……它具有一種穩立的狀態，然而縱使如此……
...it has a standing constitution, but even so...
1:225
··]ν̣ καὶ πᾶσαν ὑπερβάλ[λ]ων σώματ[ος] οὐσίαν
……並且超越一切物體的本質。
...and surpassing every substance of body.
1:226
Εἶπεν ο[ὖν ὁ] Θεὸς [στερέ]ωμα γενέσθαι ἐμμ[έσ]ῳ τοῦ ὕδατος̣·
於是神說，要有穹蒼在水的中間造成。
God said, then, that a firmament should come to be in the midst of the water.
1:227
ἓν γάρ ἐστιν τὸ ὕδ[ωρ ἐκλ]ημφθὲν νόμῳ ἀλλη- γορίας, μιᾶς οὔσης τῆς λογικῆς οὐσίας [ κα]τὰ τὸ ὑποκείμενον, καὶ ἡ διάφορος γν[ώ]μη τὸν χωρισμὸν ἐνε[ποί]ησεν
因為按著寓意之法而言，水乃是一；因就其本質底層而論，那理性的本體原是一，而是那不同的意念造成了分別。
For the water is one, being taken by the law of allegory, since the rational substance is one according to its underlying reality, and it was the differing disposition that produced the separation.
1:228
Ἔδει γὰρ τὸ βούλημα τοῦ τῶν ὅλων Θεοῦ γε[ν]έ[σθ]α̣ι, τοῦ ἔργου θᾶττον δειχθέντος καὶ ἅμα τῷ λόγῳ καὶ τῷ θελήματι [ὑ]ποστάντος
因為萬有之神的旨意必要成就，那工作既與話語和意願一同存在，也就更迅速地顯明出來。
For the will of the God of all had to come to pass, the work being shown forth all the more swiftly and coming into being together with the word and the will.
1:229
Θέλημα δὲ αὐτοῦ ὁ Υἱὸς ὑπάρχει, δι' οὗ τὰ ὅλα συνέστη, Σοφία ὢν τοῦ γεννήσαντος λέγουσα·
而他的旨意就是聖子，萬有藉他而立，他就是那生他者的智慧，說：
And his will is the Son, through whom all things were constituted, being the Wisdom of the One who begot him, who says:
1:230
Ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ. Διόπ[ερ] ἐὰν ἀ[κ]ούωμεν εἶπεν ὁ Θεὸς καὶ τὸ ἐγένετο οὕτως, τὸν Υἱὸν νοο̣ῦντες τὸν ἀκούοντα καὶ πληροῦντα τὸ βούλημα [ ···
「他預備諸天的時候，我與他同在。」因此，我們若聽見「神說」和「事就這樣成了」，就當把那聽命並成全旨意的理解為聖子……
'When he was preparing the heaven, I was present with him.' Wherefore, if we hear 'God said' and 'it was so,' let us understand the Son to be the one who hears and fulfils the will...
1:231
···εν ἀλλ' ἵνα ἡμεῖς Πατρὸς καὶ Υἱοῦ ἕνωσιν ἔχον̣τες [διὰ τ]ούτων τῶν λέξεων δημιουργὸν τῶν ὅλων τὸν [ Πατέρα] κ̣[αὶ τὸν] Υἱὸν πιστεύωμεν, οὐχ ἕτερα τοῦ Πατρὸς καὶ ἕτερα [τοῦ Υἱοῦ αὐτοῦ ἐρ]γαζομένου·
……乃是要我們既有父與子的合一，便藉這些話語相信父與子同為萬有的創造者——聖子所行的並非與父不同，父所行的也並非與子不同——
...but so that we, having the union of Father and Son, may through these words believe the Father and the Son to be the maker of all things — the Son not working things other than the Father, nor the Father other than the Son —
1:232
εἴρηται γὰρ ὑπ' αὐτοῦ τοῦ Υἱοῦ·
因為聖子自己曾說：
for it has been said by the Son himself:
1:233
Ἃ γὰρ [ ἂν ἐκεῖνος ποι]ῇ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ. ι
「凡父所行的，子也照樣行。」
'Whatever things he does, these the Son likewise also does.'
1:234
[ Καὶ] ἐπ[οίησεν ὁ] Θεὸς τὸ στερέωμα καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσο[ν τοῦ ὕ]δατος ὃ ἦν ὑποκάτω τοῦ στερεώ- ματο[ς] καὶ ἀνὰ [μέσον τοῦ] ὕδατος τοῦ ἐπάνω το[ῦ στ]ερεώματος
「神就造出穹蒼，將穹蒼以下的水，與穹蒼以上的水分開了。」
'And God made the firmament, and God divided between the water which was beneath the firmament and the water which was above the firmament.'
1:235
····]τοῦ ὕδατος, ὥ[σπερ πρ]ότερ[ον] ε̣ἴρη- ται, ···
……那水，正如前面所說的，……
...of the water, as was said before, ...
1:236
····] δὲ ὑπὸ τὸ στ[ερέωμ]α ε·[··] ἔτυχε ·····[·]·[·]·[····]·[·]···παντα τ̣·[····]·οπ̣·
……而那在穹蒼以下的則正是……全部的……
...and that beneath the firmament happened to be... all the...
1:237
··[····]·ν τῶν φθα̣σά[ν]τω[ν]
……那些先前所有的。
...of the things that came before.
1:238
Καὶ ἐκάλεσεν ὁ Θεὸς το`̣ σ̣[τερέωμα οὐ]ρανὸν καὶ εἶδεν ὁ Θεὸς ὅτι καλόν
「神稱穹蒼為天。神看著是好的。」
'And God called the firmament heaven, and God saw that it was good.'
1:239
[ εἶδεν] ὁ Θεὸς ὅτι καλόν, τ̣ο̣σοῦτον δὲ ἔπ̣α̣ι̣νο̣ν ῥητέον ὅτι̣ ο̣····[···]νομενον εὐθὺς̣ τὸ εἶδ[ε]ν ὑποφαίνει κάλλος αλλ···
「神看著是好的。」關於這稱讚須這樣說：那「看」字本身立時就暗示出所……的美麗，然而……
'God saw that it was good.' And this much of praise must be said: that the very word 'saw' at once suggests beauty in what... but...
1:240
···[··]····ενον ἔχει τὴν ἀποδοχὴν ··ερον πα·
……它獲得悅納……更為……
...it holds acceptance... rather...
1:241
···[··]···τιας καὶ τ[ῆς] α̣ν̣αλογίας ἐπ̣αινεῖ ὁρῶν ὅτι καλ···
……他因其……並其勻稱而稱讚，看出它是好的……
...he praises for its... and its proportion, seeing that it was good...
1:242
···οντι ἡ α̣ρετὴ κρ̣ίσις τῶν ···
……對他而言，德行乃是對……的判別。
...to him virtue is a discernment of the...
1:243
τῷ δοκιμάζειν τὰς χρείας καὶ τὰς αἰτίας κ̣αὶ τὰς ··α···
……藉著察驗其用途、其緣由並其……
...by testing the uses and the causes and the...
1:244
ἀ´̣τιμον γὰρ τ̣ο`̣ κατασκευάζεσθαι, – ἔστιν ἰδεῖν μέρη ἕτερα ἄτιμα οἷον τρίχες καὶ τὰ ὅμοια, καὶ οὐδήπου ὁ πόλεως κρίνειν α̣ναλο- γίαν ἐπιστάμενος μέμψαιτο τὸν κατασκευάσαντα ὅτι μετὰ τῶν τετιμημένων καὶ κεκαλλωπισμένων ἐν τῇ πόλει τόπων καὶ εἱρκτὴν καὶ ἄλλα ᾠκοδόμησεν·
因為被建造成形並非可鄙之事——人可以看見另有些卑微的部分，例如毛髮之類，然而凡懂得衡量城邑之勻稱的人，斷不會因建造者在城中除了那些尊貴華美的處所之外，也建了牢獄和其他這類建築，就責怪他——
For to be constructed is not dishonourable — one may see certain other parts that are lowly, such as hairs and the like, and surely no one who understands how to judge the proportion of a city would blame the builder because, along with the honoured and beautified places in the city, he also built a prison and other such things —
1:245
ἕκαστον γὰρ καθ' ἑαυτὸ λαμβανόμενον οὐχ οὕτως ἐστὶ θαυμαστὸν ὡς ὅταν ἀθρόως ἁπάντων ὡς ἐν πόλεως σχήματι δοκιμάσῃ τὴν χρείαν, οὕτω καὶ ἐπὶ τῆς δημιουργίας, καὶ π[ο]λλῷ [θ]αυμαστό- τερον·
因為每一件單獨來看，都不如把一切合起來如同一座城的格局那樣，去察驗其用處時來得奇妙；照樣，在創造的事上也是如此，且更為奇妙得多。
for each thing, taken by itself, is not so wonderful as when, taking all together as in the form of a city, one approves the usefulness; so also in the case of the creation, and much more wonderfully.
1:246
οὐ γὰρ ἔστιν εἰπεῖν εἰς τί τοῦτο ἢ εἰς τί τοῦτο, πάντα γὰρ εἰς χρείαν αὐτῶν ἔκτισται
因為人不能說這是為著什麼、那是為著什麼，因萬物都是為著各自的用處而被造的。
For one cannot say for what this is or for what that is, since all things have been created for their own use.
1:247
Κ[αὶ] ἐγένετο ἑ[σ]πέρ[α κ]αὶ ἐγένετο πρωΐ, ἡμέρα δευτέρα
「有晚上，有早晨，這是第二日。」
'And there was evening and there was morning, a second day.'
1:248
Ἐπίστασο [ ὥ]ς τινε[ς πε]ιρώμενοι τῶν ἐκτὸς τῆς θεοσεβεία<ς> φασίν·
當知道那些在敬虔之外的某些人，是怎樣以試探的口吻說：
Know how certain of those outside the fear of God say, by way of testing:
1:249
Τί δή[πο]τε, κα[τὰ] ὑμᾶς μήπω τοῦ ἡλίου συστάντος, ἡμέραι εἶναι προείρηνται; Ἔστιν μὲν οὖν εἰπεῖ[ν] πρὸς αὐτο[ὺς] ὅτι ταῦτα πάντα κατὰ ἀναγωγὴν θεωρεῖτ̣α̣ι·
「照你們所說，太陽既尚未成形，怎麼倒先說有了日子呢？」對此可以回答他們：這一切都是按著上達的（屬靈）意義來領會的；
'Why on earth, according to you, are days said to have existed already, when the sun has not yet been constituted?' Now one may say to them that all these things are contemplated by way of an anagogical (spiritual) sense;
1:250
οὐ γὰρ κεκώλυται παρ' α[ὐ]τοῖς ἡ διὰ συμβόλων διδασκαλία̣·
因為即使在他們中間，藉象徵施行的教導也並非被禁止的；
for among them too, teaching by means of symbols is not forbidden;
1:251
ἐπειδὴ δὲ ἀκόλουθον πρὸς αὐτοὺς κινοῦντα καὶ τῷ ῥητῷ σ̣υστῆναι, φέρε ὀλίγα περὶ τούτου διαλάβωμεν
但既然在應付他們時，這道理也宜於在字面的層次上站得住腳，那麼來吧，讓我們就此稍作論述。
but since it is fitting, in dealing with them, that the point should also stand firm on the literal level, come, let us treat briefly of this.
1:252
Ἡ ἡμέρα διχῶς νοεῖται κατά τε τὸ χρονικὸν διάστημα καὶ κατὰ τὸν̣ φωτισμὸν τοῦ περὶ ἡμᾶς ἀέρος
「日」有兩重意思：其一按著時間的間距，其一按著我們周圍空氣的受光照明。
'Day' is understood in two ways: both according to the interval of time and according to the illumination of the air around us.
1:253
Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ, τὸ πόσον τῆς ἡμέρας δηλοῦται, οὐχὶ ἡ φαιδρὰ ἢ ζοφερὰ ἡμέρα·
在「第三日」一語中，所表明的是日子的分量長度，而非那日是明亮還是陰暗；
And in 'the third day,' the quantity of the day is signified, not whether the day is bright or gloomy;
1:254
ὅταν δέ τις λέγῃ ὅτι ζοφώδης ἐστὶν ἡ σήμερον ἡμέρα, οὐκ εἰς τὸ πόσον αὐτῆς βλέπων τοῦτ' ἐρεῖ
然而當有人說今天是陰沉的一日時，他這樣說並非著眼於它的分量長度。
but when someone says that today is a gloomy day, he does not say this looking to its quantity.
1:255
Ἐὰν οὖν ὁ θεῖος λόγος λέγῃ πρώτην καὶ δευτέραν καὶ τρίτην ἡμέραν πρὸ γε̣νέσεως ἡλίου καὶ τῶν ἄλλων φωστήρων ὑφεστάναι, εἰς τὸ πόσον τοῦ χρονικοῦ διαστήματος δεῖ σκοπεῖν, καὶ λεκτέον τῷ ἐπαποροῦντι τῇ θεί[α̣] γραφῇ ὅτι ἑβδομήκοντα καὶ δύο ὡσανεὶ ὧραι γεγένη<ν>ται μετὰ τὴν κτίσιν τοῦ στερεώματος οὔπω τῶν φωστήρων γεγενη- μένων, καὶ οὐδὲν θ̣α̣υ̣μαστόν·
所以，神聖的話語若說在太陽及其餘發光體生成之先，已有頭一日、第二日、第三日存在，就當著眼於時間間距的分量；並要對那對神聖經文感到困惑的人說：在穹蒼受造之後、發光體尚未造成之時，彷彿已經過了七十二小時，這並不足為奇；
If, then, the divine word says that a first and a second and a third day existed before the coming-to-be of the sun and the other luminaries, one must look to the quantity of the temporal interval; and to the one who is perplexed at the divine Scripture it must be said that seventy-two hours, as it were, came to pass after the creation of the firmament, when the luminaries had not yet been made — and this is nothing to marvel at;
1:256
οὐδὲ γὰρ ποιητικὸς ὁ ἥλιος τῆς ἡμέρας ἀλλὰ σ̣ημ̣αντικὸς ὑπάρχει, ἐπεὶ μηδὲ τὰ κατασκευαζόμενα μηχανικῶς μέτρα τῶν ὡρῶν ποιητικά τις αὐτῶν ἀλλὰ σημαντικὰ ἐρεῖ
因為太陽並非日子的製造者，乃是日子的表徵者，正如人會說那些機械製造用來計量時辰的器具，並非那些時辰的製造者，乃是其標示者。
for the sun is not the producer of the day but its signifier, since one would say that instruments mechanically constructed to measure the hours are not the producers of those hours but their indicators.
1:257
Σημαίνουσιν οὖν τοὺς χρόνους ὁ ἥλιος καὶ ἡ σελήνη καὶ οὐ ποιοῦσιν
如此，太陽與月亮乃是標示時節，而非製造時節。
The sun, then, and the moon signify the seasons, and do not make them.
1:258
Ἕτερον δὲ τὸ σημαίνειν παρὰ τὸ ποιεῖν, ὥστε οὐδὲν ἄτοπον διάστημα τοσοῦτον προϋφεστάναι τῆς τοῦ ἡλίου καὶ τῶν ἄλλων φωστήρω[ν] δημι[ο]υργίας, ὅ, εἰ ὑπῆρχέν τι̣ σ̣ημαῖνον, τριῶν ἡμερῶ[ν] ἐ[γ]ένετ[ο] διάστημα
而「表徵」與「製造」乃是不同的事；因此，在太陽及其餘發光體受造之先，先有這麼長的一段間距存在，並無任何荒謬——這段間距，若有什麼能標示它，便構成了三日的時距。
And to signify is a different thing from to make; so that there is nothing absurd in so great an interval having existed beforehand, prior to the creation of the sun and the other luminaries — an interval which, if there had been anything to signify it, would have amounted to a span of three days.
1:259
Συναχθήτω τὸ ὕδωρ τὸ ὑπ[ο]κάτω τ[οῦ] οὐρανοῦ εἰς συναγωγὴν μίαν καὶ ὀφθήτω ἡ ξηρά
「天下的水要聚在一處，使旱地露出來。」
'Let the water that is under the heaven be gathered together into one gathering, and let the dry land appear.'
1:260
Τὸ εἰπεῖν τὸν Θεὸν ὁμοίως ἐκλαμβάνομεν τοῖς φθάσασιν, ὅτε ἐλέγετο καὶ εἶπεν ὁ Θεός·
我們理解神這句話，與前面那些話語一樣，就是當那時說「神說」：
We understand this saying of God in the same way as those that came before, when it was said 'and God said':
1:261
Γενηθήτω φῶ[ς] καὶ γενη[θ]ήτω στερέωμα
「要有光」以及「要有穹蒼」。
'Let there be light' and 'Let there be a firmament.'
1:262
Εἴη δὲ καὶ τοῦ ἐκκειμένου κεφαλαίου ἡ ῥ[η]τὴ διήγησις ἥδε·
願所擺出這一段落的字面講解如下：
And let the literal exposition of the section set forth be this:
1:263
οὐ πᾶν ὕδωρ ἀλλὰ τὸ ὑποκάτω το̣ῦ οὐρανοῦ προστάττει Θεὸς εἰς μίαν συναχθῆναι συναγωγήν·
神所吩咐的，並非一切的水，乃是天以下的水，要聚集成一處；
God commands, not all water, but the water beneath the heaven, to be gathered into one gathering;
1:264
εἴρηται γὰρ ὅτι τὸ στερέωμα γέγονεν ἐμμέσῳ τῶν ὑδάτων, ὡς τὸ μὲν τοῦ ὕδατος ἄνω ἀπομεῖναι, το`̣ δὲ κάτω
因為經上已說穹蒼是造在眾水之間，以致那水一部分留在上面，一部分留在下面。
for it has been said that the firmament came to be in the midst of the waters, so that part of the water remained above and part below.
1:265
Τὸ χρησιμὸν δὲ τῆς προστάξεως δηλοῖ διὰ τοῦ φάναι καὶ ὀφθήτω ἡ ξηρά·
而這吩咐的用處，他藉著說「使旱地露出來」而顯明；
And the usefulness of the command he makes clear by saying 'and let the dry land appear';
1:266
ἐπικειμένων γὰρ τῶν ὑδά- των αὐτὴ κέκρυπται, οὕτω δὲ ἔχουσα ἀνεπιτηδείως εἶχεν πρὸς γένεσιν φυτῶν καὶ ζῴων
因為當眾水覆蓋在它之上時，它便隱藏著，處於這樣的狀態，就不宜於植物與生物的生長。
for while the waters lay upon it, it was hidden, and being in such a state it was ill-suited for the coming-to-be of plants and living creatures.
1:267
Συνήχθη τὸ ὕδωρ εἰς τὰς συναγωγὰς αὐτῶν. Καὶ ἄλλο μέν, ὡς ἂν εἴποι τις, ἐστὶν τὸ ἐν τῇ προστάξει, ἕτερον δὲ τὸ ἐν τῇ τελεσιουργίᾳ·
「水便聚在它們的聚集之處。」正如人所能說的，那存於吩咐中的是一回事，那存於成就中的又是另一回事；
'The water was gathered together into their gatherings.' And the thing in the command is one, as one might say, but the thing in the accomplishment is another;
1:268
εἰς γὰρ μίαν συναγωγὴν διείρηται τὸ πᾶν συναχθῆναι ὕδωρ, ἡ δὲ ἀντα- πόδοσίς φησιν εἰς τὰς συναγωγὰς αὐτῶν [σ]υνῆχθαι τὸ ὕδωρ καὶ οὕτως ὦφθαι τὴν ξηράν
因為所吩咐的是一切的水要聚成一處，但相應的敘述卻說水是聚集「到它們的聚集之處」，並如此使旱地露了出來。
for all the water was ordered to be gathered into one gathering, but the corresponding statement says that the water was gathered 'into their gatherings,' and that thus the dry land appeared.
1:269
Ἀποκατασταθή[σε]ται δὲ τὸ ὡσανεὶ διάφωνον ὑπ̣ὸ τοῦ προισταμένου τῆς ἱ[σ]τορίας οὕτως
但這看似不一致之處，將由那主掌這記載的人如此加以調和。
But this seeming discrepancy will be set right by the one who presides over the narrative in this way.
1:270
Μία θάλασσά ἐστιν ὁ ὠκεανὸς περιέχουσα τὴν οἰκουμένην ὅλην·
海只有一個，就是那環繞整個人所居之地的大洋；
There is one sea, the ocean, which encompasses the whole inhabited world;
1:271
οὕτω γάρ φασιν οἱ τὰ περὶ τόπων φυσιολογήσαντες ὅτι ὃν ἔχει λόγον παρ' ἡμῖν νῆσος πρὸς τὸ ὅλον πέλαγος– περιέχεται γὰρ καὶ πάντοθεν περι- ραίνεται–, τοῦτόν φησιν ὅλη ἡ γῆ καὶ ὅλη ἡ οἰκουμένη τὸν λόγον ἔχει πρὸς τὸν ὠκεανόν
因為那些論述諸地方之自然性質的人是這樣說的：一座海島在我們這裡與整片海洋所有的關係——因為它四面被環繞、被浪花洗刷——他說，整個大地與整個人所居之地與那大洋所有的關係，也正是如此。
for thus say those who have given a natural account of places: that the relation which an island bears with us to the whole sea — for it is surrounded and washed on every side — this same relation, he says, the whole earth and the whole inhabited world bears to the ocean.
1:272
Εἰσὶν δέ τινες τοῦ ὠκεανοῦ ὡσπερεὶ διεκβολαὶ χωροῦσαι εἰς τόπους βαθεῖς, καὶ οὕτως συνέστη τὰ ἄλλα πελάγη
又有大洋彷彿某些出口的水道，通往深處的所在，其餘的海洋就是這樣形成的。
And there are, as it were, certain outlets of the ocean that make their way into deep places, and thus the other seas were constituted.
1:273
εἰώθασιν ὠκεανόν, τοῦτο δὲ τὸ εἰ[ς] μίαν συναχθὲν καὶ εἰς τὰς ἄλλας, ὡς εἴπο̣μεν, συνήχθη, εἰς τὰς κατὰ μέρος
……他們慣常稱之為「大洋」；但這聚成一處、又如我們所說也聚入其餘各處的水，乃是聚入那按部分而分的各海之中。
...they are accustomed [to call] 'ocean'; but this, which was gathered into one and, as we said, into the others too, was gathered into the seas taken part by part.
1:274
Καὶ οὕτω ὤφθη ἡ ξηρά, καὶ θεώρει ὅτι οὐκ εἶπεν πᾶσα ἡ ξηρά
旱地就這樣露了出來；且要留意，他並沒有說「一切的旱地」。
And thus the dry land appeared; and observe that he did not say 'all the dry land.'
1:275
Καὶ ὑπὸ τὰ ὕδατα γάρ ἐστιν γῆ·
因為連在眾水之下也有地；
For there is earth even beneath the waters;
1:276
ἀδύνατον γάρ ἐστιν ὑφεστάναι ὕδωρ μὴ ἔχον γῆν ἢ σῶμα ἀντίτυπο̣ν ὑποκειμένην
因為水若沒有地、或沒有某種堅實抵撐的物體墊在其下，便不可能存立。
for it is impossible for water to have subsistence without having earth, or some resistant body lying beneath it.
1:277
Πρόσσχες δὲ εἰ διαφέρει ξηρὰν εἰπεῖν καὶ γῆν ἐκ τοῦ ἐν τῷ προφήτῃ εἰρημένου·
但要留意，說「旱地」與說「地」是否有分別，這可從先知書中所說的一句話看出：
But note whether it makes a difference to say 'dry land' and 'earth,' from what is said in the prophet:
1:278
Ἔτι ἅπαξ ἐγὼ < σ>είσω τὸν οὐρανὸν καὶ τὴν γῆν, τὴν θάλασσαν καὶ τὴν ξηράν. Ἕτερος δὲ ἐρεῖ τὴν αὐτὴν δηλοῦσθαι·
「再一次我要震動天和地、海和旱地。」然而另有人會說，這裡所指的乃是同一物；
'Yet once more I will shake the heaven and the earth, the sea and the dry land.' Another, however, will say that the same thing is signified;
1:279
καθ' ἑτέραν μέντοι ἐπίνοιαν ξηρὰ καὶ γῆ ὀνομάζεται, ὡς πρὸς μὲν τὸ ὑποκεῖσθαι τῷ οὐρανῷ γῇ, ὡς δὲ πρὸς τὴν ὑγρὰν οὐσίαν ξηρὰ προσαγορευομένη
不過按著不同的觀念，它被稱為「旱地」和「地」：就其位於天之下而言被稱為「地」，就其相對於那潮濕的本質而言則被稱為「旱地」。
yet according to a different conception it is named 'dry land' and 'earth': as being called 'earth' in respect of its lying beneath the heaven, but 'dry land' in respect of the moist substance.
1:280
Εἴρηται γὰρ ὅτι αὕτη ἐστὶν Θεοῦ θα´̣λ̣α̣σσα καὶ αὐτὸς ἐποίησεν αὐτήν, καὶ τὴν ξηρὰν αἱ χεῖ[ρ]ες α̣υ̣τ̣ο̣υ῀̣ ἔπ̣λασαν, καὶ περὶ τοῦ Ἰωνᾶ δὲ κατα- ποθέντος [ἐ]ν τῇ [κο]ιλίᾳ τοῦ κήτους ὅτι προσετάγη τὸ κῆτος καὶ ἐξέβ̣α̣λ[εν] τ̣ο`̣ν Ἰωνᾶν εἰς τὴν ξηρὰν ἐκ τῆς ὑγρᾶς οὐσίας
因為經上已說：「這海是神的，是他親手所造的，旱地也是他的手所塑成的」；又論到約拿被吞入大魚腹中之事，說那大魚受了吩咐，就把約拿從那潮濕的本質中吐出來，吐到旱地上。
For it has been said that 'this is God's sea, and he himself made it, and his hands formed the dry land'; and concerning Jonah, when he had been swallowed up in the belly of the sea-monster, that the monster was commanded, and it cast Jonah forth onto the dry land out of the moist substance.
1:281
Καὶ ταῦ[τα] μ̣ὲν πρὸς τὸ ῥητόν, πρὸς δὲ τὴν διάνοιαν τὴν τοῖς φθά[σ]ασιν ἀκόλουθον λέγομεν ὅτι τὰ ἀπομείναντα ἐπάνω το̣ῦ στερεώματος ὕδατα οὐκ αἰσθητά εἰσιν οὐδὲ με´̣ρη̣ τῶν̣ υ̣δα´̣των τούτων τῶν αἰσθητῶν·
這些話是就字面意義而說的；至於順著前面所述而來的深意，我們則說：那留存於穹蒼之上的眾水並非可感之物，也不是這些可感之水的部分。
And these things we say with regard to the literal sense; but with regard to the meaning that follows upon what has gone before, we say that the waters which remained above the firmament are not perceptible, nor are they parts of these perceptible waters.
1:282
οὐδὲ γὰρ φυτὰ οὔτε ζ̣ῷα̣ ταύτῃ τῇ χρείᾳ τοῦ ὕδατος ὑπαγόμενα ἐκεῖ τ̣υγχα´̣νει, καὶ ὅσα ἐν τοῖς πρὸ τούτων εἴρηται δεικτικὰ τοῦ μ̣η̣δε`̣ν̣ εἶναι ὕδωρ ἐκεῖ αἰσθητὸν αὐτάρκως διείρηται
因為那需用此水的植物與動物都不在那裏；並且前面各段所說、用以證明那裏並無可感之水的話，已經充分闡明過了。
For neither plants nor animals, which are subject to this use of water, happen to be there; and the things stated in the earlier passages, demonstrating that there is no perceptible water there, have been sufficiently set forth.
1:283
Λέγομ̣εν [ οὖ]ν ὅτι τὰ ἀπομείναντα ἐν χείρονι καταστάσει λογικὰ κ̣ατα`̣ κ̣α̣κίαν ἰδίαν ταῦτ' εἶναι τὰ ὑπὸ τὸ στερέωμα διαφόροις [συ]να̣[γω]γαῖς καὶ ποικίλαις ἐνεχόμενα ὕδατα
所以我們說：那些因自身的惡而停留在較差光景中的理性受造之物，就是穹蒼之下的眾水，被拘束在種種不同、形形色色的聚集之中。
We therefore say that the rational beings which have remained in a worse condition through their own vice are those waters under the firmament, held fast in diverse and varied gatherings.
1:284
Ἀδύνατον γάρ ε̣στιν̣ το̣ὺς ἐν κακίᾳ ὁμοφρονῆσαί ποτε·
因為那些身處惡中的，永遠不可能同心合意。
For it is impossible for those who are in vice ever to be of one mind.
1:285
συγχυτικὸν γὰρ αὐτὴ καὶ ἑνώσεως ἀλλότριον
因為惡本身乃是製造混亂的，與合一格格不入。
For vice itself is productive of confusion and is foreign to union.
1:286
Ἡ μὲν γὰρ ἀρετὴ ἑνοποιὸν ἅτε α̣ντακολουθίαν ἔχουσα
至於德行，卻是使人合一的，因為它具有彼此相隨的連貫性。
For virtue, on the other hand, is unifying, inasmuch as it possesses mutual interdependence.
1:287
Καὶ γὰρ ὁ σώφρων ἀνδρεῖος καὶ φρόνιμος καὶ δίκαιος, καὶ ὁ μίαν ἔχων καὶ τὰς λοιπὰς ἔχει, ὥσπερ καὶ ἐπὶ τῶν ἐν τῷ εὐαγγελίῳ μακαρισμῶν·
因為節制的人也是勇敢的、明智的、公義的；凡有其中一樣德行的，也就有其餘各樣，正如福音書中論到諸般福分一樣。
For indeed the temperate man is also courageous and prudent and just; and he who has one virtue has the rest as well, just as it is also with the beatitudes in the Gospel.
1:288
ὁ γὰρ τὸ ποιητικὸν ἑνὸς ἔχων μακαρισμοῦ καὶ τὰ τῶν ἄλλων ἔχει
因為凡擁有那能成就一種福分之物的人，也就同時擁有其餘各福分之物。
For he who possesses that which produces one beatitude possesses those of the others as well.
1:289
Γίγνεται δὲ πολλάκις ῥοπή τις ἐπὶ τὴν αὐτὴν ἀρετήν, ὡς τὸν μὲν ἀπὸ τοῦ πλεονάζοντος ἐλεῆμο̣ν καλεῖσθαι, τὸν δὲ δίκαιον καὶ ἄλλον σώφρον̣α, καὶ οὕτως ἐπὶ τῶν ἄλλων δύνανται ἀρετῶν
然而常有這樣的情形：人向著某一種德行有所偏重，以致這人因其充盈之處被稱為憐憫人的，那人被稱為公義的，又有一人被稱為節制的；其餘各樣德行也可如此。
But it often happens that there is a certain inclination toward one and the same virtue, so that one man, from that which abounds in him, is called merciful, another just, and yet another temperate; and thus it may be with the other virtues as well.
1:290
Ὁ τε<λεί>ως μι´̣αν ἔχων καὶ τὰς ἄλλας ἔχει, τελείως δὲ λέγω διὰ τὸ πολλάκις ἐν εἰσ̣αγωγῇ καὶ προκοπῇ εἶναι
凡完全擁有一樣德行的，也就擁有其餘各樣；我說「完全」，是因為人常仍處在入門與長進的階段。
He who perfectly possesses one virtue possesses the others also; and I say 'perfectly' because one is often still in the stage of introduction and of progress.
1:291
Ὅτι δὲ ἀντακολουθοῦσιν αἱ ἀρεταί, ἐντεῦθεν ἔσται φανερόν
至於諸德行乃是彼此相隨、互相依存的，由以下所述便可明白。
That the virtues are mutually interdependent will be evident from what follows.
1:292
Τὸ λο[γ]ικὸν ζῷον προτεθειμένον κατὰ ἀρετὴν ζῆν φρονήσεω[ς χρῆ]ται ἵνα κρίνῃ τὸ πρακτέον καὶ μὴ πρακτέον καὶ τὸ αἱ[ρετὸ]ν̣ καὶ φευκτὸν καὶ τὸ ψόγον φέρον καὶ ἔπαινον, χρεία[ς ἡμῖν πα]ν̣τελῶς οὔσης ἐπιστήμης δια- κριτικῆς ἀγαθοῦ καὶ κα[κοῦ], ἱ´̣ν̣α τὸ μὲν ἑλώμεθα, τὸ δὲ φύγωμεν
理性的活物既立志按德行而活，就運用明智去判斷何當行、何不當行，何當取、何當避，何招指責、何得稱讚——我們實在極需一種能分辨善惡的知識，好叫我們揀選這一樣，躲避那一樣。
The rational animal, having set before itself to live according to virtue, makes use of prudence in order to judge what is to be done and what is not to be done, what is to be chosen and what is to be avoided, and what brings blame and what brings praise—we having altogether need of a knowledge that discerns good and evil, so that we may choose the one and flee the other.
1:293
Ὁ οὕτως ἔχων φρόνησιν καὶ διελὼν τὸ κακὸν ἀπὸ τοῦ ἀγαθοῦ, πάντως εἰδ̣[ὼς ὅ]τ̣ι̣ τ̣ὸ ἀγαθὸν αἱρετόν ἐστιν καὶ πρακτόν, αἵρεται αὐτ[ό·
凡如此擁有明智、並已將惡與善分別出來的人，既深知善乃當揀選、當實行的，就揀選了它；
He who thus possesses prudence and has separated evil from good, knowing full well that the good is to be chosen and to be done, chooses it;
1:294
καὶ φεύγε]ι τὸ ἐναντίον εἰδὼς ὅτι καὶ φευκτὸν καὶ βλαβερὸν καὶ [····]·μ̣ον καὶ ἐπιζήμιόν ἐστιν
他又躲避那相反之事，因知道它既當躲避，又是有害的、〔……〕並且是損人的。
and he flees the contrary, knowing that it is both to be avoided and harmful and [...] and injurious.
1:295
Καὶ δικαιοσύνης οὖν τῷ τοι[ούτῳ] χρεία, ὅπως ἑκάστῳ ἀπονέμῃ τὸ κατάλληλον, τῷ μὲν ἀγ[αθ]ῷ τὸ αἱρετόν, τῷ δὲ κακῷ τὸ φευκτόν
這樣的人也需要公義，好按各自所宜分派：把當揀選的歸給善，把當躲避的歸給惡。
Such a man therefore has need of justice as well, so that he may render to each its proper due: to the good that which is to be chosen, to the evil that which is to be avoided.
1:296
Ἐγνωκὼς οὖν ποῖα ψε[κτ]ὰ καὶ [ πο]ῖα ἐπαινετὰ ἀνδρείας χρῄζει, ἵνα κατα- φρονητικὸς γένητα̣ι̣ τ̣ῶν̣ δόλων μὴ ὑπαγόμενος τοῖς αἱρετίζουσιν
他既已認清何事可責、何事可讚，就需要勇敢，好使他能藐視種種詭詐，不被那些引誘他的所牽引。
Having then come to know what things are blameworthy and what things are praiseworthy, he has need of courage, so that he may become contemptuous of deceits, not being led away by those who would allure him.
1:297
Διὸ καὶ σώφρων ὁ τοιοῦτος·
因此，這樣的人也是節制的；
Wherefore such a man is also temperate;
1:298
κατάλληλον γὰρ τῷ λογικῷ ζῴῳ σωφροσύνη
因為節制乃是理性活物所當有的本分。
for temperance is proper to the rational animal.
1:299
Καὶ ὁρᾷ[ς] ὅτι ὁ μίαν ἔχων πᾶσας ἔχει, καὶ ἓν τούτων τέλος ὡς [ἐπὶ] τῶν μακα- ρισμῶν, κἂν ὦσιν διάφοροι
你便看見：凡有一樣德行的就有全部，並且這些德行有同一個終極目的，正如諸般福分一樣，儘管它們各不相同。
And you see that he who has one virtue has them all, and there is one end of these, as in the case of the beatitudes, even though they be diverse.
1:300
Ὡς γάρ, ἐν πόλει τινὶ δι̣αφόρων τῶν εἰσόδων ὑπαρχουσῶν, ὁ διὰ μιᾶς εἰσιὼν̣ ἀλλ' ε̣ν̣ τ̣ῃ῀̣ π̣όλει ἐστίν, οὕτω καὶ ἐπὶ τῶν ἀρετῶν
因為正如某城有許多不同的入口，人從其中一個進去，卻仍是在城中；德行的情形也是如此。
For just as, when there are various entrances into some city, he who enters through one of them is nonetheless within the city, so it is also with the virtues.
1:301
Ἑνοποιὸν οὖν ἡ α̣ρ̣ετὴ καθὰ καὶ Παῦλος πρὸς τοὺς οὕτω διάγοντας λέγει·
所以德行乃是使人合一的，正如保羅也對那樣生活的人說：
Virtue therefore is unifying, even as Paul also says to those who so live:
1:302
Ἵνα ᾖτ̣ε κατηρτισμένοι τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ. Ἡ δὲ κακία̣ οὐχ οὕτως·
「叫你們在同一個心思、同一個意念裏完全和合。」惡卻不是這樣；
'That you be perfectly joined together in the same mind and in the same judgment.' But vice is not so;
1:303
αἱ γὰρ ὑπερβολαὶ ταῖς ἐλλείψεσιν οὐ δύνανται συμ̣φωνεῖν
因為過度與不及是無法彼此和諧的。
for excesses cannot be in harmony with deficiencies.
1:304
Οὐ γὰρ ὁ ἔχων θρασύτητα καὶ δειλίαν ἔχει
因為有魯莽的人，不會同時又有膽怯。
For he who has rashness does not also have cowardice.
1:305
Πάλιν μέση κεῖται εὐσέβεια ἀσεβείας καὶ δεισιδαιμονίας, εὐσέβεια δέ ἐστιν ἡ ἀπο- δεχομένη καὶ σέβουσα ἃ δεῖ, δεισιδαιμονία δὲ τὸ πάντα σέβειν καὶ μὴ σεβάσμια, ἀσέβεια δὲ τὸ μηδαμῶς σέβειν τι μηδὲ τ[ίθε]σθαί τι σεπτόν, ὅπερ ἀθέων ἐστίν
再者，敬虔乃是介於不敬虔與迷信之間的中道；敬虔是接納並敬奉當敬奉之物，迷信是敬奉一切、連不當敬奉的也敬奉，而不敬虔則是全然不敬奉任何事物、也不以任何事物為神聖，這乃是無神論者的行徑。
Again, piety lies as a mean between impiety and superstition; piety is that which accepts and reveres what it ought, superstition is to revere all things, even those that are not to be revered, while impiety is in no way to revere anything nor to hold anything as sacred, which belongs to atheists.
1:306
Ἐπεὶ οὖν τὰ ὑπὸ τὸ στερέωμα λογικα`̣ ἦσ[αν] ἐνεχόμενα κακίᾳ καὶ ῥοπῇ τῇ πρὸς τὸ κακόν, ἄτακτος δέ [ ἐστιν] καὶ συγκεχυμένη ἡ κακία, οὐχ οἷόν τέ ἐστιν ἅπαντα [ ἐν] μιᾷ γνώμῃ εἶναι ἢ προαιρέσει
既然如此，穹蒼之下的理性受造之物既被拘束在惡中、傾向於惡，而惡又是無序而混亂的，那麼它們就不可能全都在同一個意念或抉擇之中。
Since, then, the rational beings under the firmament were held fast in vice and in an inclination toward evil, and since vice is disordered and confused, it is not possible for them all to be in one judgment or purpose.
1:307
Ὡς γὰρ οἱ διαψηφίζον[τες], ὁ´̣[τε] μὲν ἀληθεύουσιν, ἐν μιᾷ ψήφῳ τὰ τῆς ἀληθείας προφέρουσ[ιν], τῶν διασφαλλομένων ἢ ἐπὶ τὸ ἔλαττον ἢ ἐπὶ τὸ πλέον, [ ···
因為正如那些投票表決的人，當他們持守真理時，便在同一票中呈現真理之事——而那些偏差的人，或偏於不及，或偏於太過，〔……〕
For just as those who cast votes, when they speak the truth, bring forward the things of truth in one single vote—whereas those who go astray, whether toward the less or toward the greater, [...]
1:308
···]ων καὶ τούτων διαφόρως, οὕτω καὶ ἐπὶ τῆς κακίας ἁπᾶ[ς ὁ ἀπὸ] τ̣οῦ ἀληθοῦς ἀποσφαλεὶς εἰς διάφορα εἴδη ἕλκεται κ[ακίας
〔……〕連這些人也是各自不同——惡的情形也是如此：凡從真理墮落的人,都被拖入各種不同形式的惡中。
[...] and these too in diverse ways—so also in the case of vice, everyone who has fallen away from the truth is dragged into various forms of vice.
1:309
Κ]αὶ ἐπὶ τῶν ὁδευόντων, αἱ μὲν ἀνοδίαι παμπληθει῀̣[ς], μ[ία δὲ] ἡ εὐθεῖα
又如行路的人，錯的岔路多得不可勝數，唯有那正直的路只有一條。
And in the case of travelers, the wrong ways are exceedingly many, but the straight one is single.
1:310
Ἐσκεδασμένα οὖν ἦν τὰ ὕδατα, ἅπερ ὑπεθέμεθα εἶναι τὰ λογικὰ γνώμαις διαφόροις καὶ ἤθεσιν ἐνεχ[όμ]ενα
如此，那些水乃是四散的——就是我們所設想、被拘束在種種不同意念與性情中的理性受造之物。
The waters, then, were scattered—those which we supposed to be the rational beings held fast in diverse judgments and characters.
1:311
Ταῦτα οὖν βούλεται ἓν γενέσθαι ὁ ὠφελεῖν αὐ[τ]ὰ κα[τ]α- ξιῶν, ἐπεὶ καὶ δημιουργὸς αὐτῶν ὑπάρχει
那位認為當施恩益處給它們的主，就願意叫這些成為一，因為祂也正是它們的創造者。
These, then, He who deems it fitting to benefit them wills to become one, since He is also their Creator.
1:312
Προείρηται [ γ]ὰρ ὅτ[ι] τῆς οὐσίας αὐτῶν ποιητής ἐστιν, τῆς δὲ κατὰ τὴν [γ]νώμ[ην] ποικιλίας ἕκαστος ἑαυτῷ
因為前面已說過，祂是它們本質的創造者，至於那按意念而生的種種差異，則各自為自己所造成的。
For it was said before that He is the maker of their substance, but of the variety that is according to judgment each is the maker unto himself.
1:313
Προστάττει οὖν αὐτὸς ὁ Θεὸς [εἰ]ς μίαν συναγωγὴν ταῦτα συναχθῆναι, ἵνα γένωνται ὕδωρ τοιοῦτο, οἷόν ἐστιν τὸ ὑπεράνω τῶν οὐρανῶν, ἓν δὲ οὐ τῷ ἀριθμῷ ἀλλὰ τῇ συμφωνίᾳ
所以神親自吩咐，叫這些聚集成一個聚集，使它們成為那如同天上諸天之上的水一樣的水——然而其為「一」，不是在數目上，而是在和諧一致上。
God Himself therefore commands that these be gathered into one gathering, so that they may become such water as is that above the heavens—one, however, not in number but in concord.
1:314
Αὐτίκα γοῦν καὶ μία ψυχὴ καὶ καρδία τῶν πιστευόντων πάντων γινομένη οὐ τῷ ἀριθμῷ ἀλλὰ τῇ συμφωνίᾳ καὶ τῷ τοῦ αὐτοῦ σκοποῦ καὶ ἑνὸς τέλους ὀρέγεσθαι ἓν γίνεται
誠然如此：當眾信徒的魂與心成為一時，它之為「一」，不是在數目上，而是在和諧一致、以及一同追求同一個目標與同一個終極上。
So indeed, when the soul and heart of all believers becomes one, it becomes one not in number but in concord and in the reaching out toward the same aim and one single end.
1:315
Προστάττει οὖν ὁ τῶν ὅλων Θεὸς εἰς συμφωνίαν τὰ διῃρημένα ἀχθῆναι·
所以萬有的神吩咐，要將那些分裂的帶入和諧一致；
The God of all things, therefore, commands that the divided things be brought into concord;
1:316
αὕτη γὰρ ἡ πρόθεσις τοῦ εὐεργέτου Θεοῦ
因為這正是那施恩之神的旨意。
for this is the purpose of the beneficent God.
1:317
Ἐπειδὴ συγκεχυμένα ἦσαν καὶ ἀνωμάλως κατὰ γνώμην κινούμενα, πρότερον εἰς συναγωγὰς συνάγονται
既然它們是混亂的、按各自的意念不規則地移動，就先被聚攏成若干聚集。
Since they were confused and moving irregularly according to their own judgment, they are first brought together into gatherings.
1:318
Καὶ οὐκ ἐναντίωμά ἐστιν τῷ προσταττομένῳ τὸ εἰπεῖν ὅτι εἰς συναγωγὰς αὐτῶν συνήχθη, τοῦ Θεοῦ εἰπόντος·
說它們被聚集成若干聚集，這與所吩咐的並不相矛盾，因為神既說：
And it is no contradiction to what was commanded to say that they were gathered into their gatherings, when God said:
1:319
Συναχθήτω τὸ ὕδωρ εἰς συναγωγὴν μίαν·
「願水聚集成一個聚集」；
'Let the water be gathered together into one gathering';
1:320
τοῖς γὰρ οὔπω ἐπὶ τὸ τέρμα τῆς ἄκρας ἀρετῆς ἐλθοῦσιν πρέπουσα ἡ πρὸ ταύτης ἐν προκοπῇ [συναγω]γή
因為對那些尚未達到至高德行之終極的人，那在其先、處於長進中的聚集乃是合宜的。
for to those who have not yet come to the goal of the highest virtue, the gathering that precedes it, in a state of progress, is fitting.
1:321
Καὶ ὥσπερ εἴ τις παῖδα ἑαυτο[ῦ] βουλόμενος τὰ τέλεια παι[δε]ύε̣ι̣ν̣ μαθή- ματα ἐγχειρίσοι αὐτὸν διδασκάλῳ, εἰ [ ὁ ···
又如有人願意教導自己的孩子學那完備的學問，便把他交託給一位教師，那教師若〔……〕
And just as if someone, wishing to teach his own child the perfect branches of learning, were to entrust him to a teacher, if the [teacher...]
1:322
····]αμενος τοὺς χαρακτῆρας ταῦτα ποιῶν πρῶτον αὐτῷ ὑποθοῖτο, εἶτα συλ[λαβάς, οὐκ] ἐναντίως τῷ ἐγχειρίσαντι διαπράτ- τοιτο·
〔……〕先把字母教給他，這樣行，然後再教音節，這並不違背那把孩子交託給他的人；
[...] the characters (letters), doing these things, should first set them before him, and then syllables, he would not be acting contrary to the one who entrusted the child;
1:323
οὕτω γὰρ καὶ ἀπὸ τούτων ἐπὶ τὰ τέλεια ἥξοι
因為正是這樣，他才能由這些初步之事進到完備的學問。
for in this way indeed he would arrive from these things at the perfect learning.
1:324
Καὶ πάλιν εἴ τις βασιλε[ὺς τοῖς] ὑφ' ἑαυτὸν προστάττοι πόλιν οἰκοδομῆσαι, εἶθ' οὕτω[ς ἐντε]ίλας εὐτρεπίζοι δι' ὧν ἡ τῆς πόλεως κατασκευὴ γένοιτο, [οὐχ ἕ]τερόν τι παρὰ τὸ πρόσταγμα ποιεῖ·
又如有一位君王吩咐屬下建造一座城，繼而如此囑咐後，又預先預備那能成就這城之建造的種種材料，他所行的並不外乎他自己的命令；
And again, if some king should command those under him to build a city, and then, so charging them, should provide beforehand the things by which the construction of the city would come about, he does nothing other than his own command;
1:325
ἐκ γὰρ τούτων καὶ διὰ τ[ούτω]ν ἡ [ο]ἰκοδομὴ πληρωθήσεται
因為正是由這些材料、藉這些材料，那建築才得以完成。
for out of these things and by means of these things the building will be completed.
1:326
Οὕτω καὶ τὰ λογικὰ ἐν κακίᾳ [ὄ]ντα ο[ὐ]κ ἐδύναντο εἰς τὸ τέλος τὸ ἔσχατον ὀρεκτὸν ἐλθεῖν, [ ε]ἰ μὴ πρ[οκοπ]αὶ δ̣ι̣άφοροι γένωνται, αἵτινες τὰ συστέματα τῶν ὑδάτ[ων εἰσί]ν̣·
照樣，那些身處惡中的理性受造之物，若不先經歷各樣長進的階段，就不能達到那至終、可羨慕的目的；而這些階段就是眾水的組合體。
So too the rational beings, being in vice, were not able to come to the utmost, desirable end, unless various stages of progress should come about, which are the systems of the waters;
1:327
ἡ γὰρ μετὰ τὴν προκοπὴν τελείωσις εἰς μίαν συναγωγ[ὴ]ν ἐλθεῖν αὐτὰ προστάττει
因為那在長進之後而來的成全，吩咐它們進入一個聚集。
for the perfection that comes after progress commands that they come into one gathering.
1:328
Οὐ μάχεται οὖν τῇ προστάξει τ[ὸ γ]ενόμενον, ἀλλά, ὡς ἔστι̣ν ἐπὶ τὸ τέλειον τῆς προστάξεως ἄ[γο]υσα ἥδε πρόσταξις, οἰκονομία τίς ἐστιν προδιατυποῦσα τὰ λογικὰ ἐν οἷς ἐδυνήθησαν, ἵν' οὕτως καὶ τοῦ τέλους ἐφίκωνται
所以那既成之事並不與命令相衝突，反倒，因這命令乃是引向命令之完滿實現的命令，它就是一種安排,預先按理性受造之物所能承受的程度塑造它們，好叫它們如此也能達到那終極。
So then what came to pass does not conflict with the command, but, inasmuch as this command is one that leads to the perfect fulfillment of the command, it is a certain dispensation that shapes the rational beings beforehand within the measure of what they were able, so that thus they may also attain the end.
1:329
Καὶ ἐγένετο οὕτως καὶ συνήχθη τὸ ὕδωρ εἰς τὰς συναγωγὰς αὐτῶν
「事就這樣成了，水也聚集成它們的若干聚集。」
'And it was so, and the water was gathered together into their gatherings.'
1:330
Ἡ μὲν τοῦ Θεοῦ πρόθεσις εἰς ἓν συναγαγεῖν τὰ διεσκορπισμένα–τοῦτο γάρ φησιν–, αὐτοὶ δὲ τέως τοῦ τέλους ἀπολειπόμενοι εἰς τὰς ἑαυτῶν συναγωγὰς συνηνέχθησαν, αἵ εἰσιν προκοπαί
神的旨意是將那四散的聚集成一——因為祂所說的正是這意思——但它們此時仍未及那終極，便被聚攏到自己的若干聚集裏，這些聚集就是各樣長進的階段。
The purpose of God is to gather the scattered things into one—for this is what He says—but they, still falling short of the end, were brought together into their own gatherings, which are the stages of progress.
1:331
Καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν γῆν, καὶ τὰ συστέ- ματα τῶν ὑδάτων ἐκάλεσεν θαλάσσας
「神稱那乾地為『地』，稱眾水的組合體為『海』。」
'And God called the dry land Earth, and the systems of the waters He called Seas.'
1:332
Ὥσπερ ἐλέγομεν ὅτι ἡ ἐν ἀρχῇ μετὰ οὐρανοῦ γενομένη γῆ αὐτὸ τοῦτο εἶχεν ὄνομα καὶ ὁ οὐρανὸς αὐτὸ τοῦτο, τὸ δὲ μετὰ τὸν ἐν̣ α̣[ρχῇ οὐρανὸν] κ̣αὶ τὴν γῆν γενόμενον στερέωμα μέν ἐστιν κυρίως, [ἐπίκλην] δ̣ὲ οὐρανός, οὕτω καὶ ἡ μετὰ τοῦ ἐν ἀρχῇ γενομένου̣ [οὐρανοῦ γῆ] α̣υ̣τὸ τοῦτο καλεῖται, περὶ δὲ ἧς νῦν λέγεται, αὕ[τη ξηρὰ ὀν]όματι προσαγορεύεται, ἐπίκλην δὲ γῆ·
正如我們曾說：起初與天一同受造的地，本有「地」這名字，天也本有「天」這名字；至於那在起初之天與地之後所造成的，本是「穹蒼」，卻又冠以「天」的別名——照樣，那與起初之天一同受造的地，也是以「地」這名字稱呼；而現今所論到的這一個，卻以「乾地」為名，而以「地」為別名；
Just as we said that the earth which came into being in the beginning together with heaven had this very name, and heaven likewise had this very name, whereas that which came into being after the heaven that was in the beginning and after the earth is properly the firmament but is called by the surname 'heaven'—so also the earth which came into being together with the heaven that was in the beginning is called by this very name, but the one now spoken of is designated by the name 'dry land,' with 'earth' as its surname;
1:333
Ἐκάλεσ[εν ὁ Θεὸς τὴν ξ]η̣ρα`̣ν̣ γῆν, ὡς εἴρηται·
「神稱那乾地為『地』」，正如上文所說；
'God called the dry land Earth,' as it was said;
1:334
Ἐκάλεσεν τὸ στερέωμα ο̣ὐρ̣α̣ν̣ο´̣ν. Π[ρὸς δὲ τ]ὴν̣ ἀλληγορίαν καλεῖ ὁ Θεὸς τὴν ξηρὰν γῆν οὐκ ὀ´̣ν̣ο̣μα κ[αινὸν αὐτ]ῇ χαριζόμενος, ἀλλ' ἐπεὶ προσέταξεν ὅπως̣ τ̣α`̣ ἐπι[κείμε]να ὕδατα, ἅπερ συγγενῆ τῇ ἀβύσσῳ ἦσαν, χωρισ̣θ̣ῇ, κ̣α̣λ[εῖ αὐ]τὴν ξηράν–εἴρηται γάρ·
「祂稱那穹蒼為『天』。」但就寓意而言，神稱那乾地，並非賜給它一個新名字，乃是因祂既吩咐那覆蓋其上、與深淵同類的眾水分開，就稱它為「乾地」——因為經上說：
'He called the firmament Heaven.' But with regard to the allegory, God calls the dry land not as bestowing upon it a new name, but since He commanded that the waters lying upon it, which were akin to the abyss, be separated, He calls it 'dry'—for it was said:
1:335
πραγματικῶς προσαγορευθῇ, κα[ὶ ὑπὸ Θεο]ῦ ἐλε̣υ̣θ̣ε̣ρ̣ο̣υ̣μένη πρὸς παραδοχὴν σπερμάτων θείω̣[ν, καρπὸν] τελε̣σι̣ουργήσῃ ἑκατὸν, ἑξήκοντα, τριάκοντα
……好叫它名副其實地得稱呼，並且蒙神釋放，可以接受神聖的種子，成就出百倍、六十倍、三十倍的果實。
...that it might be named in accordance with the reality, and, being set free by God for the reception of divine seeds, might bring to perfection fruit a hundredfold, sixtyfold, thirtyfold.
1:336
Καὶ ὃν γὰρ τ̣ρό[πον] ἐπὶ τ̣η῀̣ς̣ γεωργουμένης γῆς ἡ μὲν ἑτοιμότερον α···
因為正如在耕種的地土上，一部分較為容易地〔……〕
For just as in the case of cultivated land, the one part more readily [...]
1:337
καρπόν, ἡ δὲ βραδύτερον παρὰ τὴν ἐμ̣μέλειαν φέρει [ το]υ῀̣ γ̣ε̣ω̣ρ̣γ̣ο̣ῦ ἢ τὴν εἰδέαν τῆς γῆς, οὕτω καὶ ἐπὶ ψυχῶν α̣ἱ μὲν δεξ̣α´̣μεν̣α̣ι̣ τ̣ο`̣ν σπόρον ὑπὸ μεριμνῶν καὶ φροντίδων ἀπέπνιξαν τὸ σπέρμα, αἱ δὲ γεωργίᾳ βελτίστῃ χρησάμεναι ἐπὶ τοσοῦτο̣ν ἐπαίδευ̣σ̣α̣ν̣, ὡς καὶ ἑαυτοὺς ὠφελῆσαι καὶ τοῖς ἄλλοις ἐκκεῖσθαι σκοπ̣ο`̣ν̣ ὠφελίας
……結出果實，另一部分卻較為遲緩，全視乎農夫的殷勤照料或地土的性質而定——照樣在眾魂身上也是如此：有些魂領受了那種子，卻因憂慮與掛念把種子擠住了；有些魂則善用最佳的耕作，將它培育到如此地步，以致既使自己得益，又使自己成為別人得益的榜樣。
...bears fruit, but the other more slowly, according to the diligent care of the farmer or the character of the soil—so also in the case of souls: some, having received the seed, choked the seed through cares and anxieties, while others, having employed the best husbandry, so trained it that they both benefited themselves and set themselves forth to others as an aim of benefit.
1:338
Πολ̣υειδὴς̣ γὰρ καὶ ποικίλη ἡ τῶν Φυ̣τ̣ῶν διαφορά, καὶ ἀνώμαλος ἡ χειρίστη, παρὰ τὸν χρώμενον οὖσα τοιαυ´̣τ̣η̣, ἥτις ἀμείνονα ἐπιδείξει τὴν ξηρὰν τῆς γῆς τῆς κακῆς·
因為植物的差別是多種多樣、形形色色的，那最壞的則是參差不齊的，其如此乃是取決於栽種它的人；這便顯明那乾地勝過那惡的地土；
For the difference of plants is manifold and varied, and the worst is uneven, being of such a kind in accordance with the one who tends it; and this will show forth the dry land as better than the evil earth;
1:339
τὸ γὰρ εἶνα̣ι´̣ τι ἀπόλλυσιν ἕως τῇ κακῇ φυτείᾳ ἐνέχεται
因為只要它被拘束在惡的栽植之中，它就連自身的存有也喪失了。
for it loses its very existence so long as it is held fast in evil planting.
1:340
Κ̣α̣ι`̣ εἶδεν ὁ Θεὸς ὅτι καλόν
「神看著是好的。」
'And God saw that it was good.'
1:341
Τ̣ο`̣ γυμνωθη῀̣ναι τ̣ῶν ἐπικειμένων τὴν ξηράν, ἵνα γῆ γένηται, καλὸν εἶδεν ὁ Θεός·
那乾地被剝除了覆蓋其上的眾水，好使它成為地——這事神看為好；
That the dry land was stripped bare of the waters lying upon it, so that it might become earth—this God saw to be good;
1:342
ὡς πρὸς τὸ ῥητὸν πάλιν τοῦ[το δῆλον
就字面意義而言，這一點也是顯而易見的。
as with respect to the literal sense again this is clear.
1:343
Ἡ γῆ οὖ]ν κεκρυμμένη ὑπὸ τῶν ὑδάτων οὐκ ἦν ξηρά κα[ὶ οἷόν τε ἦν οὔ]τε ζῷα τρέφειν οὐδὲ καρποὺς φέρειν
如此，那藏在眾水之下的地既不是乾的，就既不能養育動物，也不能結出果實。
The earth, then, being hidden beneath the waters, was not dry, and it was not able either to nourish animals or to bear fruits.
1:344
Καιὸν ο[ὖν μετὰ τὴν κατά]στασιν κόσμου καὶ τὰ ζῷα εἶναι, ἐξ ὧν αἱ διαδ[οχαί, πρὸς τού]τοις καλὸν τὸ εἶναι φυτὰ καὶ δένδρα καὶ καρποὺς ἐ[δωδίμους, ὧν] μετελάμβανον τὰ ζῷα
所以在世界得着秩序之後，有動物存在乃是好的，因為由牠們才有世代的繁衍；此外，有植物、樹木和可食的果實存在也是好的，動物就從中取食。
It was good, then, after the ordering of the world, that there should also be animals, from which come the successions of generations; and in addition to these it was good that there should be plants and trees and edible fruits, of which the animals partook.
1:345
Ἐπεὶ οὖν, ὡς καὶ πρότερ[ον εἴρηται, τ]η`̣ν ἀναλογίαν ἰδὼν ὁ Θεὸς ἀπεδέξατο καὶ ἐπῄ[νεσεν, διὰ τοῦτο] εἴρηται·
既然如此，正如前面所說，神既看見這相應的類比，便悅納並稱許它，因此經上說：
Since, then, as was also said before, God, seeing the analogy, accepted and praised it, for this reason it is said:
1:346
Εἶδεν ὁ Θεὸς ὅτι καλόν, τοῦ εἶδεν οὕτ[ω νοουμένου ὡς] ἐντοῖς προλαβοῦσιν ἑρμη- νεύεται, ὅτι οὐχ ὁ[···
「神看著是好的」，其中「看」一詞的理解，正如前面各段所解釋的那樣，就是說並非〔……〕
'God saw that it was good,' the phrase 'saw' being understood in the same way as it is interpreted in the preceding passages, namely that not [...]
1:347
Ὡς τὰ τεχνητὰ οἱ τεχνῖται καὶ πολλῷ μᾶ[λλ]ον [···
正如工匠察看自己的手工，而且更是遠遠超過〔……〕
As craftsmen behold their handiworks, and much more [...]
1:348
····]ριτω ὑπερ- <β>ολῇ ὁ Θεὸς ὁρᾷ, οὐκ αἰσθήσει
〔……〕神乃是以超越的卓越察看，並非藉著感官知覺。
[...] with surpassing excess God beholds, not by sense-perception.
1:349
[Βλαστησ]άτω ἡ γῆ βοτάνην χόρτου
「願地生出青草。」
'Let the earth bring forth the herb of grass.'
1:350
Διασταλεῖσα ἡ ὑπ̣[ο]κε̣ι̣μ[ένη γῆ τ]ῇ ὑγρᾷ οὐσίᾳ ὠνομάσθη ξηρά, ἐπικληθεῖσα δε`̣ γῆ
那底層的地既與濕潤的物質分開，就被稱為「乾地」，並冠以「地」的別名。
The underlying earth, having been separated from the moist substance, was named 'dry land,' and given the surname 'earth.'
1:351
κ̣[αὶ δύναμιν] ἔχει πρὸς τὸ καρποφορεῖν
並且它有結果子的能力。
and it has the power to bear fruit.
1:352
Παρατηρητέον δ̣ὲ ὅτ̣ι δι[' ὅλης τῆς κ]οσμοποιΐας τὸ εἶπεν ὁ Θεὸς πρόκειται καὶ ἐπο̣ι´̣η̣σ̣ε̣[ν ὁ Θεός, δη]λοῦν τὸ δημιουργικόν·
應當注意，在整個創世的敘述中，都擺出「神說」與「神造」的話語，用以表明那創造之工。
It should be observed that throughout the whole account of the creation of the world the phrase 'God said' is set forth, and 'God made,' to signify his creative power.
1:353
μάλιστα γὰρ διὰ ταύτης τῆς πρ̣οσ[ηγο- ρ]ι´̣α[ς τὸ] δημιουργικὸν δηλοῦται, ἡ δὲ Κύριος ὀνομασία ἄρχο̣ντος κ[αὶ β]ασί[λε]ως ἐμφαίνει σημασίαν
因為那創造之能正是藉這個稱呼特別被表明出來，而「主」這名字則帶有統治者與君王的意涵。
For it is especially by this appellation that the creative power is signified, whereas the name 'Lord' conveys the meaning of a ruler and king.
1:354
Καὶ ἐν ἀρχῇ οὖν ἐποίησεν ὁ Θεὸς εἴρηται, οὐχ ὁ Βασιλεὺς ἢ Κύριος, οὐχ ὅτι ἕτερός ἐστιν, ἀλλ' ὅτι ἐμφατικώτερον τὸ δημιουργὸν παρίστησιν τὸ Θεὸς ὄνομα
所以經上說「起初神造」，而不說「君王」或「主」，並非因為他是另一位，而是因為「神」這名字更著重地呈現出那位創造主。
And so it is said, 'In the beginning God made,' not 'the King' or 'the Lord'—not because he is another, but because the name 'God' presents the Creator more emphatically.
1:355
Ὅτε οὖν ἐντολὴ δίδοται τῷ Ἀδάμ, λέγεται·
因此，當誡命賜給亞當時，經上說：
When, therefore, a commandment is given to Adam, it is said:
1:356
Ἐνετείλατο Κύριος ὁ Θεὸς τῷ Ἀδάμ, καὶ εἰκότως·
「主神吩咐亞當」，而這是合宜的；
'The Lord God commanded Adam,' and fittingly so;
1:357
κυρίου γὰρ καὶ βασιλέως ἐστὶν τὸ νόμους καὶ ἐντολὰς διδόναι
因為頒布律法與誡命乃是屬於主與君王之事。
for it belongs to a lord and king to give laws and commandments.
1:358
Βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ' ὁμοιότητα
「地要發生青草，就是結種子的菜蔬，各從其類，各按其樣式。」
'Let the earth put forth vegetation, the herb yielding seed after its kind and after its likeness.'
1:359
Τῶν γὰρ ἐκ τῆς γῆς φυομένων τὰ μέν ἐστιν δένδρα, τὰ δὲ λαχανώδη φυτά
因為從地裡生長出來的，有些是樹木，有些則是菜蔬類的植物。
For of the things that grow from the earth, some are trees, and others are vegetable plants.
1:360
Καὶ τὰ μὲν δένδρα κ̣α̣λ̣εῖν βουλόμενος Μωσῆς ἐν Δευτερονομίῳ τὰ οἰστικὰ ἀκροδρύων φησὶν ἁπ̣λ̣ω῀̣ς̣ δένδρα τὰ ξύλινα, ξύλινα λέγων τὴν ἄμπελον, τὴν συκῆν, τὴν ε̣λ̣α̣ι´̣α̣ν̣, δῆλον δὲ ὡς κ[α]ὶ ὅσα βότανα τοῖς πολλοῖς ἀνθρώπο̣ις οὐ πάνυ ···
摩西在申命記中想要稱呼那些結硬殼果實的樹木時，就單單稱它們為木本的樹，他所說的「木本」是指葡萄樹、無花果樹、橄欖樹；顯然，也包括那些對大多數人並不特別 ···
And Moses, wishing in Deuteronomy to name the trees that bear fruits with hard shells, calls them simply the woody trees, meaning by 'woody' the vine, the fig, the olive; and it is clear that also as many herbs as are for most people not particularly ···
1:361
··το̣ι῀̣ς περὶ τὰς τῶν σωμάτων ἰατρείας ἔχου[σιν···
··· 對那些從事醫治身體之事的人 ···
··· to those who are engaged in the healing of bodies ···
1:362
···] ····αν, καθὸ καὶ Σολομὼν δεικνὺς τὸ τούτων [ ὠφέλιμον ἀπὸ Θεοῦ] τη`̣ν̣ εἴδησιν αὐτῶν εἰληφ[έ]ναι φησὶ λέγων·
···，正如所羅門也顯明這些事物的益處，說他是從神領受了關於它們的知識，他說：
···, according as Solomon also, showing the usefulness of these things, says that he received the knowledge of them from God, saying:
1:363
[ Αὐτὸς γάρ μοι ἔδω]κ̣ε̣ν̣ τ̣ω῀̣ν̣ ὄντων γνῶσιν ἀψευδῆ εἰδέναι σύστα[σιν κόσμου καὶ ἐ]ν̣έργ̣ε̣ι̣α̣ν σ̣τοιχείων καὶ μετ' ὀλίγα διαφορὰς φυ[τῶν καὶ δυνάμεις] ῥιζ̣ῶν κα̣ὶ τὰ παραπλήσια, οὐκέτι ξυλίνων λέ[···
「因為他親自賜給我毫無虛假的知識，使我認識萬有的存在、明白宇宙的構造與元素的運行」；稍後又說「植物的差異與根莖的功效」以及類似的事物——這裡不再是說木本之物 ···
'For he himself gave me an unerring knowledge of the things that are, to know the constitution of the world and the operation of the elements'; and a little after, 'the differences of plants and the powers of roots' and the like—no longer speaking of woody things ···
1:364
···]ρ····, ε̣νταῦθα δὲ βοτάνην χόρτου λέγει πάν[τα τὰ λαχανώδη, ἅπερ καὶ] χόρτ̣ος ἀγροῦ λέγεται, καθὰ καὶ ἐν τῷ εὐαγγε[λίῳ ···
···，而在此處他稱「青草的菜蔬」為一切菜蔬之物，這些也被稱為「田野的草」，正如在福音書中也是如此 ···
···, but here he calls 'the herb of grass' all the vegetable things, which are also called 'the grass of the field,' just as in the Gospel also ···
1:365
καθόλου φυτόν, δηλοῖ δὲ διὰ τοῦ καθ' ὁμοι[ότητα τὸ εἶδος
泛指植物；而藉「各按其樣式」這話，他表明其種類。
a plant in general; and by the phrase 'after its likeness' he indicates the species.
1:366
Ὅ]τι δ̣ε`̣ κ̣αὶ ἡ γραφὴ οἶδεν τὸ σημαινόμενον τοῦ [ εἴδους, φ]ησι´̣ν̣·
至於聖經也認識「種類」一詞的含義，他說：
That Scripture also knows the meaning of 'species,' he says:
1:367
Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε, [τὸ εἶ]δος κυ̣ρ̣ι´̣ω̣ς̣ λέγων, πολλάκις δὲ καὶ ἀντὶ μορφῆς λέ[γει·
「總要遠離各樣的惡」，這裡「樣式」是取其本義；但他也常用它來代替「形貌」：
'Abstain from every species of evil,' using 'species' in its proper sense; but often he also uses it instead of 'form':
1:368
Κα]ι`̣ εἴδομεν αὐτὸν καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος, καί·
「我們看見他，他無佳形美容」，又說：
'And we saw him, and he had no form nor beauty,' and:
1:369
[ Διὰ πίστεως γὰρ] περιπατοῦμεν, οὐ διὰ εἴδους, σημαίνων [ ὅτι ὁ μὴ δι]α`̣ μ̣ορφη῀̣ς γ[ιγ]νώσκων διὰ πίστεως περιπατεῖ, ὁ δὲ γε[···]·[···]ς διὰ εἴδ̣ο̣υ̣ς̣
「因我們行事為人是憑著信心，不是憑著眼見」，表明那不憑外形認知的人是憑信而行，而那 ··· 的人則是憑眼見。
'For we walk by faith, not by sight,' signifying that he who knows not by outward form walks by faith, while he who ··· walks by sight.
1:370
κ[α´̣ρ̣π̣ιμ̣ον ποιοῦν καρπόν·
「……結出有籽的果子」；
'... bearing fruitful fruit';
1:371
παντὸς γὰρ φυτοῦ ἐν αὐτῷ ἡ τ̣ο̣υ῀̣ σπέρματ̣ο̣ς̣ φύσις, ὡς τὰ μὲν αὐτῶν εἶναι ἐδώδιμα, τὰ ···α ἢ εἰς ἑτ̣έρα̣ς χρείας λυσιτελοῦντα, τὰς μὲν καὶ ἀνθρώποις γ̣ν̣ω̣σ̣τ̣άς, τὰ<ς> δ̣ὲ μόνῳ Θεῷ
因為每一種植物之內都有其種子的本性，以致有些是可食用的，有些則 ··· 或適於其他用途——其中有些用途是連人也知道的，有些卻惟獨神知道。
for in every plant is the nature of its seed, so that some of them are edible, and others ··· or serviceable for other uses—some of these being known also to men, but others to God alone.
1:372
Ταῦτα μὲν πρὸς τὸ ῥητόν, τὰ δὲ τῆς α̣λ̣λ̣η̣γορίας τοῦτον ἔχειν τρόπον ἡγοῦμαι
這些乃是就字面意義而言；至於寓意方面的事，我認為是如此這般。
These things, then, are according to the literal sense; but the matters of the allegory I consider to be of this manner.
1:373
Δημιουργήσας ὁ Θ̣ε̣ο`̣ς̣ τὸν ἄνθρωπον̣ εὐ´̣θη ἐπὶ τῷ τὰς ἀρετὰς καρποφορεῖν καὶ τὴν γνῶσ̣ι̣ν̣ τῆς ἀληθείας περὶ πολλοῦ ποιεῖσθαι ἐνῆκεν αὐτῷ ἐννοίας ἀγ̣α̣θ̣α´̣ς, ἐξηνέχ̣θ̣η δὲ ἡ κατὰ τὴν ἀναγωγὴν γῆ ἀπὸ τῆς ἰδίας γνώμης ····
神造人本是正直的，為要叫他結出諸德的果子，並看重對真理的認識，於是在他裡面注入良善的意念；然而按屬靈上升的意義，那地卻離開了自己的心志 ···
God, having created man upright so that he might bear the fruit of the virtues and set great store by the knowledge of the truth, implanted in him good thoughts; but the earth, according to the anagogical sense, was carried away from its own judgment ···
1:374
ἀκάν<θας> σπειρ̣ήσαντος τοῦ ἀνθρώπου ἐκ παραβάσεως
因為人藉著過犯撒下了荊棘。
when man, through transgression, had sown thorns.
1:375
Ὅσοι γοῦν θείαν δ̣ι̣δ̣α̣σκαλίαν παραδεξάμενοι οὐ πρόσεσχον τῇ σπορᾷ τοῦ λόγου ἀκούουσιν·
所以，凡領受了神聖教導卻不留心那道之撒種的人，都聽見：
Therefore, as many as, having received divine teaching, did not attend to the sowing of the word, hear:
1:376
Σπείρατε πυροὺς καὶ ἀκάνθας θερίσατε. Μ̣ὴ γα`̣ρ̣ διὰ τοῦτο ἐσπάρη ἵνα ἄκανθαι θερισθῶσιν α···
「你們撒的是麥子，收的卻是荊棘。」難道撒種是為了使人收割荊棘嗎？ ···
'Sow wheat and reap thorns.' For was it sown for this, that thorns might be reaped? ···
1:377
τοῦτο μὴ καλῶς αὐτοὺς γεγ̣εωργηκέναι μηδὲ ····υ̣κ̣[····] ···
……說他們沒有好好耕種，也沒有 ··· ···
... that they had not tilled well, nor ··· ···
1:378
··θῆναι τῆς εὐλογίας ἧς ηὐλόγησεν Ι̣ακ̣ω`̣β̣ τ[ὸν υἱὸ]ν̣ λέγων·
··· 那雅各祝福他兒子時所賜的祝福，說：
··· of the blessing with which Jacob blessed his son, saying:
1:379
Ἰδοὺ ὀδμὴ τοῦ υἱοῦ μου ὡς ὀδμὴ ἀγροῦ πλ[ήρο]υ̣ς̣ ὃν ηὐλόγησεν Κύριος·
「看哪，我兒子的香氣如同耶和華賜福之豐盈田地的香氣」；
'Behold, the smell of my son is as the smell of a full field which the Lord has blessed';
1:380
ὁ δὲ καλῶς ἑαυτοῦ ἄγων τὴν φυ̣τ̣[εί]α̣ν α̣κ̣ο̣ύσεται καθὰ καὶ ἡ νύμφη·
但那善於料理自己園圃的人，必要聽見，正如那新婦所聽見的：
but he who tends his own planting well shall hear, even as does the bride:
1:381
Κῆπος κεκλεισμέν̣[ος ἀδελ]φή μου νύμφη. Τὸ δὲ καὶ ἐγένετο οὕτως καὶ τὰ ἑξῆς ἀνταπ[οδόσε]ως ἕνεκα εἴρηται
「我妹子，我新婦，乃是關鎖的園。」而「事就這樣成了」這話以及隨後的內容，是為著相互呼應而說的。
'A garden enclosed is my sister, my bride.' And the phrase 'and it was so' and what follows was said for the sake of the correspondence.
1:382
Καὶ εἶδεν ὁ Θεὸς ὅτι καλόν
「神看著是好的。」
'And God saw that it was good.'
1:383
Σ̣η̣μειωτέον ὅτι, δύο προσταχθέντων καὶ γεν̣[ο]μ̣ένω̣ν, ὡς περι`̣ ἑνὸς λέγεται·
應當注意，雖然被吩咐的和已成就的是兩件事，經上卻彷彿只論及一件事：
It is to be noted that, though two things had been commanded and had come to be, it is spoken of as though of one:
1:384
Εἶδεν ὁ Θεὸς ὅτι καλόν. Εἰς γὰ[ρ] τὸ τέλος καὶ τὸν σκοπὸν ἀναφορᾶς οὔσης εἴρηται εἶδεν ὁ Θεὸς ὅτι καλόν·
「神看著是好的。」因為既然所指的是那終極目的與旨意，才說「神看著是好的」；
'God saw that it was good.' For since the reference is to the end and the purpose, it is said, 'God saw that it was good';
1:385
δι<ὰ> γὰρ τοὺς ἀνθρώπους ἡ βοτάνη ἐβλάστησεν καὶ τὰ ἄλλα
因為那青草和其餘之物的發生，乃是為了人的緣故。
for it was for the sake of men that the vegetation sprang forth, and the rest.
1:386
Ἔφην̣ δὲ τὸ ἐν αἰσθητοῖς ἔχον τὴν ἀναλογίαν καλόν, πόσῳ < μᾶλλον> τὸ ἐν ἀρεταῖς καὶ ἁρμονία ψυχῆς εὖ βιούσης καὶ λογικοῦ τὰ αἱρετὰ αἱρουμένου καὶ πρὸς τὸ τέλος τῆς ἀρετῆς σπεύδοντο[ς]
然而我曾說，在可感之物中凡具備比例的即為美好；那麼，存於諸德之中、存於善度生活之靈魂的和諧、以及選擇當選之事並奮力奔向德性之終極的理性者裡面的美好，豈不更甚嗎！
But I have said that what has proportion among sensible things is good; how much more is that good which lies in the virtues and in the harmony of a soul that lives well, and of a rational being that chooses what is choiceworthy and presses on toward the goal of virtue!
1:387
Γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν τῆς γῆς καὶ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός, καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ ἡμέρας καὶ εἰς ἐνιαυτούς, καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ ὥστε φαίνειν ἐπὶ τῆς γῆς·
「天上要有光體，可以照亮地面，分晝夜，作記號、定節令、日子、年歲，並要發光在天空，普照在地上」；
'Let there be lights in the firmament of heaven to give light upon the earth and to divide between the day and between the night; and let them be for signs and for seasons and for days and for years; and let them be for lights in the firmament of heaven so as to shine upon the earth';
1:388
καὶ ἐγένετο οὕτως, ἕως τοῦ καὶ ἐγένετο ἡμέρα τετάρτη
「事就這樣成了」，直到「有晚上，有早晨，是第四日」。
'and it was so,' down to 'and there was the fourth day.'
1:389
Ἀρχόμενοι τοῦ βιβλίου ἐλέγομεν ὅτι δραστήριος οὐσία ὢν ὁ Θεὸς ἅμα βούλεται καὶ ἔστιν ἃ θέλει εἶναι·
在本書起首我們曾說，神既是有作為的本體，他的意願與他所願存在之物的存在乃是同時發生的；
At the beginning of the book we said that God, being an active essence, at once wills and there exist the things he wishes to be;
1:390
οὐ γὰρ οἷόν τε ἐπ' αὐτοῦ τὰς ἐνεργείας πρὸ τῆς ὑπάρξεως εἶναι, ὡς ἔχει ἐπὶ τῶν ἀνθρωπίνων τεχνῶν
因為就他而言，不可能有作為先於存在的情形，這與人間的技藝截然不同。
for it is not possible in his case that the operations precede the existence, as is the case with human crafts.
1:391
μετὰ γὰρ τὸ ἐνεργῆσαι τὸ ἔργον ἐστὶν καὶ μετὰ τὴν οἰκοδομὴν ἡ οἰκία·
因為在人這裡，工作之後才有作品，建造之後才有房屋；
For with men the work exists after the working, and the house after the building;
1:392
οὐ γὰρ ἐν τῷ οἰκοδομεῖσθαι ἡ οἰκία οὐδὲ ἐντῷ ναυπηγεῖσθαι ἡ ναῦς·
因為房屋不存在於建造它的過程中，船隻也不存在於造船的過程中；
for the house does not exist in the building of it, nor the ship in the shipbuilding;
1:393
χρόνῳ γὰρ αὕται αἱ ἐνέργειαι συμμετροῦνται
因為這些作為是按時間衡量的。
for these operations are measured out by time.
1:394
Ὁ δὲ Θεὸς ἀχ[ρ]ό[ν]ως ἐνεργεῖ ἄγων εἰς τὸ εἶναι ὃ βούλεται·
但神卻是超越時間地行事，將他所願的帶入存在；
But God works timelessly, bringing into being what he wills;
1:395
οὐκ ἄρα ἑπομένη κα̣[····]·υμένη ἔσται ἐνέργεια
因此，他的作為並不是一種隨後接續或 ··· 的作為。
his operation, then, will not be one that follows after or ···.
1:396
Ἅμα οὖν βεβούληται εἶναι τοὺς φωστη῀̣ρ̣[α]ς, καὶ εἴσιν, καὶ ἅμα ἐθέλησεν τὸ ὕδωρ συναχθῆναι εἰς συναγω[γὴ]ν μίαν, πεπλήρωται τὸ πρόσταγμα, καὶ ἐν τῷ εἰπεῖν Γενη- θήτω στ̣ερέωμα ὑπῆρκται τοῦτο
所以，他一意願光體存在，它們就存在了；他一意願水聚在一處，那命令就成就了；而在說「要有穹蒼」之時，這穹蒼便已存在。
At once, therefore, he willed the lights to be, and they are; and at once he willed the water to be gathered into one gathering, and the command was fulfilled; and in the saying, 'Let there be a firmament,' this came to be.
1:397
Διόπερ ταύτῃ τῇ ἐννοίᾳ ἑπόμενον [ ····
因此，按照這樣的理解，隨之而來的是 ···
Wherefore, in accordance with this understanding, it follows ···
1:398
πε]ρ̣ι`̣ τῶν ἓξ ἡμερῶν δεῖ νοεῖν ὡς οὐ χρονικῆς ἕνεκα παρ[εκτάσε]ως παρειλημμένων, ἀλλὰ λόγου οἰκείου τῇ δημιουργίᾳ το[ῦ Θεοῦ] καὶ τῆς τοῦ ἀριθμοῦ δυνάμεως
關於那六日，必須明白它們並不是為著時間上的延展而被提出的，而是為著一個切合神創造之工以及那數字之能的緣故。
concerning the six days one must understand that they were not taken up for the sake of a temporal extension, but for a reason proper to the creative work of God and to the power of the number.
1:399
Πρῶτος γὰρ ὁ ἓξ τελείων ἐ[στί]ν·
因為六是眾完全數中的第一個；
For six is the first of the perfect numbers;
1:400
τελείους δὲ ἀριθμούς φασιν τοὺς ἐκ τῶν ἑαυτῶν με[ρ]ῶν ἀ[π]αρτι- ζομένους, τέσσαρες δὲ μόνοι εἰσὶν ἀπὸ μονάδος ἕως μυρίων
他們稱那些由自身的因數所組成完整之數為「完全數」；而從一到一萬之間，這樣的數只有四個。
and they call 'perfect numbers' those which are made complete out of their own parts; and there are only four of them from unity up to ten thousand.
1:401
Πρῶτος οὖν ἐστιν ὁ ἓξ, οὗ ἥμισυ τρία, τρίτον δ[ύ]ο, ἕκτον ἕν, ὧν συντεθέντων ὁ ἓξ ἀποτελεῖται
因此第一個是六，它的一半是三，三分之一是二，六分之一是一；把這些加起來，便得出六。
The first, then, is six, of which the half is three, the third part is two, and the sixth part is one; and when these are added together, six results.
1:402
Ὡσαύτως ἔχει καὶ ὁ εἴκοσι ὀκτώ·
二十八也是同樣的情形；
It is the same way with twenty-eight;
1:403
ἥμισυ γὰρ τούτου δέκα τέσσερα, τέταρτον ἑπτά, ἕβδομον τέσσερα, τεσσερεσκαιδέκατον δύο, εἰκοστοόγδοον ἕν, ἅπερ πάλιν συντεθέντα τὸν εἴκοσι ὀκτὼ ἀποτελεῖ
因為它的一半是十四，四分之一是七，七分之一是四，十四分之一是二，二十八分之一是一；這些數再加起來，便構成二十八。
for the half of this is fourteen, the fourth part seven, the seventh part four, the fourteenth part two, and the twenty-eighth part one; which again, when added together, make up twenty-eight.
1:404
Καὶ ἕτεροι δὲ πρὸς τούτοις εἰσὶν δύο·
除這兩個以外，還另有兩個；
And besides these there are yet two others;
1:405
ἐὰν δὲ ἑτέρους παρὰ τοὺς τελείους συνθήσῃ, λείπουσιν ἢ ὑπερβάλλουσιν, οἷον ἐπὶ τοῦ ὀκτὼ θεωρητέον·
但你若把完全數以外的其他數的因數加起來，它們便會不足或超出——正如在八這數上可以看出：
but if you add together others besides the perfect ones, they fall short or exceed—as is to be observed in the case of eight:
1:406
ἥμισυ τέσσερα, τέταρτον δύο, ὄγδοον ἕν, ἅπερ πάλιν συντεθέντα ἐλάττονα ἀριθμὸν φέρει
一半是四，四分之一是二，八分之一是一；這些再加起來，得出一個較小的數。
half is four, the fourth part two, the eighth part one; which, again added together, yield a lesser number.
1:407
Καὶ ὁ δώδεκα δὲ συντεθεὶς ὑπερβάλλει·
而十二，把因數加起來，則超出；
And twelve, when added together, exceeds;
1:408
ἥμισυ αὐτοῦ ἕξ, τρίτον τέσσερα, τέταρτον τρία, ἕκτον δύο, δωδέκατον ἕν
它的一半是六，三分之一是四，四分之一是三，六分之一是二，十二分之一是一。
its half is six, the third part four, the fourth part three, the sixth part two, the twelfth part one.
1:409
Καλοῦσιν οὖν οἱ περὶ ταῦτα ἔχοντες τοὺς ἐλλείποντας ὑποτελεῖς, ὑπερτελεῖς δὲ τοὺς πλεονάζοντας, τελείους δὲ τοὺς ἐξ ἑαυτῶν ἀπαρτιζομένους
因此，精通這些事的人稱那不足的為「亞完全數」，稱那過多的為「超完全數」，而稱那由自身組成完整的為「完全數」。
Those, then, who are versed in these matters call the deficient ones 'subperfect,' the excessive ones 'superperfect,' and those which are made complete out of themselves 'perfect.'
1:410
Θεὸν τέλειον δημιούργημα ποιοῦντα ἐν τελείῳ πρώτῳ ἀριθμῷ εἰς ὑπόστασιν αὐτὸ ἀγαγ̣εῖν, οὐχ ἵνα πάντως εἴπωμεν ὅτι ἑξάκις τοῦ ἡλίου κυκλεύοντος ἡμέραι ἓξ διεγένοντο, –οὔπω γὰρ ἦν γενόμενος ἥλιος ἐν ταῖς πρώταις τρισίν, –ἀλλ' ὅτι λόγου καὶ ἁρμονίας χάριν ὁ ἓξ ἀριθμὸς παρει̣λ̣η´̣μφθη
……神造那完全的創造物，是在那第一個完全數之中將它帶入存有——這絕不是說，因太陽運轉六次而過了六日（因為在頭三日太陽尚未受造），而是說，為著理則與和諧的緣故才採用了六這數字。
... that God, making a perfect creation, brought it into subsistence in the first perfect number—not that we should say at all that, the sun revolving six times, six days elapsed (for the sun had not yet come to be in the first three), but that for the sake of reason and harmony the number six was employed.
1:411
Παρίστησιν δὲ τὴν ἔννοιαν ταύτην ἀκριβῶς αὐτὸς Μωσῆς τὴν ἐπανακεφαλαίωσιν ποιούμενος τῶν γεγονότων λέγων·
摩西自己在為那些已成之事作總結時，就準確地闡明了這個理解，他說：
And Moses himself sets forth this understanding precisely when he makes the recapitulation of the things that had come to be, saying:
1:412
Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὁ´̣τε ἐγένετο ᾗ ἡμέρᾳ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. Ὅλως γὰρ οὔτε ἐν ἡμέρᾳ γέγονεν ὁ οὐρανὸς καὶ ἡ γῆ, ἀλλ' ἐν ἀρχῇ, οὔτε τὰ πάντα ἐν μιᾷ ἡμέρᾳ ὑπέστησαν, ἀλλὰ δῆλον ὡς, ἅμα τῶν πάντων γεγενημένων, τάξεως ἕνεκα και`̣ ἁρμονίας ὁ ἀριθμὸς οὗτος, ὡς εἴρηται, παρεί- λημπται, καὶ π[ρὸ]ς [τ]ο̣[ύ]τῳ διὰ τὸ ἡμῶν ἀσθενὲς καὶ μὴ ἑτέρας δύνασθαι νοεῖν [ ἢ τρόπῳ] τινὶ ἡμῖν καταλλήλῳ
「天地創造的來歷在耶和華神造天地的日子，乃是這樣。」因為天地根本不是在一日之內造成的，乃是在起初；萬物也不是在一日之內成立的，而是顯然，萬物既是一同受造的，如前所說，這數字乃是為著次序與和諧的緣故被採用，此外也是因著我們的軟弱，以及除了以某種適合我們的方式之外無法作別樣理解的緣故。
'This is the book of the generation of heaven and earth, when they were made, in the day that God made the heaven and the earth.' For heaven and earth did not come to be in a day at all, but in the beginning; nor did all things subsist in one day, but it is clear that, all things having come to be together, this number was employed, as has been said, for the sake of order and harmony, and in addition to this because of our weakness and inability to conceive otherwise than in some manner suited to us.
1:413
Καὶ ἔστω ἀπὸ παραδείγματος σαφὲ[ς τὸ λ]εγόμενον
讓所說的藉一個例子來說明。
And let what is said be made clear from an example.
1:414
Τὸ σῶμα ἡμῶν ἅμα τῇ ὑποστάσει καὶ χρῶμ[α κ]αὶ μέγεθος ἔχει, καὶ οὐκ ἐν χρόνῳ διεστῶτι ἀλλήλων κεχωρισμένα ὑπέστη καὶ πλὴν τῇ ἐπινοίᾳ τὸ μὲν αὐτῶν πρότερον, τὸ δὲ ὕστερόν ἐστιν
我們的身體，連同其存在，同時具有顏色與大小，這兩者並不是彼此相隔一段時間才產生的；惟有在思想上，其中一者才是在先的，另一者是在後的。
Our body, together with its subsistence, has both color and magnitude, and these did not come into being separated from one another at intervals of time; and it is only in thought that the one of them is prior and the other posterior.
1:415
Οὕτω καὶ ὁ ἐν τάξει γενόμενος κόσμος οὐ χρόνῳ ἀλλὰ τ[ῇ] ἁρμονίᾳ συντετέλεσται
同樣，那按次序受造的世界，也不是藉時間，而是藉和諧而臻於完成的。
So also the world, which came to be in order, was brought to completion not by time but by harmony.
1:416
Οὐδὲ γὰρ μέρος κόσμου τις δυνήσεται ἐννοεῖν πρὸς τὰ ἄλλα μὴ συντρέχον ἕως τὰ λοιπὰ ὑπάρχῃ
因為只要其餘的部分存在，就沒有人能設想世界的某一部分不與其餘部分一同並存。
For no one will be able to conceive of a part of the world as not running together with the rest, so long as the remaining parts exist.
1:417
Καὶ οἱ φωστῆρες δὲ ἐν τετάρτῃ ἡμέρᾳ γε̣νόμενοι ἅτε τίμιοι δεικνύουσιν ὅτι διὰ τὸν περὶ αὐτοὺς λόγον ἐν ταύτῃ εἴρηνται γεγενῆσθαι
而那些光體，既是尊貴的，乃在第四日受造，這顯明它們被說成在此日受造，正是因著關乎它們的那道理。
And the lights, having come to be on the fourth day as being precious, show that it was because of the account concerning them that they are said to have come to be on this day.
1:418
Ἡ γὰρ τετρὰς δυνάμει οὖσα δέκα ἐπὶ τιμίας ὑπάρχει·
因為四這數，在潛能上乃是十，所以屬於尊貴之列；
For the number four, being ten in potentiality, ranks among the precious;
1:419
διὰ πάσης γὰρ γραφῆς ἡ δεκὰς ὑμνεῖται
因為在全部聖經中，十這數都受到頌揚。
for throughout all Scripture the number ten is celebrated.
1:420
Ὅτι δὲ οὐκ, ἐὰν ἀριθμός τις ἐν τοῖς θείοις γράμμασιν σημαίνητα̣ι̣, τὸ πλῆθος δηλ̣ο̣ι῀̣ πάντως, ἀλλὰ λόγον, ἐκ τοῦ ε̣ι̣ρημένου πρὸς τ̣ο̣υ῀̣ Θεοῦ ἔστιν νοῆσαι·
但若在神聖的經文中提及某個數字，它未必總是表示數量，而是表示一種意義——這可從前面關於神所說的話中領會得出：
But that, if some number is signified in the divine writings, it does not by all means indicate a multitude, but a meaning, one may understand from what has been said concerning God:
1:421
Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδ̣ρ̣ας οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βαάλ. Εἰ γὰρ τοσοῦτοι ἐτύγ̣χ̣α̣νον, οὔτ' ἂν ὁ προφήτης εἶπεν·
「我為自己留下七千人，他們未曾向巴力屈膝。」倘若當時真有這麼多人，先知就不會說：
'I have left for myself seven thousand men who have not bowed the knee to Baal.' For had they been so many, the prophet would not have said,
1:422
Ἐγὼ ὑπολέλειμμαι μονώ- τατος̣, ο̣ὐ´̣τε πρὸς ἀλλήλους εἶχον τὸ ἀμιγές·
「唯獨剩下我一人。」他們彼此之間也沒有摻雜相通；
'I am left utterly alone.' Nor did they possess any admixture toward one another;
1:423
Λ̣ο´̣γος τίμιος ὁ περὶ τὴν ἑβδομάδα ὤν– ἀμήτωρ γὰρ αὕτη καὶ ἀπάτω̣ρ̣–ὑποβάλλει νόη̣σιν ὅτι τῆς αὐτῆς εἰσι τῆς δυνάμεως οἱ ἅγιοι, κἂν ε̣ἱ῀̣ς ὑπάρχωσιν, θεῖόν τι καθεστῶτες καὶ ὑπεράνθρωπον θεω̣ρ̣ίᾳ καὶ βίῳ
論及七這數目的道理是寶貴的——因為它無母亦無父——它暗示這樣的意思：眾聖徒乃是出於同一的能力，即使他們僅為一人，因為他們在默觀與生活中被立為某種神聖而超乎凡人的存在。
The teaching concerning the hebdomad is a precious one—for it is motherless and fatherless—and it suggests the thought that the saints are of one and the same power, even though they be but one, since they are constituted as something divine and superhuman in contemplation and in life.
1:424
Ἀλλὰ καὶ ἐν τῇ Ἀποκαλύψει ὁ Ἰωάννης λέγων ˉρˉμˉδχιλιάδας ἀνδρῶν ἕπεσθαι τῷ ἀρνίῳ, ὅ ἐστιν ὁ Σωτήρ, καὶ ταῦτα παρθένων μετὰ γυναικῶν μὴ μολυνθέντων, δείκνυσιν ὅτι λόγος τις περὶ τὸν ἀριθμὸν τοῦτον τίμιός ἐστιν·
而且在《啟示錄》中，約翰說有十四萬四千男子跟隨羔羊——就是救主——他們乃是童身，與未曾玷污自己的婦女同在，這就顯明有某種寶貴的意義附於此數之上；
But also in the Apocalypse John, saying that a hundred forty-four thousand men follow the Lamb—that is, the Saviour—and these being virgins together with women who were not defiled, shows that a certain precious meaning attaches to this number;
1:425
οὐδὲ γὰρ οὕτω τοσοῦτο πλῆθος παρθένων ἔτι τοῦ Ἰωάννου ἐν βίῳ ὄντος εἴποι τις ἂν ἐκ τῶν πεπιστευκότων συνῆχθαι, τάχα μηδὲ αὐτῶν τοσ[ούτων] ὄντων
因為人斷不能說，在約翰尚在世時，信徒中竟聚集了如此眾多的童身之人，何況信徒本身也未必有那麼多。
for one could hardly say that so great a multitude of virgins had been gathered from among the believers while John was still alive, since perhaps not even the believers themselves were so many.
1:426
Λέγομεν οὖν ὅτι ἐν ἑξάδι ὁ κόσμος γέγονεν δι[ὰ τὴν π]ροειρημένην αἰτίαν, καὶ τῇ τετάρτῃ οἱ φωστῆρες διὰ τ[ὸ πρ]οειρημένον, ὅτι ἡ τετρὰς δυνάμει δεκὰς οὔσα ἔχει τὸ τί[μιο]ν
因此我們說，世界乃因前述之故而在六日內造成，而諸光體之所以在第四日造成，也是為著先前所說之故，即：四這數目既在潛能上是十，便具有那寶貴的性質。
We say, then, that the world came into being in six days on account of the cause aforementioned, and that on the fourth day the luminaries were made for the reason already stated, namely that the tetrad, being potentially a decad, possesses that which is precious.
1:427
Καὶ γὰρ δέκα λόγους Μωσῆς δέδωκεν καὶ δέκαται παρέχονται·
因為摩西賜下了十誡，也有十分之一的奉獻被獻上；
For indeed Moses gave ten words, and tithes are rendered;
1:428
καὶ ἄλλα δὲ προνόμια τῆς δεκάδος εὕροι τις
人還可以找出十這數目其他的特殊尊榮。
and one might find yet other prerogatives of the decad.
1:429
Γενηθήτωσαν οὖν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ. Καὶ τοῦτο παιδεύει πρὸς τὸ μὴ θεοὺς αὐτοὺς εἶναι, καθὰ Αἰγυπτίοις ἠπατημένοις ἔδοξεν
「願天上的穹蒼有光體。」這也教導我們，它們並非神明，不像受欺騙的埃及人所以為的那樣。
'Let there be luminaries in the firmament of heaven.' This too teaches us that they are not gods, as seemed to the deceived Egyptians.
1:430
Καλῶς δὲ ἐν τῷ στερεώματι καὶ οὐχ ὑπὲρ τὸ στερέωμα·
說「在穹蒼之中」而非「在穹蒼之上」，乃是恰當的；
And well does it say 'in the firmament' and not 'above the firmament';
1:431
Καὶ ἔργον δὲ αὐτῶν φησιν τό τε ἐπὶ γῆς φαίνειν καὶ τὸ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός·
經上又說，它們的工作是照亮地面，並分別晝與夜；
And their work, it says, is both to give light upon the earth and to divide between the day and the night;
1:432
ἡ γὰρ ἀνατολὴ τὴν ἡμέραν, ἡ δὲ δύσις τὴν νύκτα ποιεῖ
因為日出成就白晝，日落成就黑夜。
for the rising makes the day, and the setting makes the night.
1:433
Ἕτερον δὲ αὐτῶν ἔργον τὸ εἶναι αὐτοὺς εἰς σημεῖα·
它們另一項工作，就是要作記號；
And another work of theirs is that they should be for signs;
1:434
πολλὰ γὰρ σημαίνουσιν οἱ ἀστέρες καὶ αὐτὸς ὁ ἥλιος·
因為眾星以及太陽本身都指示著許多事；
for the stars signify many things, and the sun itself;
1:435
σημαίνουσιν δὲ οὐχ ὡς ποιοῦντες ἀλλ' ὡς φανε- ροῦντες
然而它們指示，並非作為成因，乃是作為顯明者。
but they signify not as producing but as making manifest.
1:436
Οἱ δὲ τὴν εἱμαρμένην εἰσηγούμενοι ποιητὰς αὐτοὺς τίθενται λέγοντες ὅτι εἰ ὅδε πρὸς τόνδε συνδράμοι τάδε ποιεῖ, ἀλλ' οὐχ οὕτως, ἀλλ' ἵνα σημαίνωσιν ὥρας, μῆνας, ἐνιαυτούς·
但那些鼓吹命定論的人，卻把它們當作成因，說若這星與那星交會，便產生某某結果；其實並非如此，乃是要它們指示時辰、月份、年歲；
But those who introduce fate make them producers, saying that if this one converges with that one, it produces such-and-such; but it is not so—rather, that they may signify hours, months, years;
1:437
οὐ τὸ σημαῖνον δὲ ποιητικόν
而那指示之物，並不因此就是能生成的成因。
and that which signifies is not thereby productive.
1:438
Καὶ ἔστωσαν γάρ φησιν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἐνιαυτούς, ἅπερ σημαίνει τὰς ἐτησίους ὥρας, τὴν ἐαρινήν, τὴν χειμε- ρινὴν καὶ τὰς ἄλλας·
經上說：「要它們作記號、定節令、定年歲」，這是指示每年的季節，即春季、冬季及其餘各季；
'And let them be,' it says, 'for signs and for seasons and for years,' which signify the annual seasons, the spring, the winter, and the rest;
1:439
ἐν γὰρ τῷδε τῷ κλίματι ὢν ὁ ἥλιος ἢ τῷδε ταῦτα ποιεῖ
因為太陽處於此一天域或彼一天域，便產生這些效果。
for the sun, being in this clime or in that, produces these effects.
1:440
λόγος, οὐδ' οὕτω μὲν ἂν ἔχοι αὐτοῖς πιθανότητα·
……論據；即便如此，這對他們也毫無說服力可言；
...argument; not even so would it carry any plausibility for them;
1:441
ἄλλως δὲ οὐδὲ δυνατὸν ἀνθρωπίνῃ φύσει καταλαβεῖν τὰ τοιαῦτα σημεῖα, τοῦ πόλου καὶ κατ' αὐτοὺς ὀξύτατα κινουμένου, δι' ὃν ἀμήχανον λαβεῖν τὴν ὥραν τοῦ ἀποτεχθέντος
再者，人的本性根本無法掌握這樣的記號，因為據他們所說，天極運轉極其迅速，因此人斷不能確定嬰兒出生的那一時辰。
and otherwise it is not even possible for human nature to grasp such signs, since the pole, according to them, moves most swiftly, on account of which it is impossible to seize the hour of one's birth.
1:442
Τὸ δὲ καὶ ἐγένετο οὕτως, ἀνταποδοτικὸν ὄν, δείκνυσιν ὅτι τοῦτ' ἐποίησεν ὁ Υἱὸς ὅπερ ὁ Πατὴρ ὑπο- στῆ[ναι ἐ]θέλησεν
「事就這樣成了」這句話，具有回應的意味，顯明聖子所造成的，正是聖父所願意使之存在的那事物。
And the phrase 'and it was so,' being responsive in force, shows that the Son made this very thing which the Father willed to come into being.
1:443
Καὶ γάρ, οὐκ εἰρημένου πόσοι γένωνται φωστ[ῆρες], ἐπηνέχθη·
因為，雖然並未說明應有多少光體出現，經上卻接著加上：
For indeed, though it had not been said how many luminaries should come to be, there was added:
1:444
Καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας·
「於是神造了兩個大光體」；
'And God made the two luminaries';
1:445
οὕτως [ἡ αὐτ]ὴ καὶ βούλησις καὶ ἐνέργεια Πατρὸς καὶ Υἱοῦ
由此可見，聖父與聖子的旨意與作為乃是同一的。
thus the will and the operation of Father and Son are one and the same.
1:446
Ἀνὰ μέρος δὲ καὶ [ αἱ] ἀρχαὶ τῶν φωστήρων ἐγένοντο, τοῦ μὲν ἡλίου τῆς ἡμέρας, σελήνης δὲ καὶ τῶν ἄλλων ἄστρων νυκτὸς ἡγουμένων
諸光體的管轄也是輪替而立的：太陽管理白晝，月亮及其餘眾星則管理黑夜。
And the rulerships of the luminaries came to be by turns, the sun ruling the day, while the moon and the other stars rule the night.
1:447
Οὕστινας ἔθετο, οὐ δηλοῦντος τοῦ ἔθετο ταὐτὸν τῷ ἐποίησεν, οὐδὲ ὅτι πρῶτον γενόμενοι ὕστερον ἐτέθησαν, ἀλλ' ὅτι ἡ ἔννοια ὑποβάλλει λόγῳ πρώτην εἶναι τὴν γένεσιν τῆς θέσεως·
「就把它們擺列」——此處「擺列」並不等同於「造成」，也不是說它們先被造成、後才被安置，而是說思想在道理上暗示，它們的生成先於它們的安置；
'Which he set'—the word 'set' not meaning the same as 'made,' nor that having first come into being they were afterward set in place, but that thought suggests, in terms of reason, that their coming-into-being is prior to their being set;
1:448
τὸ μὲν γὰρ ὑποστῆσαί ἐστι, τὸ δὲ ἁρμόσαι πρὸς τὰ ἄλλα τοῦ κόσμου μέρη
因為前者是使之存在，後者則是使它們與宇宙其餘各部分相配合。
for the one is to bring into existence, the other is to fit them together with the other parts of the cosmos.
1:449
Καὶ τοῦτο δὲ τοῖς εἰρημένοις προσκείσθω, ὅτι δεόντως ἓξ ἡμέρας εἶπεν καὶ οὐχ ἓξ ὥρας ἢ μῆνας ἢ ἐνιαυτούς·
還要在前述之上補上這一點：經上說六日而非六時、六月或六年，乃是恰當的；
And let this also be added to what has been said, that fittingly it said six days and not six hours or months or years;
1:450
τὸ μὲν γὰρ μῆνας ἢ ἐνιαυτοὺς εἰπεῖν βραδύτητα ἐνέφαινεν, τὸ δὲ ὥρας ἀδιανόητον ἐδόκει·
因為若說月或年，便暗示遲緩；若說時辰，又顯得難以理解；
for to have said months or years would have implied slowness, while to have said hours would have seemed unintelligible;
1:451
ὁ γὰρ μὴ ἐπιστάμενος τί ἡμέρα οὐδὲ τί ὥρα οἶδεν
因為凡不明白一日為何物的人，也就不知一時辰為何物。
for he who does not understand what a day is does not know what an hour is either.
1:452
Τελείου οὖν ἀριθμοῦ μνημονεύων εἰκότως καὶ ἡμέρας παρείληφεν καὶ καταλλήλως
既然提及一個完全的數目，他理當也採用了「日」，並且是相稱地採用。
Making mention, then, of a perfect number, he has reasonably taken up 'day' as well, and correspondingly so.
1:453
Ἅπερ πάλιν εἶδεν ὁ Θεὸς ὡς καλῶς γεγένηνται, τοῦ εἶδεν̣ ὁ Θεὸς οὕτως ὡς ἐν τοῖς φθάσασιν νοουμένου
「神又看著」它們造得美好——此處「神看著」的含義，與前面各段所理解的相同。
And 'again God saw' that they had come to be well—'God saw' being here understood in the same manner as in the preceding passages.
1:454
Ταῦτα μὲν οὖν σαφηνίζοντες τὸ ῥητὸν εἴπομεν, τὰ δὲ πρὸς ἀναγωγὴν ταῦτα ἂν εἴη
以上這些，我們是為闡明字面意義而說的；至於屬乎屬靈提升之義的，則如下所述。
These things, then, we have said in clarifying the literal sense; but the matters pertaining to the anagogical sense would be these.
1:455
Ἐλέγετο πρὸ τούτων ὅτι τὸ γενηθήτω φῶς εἰς τὸν Σωτῆρα ἀνάγειν δεῖ, οὐχ ὡς ἐκ τοῦ μὴ ὄντος ὑποστάντα, ἀλλ' ὡς ἁρμοζόμενον τοῖς φωτιζομένοις
在此之前已經說過，「要有光」必須上溯指向救主，不是指他從無中被造成，而是指他被配合於那些受光照的人。
It was said before these things that the 'let there be light' must be referred up to the Saviour, not as one brought into being out of what did not exist, but as one being fitted to those who are enlightened.
1:456
Καὶ ἐπὶ τῶν φωτιζομένων, οἱ μὲν ἐπ' ἐλάττον, οἱ δὲ ἐπὶ πλεῖον τὸν φωτισμόν, δέχονται δέ·
在那些受光照的人當中，有的所受的光照較少，有的較多，但他們都確實領受了；
And among those enlightened, some receive the illumination to a lesser, others to a greater degree, but receive it they do;
1:457
παρὰ τούτους εἰσὶν οἱ ἐν νυκτερινῇ καταστάσει τυγχάνοντες
在這些人之外，還有那些處於夜間狀態的人。
beside these are those who find themselves in a nocturnal condition.
1:458
Γίνονται τοίνυν καὶ νῦν φωστῆρες ἐπίνοιαι τοῦ Υἱοῦ, καθὰ ἀκόλουθον ἰδεῖν τὸ βούλημα τοῦ νῦν προκειμένου·
因此，即便如今也有光體生出，就是聖子的種種顯現，正如按著眼前所論之題旨去看是相稱的；
There come to be, then, even now, luminaries which are the conceptions of the Son, according as it is fitting to see the intent of what is now set before us;
1:459
ἁρμόζεται πρὸς τὸ ἑκάστου μέτρον, τοῖς μὲν ἀνηγμένοις ἥλιος δικαιοσύνης γινόμενος, τοῖς δὲ ἐλάττοσιν συμμε[τρούμε]νος καὶ τὸν σελήνῃ ἀναλογοῦντα φωτισμὸν Πνεύ[ματ]ος παρέχων
他按著各人的度量而相配合：對那些已被提升的人成為公義的日頭，對那些較小的人則按其量而調節，並賜下相當於月亮的、聖靈的光照。
he is fitted to the measure of each, becoming a sun of righteousness to those who have been raised up, but measuring himself to the lesser and bestowing the illumination of the Spirit that corresponds to the moon.
1:460
Εἶεν δὲ καὶ οἱ ἐν νυκτὶ φωτιζόμενοι ὅσοι [τέ]λειοι ὄντες τῇ τοῦ σώματος χρείᾳ ἀναγκαίως ἐνδιδόασιν·
或許也有在夜間受光照的人，就是那些雖已完全、卻仍不得不順應身體所需的人；
And there might also be those enlightened at night, namely all who, being perfect, necessarily yield to the need of the body;
1:461
ὁ γὰρ τέλειος, εἰ καὶ οὕτως ἐστίν, ὁμῶς, ἐπειδὴ σῶμα ἔχει, καὶ τρέφεται καὶ τὰς ἄλλας χρείας τοῦ σώματος ὑπομένει, ἃς καὶ αὐτὰς μὲν ὡς τέλειος ποιεῖ, διὰ τοῦτο γὰρ καὶ φῶς ἔχει, φῶς δὲ νυκτερινὸν τὸ τοιοῦτόν ἐστιν, ἐπεὶ ὁ τόνος ὁ τοσοῦτος παρὰ τὰς τοῦ σώματος χρείας, εἰ καὶ μὴ ἀπόλλυται, ἀλλ' ἐν ἀνέσει τυγχάνει
因為完全人縱使確是完全的，然而既有身體，就仍需飲食，並要承受身體其餘的需要——這些需要他也是以完全人的身分去履行，正因如此他也有光，而這樣的光乃是夜間之光，因為那樣強大的張力，在應付身體需要之際，縱使並未喪失，卻仍處於鬆弛的狀態。
for the perfect man, even if he is such, nevertheless, since he has a body, is both nourished and endures the other needs of the body—which very needs he performs as one who is perfect, for on this account he also has light, and such a light is nocturnal, since that great tension, in relation to the needs of the body, even if it is not destroyed, yet finds itself in a state of relaxation.
1:462
Καὶ ὥσπερ ἡ σελήνη αὐτὴ κατά τινας ἐκ τοῦ ἡλίου δέχεται τὰς αὐγὰς καὶ γίνεται δεύτερον φῶς χορηγούμενον ἀπὸ τοῦ μείζονος, οὕτω καὶ ἡ ἐκκλησία φῶς ἐστιν τοῦ κόσμου
正如月亮本身，據某些人所說，從太陽領受其光線，成為由那更大者所供給的次一等的光，照樣，教會也是世界的光。
And just as the moon itself, according to some, receives its rays from the sun and becomes a secondary light supplied from the greater, so also the Church is the light of the world.
1:463
Ἀμέλει γοῦν τοῖς ἑαυτοῦ μαθηταῖς Κύριος εἶπεν·
無論如何，主曾對他自己的門徒說：
At any rate the Lord said to his own disciples,
1:464
Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου, οὐχ ἡλιακόν, – αὐτὸς γὰρ ἦν ὁ ἥλιος τῆς δικαιοσύνης, –ἀλλ' ἐλάττον καὶ ὑπ' αὐτοῦ χορηγούμενον
「你們是世界的光」——不是那太陽的光，因為他自己乃是公義的日頭——而是較小的、由他所供給的光。
'You are the light of the world'—not the solar light, for he himself was the Sun of righteousness—but a lesser one, supplied by him.
1:465
Ἀλλὰ καὶ ὁ ἀπόστολος λέγων Ἐν οἷς ἐστε ὡς φωστῆρες ἐν κόσμῳ δείκνυσιν ὅτι μετεσχηκότες τοῦ ἀληθινοῦ φωτὸς φῶς εἰσι κόσμου·
使徒也說「你們在他們中間好像光體照耀於世」，顯明他們既分享了真光，就成了世界的光；
But the Apostle also, saying 'among whom you are as luminaries in the world,' shows that, having partaken of the true light, they are light of the world;
1:466
Καὶ εἴη ἂν ἡ ἐν τούτοις αὐτοῦ τοῦ φωτὸς σχέσις σελήνη·
而這些人身上與那光的關聯，或可比作月亮；
and the relation to that light which is in these might be the moon;
1:467
οὐ γὰρ εἶπεν ὑμεῖς ἐστε τὰ φῶτα, ἀλλὰ τὸ φῶς·
因為他沒有說「你們是眾光」，乃說「是那光」；
for he did not say 'you are the lights,' but 'the light';
1:468
ἑνότητα γὰρ πάντες πρὸς ἑαυτοὺς ἔχοντες οὕτω φῶς ἕν εἰσι, ἐκκλησία ὄντες
因為眾人既彼此合一，就這樣成為一個光，乃是教會。
for all, having unity toward one another, are thus one light, being the Church.
1:469
Καὶ οἱ ἀστέρες δὲ τούτων ἂν ὑπάγοιντο τῷ Λόγῳ ὑπεραναβεβηκότες τοὺς ἄλλους κατὰ τὴν ἀλληγορίαν, οὓς καὶ φωτίζουσιν
眾星也可歸入這些人之列，在道之下，按著寓意，就是那些已超越其餘之人的人，他們也照亮別人。
And the stars too would be subsumed among these under the Logos, being those who have ascended above the others according to the allegory, whom also they enlighten.
1:470
Οἵτινες ἂν εἶεν προφῆται πρὸ τῆς ἀνατολῆς τοῦ ἡλίου αὐγὴν ἐκπέμποντες τὴν τῆς προαναφωνήσεως
這些人就是眾先知，在日頭升起之前，發出預先宣告的光輝。
These would be the prophets, sending forth before the rising of the sun the gleam of foreannouncement.
1:471
Ἐκεῖνος γοῦν ἀνατείλας κατηύγασεν τὸ ὅλον, καὶ ἓν φῶς τὰ πάντα ἀπέδειξεν [διὰ τὸ] τοὺς μετέχοντας φῶς ἀποδειχθῆναι τέλειον
那一位既已升起，便照亮了全體，使萬有成為一個光，因為凡有分於他的都被顯為完全的光。
That one, then, having risen, shone upon the whole, and made all things one light, in that those who partake are shown to be perfect light.
1:472
Εἴρη[ται γὰρ] ὅτι ἐκλάμψουσιν οἱ δίκαιοι ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τ[οῦ] πατρὸς ἑαυτῶν, οὐχ ἥλιος, ἀλλ' ὡς ὁ ἥλιος, καθὰ καὶ ἐν τῷ Ἄισμ[α]τι εἴρηται περὶ τη῀̣ς̣ μετασχούσης τοῦ φωτός·
因為經上說：「義人在他們父的國裡要發光如同太陽」——不是太陽，乃是如同太陽——正如《雅歌》中論到那有分於光的女子時所說的；
For it has been said that 'the righteous shall shine as the sun in the kingdom of their Father'—not the sun, but as the sun—just as it is also said in the Song concerning her who has partaken of the light;
1:473
τινες διὰ τούτων δηλοῦνται·
藉這些話指明了某些人；
certain persons are indicated through these words;
1:474
πρῶτον γὰρ ὄρθ<ρ>ος γίνεται, ἔπειτα ὡς σελήνη ἐκλεκτὴ ἀντὶ τοῦ πλήρης καὶ ἀνελλιπὴς κατὰ τὴν πλησιφαῆ, – εἰ γὰρ καὶ ἡ αὐτή ἐστιν, διχότομός τε οὖσα καὶ μηνοειδὴς καὶ ἀμφίκυρτος, ἀλλ' ἡ τελεία αὐτῆς κατάστασις ἡ κατὰ τὸ πλησιφαές ἐστιν, ᾧ τὴν νύμφην εἰκάζει–, μεθ' ἃ καὶ ὡς ἥλιός ἐστιν αὕτη, θάμβος διὰ τὴν πολλὴν προκοπὴν καὶ ἕνωσιν
因為先有黎明，然後「如同蒙揀選的月亮」，即滿盈而無虧的、處於圓滿發光之時的月亮——因為即便是同一個月亮，時而半盈、時而彎如新月、時而凸盈，然而它完滿的狀態乃是圓滿發光之時，她便以此比擬那新婦——此後她又「如同太陽」，因其大有長進與合一而令人驚歎。
for first there comes the dawn, then 'as the elect moon,' that is, full and undiminished according to its full-shining phase—for even if it is the same moon, being at times half, at times crescent, at times gibbous, yet its perfect condition is the full-shining one, to which she likens the bride—after which she is also 'as the sun,' an amazement on account of her great progress and union.
1:475
Οἱ οὕτως γινόμενοι φῶς οὐκ ἐκ κατασκευῆς εἰσιν τοιοῦτοι, ἀλλ' ἐκ μετουσίας τοῦ ἀληθινοῦ φωτός
那些如此成為光的人，並非因自身的本質而如此，乃是因分享了真光。
Those who thus become light are such not by their own constitution, but by participation in the true light.
1:476
Οἳ καὶ χωρίζουσι ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τοῦ σκότους, τὴν κακίαν καὶ τὴν ἀρετὴν διαιροῦντες, καὶ οὕτω καταλάμποντες τοὺς ἐπὶ γῆς, οἵτινες οὔπω διὰ πράξεως οὐράνιοί εἰσιν
這些人也分別晝與暗，辨明惡與德，並如此照亮地上的人，就是那些尚未藉行為成為屬天的人。
These also divide between the day and the darkness, distinguishing vice from virtue, and thus giving light to those upon the earth, who are not yet heavenly through their deeds.
1:477
Σημαίνουσίν τε καιροὺς καὶ ἡμέρας καὶ μῆνας καὶ ἐνιαυτοὺς καταλλήλους, τὸ μέτρον ἑκάστου γνωρίζοντες καὶ πῶς ἔχει ὅδε πρὸς παίδευσιν, καθὰ καὶ τὸν ἰατρόν φαμεν λέγειν εἶναι καιρὸν τροφῆς πρὸς τὸ πῶς ἔχει ὁ τρεφόμενος σκοποῦντα·
他們又指示節令、日子、月份及相稱的年歲，認明各人的度量，以及某人在受教方面的光景如何——正如我們說醫生會論到有進食的合適時機，是察看那受供養者的狀況如何而定的；
And they signify seasons and days and months and corresponding years, recognizing the measure of each and how a given person stands with respect to instruction—just as we say the physician says there is a right time for nourishment, considering how the one being nourished stands;
1:478
καὶ γὰρ ἐσθότε νυκτὸς τρέφει ὁ τῇ ἰατρικῇ χρώμενος
因為行醫的人有時也在夜間給人餵食。
for indeed sometimes he who practises medicine nourishes at night.
1:479
Σημαίνει οὖν ὁ ἥλιος δικαιοσύνης καὶ ἡ σὺν αὐτῷ λεχθεῖσα σελήνη καὶ οἱ ἀστέρες καιρὸν τοιοῦτον οἷον καιρὸν μαθημάτων, καιρὸν προκοπῆς, καιρὸν εἰσαγωγῆς, σημαίνουσιν δ[ὲ καὶ] αὐτὰ τὰ πράγματα, – ὅταν γὰρ φωτισθῇ τις, καθαρὰ [αὐτ]ὰ τὰ ὑποκείμενα πράγματα–, οὐ τότε τοῦ ἡλίου τῆ[ς δι]καιοσύνης ὑποστάντος ὅτε καὶ σημαίνει, ἀλλ' ὄντος ἀϊδίως, σημαίνοντος δὲ ὅτε οἱ προ- σίοντες χειραγωγίας δέονται
因此，公義的日頭，以及與他一同提到的月亮和眾星，指示這樣的時機，就如學習的時機、長進的時機、入門的時機；它們也指示事情本身——因為當人受光照時，其所面對的事物本身也就變得潔淨——這並不是說公義的日頭在其指示之時才生出，乃是說他永遠存在，只在那些前來之人需要牽手引導之時才施行指示。
The sun of righteousness, then, and the moon spoken of together with it, and the stars, signify a season such as a season of learning, a season of progress, a season of introduction; and they signify the very affairs themselves—for when someone is enlightened, the underlying matters themselves become pure—not that the sun of righteousness came into being at the time when he also signifies, but existing eternally, and signifying at the time when those who approach have need of guidance by the hand.
1:480
Διὸ καὶ ἐν τετάρτῃ ἡμέρᾳ γεγενῆσθαι λέγονται, τοῦ γεγενῆσθαι κατ' ἀλληγορίαν τὴν πρὸς τὰ λογικὰ σχέσιν δηλοῦντος
因此經上也說它們是在第四日生成的，這「生成」按寓意乃是指明它們與理性存有者之間的關聯。
Wherefore they are also said to have come to be on the fourth day, the 'having come to be' indicating, according to the allegory, their relation to rational beings.
1:481
Ὡς γὰρ προείρηται, ἐν δυνάμει ὄντες ἀρετῆς, χρῄζομεν τῶν ἐναγόντων εἰς αὐτὴν ἐνέργειαν τῶν ἀρετῶν, ἥτις ἐκ τετράδος εἰς δεκάδα ἔρχεται
因為如前所述，我們既在潛能上具有德行，就需要那些引領我們進入諸德實際運作的人，而這運作乃是由四這數進到十這數。
For as has been said before, being potentially possessed of virtue, we have need of those who lead us into the actual operation of the virtues, which passes from the tetrad into the decad.
1:482
Δυνάμει γὰρ δεκὰς ἡ τετράς, ὡς ἤδη δέδεικται·
因為四在潛能上就是十，這已經證明過了；
For potentially the tetrad is a decad, as has already been shown;
1:483
κατὰ γὰρ τὴν τῆς τετράδος σύνθεσιν ἡ δεκὰς ἀπαρτίζεται
因為藉著四這數的累加，十這數便得以完成。
for by the summation of the tetrad the decad is completed.
1:484
Στερέωμα δέ, ἐν ᾧ οἱ φωστῆρες γίνονται, τὴν πίστιν ἐκδεκτέον καὶ τελείαν ἀρετήν, ἣν ἔχων ὁ ψαλμῳδὸς ἔλεγεν·
至於那穹蒼，就是諸光體生成之處，當理解為信心與完全的德行，詩人正是懷有此信德，才說：
And the firmament, in which the luminaries come to be, must be taken as faith and perfect virtue, which the psalmist possessed when he said,
1:485
Καὶ ἐγένετο Κύριος ἀντιστήριγμά μου. Καὶ περὶ τῆς ἐκκλησίας λέγεται·
「耶和華成了我的倚靠。」論到教會，經上也說：
'And the Lord became my support.' And concerning the Church it is said,
1:486
Τίς αὕτη ἡ ἀναβαίνουσα, ἐπι- στηριζομένη ἐπὶ τὸν ἀδελφιδὸν αὐτῆς; Ἄνευ γὰρ τοῦ Λόγου οὐχ οἷόν τε εἶναι τὴν ἐκκλησίαν·
「那靠著她良人上來的是誰呢？」因為離了道，教會便不能存在；
'Who is this that comes up, leaning upon her kinsman?' For without the Logos the Church cannot exist;
1:487
οὗτος γὰρ ταύτης στήριγμα καὶ θεμέλιος ὑπάρχει
因為他乃是教會的支柱與根基。
for he is her support and foundation.
1:488
Οὗτοι δὲ αὐτοὶ οἱ φωστῆρες εἰς σημεῖά εἰσιν, κατὰ μὲν τὸ ῥητὸν πολλάκις ἢ βασιλείαν σημαίνοντες ἢ αὐχμοὺς ἢ ἐπομβρίας ἤ τι τῶν ἄλλων κατὰ τὸ χρήσιμον μεγάλων, κατὰ δὲ ἀναγωγήν, ὡς εἴρηται, τὰς προκοπάς, πολλάκις δὲ καὶ τὴν τῆς ψυχῆς ἐρημίαν·
而這些光體本身乃是要作記號，按字面意義往往指示或是國度、或是旱災、或是暴雨，或就其效用而言其他重大的事；但按屬靈提升之義，如前所述，則指示種種長進，並且往往也指示靈魂的荒涼；
And these same luminaries are for signs, according to the literal sense often signifying either a kingdom, or droughts, or heavy rains, or some other of the great matters as regards their usefulness; but according to the anagogical sense, as has been said, the instances of progress, and often also the desolation of the soul;
1:489
καὶ τοῦτο γὰρ ὑποδει- κνύουσιν οἱ φωστῆρες κατ' ἀλληγορίαν
因為這也是諸光體按寓意所指示的。
for this too the luminaries indicate according to the allegory.
1:490
Οὗτοι δὲ καὶ τοὺς ἐπὶ γῆς φωτίζουσιν·
這些光體也照亮地上的人。
And these also give light to those upon the earth.
1:491
ὅσοι γὰρ μὴ δύνανται ἀκράτου τοῦ τελείου φωτὸς μετασχεῖν διὰ τοῦ τῶν ἁγί[ων] φω[τ]ίζονται
凡不能分享那純全完美之光的人，便藉著眾聖徒的光得蒙光照。
For those who are unable to partake of the unmixed and perfect light are illumined through the light of the saints.
1:492
Καὶ Μωσῆς τοῦτο διδάσκων φησίν·
摩西教導這事時說：
And Moses, teaching this very thing, says:
1:493
Κἀγὼ ἔστην [ἀ]νὰ μέσον Κυρίου καὶ ὑμῶν, τὰς ὑμῶν ἱκεσίας τῷ Θεῷ ἀναφ[έρ]ων, τὰς δὲ παρ' αὐτοῦ χάριτας διακονῶν ὑμῖν
我也站在耶和華與你們中間，把你們的祈求呈獻給神，又將從祂而來的恩典分施給你們。
I too stood between the Lord and you, bearing up your supplications to God, and ministering to you the graces that come from Him.
1:494
Οὕτω καὶ ὁ Σωτὴρ ἄνθρωπος γενόμενος μεσίτης ἐστὶν Θεοῦ καὶ ἀνθρώπων·
照樣，救主既成了人，就作了神與人之間的中保。
So also the Saviour, having become man, is the mediator between God and men.
1:495
Θεὸς γὰρ ὢν τῷ Πατρὶ ἡμᾶς συνάπτει, ἄνθρωπος δὲ γενόμενος τρόπον τινὰ ὡς φιλάνθρωπος ἅπερ ἤκουσεν παρὰ Πατρὸς ταῦτα καὶ λαλεῖ ἡμῖν
因為祂本是神，便將我們與父聯合；祂既成了人，就以某種方式，作為愛人的主，將祂從父所聽見的一切，也對我們述說。
For being God, He joins us to the Father; and having become man, in a certain manner, as one who loves mankind, whatever things He heard from the Father, these He also speaks to us.
1:496
Τῶν ὑποδεεστέρων τοῦ ἡλίου φώτων εἴη ἂν καὶ ὁ νόμος, περὶ οὗ εἶπεν ὁ ψαλμῳδός·
在那些次於太陽的光中，也有律法，論到它，詩人說：
Among the lights inferior to the sun would also be the Law, concerning which the psalmist said:
1:497
Λύχνος τοῖς ποσίν μου ὁ νόμος σου, δηλῶν ὅτι φωτίζει ὁ νόμος τὰς προκοπὰς καὶ διαβάσεις τῆς ψυχῆς
「你的律法是我腳前的燈」，這表明律法照亮靈魂的進步與跨越。
Thy law is a lamp unto my feet, showing that the Law illumines the advances and passages of the soul.
1:498
Οὕτω φωτισθεὶς καὶ Παῦλός φησιν·
保羅既如此得了光照，也說：
So too Paul, being thus illumined, says:
1:499
Ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν·
「我們要端正地行事為人，好像行在白晝。」
Let us walk becomingly, as in the day;
1:500
ἐν Χριστῷ γὰρ ὄντες οἱ τοιοῦτοι αὐτοῦ εἰσιν λέγοντες ἕκαστος·
因為這樣的人既在基督裡，便是屬祂的，各人都說：
for those who are of this kind, being in Christ, belong to Him, each one saying:
1:501
Ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός, καί·
「現在活著的不再是我，乃是基督在我裡面活著」；又說：
It is no longer I who live, but Christ lives in me; and:
1:502
Οἶδα ἄνθρωπον ἐν Χριστῷ. Οὕτω γὰρ φῶς ἐκ φωτὸς γίνονται, ὥστε διὰ τῆς διδα- σκαλίας φωτίζειν τοὺς ἄλλους
「我認得一個在基督裡的人。」因為他們如此便成為從光而出的光，好藉著教導光照他人。
I know a man in Christ. For thus they become light from light, so as through their teaching to illumine others.
1:503
Δεῖ δὲ τὸ ἔθετο ὡς σημαῖνον τὸ ἀποδείξαι ἐκλαβεῖν ὡς ἐὰν λέγηται περὶ τοῦ Σωτῆρος ὅτι ὁ Πατὴρ αὐτὸν ἔθετο κληρόνομον πάντων ἀντὶ τοῦ ἀπέδειξεν·
但我們必須把「立」這字理解為指「顯明」或「證明」，這樣，當論到救主說父「立祂為承受萬有的」時，其意乃是「顯明祂」如此。
But we must understand the word 'appointed' as signifying 'to declare' or 'to demonstrate,' so that when it is said of the Saviour that the Father 'appointed Him heir of all things,' it means 'He declared Him' to be so.
1:504
οὐ γὰρ ὕστερον πεποίηκεν αὐτὸν κληρόνομον, ἀλλ' ὄντα ἐφανέρωσεν
因為祂並非後來才使祂作承受者，乃是將祂顯明為本來就是如此的。
For He did not afterwards make Him heir, but manifested Him as being already such.
1:505
Καὶ εἶδεν ὁ Θεὸς ὅτι καλόν. Καλὸν γὰρ καὶ τὸ ὑπὸ αἰσθητοῦ φωτίζεσθαι φωτός, καὶ πολλῷ πλέον ὑπὸ νοητοῦ
「神看著是好的。」因為受可見之光的光照固然是好，而受可悟之光的光照更是好得多。
And God saw that it was good. For it is good to be illumined by perceptible light, and much more by intelligible light.
1:506
καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ οὐρανοῦ
「又有雀鳥飛在地面以上，天空之中。」
and birds flying over the earth across the firmament of heaven.
1:507
Καὶ ἐποίησεν ὁ Θεὸς τὰ κήτη τὰ μεγάλα καὶ πᾶσαν ψυχὴν ζῴων ἑρπετῶν, ἃ ἐξήγαγεν τὰ ὕδατα κατὰ γένη αὐτῶν, καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος
「神就造出大魚和水中所滋生各樣有生命的爬行動物，各從其類；又造出各樣飛鳥，各從其類。」
And God made the great sea-monsters and every living soul of creeping things, which the waters brought forth according to their kinds, and every winged bird according to its kind.
1:508
Καὶ εἶδεν ὁ Θεὸς ὅτι καλά
「神看著是好的。」
And God saw that they were good.
1:509
Καὶ ηὐλόγησεν αὐτά, ἕως τοῦ ἡμέρα πέμπτη
「神就賜福給牠們」，直到「這是第五日」為止。
And He blessed them, up to the words 'the fifth day.'
1:510
Ἐπεὶ προηγουμένη κτίσις ἐστὶν τῶν ἐπὶ γῆς ἡ κατὰ τοὺς ἀνθρώπους ζῷα θνητὰ τυγχάνον[τα]ς, ἀκολούθως τὰ ἄλλα ζῷά τε καὶ φυτὰ διὰ τὴν αὐτοῦ χρείαν δεδημιούρ- γηται·
既然地上受造之物中最為尊貴的，乃是關乎人的那一類——人不過是必死的活物——因此其餘的動物與植物，都是為著人的需用而相應被造的。
Since the pre-eminent creation of the things upon the earth is that which concerns human beings—who happen to be mortal living creatures—the other living creatures and plants have been fashioned accordingly for man's use.
1:511
τὰ μὲν γὰρ εἰς τροφήν, τὰ δὲ εἰς θεραπείαν ἑαυ[τ]οῦ παραλαμβάνει·
因為有些是為著食物，有些是為著自己的醫治而取用的。
For some he takes for food, others for his own healing.
1:512
ἔστιν δ' ἕτερα τὰ μὲν εἰς τὸ ἀχθοφορεῖν, τὰ δὲ εἴς τινα αὐτοῦ χρείαν γεγενημένα·
還有另一些被造之物，有的是為負重，有的是為著人某種需用而造的。
And there are others made, some for bearing burdens, others for some need of his.
1:513
Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς. Ἔδει γὰρ καὶ ταῦτα διὰ τὴν ἀνθρώπων ὑποστῆναι χρείαν
「水要滋生有生命的爬行動物，又要有雀鳥飛在地面以上。」因為這些也必須為人的需用而存在。
Let the waters bring forth creeping things of living souls, and birds flying over the earth. For these too had to come into being for the need of men.
1:514
Ἑρπετὰ δὲ τὰ σώματα αὐτῶν εἰπὼν ψυχὰς ζώσας τὰς πάσας λέγει·
但當他稱牠們的身體為「爬行動物」時，卻稱牠們全都是「有生命的活物」。
But when he calls their bodies 'creeping things,' he calls them all 'living souls.'
1:515
κἂν γὰρ ἄλογος ᾖ, ἀλλὰ ζωτικὴν δύναμιν τῷ σώματι παρέχει συμφθειρομένη αὐτῷ, τῆς τοῦ ἀνθρώπου καὶ μετὰ τὴν τοῦ σώματος διάλυσιν ὑφισταμένης
因為那魂雖是無理性的，卻將維持生命的能力賦予身體，並與身體一同朽壞；但人的魂即使在身體解體之後仍然存留。
For even though it be irrational, yet it supplies a vital power to the body, perishing together with it—whereas the soul of man subsists even after the dissolution of the body.
1:516
Τῶν πετεινῶν δὲ τῶν μὲν ὑψιπετῶν ὄντων, τῶν δὲ πλειόνων ταπεινὴν ἐχόντων τὴν πτῆσιν, μάλιστα τῶν πρὸς τροφὴν τοῖς ἀνθρώποις ἀπονεμηθέντων, ἀπὸ τοῦ πλεονάζοντος εἴρηται·
既然飛鳥中有些高飛，而大多數卻低飛——尤其是那些分派給人作食物的——因此這說法乃是就大多數而言的：
Since of the birds some fly high, while the greater number have a lowly flight—especially those allotted to men for food—the expression is used with reference to the majority:
1:517
καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς
「雀鳥飛在地面以上。」
and birds flying over the earth.
1:518
Εἰκὸς γὰρ αὐτὰ διὰ τοῦτο μηδὲ εἰς ὕψος κατὰ τὸν ἀετὸν καὶ τὰ ὅμοια ἵπτασθαι, ἵν' εὐχείρωτα ᾖ τοῖς ἀνθρώποις, δι' οὓς καὶ γέγονεν
因為牠們大概正是為此不像鷹和類似的鳥那樣高飛，好叫牠們容易被人捉住，牠們原是為人的緣故而受造的。
For it is likely that, for this reason, they do not fly aloft like the eagle and similar creatures, so that they may be easily caught by men, for whose sake they also came into being.
1:519
Κατὰ τὸ στερέωμα δὲ τοῦ οὐρανοῦ εἴρηται, οὐχ ὅτι πλησιάζει ἱπτάμενα τούτῳ, ἀλλ' ὅτι ὑπ' αὐτό εἰσιν, εἰ καὶ μὴ φθάνουσιν ἐκεῖ
經上說「天空之中」，並非因牠們飛得靠近天空，乃是因牠們在天空之下，雖然牠們並不能上到那裡。
And it is said 'across the firmament of heaven,' not because they fly close to it, but because they are beneath it, even if they do not reach up there.
1:520
Αὐτίκα γοῦν καὶ τὰ νέφη τὰ φέροντα τὸν ὑετὸν οὐρανοὺς καλεῖ ἡ γραφὴ καὶ τὸν ὑετὸν οὐρανόθεν ἔρχεσθαι, καίτοι τῶν νεφῶν περὶ τὸν ἀέρα συνισταμένων, ἀφ' ὧν καὶ ὁ ὑ<ε>τὸς φέρεται, ἅτινα νέφη οὐ πλέον δεκὰ σταδίων ὑπὲρ γῆς λέγεται εἶναι, ὑπὲρ νεφῶν πολλάκις ὀρῶν εὑρισκομένων καὶ τῶν νεφῶν αὐτοῖς ἐπικειμένων
譬如，聖經也把那載著雨的雲稱為「諸天」，並說雨是「從天上」降下，雖然雲乃是在空氣之中凝結，雨也是從其中降下的——據說這些雲離地不過十斯塔迪亞（stades），因為常有高山出現在雲之上，而雲則橫臥在山下。
For instance, Scripture also calls the clouds that bear the rain 'heavens,' and says the rain comes 'from heaven,' although the clouds are formed about the air, from which the rain is borne—clouds which are said to be no more than ten stades above the earth, since mountains are often found above the clouds, with the clouds lying below them.
1:521
Λύεται οὖν τοῦτο τῷ πολλάκις τὸν ἀέρα καὶ οὐρανὸν καλεῖσθαι καὶ στερέωμα
這樣，這難處便得以解決，因為空氣常被稱為「天」，也被稱為「穹蒼」。
This difficulty, then, is resolved by the fact that the air is often called both 'heaven' and 'firmament.'
1:522
Τὸ δὲ καὶ ἐγένετο οὕτως ὁμοίως τοῖς φθάσασιν νοητέον
至於「事就這樣成了」這句話，也當照前面幾處那樣去理解。
And the phrase 'and it was so' is to be understood in the same way as in the passages that preceded.
1:523
Τί δὲ καὶ ἐποίησεν ὁ Θεὸς τὰ κήτη τὰ μεγάλα; Σημειωτέον ὡς οὐ λέγει περὶ τῶν κητῶν ὅτι ἐξαγέτω τὰ ὕδατα κήτη, ἀλλ' ὅτι αὐτὸς αὐτὰ πεποίηκεν
為何經上說「神造出大魚」呢？當留意的是，論到大魚，經上並不說「水要滋生大魚」，乃是說祂親自造了牠們。
And why does it say 'God made the great sea-monsters'? It should be noted that it does not say concerning the sea-monsters 'let the waters bring forth sea-monsters,' but that He Himself made them.
1:524
Ὑπερμεγέθη δὲ ταῦτα τυγχάνει, καθὰ καὶ οἱ ἱστορήσαντες ὑπερθαυμά- ζουσιν, ὡς καὶ νήσοις λέγειν αὐτὰ ἐμφερῆ εἶναι, εἰς ἃ πολλάκις φασὶν ἐξεληλυθέναι ἀνθρώπους ὡς εἰς χέρσον οἰομένους ἐξιέναι, τότε μόνον γινώσκοντες ὅτι κήτη εἰσίν, ὅτε αὐτὰ κινούμ̣ε̣να παρέχει τὴν αἴσθησιν
這些魚極其龐大，正如那些記述之人所大為驚嘆的，甚至說牠們好像海島——據說人常登上牠們，以為是登上了旱地，直到那龐然大物一動彈，使他們有所知覺，才曉得原來是大魚。
And these turn out to be exceedingly huge, just as those who have recorded such things marvel greatly, so as even to say that they are like islands—onto which, they say, men have often disembarked, thinking they were going out onto dry land, only then recognizing that they were sea-monsters, when the creatures, being moved, gave them the perception of it.
1:525
Πρόσσχες δὲ ἔτι καὶ τῷ ἐποίησεν ὁ Θεὸς τὰ κήτη τὰ μεγάλα καὶ πᾶσαν ψυχὴν ζῴων ἑρπετῶν, ὅτι τὰ μὲν ὕδατα ἐξάγει αὐτῶν τὰ σώματα, αὐτῶν λέγω τῶν ἀπὸ τῶν ὑδάτων συστάντων, τὰ δὲ κήτη μετὰ τῶν ἄλλων ζῴων ποιεῖ Θεὸς τὴν ζωτικὴν αὐτοῖς παρέχων δύναμιν, οὐ δήπου τῶν σωμάτων προυποκειμένων καὶ οὕτω ψυχουμένων, – οὐ γὰρ ἔχει χωρὶς τὴν ζωὴν ἡ τῶν ἀλόγων ψυχή, –ἀλλ' ὅτι, ἅμα αὐτῶν ὑποστάντων θελήματι Θεοῦ, τὰ μὲν σώματα ἐκ τῶν ὑδάτων ἐξεληλυθέναι λέγει ἡ γραφή, τὰς δὲ ψυχὰς τὸν Θεὸν πεποιηκέναι, ὅ ἐστιν τὴν ψύχωσιν καὶ τὴν κίνησιν, οὐκ ἀπὸ τῶν ὑδάτων ἀλλ' ἐκ βουλήματος τοῦ Θεοῦ τοιούτου
再思想「神造出大魚和一切有生命的爬行動物」這話：水固然滋生牠們的身體——我是說那些由水所成之物的身體——但那賜給牠們生命能力、造出大魚與其餘活物的，卻是神；當然這並不是說身體先存在，然後才被賦予魂——因為無理性之物的魂並不能離身體而有生命——乃是說，在牠們照神的旨意一同受造的同時，聖經說身體是從水中出來的，而魂卻是神所造的，就是那使之有生命、能運動的原則，並非出於水，乃是出於神這樣的旨意。
Consider further the words 'God made the great sea-monsters and every living soul of creeping things': that the waters bring forth their bodies—I mean the bodies of those that were formed from the waters—while it is God who makes the sea-monsters together with the other creatures, granting them their vital power; not, of course, that the bodies pre-existed and were then ensouled—for the soul of irrational creatures does not possess life apart from the body—but that, at the same instant they came into being by the will of God, Scripture says the bodies came forth out of the waters, while God made the souls, that is, the animating and moving principle, not from the waters but from such a purpose of God.
1:526
Σαφὲς δὲ καὶ τὸ κατὰ γένη αὐτῶν, νοουμένου ἐνταῦθα τοῦ εἴδους ἀντὶ τοῦ γένους
「各從其類」這話也是清楚的，此處「種」是取代「類」而被理解的。
The phrase 'according to their kinds' is also clear, the term 'species' being understood here in place of 'genus.'
1:527
Καὶ εἶδέν φησιν ὁ Θεὸς ὅτι καλά. Ἐπὶ μὲν γὰρ τῶν προλαβόντων εἴρηται ὅτι καλὸν διὰ τὸ ἢ ἓν εἶναι τὸ γινόμενον ἢ ἐν ἑνὶ τοῦ κόσμου μέρει συστῆναι·
經上說：「神看著是好的。」因為在前面幾處，說某物是「好的」，或是因為那受造之物是單一的，或是因為牠成立於世界的某一部分之中；
And it says, God saw that they were good. For in the preceding cases it was said that a thing was 'good' because either the thing that came into being was one, or it was constituted in one part of the world;
1:528
ἐπειδὴ δὲ τὰ νῦν διαφόρους χώρας εἴληχεν, ὡς τὰ μὲν αὐτῶν εἶναι ἀεροπόρα, τὰ δὲ ἔνυδρα, ἀκολούθως τὸ εἶδεν ὁ Θεὸς ὅτι καλὰ εἴρηται
但既然如今這些活物得了不同的境域——有的是空中飛翔的，有的是水中棲居的——因此經上便相應地說「神看著是好的」。
but since the present creatures have obtained different regions—so that some of them are air-traversing, others water-dwelling—consequently it says, 'God saw that they were good.'
1:529
Καὶ ηὐλόγησεν αὐτὰ ὁ Θεός. Τί δήποτε, ἐν τοῖς ἄλλοις τοῖς πρὸ τούτων μὴ προσκειμένης εὐλογίας, ἐνταῦθα εἴρηται·
「神就賜福給牠們。」為何在此以前別的受造物並未加上祝福，惟獨在此處說：
And God blessed them. Why ever is it, that whereas in the other cases before this no blessing was added, here it is said:
1:530
Καὶ ηὐλόγησεν αὐτὰ ὁ Θεός; Καὶ ὅρα γε μὴ ἄρα διὰ τὸ ἐξ αὐτῶν διαδοχὴν συνίστασθαι τοῦτο προσετέθη
「神就賜福給牠們」呢？且看這祝福是否正因牠們能繁衍後代而加上的。
And God blessed them? And see whether perhaps this was added because from them a succession is constituted.
1:531
Οὐδὲ γὰρ κατὰ τοὺς ἀνθρώπους εὐλογοῦνται, περὶ ὧν εἴρηται·
因為牠們並非照人的樣式蒙福，論到人，經上說：
For they are not blessed in the same manner as human beings, concerning whom it is said:
1:532
πνευματικῇ ἐν τοῖς ἐπουρανίοις·
「在天上……用屬靈的〔福分〕〔賜福給我們〕」；
with a spiritual [blessing] in the heavenly places;
1:533
αὕται δὲ πνευμα- τικαί εἰσιν νοῦ καὶ τοῦ ἔσω ἀνθρώπο[υ] ἁπτόμεναι, αἵτινες τοῖς ἀλόγοις οὐκ ἐγγίνονται·
這些乃是屬靈的福分，觸及心思與內在的人，是無理性之物所不能有的；
these are spiritual blessings that touch the mind and the inner man, which do not arise in irrational creatures;
1:534
προσετέθη γὰρ τὸ πνευματικῇ, ἐμφαῖνον ὅτι καὶ σωματικαί εἰσιν εὐλογίαι, οἷον ὑγεῖα εὐεξία σώματος καὶ τὰ ἀδιάφορα
「屬靈的」這字之所以加上，正是要表明也有屬身體的福分，例如健康、身體的康健，以及那些無關道德善惡的事物。
for the word 'spiritual' was added, indicating that there are also bodily blessings, such as health, good bodily condition, and the things indifferent.
1:535
Τὴν αὔξησιν οὖν ἣν προσέταξεν ἐν τοῖς ζῴοις γίνεσθαι καὶ τὸ πλῆθος εὐλογίαν ἐκάλεσεν
所以，祂命定要在活物中發生的增多，以及牠們的繁盛，祂便稱之為祝福。
The increase, then, which He commanded to come about among the living creatures, and their multitude, He called a blessing.
1:536
Τὸ δὲ ἐν ταῖς θαλάσσαις ἁπλούστερον καὶ περὶ λιμνῶν καὶ ποταμῶν εἴρηται, ἀπὸ τῶν μειζόνων θελήσαντος δηλῶσαι πᾶν ὕδωρ
「在眾海裡」這話也很簡單地兼指湖泊與河流，因為祂藉著那些較大的水，願意表明一切的水。
And the phrase 'in the seas' is used quite simply also of lakes and rivers, since by means of the greater [waters] He willed to signify every kind of water.
1:537
Ἀκολούθως δὲ περὶ τῶν πετεινῶν εἴρηται τὸ ἐπὶ τῆς γῆς διὰ τὸ πλησιάζειν ταῦτα τῇ γῇ·
說到飛鳥，經上一貫地說「地面以上」，因為牠們是靠近地面的；
And consistently it is said of the birds 'over the earth,' because these keep near to the earth;
1:538
οὐ γὰρ ἐδύναντο εἰς τὸν αἰθέρα τὴν διατριβὴν ἔχειν διὰ τὴν τούτου θερμότητα
因為牠們不能以高空的以太（aether）為棲居之處，緣於那裡的炎熱。
for they were not able to have their abode in the aether because of its heat.
1:539
Καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα πέμπτη καὶ εἰκότως·
「有晚上，有早晨，這是第五日」——這也是合宜的；
And there was evening and there was morning, a fifth day—and fittingly so;
1:540
ἔπρεπεν γὰρ τὰ πολὺ τῆς αἰσθήσεως μετέ- χοντα ἄλογα ζῷα ἐν τῇ πεντάδι δηλούσῃ τὰς αἰσθήσεις γενέσθαι
因為那大大有分於感覺的無理性活物，理當在表明五官的第五日受造。
for it was fitting that the irrational living creatures, which partake largely of sense-perception, should come into being on the fifth [day], which signifies the [five] senses.
1:541
Κἂν γὰρ ἄνθρωποι αἰσθήσεως κοινωνῶσιν, ἀλλ' ἔχουσιν τὸ μεῖ<ζ>ον τῆς αἰσθήσεως, τὸν νοῦν καὶ λογισμόν, τῶν ἀλόγων περὶ μόνην αἴσθησιν ἐχόντων
因為人雖然也有分於感覺，卻擁有那超乎感覺的東西，就是心思與理性；而無理性之物只有感覺而已。
For even though men share in sense-perception, yet they have that which is greater than sense-perception—the mind and reason—whereas the irrational creatures have only sense-perception.
1:542
Ταῦτα μὲν οὖν πρὸς τὸ ῥητόν·
以上這些乃是就字面意義而言的。
These things, then, are said with regard to the literal sense.
1:543
πρὸς δὲ ἀναγωγὴν ἡ κακία ἐν τοῖς προλαβοῦσιν ἀλληγορίας νόμῳ ὕδωρ εἴρηται, μάλιστα ὅτε παρετιθέμεθα
但就屬靈的引申意義（anagogy）而言，在前面幾處，按寓意的法則，邪惡曾被稱為「水」，尤其是當我們引用：
But with a view to the anagogical sense, in the passages that preceded, wickedness was called 'water' by the law of allegory, especially when we cited:
1:544
Ὕδωρ πολὺ οὐ δυνήσεται σβέσαι τὴν ἀγάπην·
「眾水不能熄滅愛情」；
Many waters will not be able to quench love;
1:545
τοῦτο δὲ οὐκ ἀπὸ τοῦ αἰσθητοῦ συμβαίνει, ἀλλ' ἀπ' ἐκείνου ἀφ' οὗ σπάνις ἀρετῆς εἶναι εἴρηται ἐκ τοῦ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν
這事並非由那可感的水而來，乃是由那被說成使德行稀少的源頭而來，即出於這話：「只因不法的事增多，許多人的愛心才漸漸冷淡。」
this comes about not from the perceptible [water], but from that from which the scarcity of virtue is said to arise, from the saying, 'Because iniquity shall abound, the love of many shall grow cold.'
1:546
Οὐκοῦν μὴ ἀνομία τὸ ὕδωρ ἐστὶ τὸ πειρώμενον σβέσαι τὴν διάθεσιν τὴν ἀγαπητικήν; Αὕτη γὰρ τὸ μῖσος ἐγείρουσα ἐκκλείει τὰ τῆς ἀγάπης, ἥτις ἐκ τοῦ κοινωνικοῦ καὶ ἡμέρου, ἅπερ φύσει τοῖς ἀνθρώποις ὑπάρχει, συνέστηκεν
那麼，那不法豈不正是試圖熄滅愛之情懷的水嗎？因為它挑起仇恨，便把愛的種種關閉在外；而愛乃是由那本性上屬於人的相通與溫良所構成的。
Is not iniquity, then, the water that attempts to quench the loving disposition? For it, stirring up hatred, shuts out the things of love, which is constituted out of that fellow-feeling and gentleness which belong by nature to men.
1:547
Βούλεται οὖν ὁ Θεὸς ἐκ τῶν ὑδάτων τῶν ἑρμηνευθέντων ἔξω γενέσθαι τὰ ἑρπετὰ καὶ τὰ πετεινά, ἅπερ διαφορὰς τρόπων αἰνίττεται, τῶν μὲν εἰστὰ βάθη τῆς κακίας φθασάντων καὶ διὰ τοῦτο καταπεφρονηκότων, – ἀσεβὴς γὰρ ἐμπεσὼν εἰς βάθος κακῶν καταφρονεῖ, – δίκην ἑρπετῶν περὶ τὰ γήϊνα εἰλυμένων καὶ συνεχομένων τῷ πλήθει τούτου τοῦ ὕδατος
所以神願意，從那已被解釋的水中，出來那些爬行動物與飛鳥，牠們暗示著各樣品性的差別：一方面是那些沉溺於邪惡深淵、因此變得輕慢的人——因為不敬虔的人一旦陷入諸惡的深處，便輕慢一切——這等人像爬行動物一般纏繞在地上的事物中，被這許多的水所轄制。
God wills, therefore, that out of the waters that have been interpreted there should come forth the creeping things and the birds, which hint at differences of characters: on the one hand those who have plunged into the depths of wickedness and on this account have become contemptuous—for the ungodly man, when he has fallen into a depth of evils, despises—being wrapped, like creeping things, about earthly matters and held fast by the multitude of this water.
1:548
Ἄρα διῆλθεν ἡ ψυχὴ ἡμῶν τὸ ὕδωρ τὸ ἀνυπόστατον, ἅπερ τοῦ τοιούτου καὶ τοσούτου κακοῦ ἐλευθερῶσαι ὁ εὐεργέτης βούλεται, τῶν δὲ ἐσφαλμένας νοήσεις ἐχόντων πετεινῶν καλουμένων διὰ τὸ δῆθεν περὶ μετέωρα ἔχειν καὶ τῶν ἄλλων ἀνθρώπων περιττὸν δοκεῖν διανοεῖσθαι, ἅπερ καὶ αὐτὰ ἔξω ταύτης τῆς καταστάσεως γενέσθαι βούλεται ὁ φιλάνθρωπος Θεός, ὅπως τὴν σύνεσιν, ἣν εἰς ἃ μὴ χρὴ κατεδαπάνησαν, ἁρμόσωσιν εἰς τὰ δέοντα καὶ πρέποντα λογικῇ φύσει, ἵν' οὕτως ἀπολαβῶσιν τὸ οἰκεῖον τῆς πτήσεως τῆς θείας, ἀφ' ἧς καὶ ἡ παρατροπὴ γέγονεν
我們的魂實在渡過了那沒有實質的水，救恩之主願意將〔我們〕從這樣大的惡中釋放出來。另一方面，也有那些持守錯謬觀念的人，被稱為「飛鳥」，因為他們自以為專注於高深之事，思想比別人更為超絕；這等人，愛人的神也願意使他們從這光景中出來，好叫他們把那浪費在不當之事上的悟性，用在合乎理性之本性所需要、所相宜的事上，這樣便可重得那本屬於自己的飛翔，就是屬神的飛翔，他們原是從此偏離的。
Truly, our soul has passed through the water without substance, from which such and so great an evil the Benefactor wills to set [us] free. On the other hand, there are those who hold erroneous notions, called 'birds' because they suppose themselves to be occupied with lofty things and to think more highly than other men; and these too the God who loves mankind wills to come forth from this condition, so that the understanding which they have squandered upon things they ought not, they may fit to what is needful and befitting a rational nature—that thus they may recover the proper flight, the divine flight, from which their deviation also came about.
1:549
Κήτη δὲ μεγάλα ἦσαν κατὰ νόμους ἀλληγορίας αἱ πονηραὶ δυνάμεις, διάβολος καὶ οἱ ἄγγελο̣ι̣ αὐτοῦ, οἵτινες δράκοντες παρὰ τῇ γραφῇ λέγονται, δηλαδὴ καὶ τοῦ δια- βόλου πολλῷ πλέον ταύτῃ καλουμένου τῇ προσηγορίᾳ
按寓意的法則，那些大魚乃是那邪惡的權勢，就是魔鬼和牠的使者，牠們在聖經裡被稱為「龍」；魔鬼尤其遠比其餘的更多被冠以這名。
And the great sea-monsters were, by the laws of allegory, the wicked powers—the devil and his angels—who are called 'dragons' in Scripture; and indeed the devil far more than the rest is called by this appellation.
1:550
Πρὸς τὸν Σωτῆρα γοῦν τρόπῳ ὑμνῳδίας λέγεται·
所以，論到救主，經上以頌讚的方式說：
To the Saviour, then, it is said in the manner of a hymn:
1:551
Σὺ συνέτριψας τὰς κεφαλὰς τοῦ δράκοντος, σὺ συνέτριψας τὰς κεφαλὰς τῶν δρακόντων ἐπὶ τοῦ ὕδατος. Σαφὲς δὲ ὅτι ταῦτα παρὰ τοῦ Θεοῦ γέγονεν, οὐ καθὸ φαῦλα τυγχάνει, ἀλλὰ κατὰ τὸ οὐσίωδες αὐτῶν ὑποκείμενον
「你曾打碎那龍的頭，你曾在水上打碎眾龍的頭。」顯然，這些乃是出於神——並非就牠們是邪惡的而言，乃是就牠們本質上的存在基礎而言。
Thou didst crush the heads of the dragon, Thou didst crush the heads of the dragons upon the water. And it is clear that these things came about from God—not insofar as they are evil, but according to their essential substrate.
1:552
Οὐ γὰρ διάβολον ἢ δαίμονας, καθὸ τοιοῦτοί εἰσιν, ὁ Θεὸς πεποίηκεν, ἀλλ' αὐτοὶ ἑαυτοῖς τὴν ἀπώλειαν ἐπεσπάσαντο·
因為神並沒有照魔鬼與眾鬼如今的樣子造牠們，乃是牠們自己給自己招來了滅亡；
For God did not make the devil or the demons insofar as they are such, but they themselves drew destruction upon themselves;
1:553
ἀγγέλους γὰρ τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν τάξιν ἡ γραφή φησιν
因為聖經稱牠們為「那不守自己本位的天使」。
for Scripture speaks of them as 'angels who did not keep their own rank.'
1:554
Ὅτι δὲ κῆτος ὁ διάβολος εἴρηται, ἐν τῷ Ἰὼβ περὶ αὐτοῦ λέγεται·
至於魔鬼被稱為「大魚」，在約伯記論到牠時說：
And that the devil is called a 'sea-monster,' it is said concerning him in Job:
1:555
Ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι, ὑπ' αὐτοῦ δὲ ἐκάμφθησαν κήτη τὰ ὑπ' οὐρανόν
「那將要制伏大魚的」——「天下的眾魚都被牠折服。」
He who is about to subdue the great sea-monster—by whom the sea-monsters under heaven were bent low.
1:556
Δύναται δὲ καὶ τὸ ἐποίησεν αὐτὰ ὁ Θεὸς δηλοῦν τὸ ἀπέδειξεν·
「神造了牠們」這話，也能指「祂顯明了牠們」。
And the phrase 'God made them' can also signify 'He demonstrated them.'
1:557
πολλάκις γὰρ ἡ γραφὴ τὸ ποιῆσαι ἀντὶ τοῦ ἀποδεῖξαι σημαίνει, ὡς ἐν τῷ Ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτόν, οὐχ ὅτι ἡμεῖς δημιουργοὶ τοῦ Θεοῦ γινόμεθα, ἀλλ' ἀποδείκνυμεν αὐτὸν τὸ ὅσον εἰς ἡμᾶς ψεύστην
因為聖經常用「造」來指「顯明」，如那話：「我們若說自己沒有犯過罪，便是以祂為說謊的」——這並不是說我們成了神的創造者，乃是說我們就我們這一面而言，把祂顯明為說謊的。
For often Scripture uses 'to make' in the sense of 'to demonstrate,' as in the passage, 'If we say that we have not sinned, we make Him a liar'—not that we become the makers of God, but that we demonstrate Him, so far as it depends on us, to be a liar.
1:558
Τὸ αὐτὸ παρίσταται καὶ ὑπὸ τοῦ εἰρημένου πρὸς Ἰουδαίων ὅτι Σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν Θεόν, ἀντὶ τοῦ ἀποδεικνύεις
這同一道理也由對猶太人所說的話表明出來：「你是個人，反將自己當作神」，其意乃是「你聲稱〔自己是神〕」。
The same is set forth also by the saying to the Jews, 'Thou, being a man, makest thyself God,' in the sense of 'thou declarest [thyself God].'
1:559
π[ο]νηρὰς δυνάμεις καὶ φανεροῖ ταύτας, ἵνα μὴ λανθάνοντες ἀμέτρως βλάπ- τωσιν καὶ ἵνα οἱ πρὸς αὐτοὺς ἔχοντες τὴν πάλην γινώσκωσιν αὐτούς·
〔神顯明〕那些邪惡的權勢，使牠們暴露出來，免得牠們隱藏著無度地加害於人，也叫那些與牠們較力爭戰的人能認識牠們；
[God demonstrates] the wicked powers and makes them manifest, so that they may not, remaining hidden, do harm without measure, and so that those who have the wrestling-match against them may know them;
1:560
οὕτω γὰρ καὶ καταφρονῆσαι αὐτῶν συμβαίνει
因為這樣，人就得以輕看牠們了。
for thus it comes about that they are also held in contempt.
1:561
Ταῦτα δὲ ἔξω τῶν ὑδάτων βούλεται εἶναι Θεὸς ὀλίγον αὐτὰ τέως ὡς ἐν εἰσαγωγῇ ἀρετῆς ἀποστῆναι κακίας θέλων, – οὐ γὰρ ὁ ἐν κακίᾳ καὶ τοσαύτῃ γε ἀθρόαν δέχεται τὴν μετάστασιν ἐπὶ τὸ τέλειον, ἀλλὰ κατὰ προκοπὴν καὶ ἐπίδοσίν τινα προσλαμβάνων ἀεί τι τῆς ἀρετῆς, – ἵν' οὕτω ἐκ τοῦ ἐπὶ γῆς ἵστασθαι καὶ πετεινὰ οὐρανοῦ γένωνται κατὰ τοὺς ἀκούοντας·
神願意這些受造之物暫居於眾水之外，起初只離開一點點，彷彿在美德的入門階段，願它們離棄惡；因為身處惡中、而且是如此深重之惡的人，並不會立時領受向完全境界的遷移，乃是藉著進步與某種增長，不斷地取得一部分美德，好使他們如此從立於地上，也照著那些聽見的人成為天上的飛鳥。
God wills that these creatures be outside the waters, but for a while only a little way off — as it were in an introduction to virtue — desiring that they withdraw from vice; for one who is in vice, and in vice so great, does not receive all at once the change over to perfection, but rather, by progress and by a certain increase, ever taking on some portion of virtue, so that in this way, from standing upon the earth, they may also become birds of heaven according to those who hear.
1:562
Ἐὰν κοιμηθῆτε ἀνὰ μέσον τῶν κλήρων πτέρυγες περιστερᾶς περιηργυ<ρω>μέναι καὶ μετάφρενα αὐτῆς ἐν χλωρότητι χρυσίου, κλήρους λέγων τὰς διόδους τῶν ὑδάτων ὡς ἐν τῷ Ἰσαὰκ τὸ καλὸν ἐπεθύμησεν ἀναπαυόμενος ἀνὰ μέσον τῶν κλήρων, οἵτινες εἶεν ἥ τε παλαιὰ καὶ καινὴ διαθήκη πτεροῦσαι τὸν ἀνὰ μέσον αὐτῶν διαναπαυόμενον καὶ συμβάλλοντα τὰ προειρημένα τῇ τούτω[ν ἐ]κβάσει ὡς πτέρυγας ἔχειν περιστερᾶς, ᾗ εἰκασθὲν τὸ ἅγιον [ Π]νεῦμα ἐπὶ τὸν Ἰησοῦν κατελήλυθεν
「你們若安臥在羊圈之間，就像鴿子的翅膀鍍上白銀，牠的翎毛閃耀黃金的碧綠」——他以「羊圈」（諸鬮）指眾水的通道，正如以撒的情形，他安息於諸鬮之間而渴慕美善，這些鬮便是舊約與新約，賜翅膀給那在其間安息、並將前所述之事與其結果相連結的人，使他得著鴿子的翅膀；聖靈正是以鴿子的形像降在耶穌身上。
'If you sleep in the midst of the lots, the wings of the dove are silvered over, and her back with the greenness of gold' — by 'lots' meaning the channels of the waters, as in the case of Isaac, who longed for the good while resting in the midst of the lots, which would be the old and new covenant, giving wings to the one who takes his rest in the midst of them and joins together the things aforesaid with their outcome, so as to have the wings of a dove, in whose likeness the Holy Spirit descended upon Jesus.
1:563
Αὕται αἱ πτέρυγες νοήσεις [ εἰ]σὶν δίαρμα καὶ μέγεθος οὐράνιον ἔχουσαι, ἀπὸ τούτου καὶ περιστεραὶ καλούμεναι, καθὰ καὶ τὴν νύμφην οὕτως ὀνομάζ[ει] ὁ μνηστευσάμενος αὐτὴν λέγων·
這些翅膀是各種悟性，具有向上的高舉與屬天的偉大，因此也被稱為鴿子——正如那聘娶新婦者也照樣稱呼新婦，說：
These wings are intellectual apprehensions, having an uplift and a heavenly greatness, and for this reason they are also called doves — just as the Bridegroom likewise names the bride, saying:
1:564
Περιστερά μου τελεία μου. Καὶ περὶ τῶν ἁγίων δὲ εἴρηται·
「我的鴿子，我的完全人。」關於眾聖徒也曾這樣說：
'My dove, my perfect one.' And concerning the saints it has also been said:
1:565
Τίνες οἵδε ὡς νεφέλαι πέτονται καὶ ὡς περιστεραὶ σὺν νεοσσοῖς; νεοσσοὺς λέγ̣ων περιστερῶν τοὺς ὑπὸ τοῖς τελείοις μαθη- τευομένους, οἷος Παῦλος περιστερὰ τυγχάνων καὶ ἔχων νεοττὸν Τιμόθεον καὶ Πέτρος τὸν εὐαγγελιστὴν Μάρκον
「這些像雲彩飛來、像鴿子帶著雛鴿飛來的是誰呢？」——他以「鴿子的雛鴿」指那些在完全人門下受教的人，例如保羅本是鴿子，以提摩太為他的雛鴿，彼得則以福音書作者馬可為雛鴿。
'Who are these that fly like clouds, and like doves with their young?' — calling 'young of doves' those who are being taught under the perfect, such as Paul, who was a dove and had Timothy as his nestling, and Peter, who had the evangelist Mark.
1:566
Καὶ ἐπὶ τ[ῶ]ν̣ παλαιῶν δὲ ἀνεγρά[φ]η[σά]ν τινες υἱοὶ προφη̣τ̣ῶν, οὕστινας νεοσσοὺς περιστερῶν τῶν προφητῶν λέγω̣ν ο̣υ̣κ ἂν ἁμάρτοις
在古時的人中，也曾記載有些人稱為「先知的門徒（先知的兒子）」，你若稱他們為「鴿子（即先知）的雛鴿」，也不會有錯。
And among the men of old, too, certain ones were recorded as 'sons of the prophets,' whom you would not err in calling 'young of doves,' that is, of the prophets.
1:567
Οἱ αὐτοὶ δὲ κατ' ἄλλο καὶ ἄλλο νεοττοὶ λέγονται καὶ νεφέλαι·
同樣這些人，就不同的方面而言，既被稱為「雛鴿」，也被稱為「雲彩」：
These same ones, in one respect and another, are called both 'nestlings' and 'clouds':
1:568
ᾗ γὰρ φέρουσιν ὑετὸν θεῖον καὶ πνευμα̣τικόν, τοῦτον τοῖς ἄλλοις παρα- πέμποντες εἰς ὠφέλιαν, νεφέλαι τυγχάνουσιν, ᾗ δὲ τυποῦνται κατὰ τὴν τοῦ ἁγίου Πνεύματος μετουσίαν, περιστεραὶ ὑπάρχουσιν, αἵτινες περιηργυ<ρω>μέναι εἰ[σί]ν, λόγῳ θείῳ κεκοσμημέναι, ἐκ τῶν θειῶν πεπαιδευμέναι γραφῶν
因為就他們承載屬神屬靈的雨水、將其傳遞給他人以使人得益而言，他們是雲彩；但就他們照著在聖靈裡的分享而被塑成其形像而言，他們是鴿子——是「鍍上白銀」的鴿子，以屬神的道為妝飾，受屬神的聖經所教導。
for in that they bear a divine and spiritual rain, passing it on to others for their benefit, they are clouds; but in that they are stamped with the likeness according to their participation in the Holy Spirit, they are doves — doves that are 'silvered over,' adorned with the divine word, instructed out of the divine Scriptures.
1:569
Ὅτι γὰρ ὁ ἄργυρος σημαίνει τὸν λόγον, δῆλον ἐκ τοῦ ἄργυρος πεπυρωμένος γλῶσσα δικαίου
白銀表徵那道，這一點從此話可見明白：「義人的舌頭是煉過的銀子。」
That silver signifies the word is clear from the saying: 'The tongue of the righteous is silver refined by fire.'
1:570
Οὐ γὰρ ἡ αἰσθητὴ ἄργυρος, ἀλλ' ἐπεὶ ὄργανον λόγου ἐστὶν ἡ γλῶσσα, αὐτοῦ καὶ σύμβολον εἴλημπται
因為所指的並非感官所覺察的銀子，乃是因為舌頭是言語的器官，故以白銀作為它的表徵。
For it is not the silver perceived by the senses, but since the tongue is the instrument of speech, silver has been taken as its symbol.
1:571
Οὗτος δὲ πεπύρωσται ἅτε οὐ περὶ τῶν τυχόντων ἀλλὰ τοῦ φωτὸς τοῦ οὐρανίου διαλαμβάνων, οὗ ἦλθεν Ἰησοῦς ἐπὶ γῆς βαλε[ῖ]ν θέλων ἤδη αὐτὸ ἐξαφθῆναι
這舌頭之所以受火煉，是因為它所論的不是尋常之事，乃是那屬天的光；耶穌來，正是要把這光丟在地上，願它早已燃起。
And this tongue is refined by fire, inasmuch as it deals not with common matters but with the heavenly light, which Jesus came to cast upon the earth, willing that it be already kindled.
1:572
Ἀλλὰ καὶ αἱ τοῖς ἀποστόλοις φανεῖσαι γλῶσσαι ὡσεὶ πυρός, αἳ καὶ ἐκάθισαν ἐφ' ἕνα ἑκαστὸν αὐτῶν, τὸν θεῖον λόγον καὶ διδακτικὸν σημ̣[αί]- νο[υ]σιν
還有那向使徒顯現、如同火焰的舌頭，落在他們各人身上，也表徵那屬神並具教導性的道。
But also the tongues as of fire that appeared to the apostles, which sat upon each one of them, signify the divine and instructive word.
1:573
Καὶ τὰ μετάφρενα δὲ τούτων ἢ τῶν περιστερῶν ἐν χ[λωρότη]τι χρυσίου διακεκόσμηνται, δηλουμένου διὰ μὲν τοῦ χ[ρυσίο]υ τοῦ νοῦ, διὰ δὲ τῆς χλωρότητος τοῦ ζωτικοῦ καὶ ἀμαρα´̣[ντου]
而這些鴿子的翎背，乃以黃金的碧綠為妝飾；其中黃金表明心思意念，碧綠則表明那賦予生命、永不凋殘的特質。
And the backs of these — that is, of the doves — are adorned with the greenness of gold, the gold making clear the mind, and the greenness the living and unfading quality.
1:574
Ὅσοι οὖν σοφίᾳ κεκόσμηνται, καθ' ἣν βούλεται Θεὸς τ[ὰ ἑρπ]όμενα ἀπὸ τῶν ὑδάτων ἀφελέσθαι, οὗτοι περιστερ[αί εἰσι]ν ἕτερον νοῦν ἔχοντες, πτεροῖς τῆς ἀληθείας ὑψούμενοι καὶ ἀεὶ τὸ ζωοποιὸν Πνεῦμα ἐν ἑαυτοῖς ἔχοντες
所以，凡以智慧為妝飾的人（神正是照此願那從水中爬行之物被除去），這些人便是鴿子，擁有另一種心思，被真理的翅膀高舉，並常在自己裡面擁有那賜生命的聖靈。
As many, therefore, as are adorned with wisdom — according to which God wills the things that creep from the waters to be removed — these are doves, having another mind, lifted up on the wings of truth and ever having within themselves the life-giving Spirit.
1:575
Ταῦτα δ' αὐτὰ καὶ εὐλογεῖ Θεός, ὅπως ἐπίδοσιν πλήθους καὶ αὐξήσεως δέχωνται, πλήθους μὲν ἵνα μιμητὰς ἄλλους ἀποδείξωσιν, αὐξή[σε]ως δὲ ὅπως ἀεὶ αὐτοὶ τῇ προκο̣π̣ῃ῀̣ τοῦ τελείου ἀγαθοῦ ἔρωτα ἔχωσιν
而神也正是賜福給這些人，使他們領受數目的增多與成長：數目增多，是使他們把別人造就成效法他們的人；成長，是使他們自己藉著朝向那完全之善的進步，常存對它的渴慕。
And these very ones God also blesses, that they may receive increase of multitude and of growth: of multitude, that they may render others imitators of themselves; of growth, that they themselves may ever, by progress toward the perfect good, have a longing for it.
1:576
Τὸ δὲ καὶ πληρώσατε τ[ὰ ὕ]δα[τα] σημαίνοι ἂν ὅτι μη̣κέ[τι] ὑμεῖς βύθιοι τυγχάνετε [συμ]πν[ιγ]όμενοι τοῖς τῆς ἁμαρτίας δεσμοῖς, ἀλλ' αὐτοὶ κρατο[ῦν]τες αὑτῶν ὑπεράνω αὑτῶ<ν> χωροῦντες διατελεῖτε·
而「要充滿眾水」這句話，意思乃是說：你們不再沉於深淵、被罪的捆索所窒息，反倒自己掌管自己，不斷向上超越自己而行進；
And the words 'and fill the waters' would signify that you are no longer sunk in the deep, choked by the bonds of sin, but rather that you, having mastery over yourselves, continue advancing above yourselves;
1:577
ταύτας τὰς ἐνεργείας το[ῦ] ὕδατος, ποτιζόμενοι ἀπὸ ἀθα̣να´̣τ̣ου ὕδατος καὶ καθαιρόμε[νο]ι, ἀλλὰ μὴ συνεχόμενοι
這些就是水的運作，因你們得飲那不朽之水並得潔淨，而不再被拘困。
these are the workings of the water, as you are given drink from the immortal water and are cleansed, and no longer held fast.
1:578
Τὸ δ̣ε`̣ Κ̣α̣ι`̣ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα πέμπτη ο̣ὑ´̣τ̣ω̣ς̣ ἀ`̣ν̣ ἐξομαλισθείη·
而「有晚上，有早晨，這是第五日」這句話，或可如此加以疏解闡明：
And the words 'And there was evening and there was morning, a fifth day' might thus be smoothed out and explained:
1:579
πέρας ἔσχεν αὐτοῖς ἡ τῶν αἰσθητῶν η̣μ̣ε´̣ρ̣α̣ ε̣π̣ὶ τὰ νοητὰ χωροῦσιν·
感官所覺之物的白晝，對他們已達其終，因他們正遷往那心智所悟之物；
the day of the things perceived by the senses came to its limit for them, as they pass over to the things perceived by the mind;
1:580
τέλος γὰρ τῆς παρελθούσης ἡμέρας ἀρχὴν ποιεῖ τῆς διαδεχομένης
因為過去那一日的終結，構成接續而來那一日的起始。
for the end of the day that has passed makes the beginning of the one that succeeds it.
1:581
Ἀφέντες οὖν αὐτοὶ τὰ αἰσθητὰ ἐπὶ τὸ τέλειον χωροῦσιν, [ὃ] δηλοῦται ὑπὸ τοῦ ἓξ ἀριθμοῦ·
所以，他們既已放下感官之事，便自己遷往那完全的境界，這正是由「六」這數目所表徵的；
Having therefore let go of the things of the senses, they themselves pass over to the perfect, which is signified by the number six;
1:582
προκοπὴ γὰρ τῶν πέντε κατ̣ὰ τὸ προσεχὲς τὰ ἕξ
因為「六」是從「五」照著相鄰次序而來的進步。
for the six is the progress from the five according to what lies next to it.
1:583
Ταῦτα δὲ οὐκ ἀριθμῷ δεῖ σκοπεῖν ἀλλ[ὰ] κα̣τ̣ὰ τοὺς λόγους τοὺς ἐν τοῖς ἀριθμοῖς, τῶν πέντε δηλ[ο]ύ[ντω]ν τὰ αἰσθητά, τῶν δὲ ἓξ ἐπὶ τοῦ παρόντος τὴν τελειό[τητα]
但這些不可按數字本身來考察，乃要照著那寓於數字之中的意義：「五」表明感官之事，「六」在此處則表明完全。
But these things must be examined not by number, but according to the meanings that lie within the numbers, the five making clear the things of the senses, and the six, in the present case, perfection.
1:584
Ἐξαγαγέτω ἡ γῆ [ψυχὴ]ν̣ ζῶσαν κατὰ γένος, τετράποδα καὶ ἑρπετὰ καὶ θηρ[ία]
「地要生出有生命的活物，各從其類，就是牲畜、爬行的物、與野獸。」
'Let the earth bring forth a living soul according to its kind: quadrupeds, and creeping things, and wild beasts.'
1:585
Ὡσαύτως τοῖς ἔμπροσθεν τὸ εἶπε[ν ὁ Θεὸς] ἐκλημπτέον, εἶπεν δὲ ἵνα ἐξαγάγῃ ἡ γῆ ψυχὰς ζ̣[ώσας, ὅ]π̣ερ δεικτικὸν ὑπάρχε̣ι τοῦ συνεσπάρ̣σθαι τοῖς σώμασιν τῶν ἀλο´̣γ̣ων τὰς αὐτῶν ψυχὰς ἅτε καὶ συμφθειρόμενας, τῶν ἀ[ν]θρωπίνων οὐχ οὕτως ἐχουσῶν·
如同前面的情形，「神說」這句話當如此領會；祂說了，是為叫地生出活的魂——這表明無理性之動物的魂是與牠們的身體一同撒下的，正如牠們也與身體一同朽壞，然而人的魂卻並非如此；
In the same way as in what precedes, the phrase 'God said' is to be understood; and He said in order that the earth might bring forth living souls — which is indicative of the fact that the souls of the irrational animals are sown together with their bodies, inasmuch as they also perish together with them, whereas human souls are not so;
1:586
καὶ μετὰ τὴν διάλυσιν γὰρ ἐπι̣δ̣ι̣α- μένουσιν αὗται
因為即便在身體分解之後，人的這些魂仍舊存留下去。
for even after the dissolution these human souls continue to endure.
1:587
Καὶ πρὸς τοῦτο ὁμοδοξοῦσιν οἱ πολλοὶ καὶ [τῶ]ν ἔξω τῆς πίστεως, ᾅδην εἶναι οἰόμενοι, περὶ οὗ φαντασίαν μὲν ἀμυδρὰν ἔχουσιν τὸ ὅλον ··μαινόμενον ···
在這一點上，甚至連眾人、包括那些在信仰之外的人，也持同樣的看法，認為有陰間存在，關於它他們只有模糊的想像，整件事都是含混不清的；
And on this point even the many, including those outside the faith, hold the same opinion, supposing that there is a Hades, of which they have a dim imagining, the whole matter being confused;
1:588
διάκεινται δὲ ο̣[μ]ῶς εἶναι τοῦτο̣ν χωρίον τι ἐν̣ [ ᾧ] δια̣τ̣ρ̣ίβουσιν ψυχαὶ μετὰ τὴν ἐντεῦθεν ἀπαλλαγήν
然而他們仍舊傾向於認為，這是一處地方，眾魂在離開此世之後便在其中度日。
yet they are nonetheless disposed to hold that this is a certain region in which souls pass their time after their departure from here.
1:589
Η̣[γοῦν̣] π̣ρόσταξις περὶ ἀλόγων αἰν<ίσσ>εται ὅπ̣ως ἐξαγάγῃ ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ε̣ρπετὰ καὶ θηρία, ὑ[πο]β̣αλ̣λ̣ούσης τῆς προστάξεως ὡς ····η γῆ δύναμιν τῶν [ἐξ] α̣υ̣τῆς ἐξελευσομένων ἀλόγων ζῴων ἔχει, λόγου σπερματ̣ι̣κοῦ ἐνυπάρχοντος αὐτῇ τρόπον τινά, μᾶλλον δὲ ἐν τοῖς σπε´̣ρ̣μασιν τῶν ζῴων, τούτου προσεχεστέρου κειμένου μόν[ου ὅτι] τὴν̣ φανταστικὴν καὶ ὁρμητικὴν κίνη̣σιν αἱ τῶν ἀλόγω̣ν̣ ψ̣υ̣χαι`̣ τοῖς σώμασιν παρέχουσιν, σωμ̣α̣τικ̣α̣ι`̣ ὑπάρχουσαι κα̣ὶ α̣υ̣ταί, μᾶλλον δὲ ἐν αὐτῷ οὖσαι τῷ σώματι καὶ ἐν τ̣ῇ τούτου συστάσει·
因此，關於無理性動物的命令，暗示地如何照其類生出活的魂——牲畜、爬行的物、與野獸——這命令表明地對那將從它而出的無理性活物擁有一種能力，因為地裡以某種方式含有生育之理（種子性的道），或更確切地說是含於眾動物的種子之中；而此理之所以較為就近可及，僅是因為那供給身體以想像性與衝動性運動的，正是無理性動物的魂，這些魂本身即是屬形體的，或更確切地說，是存於身體本身及其構造之中；
Accordingly, the command concerning the irrational animals hints at how the earth might bring forth a living soul according to its kind — quadrupeds, and creeping things, and wild beasts — the command suggesting that the earth has a power over the irrational animals that will come forth from it, there being in it, in a certain manner, a seminal principle (logos), or rather within the seeds of the animals; and this principle lies closer at hand only inasmuch as it is the souls of the irrational animals that furnish to the bodies the imaginative and impulsive movement, being themselves corporeal, or rather being within the body itself and in its constitution;
1:590
Ψυχὴ γάρ φησιν παντὸς ζῴου αἷμα αὐτοῦ. [ Τ]ὸ κοινὸν αὐτοῖς τό τε τρέφεσθαι, γρηγορεῖν, ὑπνοῦν, κάμνειν
因為經上說：「凡活物的魂就是牠的血。」牠們所共有的，乃是進食、醒著、睡眠與勞倦。
for it says: 'The soul of every living creature is its blood.' What is common to them is to be nourished, to be awake, to sleep, and to grow weary.
1:591
Οὐ [π]ερὶ πάσης δὲ ψυχῆς ἐστι τὸ πρόσταγμα, ἀλλὰ περὶ μόνων ἀλ[ό]γω[ν]·
但這命令並非關乎一切的魂，乃只關乎那些無理性的魂；
But the command is not about every soul, but only about the irrational ones;
1:592
ἡ γὰρ τοῦ ἀνθρώπου ψυχὴ κατ' εἰκόνα καὶ ὁμοιότηταΘεοῦ δεδημιούργηται, [ὡ]ς [ἐ]ν τοῖς ἑξῆς ἀκριβέστερον γνωσθη´̣σεται
因為人的魂乃是照著神的形像與樣式被造的，這一點將在下文更為精確地得知。
for the soul of man has been created according to the image and likeness of God, as will be known more precisely in what follows.
1:593
Εἶτα ἐπεὶ τ[ὰ ἐ]ξαγόμενα ἐκ τῆς γῆς ζῷα οὐκ εἰσὶν πάντα ὁμ̣οειδῆ ἀλλ[ὰ κατὰ γ]ένη διαφόροις εἴδεσιν ὑποβε- βλημένα, εἰ῀̣π̣εν τὸ κατ̣α`̣ γ̣ε´̣νος, τοῦ καθ' ὁμοιότητα δηλοῦντος τὸ εἶδος
其次，既然從地生出的活物並非都屬同一形態，乃是照著牠們的類別而分屬不同的種，故祂說「各從其類」，其中「照著相似」一語表明了種。
Then, since the animals brought forth from the earth are not all of one form, but according to their kinds are subject to differing species, He said 'according to kind,' the term 'according to likeness' making clear the species.
1:594
Κοινὸν οὖν αὐτοῖς τὸ γένος·
所以牠們所共有的，乃是屬（genus）；
Common to them, then, is the genus;
1:595
πάντα γὰρ ἔμψυχα ἐξηλλαγμένα ὕπ̣εισιν ταῖς οὐσ[ιώ]δεσιν διαφο- ραῖς·
因為一切有生命之物，雖各有差異，卻都歸屬於本質性的區別之下；
for all animate creatures, being diversified, fall under essential differences;
1:596
ἑτέρα γὰρ ἵππου καὶ βοὸς̣ οὐσία κα̣ι`̣ τ̣ω῀̣ν [ἄλλ]ων ὁμοίως
因為馬的本質與牛的本質各不相同，其餘的也是如此。
for the essence of a horse and of an ox is one thing, and likewise of the others.
1:597
Τρισὶν δὲ πρόσταξις γίνεται, τετραπ̣ο´̣δοις τ̣[ε] καὶ θηρίοις καὶ ἑρπετοῖς, οὐ πάντων τετραπόδων καὶ θη̣ρίων ὄ[ντ]ων
而這命令是向三類發出的：向牲畜、向野獸、向爬行的物——並非全都是牲畜與野獸。
And the command is given to three: to quadrupeds, and to wild beasts, and to creeping things — not all being quadrupeds and wild beasts.
1:598
Εἴη ἂν οὖν καλῶν τετράποδα μὲν νῦν ὅσα ἥμε̣ρα καὶ ὑπηρετικὰ ἀνθρώπων, θηρία δὲ τὰ ἀτίθασα τετράποδα, ε̣ρ̣π̣ε̣τὰ δὲ ὅσα ὀφιώδη, καὶ τούτων δὲ αἱ δια̣φοραὶ οὐκ ἄγνωσ[το]ι τοῖς ἱστορήσασιν
因此，適當的做法是：把如今那些溫馴、對人有用的稱為「牲畜」，把那些未經馴服的四足者稱為「野獸」，把那些如蛇之類的稱為「爬行的物」；而這些之間的差別，對那些曾加考究的人並非陌生。
It would therefore be fitting to call 'quadrupeds' now those that are tame and serviceable to men, 'wild beasts' those quadrupeds that are untamed, and 'creeping things' those that are serpentine; and the differences among these are not unknown to those who have made inquiry.
1:599
Ἔδει γὰρ τὸ εἰ῀̣ν̣α̣ι̣ ἀκ[ολου]θεῖν τῇ προστάξει
因為受造的存在必須隨著命令而來。
For the coming into being had to follow upon the command.
1:600
Διαπο- ρήσειεν δ' ἄν τις τί ἤδη τῷ ···
有人或許會提出一個難題，問如今……
One might raise a difficulty as to what now...
1:601
····το καὶ ἐγένετο οὕτως ἐπιφέρεται τὸ καὶ ἐποίησεν Θ̣ε̣ο´̣ς
……在「事就這樣成了」之後，隨即補上「神就造出」。
...to the words 'and it was so' there is added 'and God made'.
1:602
Α̣υ̣τ̣ι´̣κ̣α̣ γοῦν ἐπεὶ κατὰ τὴν διαδοχὴν τῶν ζῴων τὰ διάδοχα ε̣ν̣ τ̣ῇ γ̣ενέσει ταύτῃ τὸ σπέρμα καταβάλλει, μορφοῖ δὲ κα̣ι`̣ διαπλ̣α´̣τ̣τει Θεός, τοῦτ' εἴρηται, προστάγματος πρώτου τυγχάνοντος, ἐ´̣π̣ε̣ι̣τα τὸ ἐξαγαγεῖν τὸ σπέρμα τελεσιουρ- γοῦντος τ̣ο̣υ῀̣ Θεοῦ ···
舉例說，既然在動物的傳衍中，是後代在此種生殖的方式中撒下種子，而塑造並成形牠們的乃是神，故有這樣的話：命令在先，然後神成全那種子的產出……
For example, then, since in the succession of the animals it is the offspring that in this manner of generation cast down the seed, but it is God who shapes and molds them, this has been said, the command being first, and then God bringing to completion the bringing-forth of the seed...
1:603
····η ἐν̣ διαστάσει χρόνου κατὰ τὴν πρώτην δημι̣ο̣υ̣ρ̣γίαν ···
……或在某段時間的間隔中，照著起初的創造……
...or in an interval of time according to the first creation...
1:604
ἀλλὰ παραστατικὰ ἡγοῦ ὅτι κατὰ Θεοῦ δύναμι̣ν̣ η̣ τ̣ο̣υ῀̣ σ̣π̣ε´̣ρ̣μ̣ατο̣ς καταβολὴ γίνεται καὶ ἡ διάπλασις τοῦ ···
……但當視這些為表明：種子的撒下乃是藉神的能力而成就的，那……的塑造也是如此。
...but consider these things as indicating that it is by the power of God that the casting-down of the seed comes about, and the molding of the...
1:605
ἐπ' ἀνθρώπο̣υ̣ Θ̣ε̣ο´̣ς̣ φησιν πρὸς Ἰερεμίαν·
至於人，神對耶利米說：
In the case of man, God says to Jeremiah:
1:606
Πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε. Διαφορὰ δὲ τῆς ὑπάρξεως τῶν ζῴων ποικίλη, τῶν μὲν ἐξ ἀρχῆς ἐκ γῆς καὶ ὑδάτων ἐσχηκότων τὴν γένεσιν, τῆς δὲ διαδοχῆς ἑτερο̣ι´̣ω̣ς γινομένης·
「我未曾在腹中造你，我已曉得你。」而諸活物產生的方式各有不同：其中有些起初是從地與水而得其生成，而牠們的傳衍卻是以另一種方式發生的；
'Before I formed you in the womb I knew you.' And the mode of the coming-into-being of the animals is varied: some of them from the beginning had their generation from earth and water, while their succession comes about in another way;
1:607
τὰ μὲν γὰρ αὐτῶν ᾠοτόκα τυγχάνει, ἐξ ὧν τὰ ᾠὰ ἔξεισιν, τὰ δὲ ζωοτόκα, τῆς βουλή[σ]εως τοῦ Θεοῦ τὸν διάφορον τρόπον παρασχομένης τῆς τούτων [ ὑ]πά[ρ]ξεως
因為牠們中有些是卵生的，由此產出卵來，另有些則是胎生的，乃是神的旨意賜下了牠們產生的不同方式。
for some of them are egg-laying, from which the eggs come forth, while others are live-bearing, the will of God having furnished the differing mode of the coming-into-being of these.
1:608
εἶδεν ὁ Θεὸς ὅτι καλὰ εἴρηται, οὐ καλόν·
「神看著是好的」——經上說的是複數的「好的」，而非單數的「好」；
'God saw that they were good' — it is said 'good' (in the plural), not 'good' (in the singular);
1:609
οὐ γὰ[ρ ἓν] ἦν ἔργον ἀλλὰ δι̣άφορα
因為那並非一件工作，乃是多件不同的工作。
for it was not one work, but different ones.
1:610
Πρὸς ὅ τις ἐνστήσεται λέγων ὡς ἐ[πὶ μ]ὲν τοῦ φωτὸς καὶ στερεώματος καὶ ἡλίου καὶ τῶν ὁμοίων ἀκολούθως ἐπήνεκται ὅτι καλόν, περὶ δὲ θηρίων καὶ ἰοβόλων ἑρπετῶν πῶς τὸ ὅτι καλὰ εἴρηται·
對此，有人會反駁說：關於光、穹蒼、太陽以及諸如此類的事物，隨即補上「是好的」乃屬合理，但論到野獸與有毒的爬行之物，怎能說牠們「是好的」呢？
Against which someone will object, saying that in the case of the light and the firmament and the sun and the like, it is consequently added that it was good, but concerning wild beasts and venomous creeping things, how is it said that they were good?
1:611
φανερὸν γὰρ τὸ ἐν αὐτοῖς ἐ[πα]χθές
因為其中令人厭惡的性質是顯而易見的。
for the burdensome quality in them is evident.
1:612
Πρὸς ὃ ἐρεῖ πρῶτον μὲν ὅτι, Θεοῦ ἔργον ὄν, καλὸν κ[αὶ ἐπ]αινετὸν ὑπάρχει, κἂν ὁ περὶ αὐτοῦ ἀκριβὴς λόγος κεκρυμ- μέ[νο]ς ἀφ' ἡμῶν ὑπάρχῃ, ἔπειτα εὕροι ἄν τις ἐραυνῶν τὸ χρήσιμον τῆς τούτων ὑπάρξεως, εἰ κατανόησαι τὸ ἐν ἑκάστῳ ζῴῳ φυσικόν, τοῦ μὲν τὸ ἥμερον συντελοῦν ἀνθρώποις καὶ ἐντρέπον τὸν [ ἄ]γριον καὶ θυμώδη, τοῦ δὲ τὸ ἐπιμελὲς καὶ φροντιστικὸν διεγ[ε]ῖρ̣ον τὸν ἀμελῆ, καθὸ καὶ ἡ θε[ί]α τῶν Παροιμιῶν γραφὴ ἐντρέπ[ουσ]α τοὺς ὀκνηροὺς περὶ ἀνάλημψιν ἀρετῆς ὑποδείκνυσιν [ἀπὸ] τῶν ἀλόγων τὴν παραίνεσιν λέγουσα·
對此他要回答說：首先，既是神的工作，它便是好的、可稱讚的，縱使關於它精確的道理向我們是隱藏的；其次，凡加以探究的人，若能領悟每一活物身上那出於本性的東西，便能發現牠們存在的用處——有的以其溫馴造益於人，使那兇暴易怒的人蒙羞；有的以其勤勞與謹慎喚醒那懶惰的人——正如箴言的屬神經文，為使那些在獲取美德上懶散的人蒙羞，便指出從無理性動物而來的勸誡，說：
To this he will say, first, that being a work of God it is good and praiseworthy, even if the exact account concerning it be hidden from us; then, one who searches would find the usefulness of their existence, if he should apprehend what is natural in each animal — of the one, the tameness that contributes to men and puts to shame the savage and passionate person; of another, the diligence and carefulness that rouses up the negligent — even as the divine Scripture of Proverbs, putting to shame the sluggish concerning the acquisition of virtue, points out the exhortation drawn from the irrational animals, saying:
1:613
Ἴθι πρὸς τὸν μύρμηκα, ὦ ὀκνηρέ, καὶ γενοῦ ἐκείνου σοφώτερος·
「懶惰人哪，你去察看螞蟻，要比牠更有智慧。」
'Go to the ant, O sluggard, and become wiser than it.'
1:614
εὕροι δὲ ὁ τοιοῦτος καὶ εἰς σωφροσύνην συντελοῦντα ἄλογα ζῷα καὶ εἰς τιμὴν γονέων καὶ ὅλω̣ς εἰς ἀρετήν, ἐκ τοῦ ἐλάττονος τὸν κατ' εἰκόνα γεγενημένον ἀμελοῦντα διορ- θούμενα, ἐντυχὼν τοῖς περὶ τῆς φύσεως αὐτῶν ἀναγρα- φεῖσιν
而這樣的人會發現，就連無理性的活物也有助於自制、有助於孝敬父母、總之有助於美德，以致牠們藉著那較低者，糾正那按神形像所造卻疏忽怠惰的人——只要他肯研讀那些論及牠們本性所寫成的著作。
And such a one would find that even the irrational animals contribute toward self-control, and toward honor of parents, and in general toward virtue, so that from the lesser they correct the one made according to the image who is being negligent — provided he engages with the writings composed concerning their nature.
1:615
Τὰ μὲν οὖν τῆς ῥητῆς ἀποδόσεως ὧδε ἐχέτω·
那麼，關於字面解釋的事，就如此為止；
Let the matters of the literal exposition, then, stand thus;
1:616
τὰ δὲ τῆς πνευματικῆς θεωρίας ῥητέον
至於屬靈默觀的事，則當如今加以述說。
but the matters of the spiritual contemplation must now be spoken of.
1:617
Ἡ ἁμαρτάνουσα ψυχὴ ὑπὸ τὴν χύσιν τῶν γηΐνων παθῶν τυγχάνει φοροῦσα τὴν εἰκόνα τ̣ο̣ῦ χοϊκοῦ καὶ ὅλη γηΐνη οὖσα τῷ φρονεῖν τὰ ἐπίγεια·
犯罪的魂處在屬地情慾的洪流之下，承載著那屬土之人的形像，並因思念地上的事而全然屬地；
The soul that sins is under the flood of earthly passions, bearing the image of the man of dust and being wholly earthly by minding the things of earth;
1:618
λέγεται γὰρ περὶ τῶν φαύλων·
因為論到那些卑劣的人，經上說：
for it is said concerning the base:
1:619
Εἰσελεύσονται εἰς τὰ κατώτατα τῆς γῆς, οὐ δήπου ταύτης, ἀλλὰ τῆς κατὰ τροπολογίαν νοουμένης, καθ' ἣν εἴρηται περί τινων·
「他們必進入地的極深之處」——這自然不是指這地，乃是指按比喻意義所理解的地，正照著論到某些人所說的：
'They shall go into the lowest parts of the earth' — surely not of this earth, but of the earth understood according to a figurative sense, according to which it is said concerning certain ones:
1:620
Καὶ ἐβαθύνατε̣ εἰς τὴν κάθισιν, καί·
「你們深深陷入自己的居所」，又說：
'And you went deep into your dwelling,' and:
1:621
Ἐξέτεινας τὴν δεξιάν σου καὶ κατέπιεν αὐτοὺς γῆ, καιτοὶ οὐχ ὑπὸ γῆς καταποθέντων
「你伸出右手，地便吞滅他們」——然而他們並非被泥土的地所吞滅。
'You stretched out your right hand, and the earth swallowed them up' — and yet they were not swallowed up by the earth.
1:622
Τούτους οὖν τοὺς ὑπὸ γῆν ὄντας τὴν εἰρημένην ὁ τῆς μετανοίας ἐξάγει λόγος διὰ προστάξεως Θεοῦ γινόμενος καὶ ἔξω τῆς ἁμαρτίας ποιεῖ, ἵνα [ ὁ] ἀποβάλλων τὴν εἰκόνα τοῦ χοϊκοῦ δέξηται τὴν τοῦ ἐ[που]ρανίου
所以，這些處在所說之地底下的人，那藉神的命令而成就的悔改之道，便把他們領出，並置於罪的境界之外，好使那脫去屬土之人形像的人，得以領受那屬天之人的形像。
These, then, who are under the earth spoken of, the word of repentance — coming about through the command of God — brings forth and puts outside of sin, so that he who casts off the image of the man of dust may receive that of the heavenly man.
1:623
Περὶ τῶν οὕτως ἐχόντων καὶ ἑαυτοῦ ὁ μακάριος Παῦλός φησιν·
論到那些如此蒙恩的人，並論到他自己，蒙福的保羅說：
Concerning those who are thus disposed, and concerning himself, the blessed Paul says:
1:624
Συνήγειρεν καὶ συνεκάθισεν ἡμᾶς ἐν τοῖς ἐπουρανίοις, ἵνα οἱ ἀπ' ἐντεῦθεν τὴν εἰκόνα τοῦ ἐπουρανίου φοροῦντες καὶ τῆς τούτων διατριβῆς ἀξιωθῶσιν, καθὰ καὶ οἱ ἐναντίως πολιτευόμενοι κατάλληλον τοῖς τρόποις γηΐνοις οὖσιν καὶ καταλλήλου χωρίου πειραθῶσιν
「祂使我們一同復活，一同坐在天上」，好使那些從今世就承載屬天之人形像的人，也配得住在那裡；正如那些以相反方式度日、與屬地行徑相合的人，也要經歷與之相稱的地方。
'He raised us up together and seated us together in the heavenly places,' so that those who from this present time bear the image of the heavenly man may also be counted worthy of dwelling among these; even as those who conduct their lives in the contrary manner, being congruent with earthly ways, shall also have experience of a congruent region.
1:625
Ἐξάγει οὖν πᾶσαν ψυχὴν ζῶσαν κατὰ γένος, τοῦ κατὰ γένος ἀκουόντων ἡμῶν κατὰ τάξιν
所以祂照其類領出每一個活的魂，而我們當把「各從其類」領會為「照著等次」。
He therefore brings forth every living soul according to its kind, we understanding 'according to kind' as meaning 'according to rank.'
1:626
Οὐ γὰρ ἅμα τε ἀπέστη τις κακίας καὶ τὸ τέλος ἔχει, ἀλλὰ δεῖ προκ[ο]πῆς ἑκαστῷ τάγματι πρὸς τὴν τελείαν κατόρ- θωσιν ἀπ[ὸ] τῆς διαφόρου κακίας ἐπ' ἀρετὴν ἀγούσης, ἵνα οἱ μὲν ἵπποι ὄντες τῷ τρόπῳ, περὶ ὧν εἴρηται·
因為人並非在同一瞬間既離棄惡又擁有終極，乃是各等次都需要進步，從那引往美德的種種惡走向那完全的匡正——好使那些在習性上如馬的人（論到他們，經上說：
For one does not at the same instant both depart from vice and possess the end, but there is need of progress for each order toward the perfect setting-right, from the diverse vice that leads over to virtue — so that those who are horses in their manner, concerning whom it is said:
1:627
Ἵπποι θηλυμανεῖς ἐγενήθησαν·
「他們成了縱慾的馬」；
'They became lustful horses;'
1:628
ἕκαστος ἐπὶ τὴν γυναῖκα τοῦ πλησίον αὐτοῦ ε̣χρεμέτιξεν, ἀποβάλλοντες τὸ εἶναι τοιοῦτοι, ἵπποι ἀστεῖοι γένωνται, βαστάζειν ἀξιούμενοι τὸν λόγον τῇ τῆς ἀρετῆς μετουσίᾳ, ἵνα ἐν αὐτοῖς καὶ δι' αὐτοὺς λεχθῇ·
「各人向鄰舍的妻子嘶叫」）——脫去這樣的光景，得以成為佳美的馬，藉著在美德上的分享而配得馱負那道，好使在他們身上、並因他們的緣故，可以說：
'each one neighed after his neighbor's wife' — casting off the being such, may become goodly horses, deemed worthy to carry the word through participation in virtue, so that in them and on their account it may be said:
1:629
Καὶ ἡ ι̣ππασία σου σωτηρία. Οἱ δὲ βόες εἰσὶ περὶ ὧν εἴρηται·
「你所騎的就是拯救。」而那些牛，乃是論到他們所說的：
'And your riding is salvation.' And the oxen are those concerning whom it is said:
1:630
Μὴ τῶν βοῶν μέλει τῷ Θεῷ; ἢ πάντως δι' ἡμᾶς λέγει ὅτι ὀφείλει ἐπ' ἐλπίδι ὁ ἀροτριῶν ἀροτριᾶν καὶ ὁ ἀλοῶν ἐπ' ἐλπίδι τοῦ μετέχειν; Ὅσοι οὖν ἀπὸ τοῦ ἐπὶ τὰ γήϊνα τὴν σπουδὴν ἔχειν πρὸς τὰ θεῖα μετίασιν, οὗτοι οἱ προειρημένοι εἶεν βόες
「神所掛念的是牛嗎？還是全然為我們的緣故而說，叫耕地的當存指望去耕地，打場的也當存分享的指望去打場呢？」所以，凡從把熱心放在屬地之事、轉而歸向神之事的人——這些便是前面所說的牛。
'Is it for the oxen that God is concerned? Or does He surely say it altogether for our sakes, that the plowman ought to plow in hope, and the thresher to thresh in hope of partaking?' As many, then, as pass over from having their zeal set upon earthly things to the things of God — these would be the oxen aforesaid.
1:631
Ἄλλοι δὲ νω̣θ̣ε̣ι῀̣ς καὶ βραδεῖς ὑπάρχοντες δίκην ὄνων καὶ ἀχθοφο- ροῦντες τ̣η`̣ν̣ κακίαν, καὶ διά τε τοῦτο νωθεῖς ὑπάρχοντες κατὰ τοὺς λέγοντας·
但另有一些人，遲鈍而遲緩，像驢子一般，馱負著惡，正因如此而成為遲鈍者，正如那說話的人所言：
But others, being sluggish and slow, after the manner of asses, and bearing wickedness as a burden, and being for this reason sluggish, according to those who say:
1:632
Λέων ἐν ταῖς ὁδοῖς, ἐν ταῖς πλατείαις φονευταί, ὑπὸ π̣ρ̣ο̣σ̣τάξεως τοῦ Κυρίου τῆς τοιαύτης νωθείας ἐλευθεροῦνται, ὧν συ´̣μβολον φέρει ὁ ὑπὸ τῶν ἀποσταλέντων πρὸς τοῦ Κυρίου μαθητ̣ω῀̣ν̣ εἰς τὴν κατέναντι κώμην ὄνος λυ[ό]μενος ὅπ̣ω̣ς ὁ Κύριος ἐπ' αὐτὸν καθίσας δεσμῶν καὶ ἀλογίας κ[α]ὶ νωθείας ἐλευθερώσῃ τοὺς ὑπ' αὐτοῦ δηλουμένους κτηνώδεις ἀνθρώπους
「路上有獅子，街上有兇殺之人」——藉著主的吩咐，這樣的遲鈍得以釋放；他們的象徵，便是那頭在對面村莊被主所差遣的門徒解開的驢；如此，主騎在牠身上，就把那藉牠所指的、如牲畜一般的人，從捆綁、無知與遲鈍中釋放出來。
'A lion in the roads, murderers in the streets' — by the Lord's command such sluggishness is set free; and a symbol of them is borne by the ass which, in the village opposite, was loosed by the disciples sent by the Lord, so that the Lord, seated upon it, might free from bonds and irrationality and sluggishness those brutish men signified by it.
1:633
τυγχάνουσιν κατὰ τὸν προφήτην Ἠσαίαν λέγοντα·
他們的光景，正如先知以賽亞所說的：
They come to be, according to the prophet Isaiah when he says:
1:634
Ἐκεῖ καὶ ἀσπίδες πετάμενοι οἳ ἔφερον ἐπ' ὄνων καὶ καμήλ̣ω̣ν̣ τὸν πλοῦτον αὐτῶν·
「那裡也有飛行的毒蛇，他們把自己的財富馱在驢和駱駝上」——
'There too are flying serpents, who carried their wealth upon asses and camels' —
1:635
δῆλον γὰ[ρ] οὐκ αἰσθητὸν πλοῦτον ἀσπ[ὶς] ἢ λέων κέκτηται, ἀλλὰ τὸ[ν] κατὰ τροπολογίαν δηλο[ύ]μενον αἱ πονηραὶ δυνάμεις ἀσπίδες καὶ λέοντες συμ̣βο̣λικῶς ὀνομαζόμεναι κέκτηνται, ὃν οὐκ ἐπὶ λο̣γ̣ικὸν ζ̣ῷον οὐκ ἐπὶ βοῦς τοὺς δυναμένους ἐργασίαν σεμνὴν καὶ χρησίμην φέρειν ἐναποτίθενται, ἀλλ' ἐπὶ ὄνων καὶ καμήλων, ἅπερ κεκυρτωμένα καὶ ἀκάθαρτα τυγχάνει
因為顯然毒蛇或獅子並不擁有可感知的財富，而是那些惡勢力——象徵地被稱為「毒蛇」與「獅子」——擁有那藉喻意所指的財富；這財富他們並不放在理性的動物身上，也不放在那能擔負高尚而有用之工的牛身上，卻放在驢和駱駝身上，這二者乃是駝背而不潔的。
for it is clear that an asp or a lion does not possess perceptible wealth, but rather the wicked powers, symbolically named 'asps' and 'lions,' possess that which is indicated figuratively; and this wealth they lay not upon a rational animal, nor upon oxen which are able to bear noble and useful labor, but upon asses and camels, which are humpbacked and unclean.
1:636
Οὗτοι οὖν ἐξάγονται ἀπὸ τῆς χειρίστης ἕξεως τρόπῳ μετανοίας, ὡς εἴρηται, τοῦ Θεοῦ τοῦτο προστάττοντος·
因此，如前所述，這些人藉著悔改的途徑，從那最卑劣的品性中被領出來，因為這是神所吩咐的；
These, then, are led out from their most base disposition by way of repentance, as has been said, since God commands this;
1:637
οὐ βούλεται γὰρ τὸν θάνα̣τον τοῦ ἁμαρτωλοῦ ὡς τὴν μετάνοιαν
因為祂不喜悅罪人死亡，卻喜悅他悔改。
for He desires not the death of the sinner so much as his repentance.
1:638
Καὶ εἶδεν ὁ Θεὸς ὅτι καλά
「神看著是好的。」
'And God saw that they were good.'
1:639
Καλὸν γὰρ ἡ ἀπὸ κακίας εἰς ἀρετὴν μετάστασις
因為從惡遷至德，實在是好的。
For good indeed is the transition from wickedness to virtue.
1:640
Καὶ ταῦτα δὲ πεποιηκέναι τὸν Θεὸν ῥητέον μεταπαιδεύοντα αὐτὰ ὅπως τά ποτε ἰοβόλα θηρία τῆς ἀγριότητος ἀπαλλα- γέντα εἰς ἡμερότητα μεταστῇ
並且必須說，神造作這些，乃是在重新教導牠們，好叫那些曾噴吐毒液的野獸，脫離兇殘，遷入溫馴。
And it must be said that God made these things while re-educating them, so that the once venom-spitting beasts, being delivered from their savagery, might pass over into gentleness.
1:641
Κ[α]ὶ ὥσπερ, ἐὰν λέγω ὅτι τὸν πηλὸν ὁ κεραμεὺς ποιεῖ, δηλῶ οὐχ ὅτι τοῦτο σπουδάζει ὅπως ἀπομείνῃ ὁ πηλὸς ὡσαύτως, ἀλλ' ἵνα σκεῦος ὀστράκινον γένηται πῆξιν λαβὸν καὶ μηκέτι διαλε- λυμένον ὑπάρχῃ, οὕτως ἐποίησεν τὰ θηρία τὰ κατὰ τὴν ἀλληγορίαν, οὐχ ἵνα θηρία μένῃ, ἀλλ' ἵνα μεταστῇ ἀπὸ τ[ῆς] κατὰ κακίαν ἀγριότητος εἰς τὴν πραοτάτην ἀρετήν
正如我若說陶匠造泥，我所指的並非他熱切要泥仍舊保持原樣，而是要泥成為瓦器，得著堅固，不再處於鬆散的狀態；照樣，祂造那按寓意所說的野獸，並非要牠們仍作野獸，而是要牠們從出於惡的兇殘，遷入最溫和的德行。
And just as, if I say that the potter makes the clay, I indicate not that he is eager for the clay to remain as it is, but that it may become an earthen vessel, receiving firmness and being no longer in a dissolved state — so He made the beasts spoken of according to the allegory, not that they should remain beasts, but that they might pass over from the savagery that comes of wickedness into the most gentle virtue.
1:642
Καὶ ἐπεὶ διάφορα τὰ τῶν ἀνθρ̣ώπων ἤθη, διὰ τοῦτο πληθυντικῶς εἴρηται Καὶ εἶδεν ὁ Θεὸς ὅτι καλά. Ὅτι δὲ τὰ ἤθη τῶν ἀνθρώπων διὰ ἀλόγων ζῴων σημαίνεται, παρίσταται ἐκ τῆς βιβλίου τῶν Πράξεων τῶν ἀποστόλων, ὁπηνίκα ἄνδρες τινὲς παρεγένοντο πρὸς τὸν πρόκριτον τῶν ἀποστόλων μετακαλούμενοι αὐτὸν ἐπὶ τὸ κηρῦξαι αὐτοῖς τὸ εὐαγγέλιον ἀλλογενέσιν οὖσιν
又因人的性情各不相同，所以用複數說：「神看著是好的。」至於人的性情藉無理性的動物來表明，這可從使徒行傳一書得到證實，就是當有幾個人來到眾使徒中為首的那位那裡，召他去向他們——那些屬別族的人——傳講福音的時候。
And since the characters of men are diverse, on this account it is said in the plural, 'And God saw that they were good.' That the characters of men are signified by irrational animals is confirmed from the book of the Acts of the Apostles, when certain men came to the foremost of the apostles, summoning him to preach the gospel to them, who were of another race.
1:643
Ἀνελθόντι γὰρ αὐτῷ ἐπὶ τὸ δῶμα προσεύξασθαι ἐφάνη τι σκεῦος ὡς ὀθόνη τέσσαρσιν ἀρχαῖς καθιέμενον ἐκ̣ τοῦ οὐρανοῦ ἐπὶ γῆς, ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ τὰ ἑρπετὰ καὶ τὰ θηρία τῆς γῆς, φωνὴ δ̣ὲ ἐκ τοῦ οὐρανοῦ ἦλθεν εἰς αὐτὸν λέγουσα
當他上到房頂禱告時，有一件器物顯現，好像一塊布，繫著四角，從天縋到地上，其中有一切地上的四足牲畜、爬蟲和野獸；又有聲音從天上臨到他，說：
For as he went up onto the roof to pray, there appeared a certain vessel like a sheet, let down by four corners from heaven to the earth, in which were all the four-footed beasts and the reptiles and the wild beasts of the earth; and a voice came from heaven to him, saying:
1:644
Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. Ὃ δὲ ἔφη·
「彼得，起來，宰了吃吧。」他卻說：
'Rise, Peter, kill and eat.' But he said:
1:645
Μηδαμῶς, Κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον
「主啊，斷乎不可，因為凡俗物和不潔之物，我從來沒有吃過。」
'By no means, Lord, for I have never eaten anything common or unclean.'
1:646
Καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτὸν ἐγένετο·
又有聲音第二次臨到他，說：
And again a voice came to him a second time:
1:647
Ἃ ὁ Θεὸς ἐκαθάρισεν, σὺ μὴ κοίνου. Ἥνπερ ὀπτασίαν τῶν ζῴων τῶν ἐν τῇ ὀθόνῃ φανέντων ἑρμηνεύων αὐτὸς ὁ Πέτρος, ὅτε πρὸς τοὺς καλοῦντας ἧκεν, φησίν·
「神所潔淨的，你不可當作俗物。」這在布中所顯現的動物的異象，彼得在來到那些召他的人那裡時親自加以解釋說：
'What God has cleansed, do not you call common.' This vision of the animals that appeared in the sheet, Peter himself interpreting when he came to those who called him, says:
1:648
Κἀμοὶ ἔδειξεν ὁ Θεὸς μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον, εἰς ἀνθρώπους ἀνάγων τὰ φανέντα τετράποδα καὶ θηρία καθαρθέντας τῷ ἀποβεβληκέναι [ τ]ὴν κακίαν
「神已指示我，無論何人都不可稱為俗的或不潔的」——將那顯現的四足牲畜與野獸應用到人身上，這些人如今因除掉了自己的惡而得潔淨。
'God has shown me that I should call no man common or unclean' — referring to men the four-footed beasts and wild beasts that appeared, now cleansed by having cast off their wickedness.
1:649
Καὶ τοῦτο δὲ ῥητέον, ὅτι εἰπὼν Ἐξαγαγέτω οὐκ ἠρκέσθη τῇ προστ̣άξει ἀλλ' ἐποίησεν·
還必須說：祂既說了「要生出」，就不僅以吩咐為滿足，也親自施行了；
And this too must be said: that having said 'Let it bring forth,' He was not content with the command, but also acted;
1:650
οὐ γὰρ μόνον προτρέπεται Θεὸς ἐπὶ ἀρετὴν ἀλλ' ἤδη καὶ συνεφάπτεται·
因為神不僅勸勉人趨向德行，也已經親自伸手相助；
for God not only urges toward virtue, but already also lends His hand;
1:651
τῷ γὰρ τὸ ἀγαθὸν προαιρουμένῳ καὶ ὁ Θεὸς συνεργεῖ εἰς ἀγαθόν, ἵνα προθέμενοι ἀνύσαι τὴν πρόσταξιν δυνηθῶσιν ἐπὶ πέρας ἀγαγεῖν τὸ σπουδαζόμενον
因為神與那揀選善的人同工，以致於善，好叫他們既立志成就那吩咐，就能將所致力的事帶到終點。
for to him who chooses the good, God also works together unto good, so that having purposed to accomplish the command, they may be able to bring the endeavored thing to its completion.
1:652
Κἂν γάρ τις ἰδίᾳ ὁρμῇ πρὸς ἀρετὴν χρήσηται, ἐπιδεὴς τοῦ Θεοῦ τοῦ τὴν ἔκβασιν καὶ τὸ ἀγαθὸν τέλος αὐτῆς [ χ]αριζομένου τυγχάνει
因為即或有人憑自己的衝動趨向德行，他仍需要神，就是那位賜下其結局與美善終點的神。
For even if one employs his own impulse toward virtue, he stands in need of God, who bestows the outcome and the good end of it.
1:653
Τοῦτό τοι καὶ ἐπὶ τῶν παραδόξων ὁ Σωτὴρ ἐπιδείκνυται ἀπαιτῶν τὴν παρὰ τῶν ἰωμένων βούλησιν, ὅπου μὲν λέγων·
救主在祂的神蹟中也正是顯明這一點，就是要求那些得醫治之人的意願：在一處說：
This very thing the Savior demonstrates also in the case of His miracles, requiring the willingness of those who are healed: in one place saying:
1:654
Τί θέλετε ἵνα ποιήσω ὑμῖν; ὅπου δὲ ἀκούων παρὰ τοῦ λεπροῦ ἑτοίμου ὄντος εἰς πίστιν·
「你們要我為你們做什麼？」在另一處則從那已預備好去信的痲瘋病人聽見：
'What do you wish that I should do for you?' and in another place hearing from the leper, who was ready for faith:
1:655
Ἐὰν θέλῃς, δύνασαί με καθαρίσαι. ι
「主若肯，必能叫我潔淨。」
'If you are willing, you are able to cleanse me.'
1:656
Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν, καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς
「我們要照著我們的形像、按著我們的樣式造人，使他們管理海裡的魚、天空的鳥、牲畜、全地，並地上一切爬行的爬蟲。」
'Let us make man according to our image and after our likeness, and let them rule over the fish of the sea and the birds of heaven and the cattle and all the earth and all the reptiles that creep upon the earth.'
1:657
Καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρω- πον, κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτόν, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς
「神就造了人；乃是照著神的形像造他；祂造男造女。」
'And God made man; according to the image of God He made him; male and female He made them.'
1:658
Καὶ ηὐλόγησεν αὐτοὺς ὁ Θεὸς λέγων·
「神就賜福給他們，說：」
'And God blessed them, saying:'
1:659
Αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν καὶ κατακυριεύσατε αὐτῆς καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς
「要生養眾多，遍滿地面，治理這地，也要管理海裡的魚、天空的鳥、一切牲畜、全地，並地上一切爬行的爬蟲。」
'Increase and multiply and fill the earth and subdue it, and rule over the fish of the sea and the birds of heaven and all the cattle and all the earth and all the reptiles that creep upon the earth.'
1:660
Ὃ ἄνθρωπος σημαίνει καὶ τὸ σύνθετον ζῶον τὸ ἐκ ψυχῆς καὶ σώματος συνεστὸς καὶ μάλιστα τὴν ψυχήν
「人」這詞既指那由魂與體所組成的複合生物，尤其指那魂。
The term 'man' signifies both the composite living being, which consists of soul and body, and above all the soul.
1:661
καρδίας ἄνθρωπον λέγει ὁ πρόκριτος τῶν ἀποστόλων Πέτρος τὴν ψυχήν, καὶ Παῦλος ὁ μακά- ριος·
眾使徒中為首的彼得，稱魂為「心裡的人」，蒙福的保羅也是如此：
Peter, the foremost of the apostles, calls the soul 'the man of the heart,' and so too the blessed Paul:
1:662
Συνήδομαι γὰρ τῷ νόμῳ τοῦ Θεοῦ κα<τὰ> τὸν ἔσω ἄνθρωπον, του῀̣τ' ἔστιν κατὰ τὸν νοῦν, κατὰ τὴν ψυχήν
「因為按著我裡面的人，我喜歡神的律」——就是按著心思，按著魂。
'For I delight in the law of God according to the inward man' — that is, according to the mind, according to the soul.
1:663
Ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, καί·
「烏斯地有一個人」——又：
'There was a certain man in the land of Ausis' — and:
1:664
Ἐγένετο ἡνίκα ἤρξαντο οἱ ἄνθρωποι πολλοὶ γίνεσθαι, τὸ συναμφότερον δηλοῖ
「當人在世上開始增多的時候」——這指那二者的結合。
'It came to pass, when men began to become many' — this indicates the two together.
1:665
Ἐὰν οὖν ἐπὶ τοῦ ῥητοῦ λαμβάνωμεν, τὸ σύνθετον ἄνθρωπον σημαίνει τὸ καὶ εἶπεν ὁ Θεός·
那麼，我們若按字面意義來領會，這處說「神說」，便是指那複合的人；
If, then, we take it according to the literal sense, it signifies the composite man where it says, 'And God said:'
1:666
Οὐ μόνον δὲ περὶ τοῦ συνθέτου ἀλλὰ μέχρι καὶ τοῦ φαινομένου καὶ αἰσθητοῦ, τουτ' ἔστιν τοῦ σώματος, παρατείνειν τὴν ὀνομασίαν τὴν τοῦ ἀνθρώπου ὁ μακάριος Παῦλος βούλεται λέγων·
然而蒙福的保羅不僅論到那複合之物，甚至願意將「人」這稱呼延伸到那可見、可感知的，就是身體，他說：
Yet not only concerning the composite being, but even extending the appellation 'man' as far as the visible and perceptible, that is, the body, does the blessed Paul wish, when he says:
1:667
Εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλ' ὁ ἔσω ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. Καὶ κατὰ μὲν πρώτην ἐπιβολὴν ἕκαστος ἡμῶν συνέστηκεν ἐκ ψυχῆς καὶ σώματος, εἰσὶν δὲ οἳ ἐκ τριῶν συνεστάναι λέγουσι τὸν ἄνθρωπον ἐκ ψυχῆς καὶ σώματος καὶ πνεύματος, ὃ καὶ κατασκευάζουσιν συγχρώμενοι τῷ ἀποστολικῷ ῥητῷ φάσκοντι·
「我們外面的人雖然朽壞，裡面的人卻一天新似一天。」按第一種進路，我們各人乃是由魂與體所組成；但有些人說人是由三部分組成的：魂、體與靈，他們也引用那宣告如下的使徒之言來加以確立：
'Even if our outer man is decaying, yet the inner is being renewed day by day.' And according to a first approach, each of us consists of soul and body; but there are those who say that man is composed of three: soul, body, and spirit, which they also establish by making use of the apostolic saying which declares:
1:668
Ὁ δὲ Θεὸς τῆς εἰ[ρ]ήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς καὶ ὁλόκληρον ὑμῶν τὸ [ π]νεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα, οὐκ ἀκόλουθον ἡγούμενοι τὸ περὶ τοῦ ἁγίου Πνεύματος εἰρῆσθαι ἵν' ᾖ ὁλόκληρον, ὃ οὐδὲ εἰς ἀσθένειαν ἐλθεῖν πέφυκεν
「願賜平安的神親自使你們全然成聖，又願你們的靈、魂、體全然」——他們認為，論到聖靈說要「全然」乃是不合宜的，因為那靈按其本性連陷入任何軟弱都是不可能的。
'And may the God of peace sanctify you wholly, and may your whole spirit and soul and body' — reasoning that it is not fitting for the matter concerning the Holy Spirit to be so stated as to be made 'whole,' for that Spirit is not by nature liable even to come into any weakness.
1:669
Τούτου οὖν ἀποδεικτικὸν παράγουσιν καὶ ἕτερον ῥητὸν οὕτως ἔχον·
因此，為證明這一點，他們又引用另一句話，其言如下：
As a demonstration of this, then, they adduce also another saying which runs thus:
1:670
Αὐτὸ τὸ Πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν·
「聖靈與我們的靈同作見證」——
'The Spirit itself bears witness together with our spirit' —
1:671
τὸ γὰρ ἡμῶν, φασίν, πνεῦμα ἕτερόν ἐστιν παρὰ τὸ ἅγιον Πνεῦμα, μαρτυρούμενον ὑπὸ τοῦ ἁγίου Πνεύματος, ὅταν εὖ ἔχῃ
因為他們說，我們的靈與聖靈不同，當它處於美好狀態時，便得聖靈為之作見證。
for our spirit, they say, is other than the Holy Spirit, being witnessed to by the Holy Spirit when it is in good condition.
1:672
Πνεύματα καὶ ψυχαὶ δικαίων εὐλογεῖτε τὸν Κύριον, τοῦ αὐτοῦ παραστατικὸν οἴονται
「義人的靈與魂啊，你們要頌讚主」——他們認為這句話也表明同樣的事。
'Spirits and souls of the righteous, bless the Lord' — this too they consider indicative of the same thing.
1:673
Οἱ δὲ μὴ βουλόμενοι ἕτερον εἶναι τὸ πνεῦμα παρὰ τὴν ψυχὴν λέγουσιν ὅτι τὴν γνώμην ση[μ]αίνει διὰ τοῦ πνεύμα- τος ἢ ὅτι καὶ αὐτὴν τὴν ψυχὴν τῇ προσηγορί[ᾳ] τοῦ πνεύματος ἐδήλωσεν
但那些不願靈與魂有別的人則說，祂藉「靈」所指的乃是意向，或說祂藉「靈」這稱呼所表明的正是魂本身。
But those who do not wish the spirit to be other than the soul say that by 'spirit' He signifies the disposition, or that by the appellation of 'spirit' He has indicated the soul itself.
1:674
Οἱ δὲ πρὸς τοῦτο ἀνανεύοντές φασιν ὅτι συμπλεκτικῷ χρησάμενος συνδέσμῳ τῷ καὶ ἐν τῷ πνεύματα καὶ ψυχαὶ δικαίων δηλοῖ ἕτερον εἶναι τὴν ψυχὴν παρὰ τὸ πνεῦμα
但那些駁斥此說的人則說，祂在「義人的靈與魂」一語中既使用了連接的連詞「與」，便清楚表明魂與靈有別。
But those who reject this say that, having employed the copulative conjunction 'and' in the phrase 'spirits and souls of the righteous,' He makes clear that the soul is other than the spirit.
1:675
Κατασκευαστικὸν δὲ τὸ ἐκ ψυχῆς καὶ σώματος συνεστάναι τὸν ἄνθρωπον παράγουσιν τὸ ἐν τῷ εὐαγγελίῳ διαρρήδην λεγόμενον·
為確立人是由魂與體所組成，他們引用福音書中明明所說的話：
As an establishment that man consists of soul and body, they adduce what is expressly stated in the gospel:
1:676
Μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυνα- μένων ἀποκτεῖναι·
「那殺身體卻不能殺魂的，不要怕他們；
'Do not fear those who kill the body but are not able to kill the soul;
1:677
φοβήθητε δὲ τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεένν[ῃ]. Εἰ δὲ τὸ μὲν ἀποκτέν- νουσιν ἄνθρωποι, τὸ δὲ οὔ, δύο εἰσὶν τὸ σῶμα καὶ ἡ Ἐλέγομεν οὖν ἄνθρωπον καὶ τὸ σῶμα μόνον, ἀλλ' οὐχ ἁπλῶς, ἀλλ' ἔξω ἄνθρωπονμετὰ προσθήκης, καὶ μόνην τὴν ψυχὴν ἄνθρωπον οὐχ ἁπλῶς, ἀλλὰ ἔσω ἄνθρωπον, τὸν δὲ σύνθετον ἁπλῶς ἄνθρωπον μηδὲν προστιθέντες
「惟有那能把魂和體都滅在地獄裡的，你們才要怕祂。」既然人殺得了這一個，卻殺不了那一個，那麼便有兩者，即身體與魂。所以我們說過，我們也稱身體為「人」，但不是單純地稱，而是加上限定，稱為「外面的人」；也稱魂為「人」，不是單純地稱，而是稱為「裡面的人」；至於那複合之物，我們則單純地稱為「人」，不加任何限定。
but rather fear Him who is able to destroy both soul and body in Gehenna.' And if men kill the one but not the other, then there are two, the body and the [soul]. We were saying, then, that we call also the body alone 'man,' yet not simply, but 'the outer man' with an addition; and the soul alone 'man,' not simply, but 'the inner man'; while the composite being we call simply 'man,' adding nothing.
1:678
Ζητείσθω οὖν ἐνταῦθα περὶ οὗ λέγεται πρὸς τοῦ Θεοῦ τῶν ὅλων
那麼，讓我們在此探究，萬有之神所論及的那位是誰：
Let inquiry then be made here concerning the one about whom it is said by the God of all things:
1:679
Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοιώσιν ἡμετέραν. Οὐ κατὰ τὸν σύνθετον τοίνυν κατ' εἰκόνα Θεοῦ ὁ ἄνθρωπος γέγονεν·
「我們要照著我們的形像、樣式造人。」那麼，人並非是按那複合之物照著神的形像被造的；
'Let us make man according to our image and likeness.' It is not, then, according to the composite being that man came to be according to the image of God;
1:680
οὐ γὰρ ἀνθρω- πόμορφος ὁ Θεός
因為神並無人的形狀。
for God is not of human form.
1:681
Καὶ τοῦτο ἡ θεία διδασκαλία βεβαιοῖ·
神聖的教訓也證實這一點；
And this the divine teaching confirms;
1:682
λέγεται γὰρ ὁ Θεὸς πνεῦμα καὶ φῶς εἶναι, φῶς δὲ καὶ πνεῦμα οὐκ ἔχει μορφὴν ἀνθρώπου
因為經上說神是靈、是光，而光與靈並無人的形狀。
for God is said to be spirit and light, and light and spirit have not the form of a man.
1:683
Ἀλλὰ καὶ ἑπτὰ ὀφθαλμοὺς ἔχειν τὸν Θεὸν ἡ γραφὴ διαγορεύει καθορῶντας πᾶσαν τὴν γῆν, ὁ δὲ ἄνθρωπος δύο ἔχει·
但聖經也宣告神有七隻眼，遍察全地，而人卻只有兩隻；
But Scripture also proclaims that God has seven eyes, beholding all the earth, whereas man has two;
1:684
οὐκ ἄρα κατ' εἰκόνα Θεοῦ ὁ ἄνθρωπος, οὕτως ἡμῶν θεωρούντων, εὑρεθήσεται
那麼，我們若這樣觀看，就不能發現人是照著神的形像的。
man will not, therefore, be found to be according to the image of God, if we contemplate it in this way.
1:685
Ταῦτα δέ φαμεν οὐχ ὡς τοῦ Θεοῦ ἑπτὰ αἰσθη- τοὺς ὀφθαλμοὺς ἔχοντος, ἀλλὰ θηρεύοντες πῶς κατ' εἰκόνα Θεοῦ ὁ ἄνθρωπός ἐστιν·
然而我們說這些話，並非彷彿神有七隻可感知的眼睛，而是在探尋人如何是照著神的形像的；
But we say these things not as though God had seven perceptible eyes, but as we hunt out how man is according to the image of God;
1:686
τὴν γὰρ τελείαν ἐποπτικὴν αὐτοῦ δύναμιν διὰ τῆς ἑβδομάδος ἐδήλωσεν ὁ λόγος καὶ δι' ἃς ἔχει ἀρετὰς ὁ ἑπτὰ ἀριθμός, ὡς ἤδη προείρηται
因為藉著七這數目，經言已表明祂那完全的鑒察之能，以及七這數目所具有的諸般美德，正如前面已經說過的。
for by the number seven the word has made clear His perfect faculty of oversight, and the virtues which the number seven possesses, as has already been said before.
1:687
Πάλιν ὁ Θεὸς λέγεται πτέρυγας ἔχειν καθὰ ὁ ἅγιός φ[η]σιν·
又，經上說神有翅膀，正如那聖者所說：
Again, God is said to have wings, as the holy one says:
1:688
Ἐν σκέπῃ τῶν πτερύγων σου σκεπάσεις με, ὁ δὲ ἄνθρωπος ἄπτερον ζῷόν ἐστιν, τὸ δὲ ἄπτερον οὐχ οἷόν τε εἰκόνα κα[ὶ ὁ]μοίωσιν ἔχειν Θεοῦ, οὐκ ἐπὶ αἰσθητῶν λαμβανόντων ἡμῶ[ν] τὰς τοῦ Θεοῦ πτέρυγας ἀλλ' ἐπὶ νοήσεων ὑπερβαλλουσῶν καὶ ἄνω φερουσῶν τοὺς τοῦτο ποθοῦντας
「在你翅膀的蔭下，你必遮蔽我」——然而人是無翅的生物，而無翅之物不能具有神的形像與樣式；因為我們並不按可感知之物來領會神的翅膀，而是按那超越的、將渴慕此事之人向上托舉的意念來領會。
'In the shelter of your wings you will cover me' — yet man is a wingless creature, and that which is wingless cannot have the image and likeness of God; for we take the wings of God not with respect to perceptible things, but with respect to conceptions that transcend and bear aloft those who long for this.
1:689
Ἐρευνητέον οὖν πῶς κατ' εἰκόνα καὶ ὁμοίωσιν τοῦ Θεοῦ ὁ ἄνθρωπος γέγονεν
因此必須探究，人如何是照著神的形像與樣式被造的。
It must therefore be searched out how man came to be according to the image and likeness of God.
1:690
Ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων. Δέδεικται δὲ ὅτι οὐ κατὰ τὸ σύνθετος εἶναι εἰκών ἐστιν·
因為男人既是神的形像和榮耀，就不該遮著頭。並且已經表明，他之為形像並非按其為複合之物；
For a man ought not to cover his head, being the image and glory of God. And it has been shown that it is not according to his being composite that he is the image;
1:691
ὁ μὲν γὰρ ἀσώματος καὶ νοερὰ οὐσία ἐστίν, ὁ δὲ σῶμα ἔχει μεμορφω- μένον
因為那一位乃是無形體、屬理智的本質，而另一者卻有一個有形狀的身體。
for the one is a bodiless and intellectual substance, while the other has a formed body.
1:692
Ἑτέρως ἄρα δεῖ λαβεῖν τὸ κατ' εἰκόνα καὶ ὁμοίωσιν αὐτὸν γεγονέναι
那麼，我們必須以另一種方式來領會他之照著形像與樣式被造。
In another way, then, must we take his having come to be according to the image and likeness.
1:693
Ὁ Θεὸς οὖν πεποιηκὼς τὰ ὅλα πάντων τε ἄρχων καὶ προ<ηγ>ητὴς ὑπάρχων–ὡς γὰρ δημιουργὸς οὕτω καὶ ἄρχων καὶ βασιλεύς ἐστιν–ποιήσας τὸν ἄνθρωπον ὥστε καὶ ἄρχειν τῶν δι' αὐτὸν γενομένων θηρίων, κτηνῶν, πτηνῶν, δείκνυσιν εἰκόνα κατὰ τὸ ἄρχειν ἑαυτοῦ εἶναι τὸν ἄνθρωπον
那麼，神既造了萬物，又是萬有的統治者與領導者——因為祂既是創造者，也就同樣是統治者和君王——祂既造人使他也管理那為他而造的野獸、牲畜與飛鳥，就顯明人在管理這一點上乃是形像。
God, then, having made all things, and being ruler and leader of all — for as He is Creator, so too is He ruler and king — having made man so as also to rule over the beasts, cattle, and birds that came into being for his sake, shows that man is an image with respect to his ruling.
1:694
Ὅτι δὲ τοῦθ' οὕτως ἔχει, ἀπὸ τῆς ἀποστολικῆς λέξεως ἔστι μαθεῖν·
至於此事確係如此，可從使徒的措辭得知：
And that this is so, one may learn from the apostolic wording:
1:695
Θέλω δὲ ὑμᾶς εἰδέναι ὅτι κεφαλὴ παντὸς ἀνδρὸς ὁ Χριστός ἐστιν, κεφαλὴ δὲ τῆς γυναικὸς ὁ ἀνήρ. Ὡς γὰρ ἄρχεται ὑπὸ τοῦ Χριστοῦ ὁ ἀνήρ, οὕτως ἄρχεται καὶ ἡ γυνὴ ὑπὸ τοῦ ἀνδρὸς ἔχουσα αὐτὸν κεφαλήν
「我願意你們知道，基督是各人的頭，男人是女人的頭。」因為男人怎樣受基督管轄，女人也怎樣受男人管轄，以他為頭。
'But I wish you to know that the head of every man is Christ, and the head of the woman is the man.' For as the man is ruled by Christ, so too the woman is ruled by the man, having him as head.
1:696
Κατὰ γὰρ ἀναλογίαν ἡ ὁμοιότης λημπτέα, ἥτις οὐκ ἐν ταῖς αὐταῖς ὕλαις ἔχει τὴν ὁμοιότητα, καθὸ λέγομεν ὅτι, ὃν ἔχει λόγον ἰατρὸς πρὸς τὸ ποιεῖν ὑγείαν, τοῦτον ἔχει τὸν λόγον οἰκοδόμος πρὸς τὸ κατασκευάζειν οἰκίαν·
因為這樣式必須按類比來領會，這類比並非在相同的質料中具有其相似性——正如我們說，醫生在造成健康這事上所具有的關係，建築師在建造房屋這事上也具有同樣的關係；
For the likeness must be taken according to analogy, which does not have its likeness in the same materials — as when we say that the relation which a physician has toward producing health, this same relation a builder has toward constructing a house;
1:697
ποιητικὸς γὰρ ἑκάτερος ἔργου τινός
因為二者各是某項工作的成就者。
for each is productive of some work.
1:698
Ἐπεὶ οὖν μιμεῖται τὸν Θεὸν ὁ ἄνθρωπος λογικὸς γεγενημένος κατὰ τὸ ἄρχειν τῶν ὑποκειμένων αὐτῷ, κατὰ τοῦτο δύναται εἶναι κατ' εἰκόνα καὶ ὁμοίωσινΘεοῦ
既然如此，人既被造為理性的存在，就在管理那些從屬於他之物這一點上效法神，在這方面他便能夠是照著神的形像與樣式的。
Since, then, man, having come into being as rational, imitates God with respect to ruling over the things subject to him, in this respect he is able to be according to the image and likeness of God.
1:699
Ἔστιν δὲ μάλιστα κατὰ προηγουμένην διάνοιαν ἐκλαβεῖν τὸ προκείμενον·
然而人尤其應當按那首要的意涵來領會擺在我們面前的這事；
But it is above all according to the primary meaning that one should apprehend the matter set before us;
1:700
προείρηται κυρίως ἄνθρωπος εἶναι ὁ νοῦς καὶ ἡ ψυχή·
因為前面已經說過，人按其本義乃是心思與魂。
for it has been said before that man in the proper sense is the mind and the soul.
1:701
αὕτη μετέχουσα Θεοῦ ἐξ αὐτῆς τῆς μετουσίας εἰκὼν αὐτοῦ γίνεται, καθὸ λέγομεν εἰκονίζ[ει]ν τὴν ἀρετὴν τὸν μετέχοντα αὐτῆς, ὅπερ ἐπιστάμεν[ος] καὶ ὁ ἐν Χριστῷ λαλῶν Παῦλός φησιν οἷς προτρέπεται κατὰ Χριστὸν εἰκονισθῆναι·
這靈魂既分享了神，就從這分享本身成為祂的像；正是在這意義上，我們說德性使分享它的人成為其形像。那在基督裡說話的保羅深知這一點，在他勸勉眾人照著基督被塑成形像之處說：
This soul, partaking of God, becomes His image out of that very participation; in this sense we say that virtue images forth the one who partakes of it. Paul too, who speaks in Christ, knowing this, says in the passages where he exhorts men to be conformed to the image after Christ:
1:702
μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν, διδάσκων ὅτι ἡ περὶ Χριστοῦ νόησις ἀληθὴς ἐγγι- νομένη ψυχῇ χαρακτηρίζει καὶ εἰκονίζει αὐτὴν κατ' αὐτόν
「直等到基督成形在你們心裡」，這是教導我們：關於基督的真知一旦生於靈魂之中，便照著祂銘刻並塑造那靈魂，使它成為祂的形像。
'until Christ be formed in you,' teaching that a true understanding concerning Christ, when it comes to be in the soul, stamps and images the soul after His likeness.
1:703
Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν·
「我們要照著我們的形像，按著我們的樣式造人。」
'Let us make man according to our image and likeness.'
1:704
εἰκὼν τοῦ Θεοῦ ἐστιν ὁ Υἱὸς αὐτοῦ ὁ μονογενής·
神的像就是祂的獨生子。
The image of God is His only-begotten Son.
1:705
Παῦλος τοῦτο διδάσκει γράφων·
保羅寫道，正教導此事：
Paul teaches this when he writes:
1:706
Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, εἰκὼν δὲ οὐσιώδης καὶ ἀπαράλλακτος·
「祂是那不能看見之神的像」——這像是本質性的，與神毫無差異。
'Who is the image of the invisible God' — an image essential and in no way differing.
1:707
Ὁ γὰρ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα. Ἐὰν οὖν εἴρηται πρὸς τοῦ Θεοῦ·
因為「人看見了我，就是看見了父」。所以，若神說了：
For 'he that hath seen me hath seen the Father.' If, then, it has been said by God:
1:708
Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν, οὐ δεῖ διαφόρους τὰς εἰκόνας λαμβάνειν·
「我們要照著我們的形像，按著我們的樣式造人」，我們就不可將這些像理解為不同的像；
'Let us make man according to our image and likeness,' we must not take the images to be different ones;
1:709
οὐ γὰρ ἄλλη Πατρὸς καὶ ἄλλη Υἱοῦ τυγχάνει·
因為父的像與子的像並非彼此不同。
for the Father's image is not one thing and the Son's another.
1:710
εἰ γὰρ ὁ ἑωρακὼς τὸν Υἱὸν εἶδεν καὶ τὸν Πατέρα καὶ χαρακτὴρ τῆς ὑποστάσεως τοῦ Θεοῦ ὁ Υἱός ἐστιν κατὰ τὸν μακάριον Παῦλον, οὐ δεῖ ἑτέραν εἰκόνα ἐννοεῖν
因為若人看見了子就同時看見了父，又按著使徒保羅所言，子乃是神本質的真像，那麼我們就不可設想有另一個像。
For if he that has seen the Son has also beheld the Father, and if the Son is the express character of God's substance according to the blessed Paul, we must not conceive of any other image.
1:711
Οὐ γάρ τι τῶν γενητῶν εἰκονίζει καὶ χαρακτηρίζει κατ' οὐσίαν τὸν Θεόν
因為沒有一樣受造之物能按著本質給神成像並銘刻祂。
For no created thing images forth and stamps God according to essence.
1:712
Ποιήσωμεν τὸν ἄνθρωπον εἰκόνα, ἀλλὰ κατ' εἰκόνα, ὅπερ ἐστιν ἀπ' ἐκείνης εἰκονισθῆναι καὶ μιμήσασθαι ταύτην·
經文並不說「我們要造人為像」，而是說「照著像」——這意思就是從那像被塑成形像並效法它；
It does not say 'Let us make man an image,' but 'according to an image' — which means to be imaged from that image and to imitate it;
1:713
χωρητικὸς γὰρ κατεσκευάσθη ὁ ἄνθρωπος τῆς εἰκόνος
因為人受造是為了能容納那像。
for man was fashioned to be capable of receiving the image.
1:714
Δεῖ δὲ κατανοεῖν ὅτι δύο τινά ἐστιν ἅ φησιν ὁ Θεὸς γενέσθαι λέγων·
但我們必須注意，當神說以下的話時，祂所說要成就的乃是兩件事：
But we must observe that there are two things which God says come to be, when He says:
1:715
Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν·
「我們要照著我們的形像，按著我們的樣式造人。」
'Let us make man according to our image and likeness.'
1:716
οἶμαι γὰρ ὅτι ἡ ὑπερβάλλουσα ἐμφέρεια ἀπαράλλακτος ὁμοιότητα ἐμφαίνει, ὡς εἶναι τὴν μὲν ὁμοιότητα καὶ εἰκόνος ὑπερβολήν, οὐ πάντως δὲ τὴν εἰκόνα οὕτως ἠκριβάσθαι ὡς ἀπαράλλακτον ἔχειν ὁμοι- ότητα
因為我想，那超卓的相似彰顯出毫無差異的樣式，以致樣式乃是像的更進一步的圓滿；而像卻未必都被精確到具有毫無差異的樣式。
For I think that a surpassing resemblance displays a likeness that in no way differs, so that the likeness is even an intensification of the image, whereas the image is not in every case rendered so exact as to possess an undeviating likeness.
1:717
Ὡσπεροῦν ἀρχὴ καὶ προοίμιον ὁμοιώσεως εἴη ἂν ἡ εἰκών
如此看來，像便可說是樣式的開端與序幕。
In this way the image would be the beginning and prelude of the likeness.
1:718
Πρῶτον οὖν δεῖ γενέσθαι αὐτὸν κατ' εἰκόνα, εἶτα καθ' ὁμοίωσιν, τὸ δὲ πρῶτον οὐ χρόνῳ δεῖ λαβεῖν καὶ μάλιστα ὅτε πρώτη ποίησις τοῦ ἀνθρώπου ἦν, ἀλλὰ κατ' ἐπί- νοιαν
所以人必須先照著像被造，然後才照著樣式；而這「先」並非指時間上的在先——尤其這是人受造之初——乃是就思想的次序而言。
First, then, man must come to be according to the image, and then according to the likeness; and this 'first' is not to be taken as first in time — especially since it was the first making of man — but according to the conception of the mind.
1:719
Καὶ ὅτι τοῦθ' οὕτως ἔχει, ἐπιφέρει τὸ συγγραφικὸν Πνεῦμα·
而為證明確是如此，那執筆的聖靈補充說：
And that this is so, the writing Spirit adds:
1:720
Καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτόν
「神就造人，是照著神的形像造他」，
'And God made man; according to the image of God made He him,'
1:721
οὐκέτι προσθεὶς τὸ καθ' ὁμοίωσιν
不再加上「照著樣式」這句話。
no longer adding 'according to the likeness.'
1:722
Ὁ γὰρ ν[οῦς] προσελθὼν τῇ θεοσεβείᾳ τυποῦται μὲν κατὰ τὴν εἰκόνα τ[οῦ Θ]εοῦ, ὕστερον δὲ διὰ προκοπῆς τῆς ἐπὶ τελειότητα καθ' ὁμοίωσιν Θεοῦ γίνεται ὅπερ <παρ>ι- στα`̣ς ὁ μακάριος Ἰωάννης φησίν·
因為心思一旦親近敬虔，便照著神的像受銘刻；然後藉著向著全備的長進，才成為照著神的樣式。這正是有福的約翰所陳明的，他說：
For the mind, when it draws near to the fear of God, is stamped according to the image of God, but afterwards, through advancement toward perfection, comes to be according to the likeness of God — which the blessed John sets forth when he says:
1:723
Ἀγαπητοί, νῦν τέκνα Θεοῦ ἐσμεν καὶ οὔπω ἐφανερώθη τί ἐσόμεθα·
「親愛的弟兄啊，我們現在是神的兒女，將來如何，還未顯明；」
'Beloved, now are we the children of God, and it doth not yet appear what we shall be;'
1:724
οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα. Ἤδη γὰρ κατ' εἰκόνα ὄντες ἐλπίζουσιν καθ' ὁμοίωσιν γενέσθαι
「我們知道主若顯現，我們必要像祂。」因為他們既已照著像而存在，就盼望能成為照著樣式的。
'we know that, if he shall appear, we shall be like him.' For being already according to the image, they hope to come to be according to the likeness.
1:725
ἔρρωται ἡ διάνοια, καὶ Παῦλος μαρτυρεῖ προτρεπόμενός τινας προκόπτειν κατ' ἀρετὴν λέγων·
這見解得著堅固的印證，保羅也作見證，勸勉某些人在德性上長進，說：
The understanding is confirmed, and Paul bears witness, exhorting certain men to make progress in virtue, saying:
1:726
Ἵνα γίνησθε κατ' εἰκόνα τοῦ κτίσαντος, καίτοι ἤδη ὄντας οὕτω κατὰ τὸν λόγον τῆς οὐσιώσεως
「使你們照著那創造你們者的形像」——儘管按著他們受造成形的本理，他們早已是如此。
'That ye may be according to the image of him that created you' — and this although they were already such according to the principle of their being brought into existence.
1:727
Ὃ λέγει οὖν τοιοῦτόν ἐστιν, ὅτι πᾶς ἄνθρωπος, ᾗ μὲν δημιούργημα Θεοῦ ἐστιν, δεκτικὸς λόγου τυγχάνων, κατ' εἰκόνα ὑπάρχει, χωρητικὸς ὤν, ὡς εἴπομεν, τῆς εἰκόνος καὶ ἐπιτηδείως ἔχων πρὸς μετουσίαν αὐτῆς, εἰ δὲ κατ' ἐνέργειαν τοῦτο προσλάβοι, ὥσπερ ὁ ἐξ ἀρχῆς δημιουργηθεὶς ἄνθρωπος, ἔχει ἤδη ἐν ἑαυτῷ ἐνεργοῦν τὸ κατ' εἰκόνα
所以他所說的乃是這意思：凡人既是神手所造的工，又能領受理性，就都是照著像而存在的，正如我們所說，他能容納那像，並適於分享它；但他若照著實際的運作領受了這一點，就如起初被造的人那樣，那麼他已在自身之內使那「照著像」發動運行。
So what he says is this: that every man, inasmuch as he is a work of God's handiwork and is receptive of reason, exists according to the image, being (as we said) capable of receiving the image and fitted for participation in it; but if he should take this on according to actual operation, as did the man fashioned at the beginning, then he already has the 'according to the image' at work within himself.
1:728
Καὶ ἔστω ἐπὶ παρα- δείγματος σαφὲς τὸ λεγόμενον
且讓所說的藉一個例子得以明白。
And let what is said be made clear by an example.
1:729
Ὁ ἄνθρωπος λογικός ἐστιν·
人是有理性的；
Man is a rational being;
1:730
καὶ αὕτη ἡ οὐσιώδης ἐπιτηδειότης ὑπάρχει καὶ τῷ βρέφει, τὸ δὲ λογικὸν οὔ·
這本質上的稟賦連嬰孩也具有，唯獨實際運用理性的能力則尚未具備；
and this essential aptitude belongs also to the infant, though the actual exercise of reason does not;
1:731
ἔχει οὖν καὶ τὸ βρέφος ταύτην τὴν δύναμιν·
所以嬰孩也擁有這潛能；
the infant too, therefore, possesses this capacity;
1:732
συμπληρωθέντος γοῦν τοῦ λόγου ἐπιδείκνυται ταῦτα, ἐὰν πρὸς παίδευσιν ῥέψῃ
因此，當理性得以完全成長時，只要他傾向於受教，這些能力就顯明出來。
and so, when reason has been brought to fullness, it displays these things, if he inclines toward instruction.
1:733
Οὕτω καὶ τὸ κατ' εἰκόνα, ἕως μὲν οὐκ ἐπιχώννυται, φέρει τῆς πρώτης δημιουργίας τὴν ἀξίαν, ἐπὰν δὲ προσχωσθῇ κακία καὶ μοχθηρία, δεῖ δέξασθαι τὸ σάρον κατὰ τὰ ἐν εὐαγγελίῳ εἰρημένα, ὅπερ ἐστὶν ὁ τῆς μετανοίας λόγος, ἵν' ἀναπτύ- ξαντες τὴν ἐπικειμένην ἀχλὺν τοὺς τύπους τῆς εἰκόνος φανερώσωμ[εν]
那「照著像」也是如此：只要它未被掩埋，就仍保有起初受造的尊榮；但一旦被邪惡與敗壞所覆蓋，就需要領受福音中所說的那把掃帚——就是悔改之道——好叫我們揭開覆蓋其上的陰霾，使那像的容貌重新顯露出來。
So too the 'according to the image': as long as it is not buried over, it bears the dignity of the first creation; but once it has been overlaid with vice and depravity, it needs to receive the broom according to what is said in the Gospel — that is, the word of repentance — so that, unfolding the mist that lies upon it, we may bring to light the features of the image.
1:734
Τὸ δὲ καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς [κα]ὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς κατὰ [τὴν] προτέραν διήγησιν ἐμφαίνοι ἂν τὸ ἀρχικὸν τοῦ ἀνθρώπου κατὰ τῶν ὑποτεταγμένων αὐτῷ ζῴων
而「並要管理海裡的魚、空中的鳥、牲畜，和全地，並地上所爬的一切爬行動物」這些話，按照前面的解釋，正彰顯了人對那些服在他之下的動物所具有的統治權。
And the words 'and let them rule over the fish of the sea and the birds of the heaven and the cattle and all the earth and all the creeping things that creep upon the earth,' according to the former exposition, would display man's dominion over the animals subjected to him.
1:735
Θαυμάσαι γὰρ ἄν τις πῶς τὰ πάνυ ὑπὲρ τὴν δύναμιν αὐτοῦ τυγχάνοντα καὶ ἄγρια ἅμα καὶ βλάπτειν πεφυκότα καὶ προσέτι ὑπερμεγέθη πάγαις τισὶν καὶ δικτύοις ἀγρεύει·
因為人竟能用某些陷阱與網羅，捕獲那些遠超其力量、既凶猛又生性能傷害人、且體型龐大的野獸，這實在令人稱奇；
For one might marvel how man captures, by certain traps and nets, creatures that far exceed his own strength, that are at once savage and by nature apt to do harm, and moreover of enormous size;
1:736
οὐκ ἂν δὲ τοῦτο οὕτως ἐγίνετο, εἰ μὴ ἀρχὴν κατ' αὐτῶν εἶχεν θεόθεν
若非他從神那裡得著轄制牠們的權柄，這事斷不會如此成就。
and this would not come about thus, unless he held dominion over them from God.
1:737
Ἔσθ' ὅτε γὰρ καὶ ὑπὸ κομιδῇ παιδίου ἢ ἄλλως ἀνθρώπου ἀσθενοῦς ἀγέλαι πολυπληθεῖς διαφόρων ζῴων ἐλαύνονται, ὅπερ σαφῶς ἐπιδείκνυσιν θείαν τινὰ δύναμιν ἐνεῖναι τῷ λογικῷ ζῴῳ, καθ' ἣν αὐτῷ ταῦτα ὑποτέτακται
因為有時候，單憑一個小孩子或別的軟弱之人的看顧，各樣動物的龐大群畜就被驅趕——這清楚顯明，有一種神聖的能力存在於這有理性的受造者身上，藉此那些牲畜才服在他之下。
For sometimes even by the care of a little child or of an otherwise feeble person, vast herds of various animals are driven — which clearly shows that a certain divine power is present in the rational creature, by which these things are made subject to him.
1:738
Ἀρχὴ δὲ οὐδὲν ἕτερόν ἐστι ἢ νόμιμος ἐπι- στασία
而統治不是別的，乃是合法的督管。
And rule is nothing other than lawful oversight.
1:739
Οὐδὲν γοῦν τῶν ἄλλων ἄρχει τοῦ ὁμογενοῦς·
無論如何，其他受造之物中沒有一樣能統治與自己同類的；
None of the other creatures, at any rate, rules over its own kind;
1:740
κἄν ποτε δὲ ὁ καλούμενος κτίλος πρόβατον ἐξάρχῃ ἀγέλης κατὰ τὸ προηγεῖσθαι, οὐ λογισμῷ κατὰ τοῦς ποιμένας ἀνθρώπους, φύσει δὲ τοῦτο δρᾷ
縱使有時那所謂領頭的公羊走在前面帶領羊群，牠這樣做也並非出於理性思考，像作牧人的人那樣，乃是出於本性。
and even if at times the so-called bell-wether sheep leads a flock by going before it, it does this not by reasoning, as do the shepherds who are men, but by nature.
1:741
Γέγονεν δὲ ἄνθρωπος κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ, ἵνα ἄρχῃ τῶν εἰρημένων
但人乃是照著神的形像和樣式受造，為要管理上述的一切。
But man came to be according to the image and likeness of God, in order that he might rule over the things mentioned.
1:742
Ἐπειδὴ δὲ καὶ κατ' ἄλλην διάνοιαν τὸν νοῦν τοῦ ἀνθρώπου λέγομεν εἶναι ἄνθρωπον, κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ προσταχθέντα γενέσθαι, καταλλήλως λαμβάνομεν αὐτὸν ἄρχειν θηρίων ἐκείνων περὶ [ ὧν] εὐχὴν ἀναπέμπων φησὶν ὁ ἅγιος·
既然按另一層意思，我們也稱人的心思為「人」——就是那被命令要照著神的形像和樣式受造的——我們便相應地認為，他所管轄的乃是那位聖者在獻上禱告時所提到的那些野獸，他說：
And since, according to another sense, we also say that the mind of man is 'man' — commanded to come to be according to the image and likeness of God — we correspondingly take it that he rules over those wild beasts concerning which the holy one says, sending up a prayer:
1:743
Μὴ παραδῷς τοῖς θηρίο[ις] ψυχὴν ἐξομο- λογουμένην σοι, ἅπερ εἶεν αἱ ἀντικείμεναι ἐ[νέρ]γειαι, ὧν ἔξω γενέσθαι τὴν ἐξομολογουμένην ψυχὴν εὔχεται, ἢ λογισμοὶ πονηροὶ παρ' αὐτῶν ὑποβαλλόμενοι
「不要將那向你稱謝之人的性命交給野獸」——這些野獸就是那些敵對的勢力，聖者祈求那稱謝的靈魂得以脫離牠們，或是脫離牠們所暗中投放的惡念。
'Deliver not unto the wild beasts a soul that confesseth to thee' — which would be the opposing powers, from which the holy man prays that the confessing soul may be set free, or the wicked thoughts suggested by them.
1:744
Ἰδοὺ θηρία παρὰ σοὶ χόρτον ἴσα βουσὶν ἐσθίει, οὐχ ὅτι τὰ κατὰ τὸ πρόχειρον θηρία παρὰ τῷ Ἰὼβ ἐξήλλακται τὴν φύσιν, ἀλλ' ὅτι τὸ ἀτίθασον τῶν ἐναντίων δυνάμεων ἐξημεροῦτο μὴ σθένον πρὸς τὸ μέγεθος τῆς ἀρετῆς τοῦ ἁγίου
「看哪，在你身旁的野獸吃草如同牛一般」——這並非說在約伯的情形中，通常意義的野獸的本性被改變了，乃是說那些敵對勢力的凶暴被馴服了，因為牠們在這聖者德性的偉大面前毫無力量。
'Behold, the wild beasts beside thee eat grass like oxen' — not that the beasts in the ordinary sense had, in Job's case, been changed in their nature, but that the wildness of the hostile powers was tamed, having no strength against the greatness of the holy man's virtue.
1:745
Καὶ πολλὰ ἔστιν εὑρεῖν ἐν τῇ γραφ[ῇ] ζῷα μυστικῶς ἀναγόμενα
人在聖經中可以找到許多按奧祕之意所提及的動物。
And one can find in Scripture many animals taken up in a mystical sense.
1:746
Καὶ γὰρ ἰχθύες εἰσὶν συμβο- λικῶς καλούμενοί τινες ἐν ἀνθρώποις, οὓς ἑλκεῖ ἡ βληθεῖσα βασιλεία τῶ[ν οὐρα]νῶν εἰς τὴν θάλασσαν
因為在人中間也有某些人被象徵性地稱為魚，就是那撒在海裡的天國所拉上來的。
For there are also certain persons among men symbolically called fish, whom the kingdom of the heavens, cast into the sea, draws.
1:747
Ἀπὸ γὰρ παντὸς γένους, τοῦτ' ἔστιν ἀ[πὸ] παντὸς ἤθους ἀνθρώπων καὶ ἔθνους ἄγει τὸ κήρυγμα τοῦ λόγου
因為道的宣講從各類，就是從各種人的性情與各邦國中，將他們引來。
For from every kind — that is, from every disposition of men and from every nation — the proclamation of the word draws them in.
1:748
Ἄρχει οὖν καὶ τῶν ἰχθύων τούτων
所以他也管理這些魚。
So he rules also over these fish.
1:749
Καὶ πετεινὰ δέ εἰσιν νοητά, τὰ μὲν ψεγόμενα, τὰ δὲ ἐπαινούμενα·
又有屬靈意義上的飛鳥：有的當受責備，有的當受稱讚；
And there are birds that are spiritual: some blameworthy, others praiseworthy;
1:750
Νεοσσοί φησιν γυπῶν τὰ ὑψηλὰ πέτοντα, καὶ περὶ τοῦ καταλαλοῦντος πατρὸς ἢ μητρὸς εἴρηται·
經上說：「兀鷹的雛鳥高高飛翔」；又論到咒罵父母之人，經上說：
'The young of the vultures fly on high,' it says; and concerning one who slanders father or mother it is said:
1:751
Ἐκκόψαισαν αὐτὸν κόρακες ἐκ τῶν φαράγγων καὶ καταφάγοισαν αὐτὸν νεοσσοὶ ἀετῶν, ἅπερ ἐπὶ ἱστορίας οὐκ ἂν εἴη, ἐπὶ παντὸς τόπου δυνατοῦ ὄντος εὑρίσκεσθαι κακολογοῦντα τοὺς γονεῖς, κοράκων πανταχόσε μὴ εὑρισκομένων·
「願谷中的烏鴉啄出他的眼睛，願鷹的雛鳥吃掉它」——這在字面層次上不可能成立，因為咒罵父母之人在各處都能找到，烏鴉卻並非到處都有；
'May the ravens of the valleys pluck it out, and may the young eagles devour it' — which could not hold on the literal level, since a slanderer of his parents can be found in every place, ravens not being found everywhere;
1:752
ἀλλὰ δῆλον ὡς τούτῳ τῷ σφάλματι ἐνεχόμενος ὑπὸ σκοτίων ἐνεργειῶν τρόπον τινὰ δαμάζεται καὶ κατεσθίεται, αἵτινες ταπειναὶ τυγχάνουσιν, φάραγξιν ἐνδιατρίβειν εἰωθυῖαι
但顯然，凡陷於這罪過的人，在某種意義上乃被那些幽暗的邪能所制伏並吞吃；那些邪能是卑下的，慣於盤據在深谷之中。
but it is clear that one who is held fast by this fault is in a certain manner subdued and devoured by dark energies, which are lowly and are wont to dwell in ravines.
1:753
ἐπαινετῶς καὶ ψεκτῶς ζῷα λαμβανόμενα
——這些動物是按可稱讚與可責備兩種意義被理解的。
— animals taken in a praiseworthy and in a blameworthy sense.
1:754
Ἄρχειν οὖν ὁ ἄνθρωπος τούτων ἁπάντων τέθειται, κατ' εἰκόνα Θεοῦ γεγονώς
如此，人被立為管理這一切的，因他是照著神的形像受造的。
Man, then, has been appointed to rule over all these, having come to be according to the image of God.
1:755
Οἱ ἀπόστολοι εἰς ταύτην τὴν κατάστασιν ἐληλυθότ[ε]ς ὥστε κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ εἶναι ἦρχον τῶν ἰχθύων τ[ῆ]ς νοητῆς θαλάσσης, ἁλεεῖς ὑπὸ Χριστοῦ γεγενημένοι εἰπόντος πρὸς αὐτούς·
使徒們既進入這樣的境地，以致照著神的形像和樣式，就管理那屬靈之海中的魚，因他們已被基督造成得人的漁夫，基督對他們說：
The apostles, having come into this state so as to be according to the image and likeness of God, ruled over the fish of the spiritual sea, having been made fishers by Christ, who said to them:
1:756
Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλεεῖς ἀνθρώπων, ὡς καὶ τῷ Πέτρῳ·
「來跟從我，我要叫你們得人如得魚一樣」，又對彼得說：
'Come ye after me, and I will make you fishers of men,' as also to Peter:
1:757
Ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν, τοὺς ἐν τῇ εἰρημένῃ δηλονότι θαλάσσῃ ἐννη- χομένους
「從今以後，你要得人了」——就是那些在上述之海中游泳的人。
'From henceforth thou shalt catch men' — those, that is, who swim in the said sea.
1:758
Ὅτι δὲ καὶ θηρίων ἄρχοντες ἦσαν, ἐξουσίαν εἰλήφασιν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ
而他們也管轄野獸，因為他們得了權柄，可以踐踏蛇和蠍子，又勝過仇敵一切的能力。
And that they ruled also over wild beasts, they received authority to tread upon serpents and scorpions and over all the power of the enemy.
1:759
Ἀλλὰ καὶ ἐν τῷ ψαλμῷ δείκνυται ὡς παρὰ Θεοῦ ἐξουσία τῷ δικαίῳ κατὰ τῶν τοιούτων δέδοται, λέγοντος τοῦ ἁγίου Πνεύματος πρὸς τὸν ἐνάρετον·
而在詩篇中也顯明，勝過這類事物的權柄是神賜給義人的，聖靈對有德之人說：
But also in the psalm it is shown that authority over such things is given by God to the righteous man, the Holy Spirit saying to the virtuous man:
1:760
Ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ καὶ καταπατήσεις λέοντα καὶ δράκοντα. Δέδωκεν δὲ αὐτοῖς καὶ τῶν πετεινῶ[ν] ἐξουσίαν τῶν ἁρπαζόντων τὸν ὑπὸ τοῦ λόγου πεμπόμενον σπόρον, ἵνα θηρεύοντες αὐτὰ πόρρω αὐτοὺς ἀποπέμπωσιν, ἔτι δὲ καὶ τῶν κτηνωδεστέρων ἀνθρώπων, περὶ ὧν εἴρηται·
「你要踹在虺蛇和毒蛇之上，踐踏獅子和大蛇。」祂也賜給他們權柄，勝過那些奪去道所撒之種的飛鳥，好叫他們獵取那些鳥，將牠們趕得遠遠的；此外，也勝過那些更像牲畜的人，論到這些人，經上說：
'Thou shalt tread upon the asp and the basilisk, and thou shalt trample the lion and the dragon.' And He has given them authority also over the birds that snatch away the seed sown by the word, that, hunting them, they may drive them far off; and further, over the more brutish men, concerning whom it is said:
1:761
Μὴ γίνεσθε [ὡ]ς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστιν σύνεσις, καί·
「你不可像那無知的騾馬」，又說：
'Be ye not as the horse and the mule, which have no understanding,' and:
1:762
Ἵπποι θηλυμαν[εῖ]ς ἐγενήθητε. Ἄρχουσι δὲ τούτων ἁπάντων οἱ ἅγιοι μετατιθέντες αὐτοὺς ἀπὸ τῶν χειρόνων ἐπὶ κρείτ- τονα διὰ τοῦ λόγου
「你們成了縱慾如馬的人。」聖徒們管轄這一切，藉著道將他們從較壞的境況遷移到較好的境況。
'Ye have become as lust-maddened stallions.' And the saints rule over all these, transferring them from worse things to better by means of the word.
1:763
Ἀλλὰ καὶ τῶν ἑρπετῶν ἐξουσίαν εἴληφεν ἄνθρωπος, ἅπερ εἰς τὰς ἡδονὰς καὶ τ[ὰ] πάθη ἀναφέρων οὐκ ἂν ἁμάρτοις, ἀπεχόμενος τῶν σαρκικῶν ἐπιθυμιῶν ἐν τῷ κατεξανίστασθαι αὐτῶν καὶ νεκροῦν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν, κακήν
但人也得了權柄，勝過那些爬行動物；你若將牠們解作情慾與私慾，也不算錯——就是藉著禁戒肉體的情慾，起來抵擋它們，並治死在地上的肢體：淫亂、污穢、邪情、惡慾。
But man has also received authority over the creeping things, which, if you refer them to the pleasures and the passions, you would not err — by abstaining from the fleshly desires, in rising up against them and mortifying the members that are upon the earth: fornication, uncleanness, passion, evil desire.
1:764
Καλῶς δὲ κατὰ τῆς ἀνταποδόσεως ἔχει λεγούσης·
而就那作為回應的記述而言，事情也正合宜，它說：
And rightly does the matter stand with respect to the recompense, which says:
1:765
Καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτόν. Τῆς γὰρ προστάξεως περιεχούσης, πρὸς τῷ κατ' εἰκόνα, καὶ καθ' ὁμοίωσιν αὐτὸν γενέσθαι, ἡ ἀνταπόδοσίς φησιν ὅτι κατ' εἰκόνα ἐποίησεν αὐτόν, οὐ προσθεῖσα τὸ καθ' ὁμοίωσιν, περὶ οὗ ἐν τοῖς ὀλίγῳ πρότερον διειλήφαμεν
「神就造人，是照著神的形像造他。」因為那命令除了「照著像」之外，還包含要他成為「照著樣式」；而那回應的記述卻說神「照著像」造他，並未加上「照著樣式」——關於這一點，我們稍早已有論述。
'And God made man; according to the image of God made He him.' For whereas the command comprised, in addition to the 'according to the image,' also that he should come to be 'according to the likeness,' the recompense says that He made him 'according to the image,' not adding the 'according to the likeness' — concerning which we treated a little earlier.
1:766
Τὸ δὲ ἄρσεν καὶ θῆλυ ἐποίησεν αὐ[τ]οὺς ἐξεταστέον, πῶς, περὶ ἑνὸς ἀνθρώπου προστάξαντος τοῦ Θεοῦ, ἡ ἀνταπόδοσις λέγει·
但「造男造女」這句話必須加以查考：既然神所頒的命令是關於一個人的，那回應的記述怎麼說：
But the words 'male and female made He them' must be examined: how, when God gave His command concerning one man, the recompense says:
1:767
Ἐποίησεν αὐτούς. Καὶ εἴη ἂν κατὰ τὸ ῥητὸν ἀπόδειξις αὕτη τοῦ ὁμοούσιον εἶναι τὴν γυναῖκα τῷ ἀνδρί, ὑπὸ ἓν εἶδος αὐτῶν ταττομένων καὶ διὰ τοῦτο εἰρημένου τοῦ ποιήσωμεν ἄνθρωπον·
「造他們」呢。按字面而言，這可作為一項證明，顯示女人與男人同質，因為他們二者都被歸在同一個種類之下，也正因這緣故才說了「我們要造人」這話；
'He made them.' And this would be, according to the letter, a demonstration that the woman is of the same substance as the man, since they are both ranked under one species, and on this account the words 'let us make man' were spoken;
1:768
τὸ δὲ ἄρσεν καὶ θῆλυ παραστατικὸν τῶν τμημάτων < ὧν> τῆς διαδοχῆς ἕνεκεν ὁ Θεὸς ᾠκονόμησεν, ἐμφαῖνον ἅμα ὡς καὶ ἡ γυνὴ κατ' εἰκόνα Θεοῦ ἐστιν, τῶν αὐτῶν δεκτικοὶ ἀμφότεροι, μιμήσεώς τε τῆς πρὸς Θεὸν καὶ τῆς τοῦ ἁγίου Πνεύματος μετουσίας καὶ ἀναλήμψεως ἀρετῆς
而「男與女」乃是表明神為了世代繁衍所安排的區分，同時也顯明女人也是照著神的像的，因二者都能領受同樣的事——就是朝向神的效法、對聖靈的分享，以及對德性的獲取。
and the 'male and female' is indicative of the divisions which God arranged for the sake of succession, showing at the same time that the woman too is according to the image of God, both being receptive of the same things — of imitation directed toward God, of participation in the Holy Spirit, and of the acquisition of virtue.
1:769
Καὶ ἐπεὶ ἐλέγομεν δηλοῦσθαι τὴν ἀνθρώπου π[ρο]σηγο- ρίαν καὶ ἐπὶ τοῦ νοῦ καὶ ψυχῆς, νοήσομεν κατ' ἀναγωγὴν οὕτω τὸ ἄρσεν καὶ θῆλυ, ὡς ὁ μὲν δυνάμενος διδα- σκ[α]λικὸς εἶναι, ὡς τὸν τοῦ λόγου σπόρον εἰσ̣ι̣έναι ταῖς παραδέξ[ασ]θαι δυναμέναις ψυχαῖς, οὕτως ἂν ἄρρην εἴη, ἐκείνων συμβ[ολι]κῶς τὸν θήλεος ἐπεχόντων τόπον τῶν ἀφ' ἑαυτῶν μὲν τίκτειν οὐδὲν δυναμένων, τὰς δὲ παρ' ἑτέρων παιδεύσεις δεχομένων δίκην σπόρου
既然我們說過「人」這稱謂也可指心思與靈魂，我們就按屬靈引申的意義如此理解「男與女」：那能作教師、能將道的種子播入那些能領受之靈魂裡的，便是男性；而那些自身不能生出甚麼、只如同接受種子般領受他人教導的，則象徵性地佔據女性的地位。
And since we were saying that the appellation 'man' is signified also with reference to the mind and the soul, we shall, by way of anagogy, understand 'male and female' thus: that the one who is able to be a teacher, so as to introduce the seed of the word into souls capable of receiving it, would be male; while those hold symbolically the place of the female who are able to bring forth nothing of themselves, but receive the instructions from others after the manner of seed.
1:770
Καὶ ἐπὶ μὲν τοῦ αἰσθητοῦ παρὰ Θεοῦ τὸ θῆλυ καὶ τὸ ἄρρεν γίνεται, ἐπὶ δὲ τοῦ νοητοῦ ἑαυτῷ τις καὶ ἀπὸ τῆς ἰδίας προαιρέσεως ἢ διδασκάλου χώραν ἐπέχει, ὅς ἐστιν ἄρρην καὶ τῶν ἀγαθῶν σπορεύς, ἢ μαθητὴς τὸν ἑτέρου σπόρον δεχόμενος καὶ θῆλυ κατὰ τοῦτο τυγχάνων
在可感的層面上，男與女乃是從神而來的；但在屬靈可思的層面上，各人乃是憑自己並出於自己的意願，佔據或是教師的地位——就是那作男性、播撒善事之種的——或是門徒的地位，就是那領受他人之種、在這方面作女性的。
And in the case of the sensible realm, the female and the male come from God; but in the case of the intelligible realm, each man occupies for himself, and by his own free choice, either the place of a teacher — who is male and a sower of good things — or that of a disciple who receives another's seed and is in this respect female.
1:771
Καὶ οὕτω μὲν ἄν τις νοήσαι τὰ μείζονα πρὸς τὰ ὑποδεέστερα τῶν λογικῶν δεχόμενος
人也可以這樣理解這段話，把理性受造物中較高者與較低者相對而觀。
And in this way one might understand the passage, taking the greater among rational beings in relation to the lesser.
1:772
Εἰ δὲ ὡς πρὸς τὸν Λόγον τοῦ Θεοῦ τις ἐκλαβεῖν βούλοιτο, πᾶσα ἡ λογικὴ φύσις θήλεος πρὸς αὐτὸν ἔχοι τάξιν
但若有人願意就神的道來理解，那麼全體理性的本性相對於祂便居於「女」的地位。
But if one should wish to take it in relation to the Word of God, the whole rational nature would hold the rank of the female toward Him.
1:773
Νυμφίος ἐστὶν οὗτος τῆς λογικῆς οὐσίας·
因為這一位乃是那理性本體的新郎；
For this One is the Bridegroom of the rational substance;
1:774
ὠφελίαν ἔν τε ἠθικοῖς καὶ τοῖς τῆς ἀληθείας δόγμασιν
祂在道德操守與真理的教義兩方面都賜下益處。
conferring benefit both in matters of conduct and in the doctrines of the truth.
1:775
Καὶ ἐπὶ μὲν τῶν αἰσθητῶν ἐξαλλαγὴν γενέσθαι τῆς φύσεως ἀδύνατον, ἐπὶ δὲ τῶν νοητῶν ὁ νῦν μαθήματα δεχόμενος καὶ διὰ τοῦτο ἐν τάξει θήλεος ὑπάρχων εἴη ἄν ποτε ἐκ προκοπῆς ἀνὴρ ὡς ἄλλων γενέσθαι διδάσκαλος, ὡς καὶ ἀνάπαλιν ἐκ ῥᾳθυμίας ἀποβαλεῖν τις δύναται τὸ διδάσκαλος εἶναι ὥστε μάλα μόγις δύνασθαι δέξασθαι παρ' ἄλλου ἃ αὐτὸς πρότερον τοὺς [ἄλλο]υς ἐπαίδευεν
在可感的事物中，本性的改變是不可能發生的；然而在可理解的事物中，那如今領受教導、因此居於「女」之地位的人，日後可藉著長進而成為「男」，甚至成為別人的老師；正如反過來，一個人也可能因懶惰而失去作老師的身分，以致極其艱難才能從別人領受他自己從前所教導別人的那些道理。
And whereas among sensible things it is impossible for a change of nature to occur, among intelligible things the one who now receives instruction, and on that account exists in the rank of the female, might one day, through progress, become a man, so as to become a teacher of others; just as, conversely, through negligence, one is able to lose the being a teacher, so that he can only with the greatest difficulty receive from another the very things which he himself formerly taught to others.
1:776
Καὶ εἴη ἂν μαρτύ- ριον τῶν δεχομένων τὰς τοῦ Λόγου σπορὰς τὸ ἀπὸ τοῦ φόβου σου ἐν γαστρὶ ἐλάβο<με>ν καὶ ὠδινήσαμεν καὶ ἐτέκομεν πνεῦμα σωτηρίας ἐπὶ τῆς γῆς
領受了道之種子的人，其明證便是這句話：「因懼怕你，我們在腹中懷了胎，我們陣痛，並在地上生下了救恩之靈。」
And a testimony of those who receive the seeds of the Word would be the words: 'From fear of You we conceived in the womb, and we were in labour, and we brought forth a spirit of salvation upon the earth.'
1:777
Ο̣ φόβος δὲ τὴν [ ἁγί]αν ἐργάζεται σύλληψιν περὶ Θεοῦ·
而這懼怕便成就了關乎神的那聖潔的懷胎；
And this fear works the holy conception concerning God;
1:778
Ὁ φόβος Κυρίου ἁγν[ός], διαμένων εἰς αἰῶνα αἰῶνος, καί·
「敬畏耶和華是潔淨的，存到永永遠遠」，又說：
'The fear of the Lord is pure, enduring unto ages of ages,' and also:
1:779
Φόβος Κυρίου πάντα ὑπερέβαλεν, ὅντινα ἔχων τις καὶ ἐν αὐτῷ προκόπτων ὡς καὶ ἀνὴρ γενέσθαι γυναικὸς νοητῆς καὶ διὰ τοῦτο μακαρίζεσθαι, λέγοντος τοῦ ψαλμοῦ·
「敬畏耶和華勝過一切」；凡擁有這敬畏並在其中長進的人，甚至能成為一位「可理解之女」的丈夫，因此被稱為有福，正如詩篇所言：
'The fear of the Lord surpasses all things'; and whoever possesses it and advances in it so as even to become a man of an intelligible woman, and on that account is called blessed, as the psalm says:
1:780
Μακάριος εἶ καὶ καλῶς σοι ἔσται, ἡ γυνή σου ὡς ἄμπελος εὐθηνοῦσα ἐν τοῖς κλίτεσι τῆς οἰκίας σου, οἱ υἱοί σου ὡς νεόφυτα ἐλαιῶν κύκλῳ τῆς τραπέζης σου
「你便為有福，你必享福樂。你妻子在你房屋內好像多結果子的葡萄樹；你兒女圍繞你的桌子，好像橄欖新栽的樹苗。」
'Blessed are you, and it shall be well with you; your wife shall be as a fruitful vine upon the sides of your house, your sons as newly planted olive trees round about your table.'
1:781
Ἰδοὺ οὕτως εὐλογηθήσεται ἄνθρωπος ὁ φοβούμενος τὸν Κύριον , ὅπερ κατὰ τὴν ἱστορίαν οὐκ ἔχει τὸ ἀναντίρρητον, πολλῶν φοβουμένων τὸν Θεὸν ἀτέκνων διατελεσάντων ἢ μέχρι γήρως κατὰ τὸν Ἀβραὰμ καὶ τὸν πατέρα τοῦ Ἰωάννου Ζαχαρίαν διαμεινάντων
「看哪，敬畏耶和華的人必要這樣蒙福」——這話按字面的史實來說並非無可辯駁，因為許多敬畏神的人一直沒有兒女，或直到年老仍是如此，如亞伯拉罕和約翰的父親撒迦利亞。
'Behold, thus shall the man be blessed who fears the Lord' — which, according to the literal history, does not hold without contradiction, since many who feared God continued childless, or remained so even into old age, like Abraham and Zacharias the father of John.
1:782
Ὃ λέγει τοίνυν τοιοῦτόν ἐστιν·
所以，這話的意思乃是如此：
What it means, therefore, is this:
1:783
ἡ γνώμη καὶ ἡ πίστις ἣν παρείληφεν ὁ μακαριζόμενος γυνή ἐστιν συνοικοῦσα αὐτῷ, ἔργα καὶ λόγους καὶ νοήματα θεῖ[α γ]εννῆσαι δυναμένη·
那蒙福之人所領受的定念與信心，就是與他同住的妻子，能生出屬神的行為、言語與思想；
the resolve and the faith which the blessed man has received is a wife dwelling together with him, able to beget divine works and words and thoughts;
1:784
Ἡ σοφία τίκτει ἀνδρὶ φρόνη[σι]ν, καὶ ὁ σοφός φησιν περὶ αὐτῆς·
「智慧為人生出審慎」，那智者論到她說：
'Wisdom bears prudence for a man,' and the wise man says concerning her:
1:785
Ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς, τῆς σοφίας δηλονότι, καὶ ἤγαγον αὐτὴν πρὸς συμβ[ίωσι]ν ἐμαυτῷ. Ὁ φοβούμενος οὖν τὸν Κύριον ταύτην ἔχει σύνοικον τὴν σοφίαν, τὴν πίστιν, τὴν ἀρετήν, ἀφ' ἧς οὐδὲν θῆλυ γεννᾷ ἀλλὰ πάντα ἄρρενα·
「我愛慕她的美貌」——顯然是指智慧——「便娶她與我同居。」因此敬畏耶和華的人有這智慧、這信心、這德行作他同居的伴侶，從她所生的沒有一樣是「女」的，乃全是「男」的；
'I became a lover of her beauty' — that is, of Wisdom — 'and I led her to live together with me.' The one, then, who fears the Lord has this Wisdom as his housemate, together with faith and virtue, from whom he begets nothing female but all things male;
1:786
οὐ γεννᾷ γὰρ πρᾶξιν καταγιγνωσκομένην ἢ νόημα σαθρὸν ἢ ἐλεγχόμ[ε]νον ἀλλὰ πάντα εὔτονα καὶ ἰσχυρά·
因為他不生出應受譴責的行為，或朽壞的、可被駁倒的思想，乃是生出一切剛健有力的；
for he does not beget a reprehensible deed, or an unsound or refutable thought, but all things vigorous and strong;
1:787
Οἱ υἱοί σου γάρ φησιν ὡς νεόφυτα ἐλαιῶν, ἅπερ φέρει ἔλαιον τρεπτικὸν φωτὸς καὶ λυτήριον πόνων
因為經上說：「你兒女好像橄欖新栽的樹苗」，這些樹結出的油能轉化為光，並解除勞苦。
for it says, 'Your sons as newly planted olive trees,' which bear oil that transforms into light and gives release from toils.
1:788
Ὁ γὰρ πνευματικὸς ἀεὶ προκόπτων πρᾶξιν ἔχει ἐλαίου δίκην, ἐπιχεομένην τῷ ἑαυτοῦ φωτί, ὃ καὶ εἰς ἀνδρείαν καὶ ἀγῶνας τοὺς κατὰ τῆς ἀντικειμένης ἐνεργείας συντελεῖ
因為屬靈的人不斷長進，他的行為像油一般澆在自己的光上，這光也助人勇敢，並在對抗那敵對之勢力的爭戰中效力。
For the spiritual man, ever advancing, has a practice like oil, poured upon his own light, which also contributes to manliness and to the contests against the opposing energy.
1:789
Ἄρσεν οὖν καὶ θῆλυ κατὰ τὴν εἰρημέν̣η̣ν διάνοιαν ἐκλαμβάνοντες, τ̣ὸν μὲν διδάσκοντα ἄρρενα, τὸν δὲ πρὸς διδασκάλου ἢ τοῦ Λόγου [τοῦ Θεοῦ] δεχόμενον τὰς γονὰς καὶ μορφοῦντα αὐτὰς καὶ τελεσιου[ρ]γοῦντα θῆλυ, τὰς θείας ἀρετὰς ἀπογεννῶντα, ἐξ ὧν καὶ εἰς ἄνδρα τέλειον ἀχθήσεται
所以，按已述的含義來理解「男和女」——那施教的是「男」，那從教師或從神的道領受種子、將之塑造並使之完全成就的是「女」，生出屬神的諸德行，並由此被帶入完全的人的地步——
Understanding 'male and female,' then, according to the sense that has been stated — the one who teaches being male, and the one who receives the seed from a teacher or from the Word of God, and shapes and brings it to perfection, being female, begetting the divine virtues, out of which he shall also be brought to a perfect man —
1:790
Καὶ εὐλόγησεν αὐτοὺς ὁ Θεὸς λέγων·
「神就賜福給他們，說：
'And God blessed them, saying:
1:791
Αὐξάνεσθ[ε καὶ] πληθύνεσθε, καὶ πληρώσατε τὴν γῆν καὶ κατα- κυριεύσατε α[ὐτῆ]ς καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ [τ]ῆς γῆς
要生養眾多，遍滿地面，治理這地，也要管理海裡的魚、空中的鳥，並各樣的牲畜、全地，和地上所爬的一切爬物。」
Increase and multiply, and fill the earth and subdue it, and rule over the fish of the sea and the birds of heaven and all the cattle and all the earth and all the creeping things that creep upon the earth.'
1:792
Ἰδοὺ δέδωκα ὑμῖν πάντα χόρ[το]ν σπόριμον σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω πάσης τ[ῆ]ς γῆς, κ[α]ὶ πᾶν ξύλον ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπό[ριμον] ὑμῖν ἔσται εἰς βρῶσιν καὶ πᾶσιν τοῖς θηρίοις τῆς γῆς καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ τῷ [ἕρπον]τι ἐπὶ τῆς γῆς, ὃ ἔχει ἐν αὑτῷ ψυχὴν ζωῆς, καὶ πάντα χ[όρτον] χλωρὸν εἰς βρῶσιν
「看哪，我把遍地上一切結種子的菜蔬和一切樹上所結有核的果子，全賜給你們作食物，也賜給地上一切走獸、空中一切飛鳥，並地上一切有生命之魂的爬物；又把一切青綠的菜蔬賜作食物。」
'Behold, I have given you every seed-bearing herb sowing seed, which is upon all the earth, and every tree which has in itself fruit of seed-bearing seed; it shall be to you for food, and to all the beasts of the earth and all the birds of heaven and every creeping thing that creeps upon the earth which has in itself the soul of life; and every green herb for food.'
1:793
Καὶ εἶδεν ὁ [Θεὸς τὰ] πάντα ὅσα ἐποίησεν, καὶ ἰδοὺ καλὰ λίαν
「神看著一切所造的都甚好。」
'And God saw all the things that He had made, and behold, they were very good.'
1:794
Καὶ ἐγένε[το ἑσπ]έρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη
「有晚上，有早晨，這是第六日。」
'And there was evening, and there was morning, the sixth day.'
1:795
Τὸ καὶ ἐ[ποί]η̣σεν αὐτοὺς π̣[ερὶ ἀν]δρὸς καὶ γυναικὸς εἰρημένον οὐ ξενισ[τ]έον εἰ ἀρσεν̣[ικῷ χα]ρακτῆρι ἐξενήνεκται·
至於論到男和女所說的「並且造了他們」這話，若以陽性形態表達，也不足為奇；
As for the saying 'And He made them,' spoken concerning man and woman, one need not be surprised if it has been expressed in a masculine form;
1:796
ἔδει γὰρ ἀπὸ τοῦ ἐν̣τιμοτέρου τ̣[ὴν ὀν]ομα- σίαν ἀμφοτέρων ποιήσασθαι
因為理當從那較尊貴的一方來為二者命名。
for it was necessary to make the naming of both from the more honourable one.
1:797
Οὐδέποτε γάρ τι[ς περὶ] ἀρρένων καὶ θηλειῶν διαλεγόμενος προέκρινεν ἀπὸ [ τῶν] θηλειῶν πο[ι]ήσασθαι τὴν σημασίαν
因為從來沒有人在論及男性與女性時，選擇從女性一方來作稱謂。
For never has anyone, when speaking about males and females, chosen to make the designation from the females.
1:798
Ε̣υ̣λ̣ο´̣γησεν αὐ[τοὺς] ω̣ς συμπληρῶντας τὴν συμ- βίωσιν καὶ τῆς διαδ[οχῆς ἀ]ρχ̣ομένους
「祂賜福給他們」，是指他們成全了共同的生活，並開始了後代的傳承。
'He blessed them' as those who fill out the common life together and who are beginning the succession.
1:799
Τοῦτο γὰρ καὶ ἐπήγαγεν λέγων·
因為祂又補充說：
For this too He added, saying:
1:800
ἐπιτηδειότητα ἀκώλυτον̣ εἶναι καὶ ἀπαραπόδισ[τον, κ]αθ' ἣν γονεῖς ἔμελλον ἔσεσθαι τῶν ἐξ α[ὐ]τῶν, οἳ κα[τὰ τ]ὸ θεῖον πρόσταγμα πληροῦν ἔμελλο[ν] τὴν γῆν
說他們具有一種無阻無礙的稟賦，藉此他們將成為由自己所生者的父母，而這些子孫要照著神的命令遍滿全地。
that there was an aptitude unhindered and unimpeded, according to which they were to become parents of those born from them, who according to the divine command were to fill the earth.
1:801
Καὶ πληρώσατε τὴν γῆν, ὅπερ φρο[νι]μώτερον [νοεῖν] δ̣εῖ·
「要遍滿全地」——這話必須更審慎地去理解；
'And fill the earth' — which one must understand more prudently;
1:802
εἰ δὲ μή γε, μάχεται τῷ ἐνταῦθα λεγομένῳ τ[ὸ ···
否則，它便與此處所說的相矛盾，即〔……〕
otherwise, it conflicts with what is said here, namely [...]
1:803
Κύριος ἐποίησεν χώρας καὶ ἀοικήτου[ς. Καὶ γ]άρ εἰσιν ἀοίκητοι χῶραι καὶ τόποι
「主也造了無人居住的地方。」因為確實有無人居住的地區和處所。
'The Lord made regions even uninhabited.' For indeed there are uninhabited regions and places.
1:804
Τὸ πληρώσατε τὴν γῆν τὴν πρὸς οἴκ̣[η]σ̣ιν εἰλημμένην ἀκου̣στε´̣ον κατὰ τὸ προσυπακούειν τῷ πληρ̣ω´̣σατε τὴν γῆν τὴν ε̣ἰς τοῦτο ἔχουσαν ἐπιτηδείως̣
「要遍滿全地」應當按著補足其隱含之意來理解，即指那被取來居住的地——那對此適於居住的地。
'Fill the earth' must be heard as referring to the earth taken for habitation, according to supplying the implied sense to 'fill the earth' — that earth which is suitably disposed for this.
1:805
Καὶ κα[τ]ακυριεύσατε αὐτῆς, ὅπερ τὴν ἐπιτεταμένην ἐξουσίαν [σ]ημ[αί]νει
「並要治理它」，這話表明那加強了的權柄。
'And subdue it,' which signifies the intensified authority.
1:806
Οὐ γὰρ μέρους ἐξουσιάζων κατα- κυριεύειν λέγεται
因為只管轄一部分的人，不被稱為「治理」。
For one who exercises authority over a part is not said to subdue.
1:807
Τ[οῦτο] δ̣ὲ τῷ ἀνθρώπῳ Θεὸς δεδώρηται, ὡς παρεστήσαμεν, ἵνα γεω[ργήσι]μον καὶ τὸ μεταλλεύσιμον ὁ ἐν διαφόροις καὶ πολλαῖς ὕλαις [·····]υς ὑπ' αὐτὸν ὑπάρχῃ
但神已將此賜給人，正如我們所闡明的，好使那可耕種的和那可開採的，存在於各樣眾多的物質之中，都歸於他之下。
But God has bestowed this upon man, as we have shown, so that both what is cultivable and what is mineable, existing in diverse and many materials, might be under him.
1:808
Καὶ γὰρ χαλκὸν καὶ σίδηρον καὶ ἄργ[υρον κα]ὶ χρυσὸν καὶ πολλὰ ἄλλα ἐκ γῆς ἄνθρωπος δέχεται, ἥτις α[ὐ]τῷ [καὶ ε]ι̣ς τροφὴν ἀνεῖται καὶ σκέπην
因為人確實從地裡取得銅、鐵、銀、金和許多別的東西——這地既為他預備了食物，也預備了遮蔽。
For indeed man receives from the earth copper and iron and silver and gold and many other things — the earth which is set apart for him both for nourishment and for shelter.
1:809
Καὶ ἐπὶ τοσοῦτον τὴν δεσπ[οτείαν] τῆς γῆς ἐδέξατο ἄνθρωπος ὡς καὶ μετατρέπειν αὐτὴν διὰ [ τέχνης], ὅταν εἰς ὕελον καὶ ὄστρακον μετάγηται καὶ τὰ ὅμοια
人領受了對地如此大的主權，甚至能藉技藝改變它，把它變成玻璃、陶器以及類似之物。
And man received such lordship over the earth that he even transforms it by art, when it is converted into glass and pottery and the like.
1:810
Τ[οῦτ' αὐτ]ὸ γὰρ δηλοῖ τὸ καὶ πάσης τῆς γῆς ἄρχειν τὸν ἄνθρωπον
因為這正是「並使人管理全地」所要表明的。
For this very thing is what is shown by 'and let man rule over all the earth.'
1:811
Ἐπάγε̣[ται δὲ τ]ὸ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετε[ινῶν το]ῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν
接著又加上：「使他們管理海裡的魚、空中的鳥，並一切的牲畜。」
And there is added: 'Let them rule over the fish of the sea and the birds of heaven and all the cattle.'
1:812
Καὶ γάρ, ὡς ἤδη καὶ πρό[τερον εἴ]ρηται, πάγαις καὶ μηχα- ναῖς τισιν καὶ ἀ[γ]κίστροις ἀνθρώποις [ ····]·τα ταῦτα τυγχάνει, ὡς καὶ τὰ φοβερώτατα οἷον λέ[ων τε] καὶ πόρδαλις, οἷς ἡ φύ[σις] ἀγριωτάτη τιθασ[εύε]σθαι πολλάκ̣[ις ὑ]πὸ χεῖρα ἀνθρώπων
因為正如前面已經說過的，人藉著某些網羅、機關和鉤子捕獲這些生物，甚至連最可怕的，如獅子和豹——牠們的本性極其兇猛——也常在人的手下被馴服。
For indeed, as has already been said before, by certain snares and contrivances and hooks these creatures fall to men, so that even the most fearsome, such as the lion and the leopard, whose nature is most savage, are often tamed under the hand of men.
1:813
Καὶ οὕτως ἡ κατ' αὐτῶν ἀρχὴ ὑπά[ρ]χει, τοῦ Θεοῦ τα[ύτην αὐ]τοῖς παρασχόντος
如此，管轄牠們的權柄便得以存在，因為神已把這權柄賜給人。
And thus the rule over them exists, since God has furnished this to them.
1:814
Δ̣ε̣ι῀̣ δὲ εἰδέναι ὡς διάφορος ὁ τῆς ἀρχῆς [ὑπάρχ]ει τρόπος
然而必須知道，這管轄的方式是各不相同的。
But one must know that the manner of rule is diverse.
1:815
Ἀρχὴ μὲν οὐ῀̣ν ἐστι νόμιμος ἐπιστασία τοῦ τε ἄρ[χοντος] καὶ τοῦ ἀρχομένου·
所謂管轄，乃是對統治者與被治者雙方合法的督導；
Rule, then, is a lawful superintendence of both the ruler and the ruled;
1:816
ὁ γὰρ νόμος δίδωσιν ἐξουσίαν καὶ ·[····] α̣ρχῆς τῷ ἄρχοντι καὶ τῷ ὑπηκόῳ, ἵνα κατὰ ταὐτὸν καὶ ἄρχ[ων ἄρ]χῃ καὶ ὁ ὑπήκοος ὑποτάττηται, ὑφηγουμένου τοῦ νόμο[υ ὅτι οὕ]τω ποιητέον
因為律法把權柄與管轄之〔權〕賜給統治者與臣民，使統治者掌權、臣民順服能同時並行，律法指示當如此行。
for the law gives authority and [...] of rule to the ruler and to the subject, so that at the same time both the ruler may rule and the subject may be subordinate, the law directing that it is to be done thus.
1:817
Ἄλλως παρὰ τοῦτον ἄρχει μαθητῶν διδάσ[καλος, κ]αὶ ἑτέρως δούλων δεσπότης καὶ στρατηγὸς στ[ρ]ατοπέδο[υ
與此不同，教師管轄門徒，主人以另一種方式管轄奴僕，將帥則管轄軍隊。
Differently from this, a teacher rules over disciples, and in yet another way a master over slaves, and a general over an army.
1:818
Τῶν] ἀλόγων οὖν ζῴων διαφόρως ἄρχει ὁ ἅνθρωπος, ὡς̣ ε̣ἴρηται, τῶν μὲν ἡμέρων οὕτως, τῶν δὲ ἀγρίων πρὸς ὃ πεφ̣υ´̣κασιν·
如前所述，人對無理性的動物是以不同方式管轄的——對馴養的用一種方式，對野生的則按牠們天生的性情；
Over the irrational animals, then, man rules differently, as has been said — over the tame ones in one way, and over the wild ones according to what they are by nature;
1:819
οὐ γὰρ ἅπαντα βρωτά, ἀλλ' ἤδη τινὰ καὶ πρὸς θερα̣π̣είαν ἐστὶν καὶ πρὸς ἑτέραν συντελοῦντα χρείαν, ἣν ὁ φυ̣σ[ι]ολογῶν εὑρήσει
因為並非全都可食，有些已是有益於醫治，或用於別種需要的，這些是研究自然的人所要發現的。
for not all are edible, but some are already useful even for healing and for contributing to another need, which the student of nature will discover.
1:820
Ἑξῆς τούτοις ἐστὶν τὸ Καὶ εἶπεν ὁ [Θεός·
接續這些之後的是這段話：「神說：
Next after these is the passage: 'And God said:
1:821
Ἰ]δοὺ δέδωκα ὑμῖν πάντα χόρτον σπόριμον σπεῖ[ρον σ]πέρμα ὅ ἐστιν ἐπάνω πάσης τῆς γῆς
看哪，我把遍地上一切結種子的菜蔬都賜給你們。」
Behold, I have given you every seed-bearing herb sowing seed which is upon all the earth.'
1:822
Δέδωκεν γὰρ ὁ [Θεὸς ἐξ]ουσίαν καὶ γνῶσιν, ἵνα γιγνώσκῃ ὁ ἄνθρωπος ποῖον τῶν ἐ[πάνω] τῆς γῆς σπορίμων εἰς τροφὴν χρήσιμόν ἐστιν καὶ π̣[οῖον εἰ]ς θεραπείαν καὶ ποῖον εἰς ἑτέραν χρείαν
因為神既賜下權柄又賜下知識，好使人能分辨地上那些結種子之物中，哪一種宜於作食物，哪一種宜於醫治，哪一種宜於別的用途。
For God has given both authority and knowledge, so that man may know which of the seed-bearing things upon the earth is useful for food, and which for healing, and which for another need.
1:823
Διαφόρα δ[ὲ φύσις] τούτοις·
而這些之物的本性各不相同；
And their nature is diverse;
1:824
τὰ μὲν γὰρ αὐτῶν δένδρα, τὰ δὲ λαχανώδ̣[η, τὰ δὲ] πόαι, καὶ ἐπὶ πάντων τὰ μὲν ἐδώδιμα, τὰ δὲ π[ρὸς ἄλλην] χ̣ρῆσιν εὖ ὄντα
因為其中有的是樹木，有的是蔬菜，有的是草，而在這一切中，有的可食，有的則宜於別的用途。
for some of them are trees, some are vegetables, and some are grasses, and among all of them some are edible while others are well-suited for another use.
1:825
Χρείαν οὐκ ἀγνοητέον μὲν το[ύτων κα]τ̣ὰ τὴν πρὸ ταύτης πρόσταξιν –ὅτε εἶπεν ὁ Θεό[ς·
按著在此之前的那道命令，這些之物的用處不可不加了解——那時神說：
Their usefulness must not be left unknown, according to the command prior to this one — when God said:
1:826
Βλαστη]σάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατ[ὰ γένος], ἐπάγει·
「地要生出結種子的菜蔬，各從其類」，祂又接著說：
'Let the earth bring forth the herb of grass sowing seed according to its kind,' He adds:
1:827
καὶ ξύλον κάρπιμον π̣[ο]ι̣οῦν καρπόν, ὅτι διαφ[έρει πρ]ὸς τὸν χόρτον τὰ δένδρα, ξ[ύ]λον κάρπιμον αὐτὰ ὀ[νομάζω]ν–οὐ μόνον δὲ τῶν ἐκ γε]ωργίας περιγινομένων̣ [ ὁ ἄνθρωπος] ἐξουσιάζεν, ἀλλ' ἤδη καὶ ὑλῶν αὐτῶν ἃς οὔτε σπείρει ο[ὔτε γε]ωργεῖ, ὡς καὶ ἐκ τούτων διαφόρους ἔχειν τὰς χρεία[ς·
「和結果子的樹木」——因為樹木與草不同，祂便稱之為「結果子的樹木」——人所擁有的權柄不僅及於農耕所出之物，也已及於那些他既不撒種也不耕種的物質本身，以致他從這些之中也得著各樣的用處；
'and the fruit-bearing tree making fruit' — because the trees differ from the grass, He names them 'fruit-bearing tree' — and not only over the things that come from cultivation does man have authority, but already also over the very materials which he neither sows nor cultivates, so that from these too he has diverse uses;
1:828
οὐ γ]ὰρ πόρρω τῶν οἰκουμένων τόπων ταύτας φορητὰς̣ π̣[οιεῖ, δ]ῆλον ὡς πρὸς τὸ χρειῶδες τῶν ἀνθρώπων, καὶ τῷ παντὶ [ τῶν φύ]τ̣ω̣ν βλάστη γέγονεν·
因為祂使這些之物在離人所居之地不遠處便可運送，顯然是為了對人有益之故；而且植物的萌發乃是為全世界而有的；
for it is not far from the inhabited places that He makes these things transportable, clearly with a view to what is useful for men; and for the whole world the sprouting of plants has come to be;
1:829
πάντα γὰρ εἰς χρείαν αὐτῶ[ν πεποίη]ται
因為萬物都是為著人的用處而被造的。
for all things have been made for their use.
1:830
Σφόδρα δὲ τὸ προνοητικὸν τοῦ Θεοῦ τῶν ὅλ[ων σημαί]- νεται διὰ τοῦ φάσκειν
而神對萬物的眷顧之心，藉著祂如此宣告而被極其有力地表明出來：
And the providential care of God over all things is very strongly signified through His declaring:
1:831
Ὑμῖν ἔσται εἰς βρῶσιν κ[αὶ πᾶσιν] τοῖς θηρίοις τῆς γῆς καὶ πᾶσιν τοῖς πετεινοῖς το[ῦ οὐρανοῦ. Ἔ]πρεπεν γὰρ τὸν κηδόμενον ἀνθρώπων καὶ τῶν εἰς [ χρείαν καὶ] ὑπηρεσίαν αὐτῶν γεγενημένων ζῴων καὶ ἄλλων αὐτοῖς χρησίμων προνοεῖσθαι·
「這要作你們的食物，也作地上一切走獸、空中一切飛鳥的食物。」因為那眷顧人的主，理當也眷顧那些為人所需、供人役使而受造的動物，以及對人有用的其他之物；
'It shall be to you for food, and to all the beasts of the earth and all the birds of heaven.' For it was fitting that the One who cares for men should also provide for the animals that have come to be for their need and service, and for other things useful to them;
1:832
λόγον τῶν ἀλόγων, ἀλλὰ γοῦν διὰ τὸν ἄνθρωπον καὶ αὐτῶν πεποίηται τὴν πρόνοιαν
這並非為了那些無理性的受造物本身，然而祂仍是為了人的緣故，甚至也為牠們預備了供應。
not on account of the irrational creatures themselves, but nevertheless for man's sake He has made provision even for them.
1:833
Ἅπερ πάντα πάλιν εἶδεν ὁ Θεὸς ὅτι καλά·
神再次看這一切都是好的；
All of which again God saw that they were good;
1:834
Καὶ εἶδεν ὁ Θεὸς πάντα ὅσα ἐποίησεν, καὶ ἰδοὺ κα[λ]ὰ λίαν. Καὶ πρὸ τούτου μὲν οὖν ἕκαστον τῶν γινομένων ὁ λόγ[ο]ς ἐπ̣ῄνε̣σ̣εν φάσκων·
「神看著一切所造的，都甚好。」而在此之前，經文確曾稱讚每一樣受造之物，說：
'And God saw all the things that He had made, and behold, they were very good.' And before this, indeed, the text praised each of the things coming into being, declaring:
1:835
Καὶ εἶδεν ὁ Θεὸς ὅτι καλὰ ἢ καλόν·
「神看是好的」，或「這是好的」；
'And God saw that they were good,' or 'that it was good';
1:836
νῦν δὲ ἐ[πισ]ταμένως εἴρηται·
但如今卻是帶著洞見這樣說的：
but now it is said with understanding:
1:837
καλὰ λίαν διὰ τὴν πάντων ἁρμονίαν [τε καὶ] συ´̣μ̣πνοιαν
「甚好」，乃是因著萬物的和諧與同心相應。
'very good,' on account of the harmony and concord of all things.
1:838
Καὶ ἔστω ἐπὶ παραδείγματος τὸ λεγόμενον̣ [ φανε]ρόν
讓所說的藉一個例子得以清楚顯明。
And let what is said be made clear by an example.
1:839
Ὁ βουλόμενος συστήσασθαι χορ̣ὸ[ν] τοὺς καθ' ἕκαστ[ον χορε]υτὰς ἀρίστους ἐκλέγετα<ι> ὡς μηδὲν ἐλλείπειν ἕκαστ[ον πρὸ]ς το`̣ οἰκεῖον ἔργον·
那想要組成一隊歌詠團的人，為每一部分挑選最優秀的舞者，使每一人在其本分的工作上毫無欠缺；
The one who wishes to establish a chorus chooses the best dancers for each part, so that each lacks nothing for his proper task;
1:840
εἰ δὲ καὶ συνόψοι τούτους εἰς ὃ αὐτοὺς ἡτ̣[οίμα]σ̣εν, εὑρήσει λίαν ὑπέρβολον καλὸν τὸ ἐκ τῆς συμπνοίας α[ὐτῶν γε]νόμενον ἔργον, ὅπερ ἀφ' ἑνὸς μόνου γενέσθαι οὐχ οἷ[όν τε
他若把這些人聚合起來，為著他預備他們的那目的，便會發現由他們同心相應所產生的作品美得超乎尋常、卓絕無比——而這是單靠一人所無法成就的。
and if he should bring these together for the purpose for which he prepared them, he will find the work that comes from their concord exceedingly and surpassingly beautiful — a thing which cannot come to be from one alone.
1:841
Τοῦ]το καὶ ἐπὶ στρατοπέδου εὕροι τις ἄν·
在軍旅之事上，人也可以發現同樣的道理。
One might find this also in the case of an army.
1:842
δεῖ γὰρ ὁπλίτην ἐν αὑ[τῷ ἄρ]ιστον εἶναι, τοξότην, στρατηγόν, σύμβουλον, ἵνα, τοῦ καιροῦ [ ἐλθό]ντος, τὸ πάντων ἔργον συναπτόμενον δείξῃ τὸ τοῦ ἐπαί[νου] μέγεθος, εἰς ἕνα σκοπὸν ἀναφερόμενον
因為同一個人在自身之內必須是最優秀的重裝步兵、弓箭手、將帥與謀士，好使時機一到，眾般才能協同運作，彰顯出當受讚譽的偉大，一切都歸向於同一個目標。
For the same man must be within himself the best hoplite, archer, general, and counselor, so that, when the moment comes, the joined work of all these may display the magnitude of the praise, being referred back to one single aim.
1:843
Τὴν τῶν πάντω[ν εἰς] προσάλληλα ἀναλο̣γ̣ι´̣[αν] καὶ ἁρμονίαν καὶ τὸ σύμφωνον κα[ὶ τε]ταγμένο̣ν, ἔτι τε τὸ τῶν̣ ἐναντίων ἀστασίαστον ὁ λόγ[ος ἐπι]δεικνὺς τὰ πάντα καλὰ λίαν εἶναι διδάσκει, ἅπερ, ὡς κα[ὶ πρότε]ρον εἴρηται, οὐκ αἰσθήσ̣ε̣ι, ἀλλὰ τῷ λόγῳ κρίνεται
經文藉著顯明萬物彼此之間的相稱、和諧、協調與秩序，並且顯明相反之物之間毫無爭競的一致，教導我們萬物都「甚好」；正如先前已經說過的，這些並非憑感官，乃是憑理性來判斷的。
By displaying the mutual proportion of all things to one another, their harmony, concord, and order, and moreover the unfactious agreement of opposites, the text teaches that all things are 'very good' — things which, as has been said before as well, are judged not by sense-perception but by reason.
1:844
Καὶ ἐγέν[ε]το ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη·
「有晚上，有早晨，這是第六日。」
'And there was evening and there was morning, the sixth day.'
1:845
ἔδει γὰρ τὸν τοσοῦτον [ κ]αι`̣ τηλικοῦτον κόσμον ἐν τούτῳ γενέσθαι τῷ ἀριθμῷ, οὗ [ ἡ και]ρ̣ονομία καὶ ἐν τοῖς φθάσασιν εἴρηται καὶ ἔτι μᾶλλον ε̣[ν τοῖ]ς ἑξῆς ῥηθήσεται
因為這樣宏偉、這樣浩大的世界，理當在這個數目之下被造成；關於此數的特殊意義，在前文中已經述及，在下文中還要更多地講論。
For it was fitting that so great and so vast a world should come to be in this number, whose distinctive significance has both been spoken of in what precedes and will be spoken of still more in what follows.
1:846
ἐπειδὴ δὲ καὶ [ ἐν τοῖς] ἔμπροσθεν πρὸς τῇ λέξει καὶ τὴν ἀναγωγὴν εἰρήκαμε[ν, κα]ι`̣ νῦν τοῦτο ποιητέον
既然在前面的段落中，除了字面的文義之外，我們也已陳述了靈意的（上升的）解釋，如今也必須這樣去做。
And since in the earlier passages, alongside the literal wording, we also gave the anagogical interpretation, we must do this now as well.
1:847
Εὐλογοῦνται οἱ ἄνθρωποι αὐξά- νοντες καὶ πληθύνοντες τῷ τρόπῳ τῆς συναγωγῆς·
人受祝福，乃是他們以聚斂〔美善〕的方式生養眾多。
Men are blessed as they increase and multiply in the manner of gathering [what is good].
1:848
προείρη- ται δ' ἤδη ὡς ὁ μὲν ἀνὴρ ὁ σπορεὺς καὶ διδάσκαλος τῶν καλῶν ὑπάρχει, θήλεια δὲ ἡ ὑποδεχομένη τὰ παρὰ τοῦ διδασκάλου μαθήματα καὶ μορφοῦσα καὶ ἀποτίκτουσα ψυχή, ὡς ἀμφοτέρων εἶναι τ[ὸ] κατόρθωμα, τοῦ μὲν διδασκάλου ὡς ἐναγαγόντ[ο]ς εἰ[ς αὐ]τήν, τοῦ δὲ μαθητοῦ ὡς εὔεικτον παράσχοντος τὴν κ̣αρ[δίαν π]ρὸς τελεσιουργίαν τῆς ἀγαθῆς πράξεως
前面已經說過，男子是美善之事的撒種者與教師，而女子則是那接受教師所授功課、加以塑造並生產出來的靈魂；如此，這成就乃是屬於雙方的——屬於教師，因他把這些引入其中；屬於門徒，因他獻上一顆柔順的心，去成全那美善的作為。
It has already been said before that the man is the sower and teacher of good things, while the female is the soul that receives the lessons from the teacher, shapes them, and brings them to birth; so that the accomplishment belongs to both — to the teacher as having introduced them into her, and to the disciple as having offered a pliant heart toward the completion of the good deed.
1:849
Καὶ ἐπεὶ ἡ θεία [παίδε]υσις καὶ εἰσαγωγὴν ἔχει και`̣ προκοπὴν καὶ τέλος, κατὰ τ[αύτην τὸ] αὐξάνεσθε νοητέον
既然神聖的教導有其入門、進深與終極（完全），那麼「生養」二字就當照著這個次序來理解。
And since divine instruction has an introduction, a progress, and an end (perfection), the [command] 'increase' must be understood according to this.
1:850
Καὶ γ̣α`̣ρ ὁ μακάριος Παῦλος τὸ τῆ[ς εἰσαγ]ωγῆς δηλῶν καὶ τοὺς ἐν ταύτῃ ὄντας νηπίους εἰδὼς ε[ἶναί] φησιν·
因為連蒙福的保羅，在指明入門的階段、並知道處於此階段者乃是嬰孩時，也說：
For the blessed Paul too, indicating the [stage of] introduction and knowing that those in it are infants, says:
1:851
Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα·
「我是用奶餵你們，沒有用飯餵你們。」
'I gave you milk to drink, not solid food.'
1:852
ἀλλὰ καὶ τελείοις [οὕτως] λέγει·
但對那些完全的人，他卻這樣說：
But to the perfect he speaks thus:
1:853
Ἡρμοσάμην ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν [παραστῆσα]ι τῷ Χριστῷ·
「我曾把你們許配一個丈夫，要將你們如同貞潔的童女獻給基督。」
'I betrothed you to one husband, to present you as a chaste virgin to Christ.'
1:854
ἡ γὰρ ἐκκλησία τελεία τυγχάνουσα νύμφ[ης τρό]πῳ τῷ Χριστῷ συναρμόζεται, ἄνδρα αὐτὸν ἔχουσα, περὶ [οὗ λέγε]ται·
因為教會既是完全的，便如同新婦一般與基督結合，以祂為丈夫；論到祂，經上說：
For the Church, being perfect, is joined to Christ in the manner of a bride, having him as her husband, concerning whom it is said:
1:855
Ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ. Εὐλογοῦνται οὖν [ ὅσοι ἐ]κ μικρῶν τέλειοι καὶ ἐξ ὀλίγων [ θ]εωρημάτων πλείονα μ[ανθά]νουσιν, αὔξησιν ἀρετῆς καὶ πλῆθος νοητῶν ἀγαθῶν δ[εχόμ]ενοι, οἱ Θεῷ προσα- νέχοντες
「看哪，有一人名叫『東方之光（大衛的苗裔）』。」所以，凡從微小起步而成為完全、從少許的默觀而學得更多、領受德行的增長與屬靈眾善之豐盛的人，就是那些專心倚靠神的人，都是有福的。
'Behold a man, Dawn is his name.' Blessed therefore are all who from small beginnings become perfect, and from few contemplations learn more, receiving increase of virtue and a multitude of intelligible goods — those who cleave to God.
1:856
Οὕτω καὶ τὴν γῆν πληροῦσ[ιν, τὴ]ν ἀγαθὴν ἑαυτῶν καρπίαν·
他們也照樣「充滿全地」，就是充滿他們自己那結果子的美善園地。
Thus too they 'fill the earth' — namely, their own good fruit-bearing ground.
1:857
καὶ γὰρ Σωτὴρ ἐν εὐαγγελί[ῳ περ]ὶ τοῦ σπόρου τὴν καλὴν γῆν τὴν καρδίαν εἶναι τὴν ἀγαθὴ[ν ἐδ]ίδαξεν, ἥτις δεξαμένη τὸν θεῖον σπόρον πολλὰ γεννήματα ἤγαγεν κατὰ τὸ Σπείρετε ἑαυτοῖς εἰς δικαιοσύνην, τρυγή[σα]τε εἰς καρπὸν ζωῆς
因為救主在福音書中論到那撒種的比喻時，也教導說：好土就是美善的心；這心一領受了神聖的種子，便結出許多果實，正如經上所說：「你們要為自己栽種公義，就能收割生命的果子。」
For the Savior too, in the gospel concerning the seed, taught that the good soil is the good heart, which, having received the divine seed, brought forth many fruits, according to: 'Sow for yourselves unto righteousness, reap unto the fruit of life.'
1:858
Δυνατὸν δὲ καὶ περὶ διδασκάλου αὔξο[ντο]ς καὶ πληθύνοντος τοὺς μαθητευομένους νοῆσαι ὡς ἐνε[ργοῦ]ντος τὴν εἰρημένην εὐλογίαν φάσκουσαν·
也可以把這話理解為指一位教師，他使自己的門徒增多繁盛，成就了前面所說的那個祝福，就是說：
It is also possible to understand this of a teacher who increases and multiplies his disciples, as effecting the aforesaid blessing which says:
1:859
Αὐξάνεσθε κ[αὶ π]ληθύνεσθε καὶ πληρώσατε τὴν γῆν καὶ κατακυριεύσατε [ α]ὐτῆς. Κατακυριεύει γὰρ ὁ δρεπόμενος ἃ ἔσπειρεν, ὡς λεχθῆναι περὶ αὐτοῦ καὶ τῶν ὁμοίων·
「要生養眾多，遍滿全地，治理這地。」因為那收割自己所種之物的人，就是在行使治理之權，以致論到他和像他這樣的人，可以這樣說：
'Increase and multiply and fill the earth and have dominion over it.' For he who reaps what he has sown exercises dominion, so that it may be said of him and of those like him:
1:860
Ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει αἱροῦντες τὰ δράγματα αὐτῶν, εἶτε ε̣ν θεωρήμασιν καὶ πράξεσιν θείαις, εἶτε ἐν μαθηταῖς·
「他們必歡歡樂樂地而來，攜帶著自己的禾捆。」這禾捆或是指屬靈的默觀與神聖的作為，或是指門徒。
'But coming they shall come in exultation, carrying their sheaves' — whether in [the form of] contemplations and divine deeds, or in disciples.
1:861
[οὐ] μικρὸν γὰρ τῷ διδασκάλῳ καὶ τὸ ἀπὸ τούτων ὄφελος
因為從這些而來的益處，對教師而言絕非小事。
For the benefit that comes from these is no small thing to the teacher.
1:862
Τ[ὸ δ]ὲ [ Κ]αὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν [ πετει]νῶν τοῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν οὕτω ν[οηθείη]
至於「並要管理海裡的魚、空中的鳥和一切牲畜」這句話，可以如此理解：
And the [words] 'And let them rule over the fish of the sea and the birds of the heaven and all the cattle' might be understood thus:
1:863
Διάφορα ἐν ἀνθρώποις ἤθη τυγχάνει, ὡς τοὺς μ[ὲν ἀκο]ύειν Γεννήματα ἐχιδνῶν, περὶ ἄλλων λέγεσ̣θ̣[αι·
人中間有各樣不同的品性，以致有些人聽見的是「毒蛇的種類」，而論到另一些人卻這樣說：
There are diverse characters among men, so that some hear 'Offspring of vipers,' while concerning others it is said:
1:864
Ἵππο]ι θηλυμανεῖς ἐγενήθητε, καὶ πάλιν·
「你們成了縱慾如狂的馬。」又說：
'You have become lust-crazed horses,' and again:
1:865
Ἄνθρωπος ἐν [ τιμῇ ὢ]ν οὐ συνῆκεν, παρασυνεβλήθη τοῖς κτήνεσι[ν τοῖς ἀ]νοήτοις καὶ ὡμοιώθη αὐτοῖς, καί·
「人在尊貴中卻不醒悟，就如同那無知的牲畜，並且變得與牠們相似。」又說：
'Man, being in honor, did not understand; he was likened to the senseless beasts and became like them,' and:
1:866
Μὴ γίνεσθε [ ὡς ἵππο]ς καὶ ἡμίονος, οἷς οὐκ ἔστιν σύνεσις, καὶ ἕτερα φ[ιλόκ]αλος ἐν ταῖς θείαις γραφαῖς ἐπεσπαρμένα εὑρή[σει.] Λέγοι οὖν ἂν ὅτι ὁ τοὺς ἄλλους ὑπεραναβεβηκὼ[ς διὰ] παιδεύσεως τοὺς προε[ι]ρημένους τῆς ἀλογίας [α̣]π̣ο[σῴζε]ι, ὃ δυνατὸν δὲ καὶ οὕτως·
「你不可像那無知的騾馬。」愛慕美善的人還會在神聖的經卷中，發現其他這類散佈各處的話語。如此他就是在說：那藉教導超越眾人的人，把前面所提的那些人從無理性中救拔出來。但也可以這樣理解：
'Do not become like a horse and mule, which have no understanding'; and the lover of the beautiful will find other such sayings scattered throughout the divine Scriptures. He would then be saying that the one who has risen above the others through instruction saves the aforementioned from irrationality. But it is also possible [to understand it] thus:
1:867
τὰ διάφορα πάθη καὶ κι̣ν̣[ήμ]ατα τῆς ψυχῆς, πολλὰ ὄντα καὶ ποικίλα, ὑπὸ τῆ[ς] ·[···] ψυχῆς ἡνιοχεῖται, μὴ ὑποσυρομένης αὐτῆς τ[ῷ κ]ύματι τῆς τούτων φορᾶς, ἀλλὰ κρατούσης αὐτῶν καὶ α̣[ρ]χ̣ούσης κατὰ τὴν δοθεῖσαν ἐξουσίαν·
靈魂那眾多而繁雜的各樣情慾與騷動，都被〔理性的〕靈魂所駕馭；靈魂不被它們奔湧的浪濤所拖下，反倒制伏它們、按著所賜的權柄轄管它們。
The soul's diverse passions and movements, being many and varied, are reined in by the [rational] soul, which is not dragged down by the wave of their onrush but masters them and rules over them according to the authority given to it.
1:868
Καὶ ἀρχέτωσαν γὰ[ρ τ]ῶν ἰχθύων τῆς θαλάσσης καὶ τὰ ἑξῆς
因為經上說：「並要管理海裡的魚」，以及下文所記的。
For [it says] 'And let them rule over the fish of the sea' and what follows.
1:869
Ἢ οὐκ ἄρχει ἰχ̣θ̣υ´̣ω̣[ν ὁ] τοὺς ἐννηχομένους τῷ κλύδωνι τοῦδε τοῦ βίου [ἐκ τοῦ] βάθους ἀνιμώμενος κατὰ τὸν Πέτρον τῷ λόγῳ τη῀̣[ς θ]είας παιδεύσεως καὶ τοὺς ἄλλως ὑψιπετεῖς δι' οἴημα ·[·]ον κατεσπακ̣ὼς ἐντιθείς τε ταπεινοφροσύνης σ[ω]τ̣ή[ρ]ιον, ἐφ' ἧς ὁ Κύριος παρακα̣λῶν φησιν·
那效法彼得、藉著神聖教導之道，把浮游於此生驚濤中的人從深處拉上來的人，難道不是在管理魚類麼？他還把那些因自負而高飛的人拉下來，並在他們裡面植入那使人得救的謙卑；論到謙卑，主勸勉說：
Or does he not rule over fish, who — after the manner of Peter — draws up from the depth, by the word of divine instruction, those swimming in the surge of this life, and who drags down those otherwise soaring on high through conceit, instilling in them the saving power of humility, concerning which the Lord in exhortation says:
1:870
Μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, ἵν' οὕτως ἀπο`̣ τ̣αύτης εἰς θεῖον ὕψος ἐπαιρόμενοι πτεροφυήσωσιν ὡς ἀετοί, λαβόντες πτέρυγας ὡσεὶ περιστερᾶς καὶ πετασθέντες εἰς̣ τὴν κατάλληλον κατάπαυσιν
「你們要學我的樣式，因為我心裡柔和謙卑。」如此，他們就能從這謙卑被提升到神聖的高處，像鷹一樣長出翅膀，得著如鴿子的翅膀，展翅飛入那與他們相稱的安息。
'Learn from me, for I am meek and lowly in heart' — so that thus, being lifted up from this [humility] to a divine height, they may grow wings like eagles, receiving wings as of a dove, and, having taken flight, come to the rest that is fitting for them.
1:871
Ἀλλὰ καὶ ὁ τοὺς ἐξηγρ̣ι̣ω[μ]ε´̣νους εἰς ἡμερότητα ἄγων δείκνυσιν τῆς ἀρχῆς [ τὸ μέ]γεθος
然而那把變得凶暴的人引向溫柔的人，也同樣彰顯了這治理之權的偉大。
But he too who leads those grown savage into gentleness displays the greatness of the dominion.
1:872
Καὶ ὁ τὰ ἴδια δὲ κινήμα̣τα ἐπαιρόμενα κ̣[ατὰ το]ῦ νοῦ καὶ κατεξανιστάμενα λογισμῷ ἀγω[νιῶν κα]τακρατεῖν αὐτῶν τὴν παρὰ Θεοῦ δοθεῖσαν ἀρχὴ[ν ἀποδ]είκνυται, ἄρχων καὶ πα´̣σης τῆς γῆς, ὅ ἐστιν τω῀̣[ν σωμ]ατικῶν ἁπάντων παθῶν, νεκρῶν τὰ μέλη τὰ ἐ[πὶ τῆς γ]ῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, ἁ´̣[περ ἑρπ]ετὰ λέγων οὐκ ἂν ἁμάρτοις
還有那藉理性竭力制伏自己那些起來抵擋心智、悖逆心智之騷動的人，也顯明了神所賜的治理之權，並且轄管全地，就是轄管一切屬肉體的情慾，治死那在地上的肢體：淫亂、污穢、邪情、惡慾；你若稱這些為「爬物」，也不算錯。
And he who, striving by reason to master his own movements that rise up against the mind and revolt against it, demonstrates the dominion given by God, ruling also over all the earth — that is, over all the bodily passions — putting to death the members that are upon the earth: fornication, uncleanness, passion, evil desire, which you would not err in calling 'creeping things.'
1:873
Ὧν καὶ αὐτῶν ἄρχε[ιν λέγετ]α̣ι̣ ὑπὸ τοῦ δεδωκότος πάντα χόρτον σπόριμον̣ [ καὶ τρ]ο̣φὴν τὴν ἄλλην, ἅπερ εὐλόγως ἂν νοηθείη τα`̣ [τῆς θ]είας γραφῆς παιδεύματα, τροφὸς τυγχάνοντα οὐ[ράνιο]ς·
藉著那位賜下「一切結種子的菜蔬」以及其他食物的主，人也被說成是管理這些的；而這些食物可以合理地理解為神聖經卷的教訓，乃是屬天的滋養：
Over these too he is said to rule, by him who gave 'every seed-bearing herb' and the other nourishment — which might reasonably be understood as the teachings of the divine Scripture, being a heavenly source of nourishment:
1:874
Οὐ γὰρ ἐπ' ἄρτῳ μόνῳ ζήσετα̣ι̣ ἄνθρωπος, ἀλλ' ἐπὶ π[αντὶ] ῥήματι ἐκπο- ρευομένῳ διὰ στόματος Θεοῦ. Δέδ[ωκε] δ[ὲ] ὁ Θεὸς καὶ ἕτερον εἶδος τροφῆς ἐπάνω τῆς γῆ[ς] ε̣πικ[εί]μενον·
「因為人活著不是單靠食物，乃是靠神口裡所出的一切話。」而且神還賜下另一種食物，安置在地面之上：
'For man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' And God has given yet another kind of nourishment, set above the earth:
1:875
τὰς γὰρ ἀγαθὰς ἐννοίας ἐν τῷ λόγῳ [ἐ]ν̣ α̣ρ̣χῇ δημιουργήσας ἐνέπηξεν, ἃς ὁ διασῴζων ὡς ζω[τ]ι̣[κ]ὸν ἀεὶ τοῦτο φυλάττειν τὸ τρόφιον ἕξει τὴν ἐν ἀρ̣ε̣[τ]ῇ δι̣α̣μονήν, μὴ καταχωννὺς τὰ παρὰ Θεοῦ δοθέντα̣ ἡμῖν [ ἐ]ξ ἀρχῆς ἐν τῇ ἐννοίᾳ ἀγαθά
因為神起初就在〔我們的〕理性中造了那些美善的意念，並將它們栽植其中；那保守這些意念的人，因常常持守這賜生命的食糧，便得以恆久住在德行之中，不將神起初所賜給我們、存於心思中的美善埋沒。
For having created the good concepts in [our] reason from the beginning, he implanted them; and he who preserves them, ever keeping this life-giving nourishment, will have his abiding in virtue, not burying the good things given to us by God from the beginning within our understanding.
1:876
Δέδωκε δὲ ὁ Θεὸς [ πᾶν] ξύλον κάρπιμον ποιοῦν καρπόν, ἐξ οὗ πάλιν τροφή τις δ[έ]δ̣[οτ]α̣ι̣·
神又賜下「各樣結果子的樹木」，從中再次有某種食物被賜下：
And God has given 'every fruitful tree bearing fruit,' from which again a certain nourishment is given:
1:877
οἱ γὰρ τελειότεροι καὶ διακονοῦντες τὴν τῶν ἀνθρώπων σ[ωτηρ]ίαν οὗτοι ἂν εἶεν ξύλα κατὰ τὸ ε̣ἰρημένον·
因為那些更為完全、服事人得救恩的人，正是經上所說的「樹木」：
For the more perfect, those who minister to the salvation of men — these would be the 'trees' according to what is said:
1:878
Καὶ πάντ[α τὰ ξ]ύλα τοῦ ἀγροῦ ἐπικροτήσει τοῖς κλάδοις, ἅπερ ε[ἰσ]ι`̣ν̣ [ο]ἱ εὐφραινόμενοι ἐπὶ τῇ σωτηρίᾳ τῶν μετα- νοούντων, παραπλήσιοι ὄντες τῷ μακαριζομένῳ ἐν πρώτῳ ψαλμῷ, ὅντινα ὁμοιοῖ ὁ λόγος τῷ ξύλῳ τῷ πεφυτευμένῳ παρὰ τὰς διεξόδους τῶν ὑδάτων, ὅπερ ἀεὶ ποτίζεται τῇ τῶν θείων μελέτῃ καὶ καιρίως τὸν καρπὸν ἀποδίδωσιν
「田野一切的樹木也必以枝子拍掌」——這些就是那些為悔改之人得救而歡喜的人，他們好像詩篇第一篇所稱為有福的那人；經文將那人比作栽在溪水旁的樹，這樹因默想神聖之事而常得澆灌，並按時候結出果子。
'And all the trees of the field shall clap with their branches' — these are those who rejoice at the salvation of the penitent, being like the one called blessed in the first Psalm, whom the text likens to a tree planted by the streams of waters, which is ever watered by meditation on divine things and in due season yields its fruit.
1:879
Ὑμῖν δέδοται εἰς βρῶσιν καὶ [π]ᾶσιν τοῖς θηρίοις καὶ πᾶσιν τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ [ἑρπ]ετῷ ἕρποντι ἐπὶ τῆς γῆς οὕτω νοηθείη·
「這些賜給你們作食物，也賜給一切走獸、空中一切飛鳥並地上一切爬行的活物」——這話可以如此理解：
'To you it is given for food, and to all the beasts and to all the birds of the heaven and to every creeping thing that creeps upon the earth' — this might be understood thus:
1:880
ὁ κηδόμενος τῆς̣ [ σωτηρ]ίας τῶν πάντων Κύριος διάφορα φάρμα<κα> πρὸς τὰ ποικίλα τραύ[ματα] δέδωκεν, ἵνα πᾶς ὁστισοῦν ἀναπολόγητος ᾖ μὴ ἔχων ···[···] οὐκ ἔσχεν τὰς τοῦ λόγου ἀφορμάς·
那顧念眾人得救的主，為各樣不同的創傷賜下了各種不同的良藥，使得無論何人都無可推諉，不能說……他沒有得著道的資源（憑藉）。
The Lord, who cares for the salvation of all, has given diverse remedies for the varied wounds, so that everyone whosoever may be without excuse, unable to say... that he did not have the resources of the word.
1:881
οὕτω καὶ οἱ θεραπ[ευταὶ] αὐτοῦ πρὸς ἕκαστον ἁρμο[ζό]μενοί φασιν καθὰ ὁ Παῦλος [ ·····] Τοῖς πᾶσιν γέγονα τὰ πάντα, ἵνα πάντως τινὰς σώσω, [····]·ως καὶ προσφόρως ἑκάστῳ ἁρμο- ζόμενος, καὶ οὐ βάλλω[ν τὰ ἅγι]α τοῖς κυσὶν οὐδὲ τοὺς μαργαρίτας ἔμπροσθεν τῶν χ[οίρων, ἀλλ]ὰ καὶ τούτους μετάγων [ἀ]πὸ τῶν ἰδιωμάτων ὧν ἔσχον [ἐξ ἰ]δ̣ίας προθέσεως διὰ λόγου καταλλήλου αὐτοῖς εἰς παίδευσιν
祂那些醫治者也照樣，配合各人的情況，正如保羅所行的，說：「向什麼樣的人，我就作什麼樣的人，無論如何總要救些人」——他適切而合宜地配合各人，不把聖物丟給狗，也不把珍珠丟在豬前，反倒藉著與他們相稱的話，把這些人從他們憑己意所養成的習性中領出來，歸入教導。
Thus too his ministers, fitting themselves to each, speak just as Paul does: 'To all I have become all things, that I might by all means save some' — fitting himself suitably and fittingly to each, and not casting the holy things to the dogs nor the pearls before the swine, but rather leading even these away from the traits which they had adopted by their own inclination, through a word suited to them, unto instruction.
1:882
[ Μὴ ἑ]ρπετὸν ὑπάρχῃ τις καὶ διὰ τοῦτο εἰς βάθος κακῶν ἀφίκηται, ο[ὐ]κ ἐστέρηται τῆς ἐπιγνώσε̣ως τοῦ καλοῦ, ὅνπερ τρόφιον [ ἐπ]άνω τῆς γῆς ὁ Θεὸς δέδωκε[ν] τῇ ψυχῇ ἐξ ἀρχῆς ἐνεὶς τὰς κ[αλ]ὰς ἐννοίας, ἃς ὁ διακαθαίρων ἕξει ζωτικὴν τροφήν
縱然有人是「爬物」，並因此墮入諸惡的深處，他也未曾被剝奪對美善的認識；這認識就是神起初賜在地面之上、給予靈魂的那食糧，神將美善的意念植入其中；凡潔淨這些意念的人，就必以之為賜生命的食物。
Though someone be a 'creeping thing' and on this account come into the depth of evils, he is not deprived of the knowledge of the good — that nourishment which God has given above the earth to the soul from the beginning, implanting the good concepts, which he who purifies them will have as life-giving food.
1:883
πάντα ὅσα ἐποίησεν καὶ ἰδοὺ πάντα καλὰ λίαν·
「神看著一切所造的都甚好。」
'all that he had made, and behold, it was all very good.'
1:884
ὡ[ς] γὰρ ἐν τοῖς αἰσθητοῖς ἐλέγετο ὅτι ἡ ἑκάστου πρὸς ἕκαστον ἁρμονία τὸ ἐπιτεταμένον καλὸν δείκνυσιν, οὕτω καὶ τῶν κατὰ ἀρετὴν τόδε πρὸς τόδε ἔχον τὴν ἀναλογίαν, πρ[ὸ]ς [ τ]ὸ ἐπὶ πᾶσι τέλος ἔχον τὴν ἀναφοράν, λίαν ἐπαινετὸν τ[ὸ] λ̣[εγ]όμενον δείκνυσιν
因為正如在感官可見之物中曾說過，各物彼此之間的和諧顯明那更高的美善，照樣，在關乎德行的諸事上，此與彼保持相稱、又都以那凌駕一切之上的終極為指歸，就顯明所說的乃是極其可讚的。
For as among sensible things it was said that the harmony of each to each displays the heightened good, so also, among the things pertaining to virtue, this having its proportion to that, and having its reference to the end that is over all, shows that what is spoken of is exceedingly praiseworthy.
1:885
Καὶ ἐγένετο ἑσπέρα καὶ ἐγένε[τ]ο π̣ρωΐ, ἡμέρα ἕκτη. Τὰ περὶ τοῦ ἕκτου ἀριθμοῦ καὶ νῦν ἐφαρμ[ο]- στ̣[έ]ον πολλῷ πλέον, ὅσῳ τὰ ἐπαινούμενα νῦν κρείττονα τῶν αἰ[σ]θ[η]τ̣ῶ[ν] ἐστιν
「有晚上，有早晨，這是第六日。」關於第六這數目所說過的話，如今也必須應用，而且要更加倍地應用，因為現今所稱讚的事物，遠勝過那些感官可見之物。
'And there was evening and there was morning, the sixth day.' What was said concerning the sixth number must be applied now too, and much more so, inasmuch as the things now praised are superior to the sensible ones.
1:886
Ἐπ' ἐκείνων γὰρ ἐλέγετο ὡς ἥρμοζεν ἐν τῷ ἀριθμῷ τούτῳ, τελείῳ τυγχάνοντι καὶ ἐκ τῶν ἑαυτοῦ μερῶν ἀπαρτιζομένῳ, τόνδε τὸν κόσμον γενέσθαι, ἔχοντά τι παθητὸν καὶ δρ̣α̣στήριον·
因為論到那些〔感官之物〕，曾說過：此世界理當在這數目之下被造成，因為這數是完全的，是由自身的各部分所構成的；而這世界既有受動的一面，也有主動的一面。
For concerning those [sensible things] it was said that it was fitting for this world to come to be in this number — which is perfect and is completed out of its own parts — the world having something passive and something active.
1:887
πολλὰ γὰρ ἐν αὐτῷ καὶ ποι̣εῖ καὶ πάσχει, εἰ καὶ οὐχ ἅμα, [ ὅπε]ρ συμβολικῶς καὶ ἐν τῷ ἀριθμῷ οἱ τὰ περὶ τούτων φυσιο- λογο[ῦ]ν[τες] λέγουσιν
因為在世界之中，許多事物既施加作用，也承受作用，雖然並非同時進行；那些對這些事作自然學探討的人說，這一點在此數目中也象徵性地成立。
For within it many things both act and are acted upon, though not simultaneously — which those who give a natural account of these matters say holds symbolically in the number as well.
1:888
Εἴη δὲ καὶ κατὰ τὸν τῆς ἀναγωγῆς λόγον οἰκείως [τέλειο]ς ἀριθμὸς παραλημφθείς·
而按照靈意上升的解釋，這完全之數的採用也是恰如其分的：
And according to the anagogical sense too, the perfect number may fittingly have been employed:
1:889
τέλειον γὰρ ὄντως ἡ ἀρετὴ κα[ὶ μὴ ἐλλ]ειπὲς καὶ πληρέστατον, ἅτε Θεοῦ τελειότερον δώρημα
因為德行實在是完全的、毫無缺欠、極其圓滿的，正因它是神那最完全的恩賜。
For virtue is truly perfect, not deficient, and most complete, inasmuch as it is God's most perfect gift.
1:890
Ἄχρ̣[ι πάντω]ν τῶν ἐν ταῖς σαφηνισθείσαις ἓξ ἡμέραις γεγενημένω[ν φθά]σαντες περιγράψομεν τὸν λόγον, εὐχό- μενοι τὸν τῶν [ ὅλων] Θεὸν καὶ δημιουργὸν τοῦ τελείου καὶ πληρεστάτου κόσμου δοῦναι καὶ ἐν τοῖς ἑξῆς τελείαν πρὸς τὰ λεγ[όμενα νό]ησιν
既已講到那已闡明的六日中所造成的一切事物，我們就要在此結束這篇論述，並祈求那位萬有之神、那完全而至圓滿之世界的創造主，也在下文中賜下對所論之事的完全領悟。
Having reached all the things that came to be in the six days which have been explained, we will bring this discourse to a close, praying that the God of all and Creator of the perfect and most complete world may grant, in what follows as well, a perfect understanding of the things spoken.
1:891
[ Καὶ σ]υνετελέσθη ὁ οὐρανὸς [καὶ ἡ γ]ῆ καὶ πᾶς ὁ κόσμος αὐτῶν καὶ συνετέλεσεν ὁ Θεὸς ἐν [ τῇ ἡ]μέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησεν, καὶ κατέπαυ[σεν ἐ]ν̣ τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐ[ποίησ]εν
「天地萬物都造齊了。到第六日，神造完了祂所作的工，就在第七日歇了祂一切所作的工，安息了。」
'And the heaven and the earth were completed, and all their array; and God completed on the sixth day his works which he had made, and rested on the seventh day from all his works which he had made.'
1:892
Καὶ εὐλόγησεν ὁ Θεὸς τὴν ἡμέ[ρα]ν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν, ὅτι ἐν αὐτῇ κατέπαυσεν [ ἀ]π̣ὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεὸς ποιῆσαι
「神賜福給第七日，定為聖日，因為在這日神歇了祂一切所開創之作為的工，就安息了。」
'And God blessed the seventh day and sanctified it, because on it he rested from all his works which God had begun to make.'
1:893
Τὸ συνετελέσθη ὁτὲ μὲ[ν] τὴν φθορὰν σημαίνει, ὁτὲ δὲ τὴν ὕπαρξιν
「造齊了（完成）」這個字，有時表示毀滅（終結），有時卻表示存在（成形）。
The word 'was completed' at times signifies destruction (consummation), and at other times existence (coming to be).
1:894
Ὅταν γοῦν τὸν [Σ]ωτῆρα ἐρωτῶσιν οἱ μαθηταί·
所以，當門徒問救主說：
So when the disciples ask the Savior:
1:895
Πότε ταῦτα ἔσται, καὶ τί τὸ σημε[ῖο]ν τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος;, περὶ τοῦ τέλο[υ]ς ἐστὶ τὸ τῆς συντελείας σημαινόμενον, ὅπερ ἀντὶ φθορᾶς [τ]οῦ κόσμου εἴωθε λαμβάνεσθαι·
「這些事甚麼時候發生呢？你降臨和世代終結的兆頭是甚麼呢？」——在那裡「終結」一詞的含義是指終局，通常用來指世界的毀滅。
'When shall these things be, and what is the sign of your coming and of the consummation of the age?' — the meaning of 'consummation' there concerns the end, which is customarily taken instead for the destruction of the world.
1:896
ἐνταῦθα δὲ τὸ συνετελέσθ[η] ἀν[τὶ] του῀̣ ἐπληρώσθη κεῖται
然而在這裡，「造齊了」是取「得以圓滿完成」的意思。
But here 'was completed' stands for 'was brought to fullness.'
1:897
Οὐ γὰρ ἡ ὕπαρξις αὐτῶν συντετέλε̣[σ]τα[ι], ἀλλ' ἡ ποίησις, καθὸ λέγομεν καὶ ἐπὶ τῶν ποιητικῶν τεχνῶν με[τ]ὰ τὰς ἐνεργείας τὸ τέλος ἐπιφερουσῶν ὅτι φέρε συνετ[ε]λέσ̣θ̣η ἡ ναῦς ἢ οἶκος
因為被完成的並不是它們的存在，乃是它們的製造；正如我們論到那些製造的技藝時也這樣說：它們在諸般工序之後帶來完成，比方說「船」或「房屋」「造成了」。
For it is not their existence that has been consummated, but their making — just as we say also of the productive arts, which bring their completion after their operations, that, for instance, 'the ship' or 'the house' 'has been completed.'
1:898
Συντετέλεσται οὖν ὁ μὲν οὐρανὸς τὴ[ν] ο̣ἰκεί[α]ν ἁρμονίαν δεξάμενος, ἥτις ἔκ τε τοῦ στερεώματος καὶ τ̣ω῀̣ν φωστήρων καὶ προσέτι τῶν ἀστέρων ἐδέξατο τὴν διαπ̣λήρωσιν, ἡ δὲ γῆ ἔκ τε τῶν ζῴων καὶ τῶν διαφόρων φυ̣τ̣ῶν
如此，天既領受了自身的和諧，就算完成了；這和諧是從穹蒼、諸光體、並且從眾星而得以圓滿；而地則是從各樣的動物與各樣的植物而得以完成。
The heaven, then, has been completed, having received its own harmony, which received its fulfillment from the firmament, the luminaries, and moreover the stars; and the earth, from the animals and the various plants.
1:899
Καὶ ὅτε μὲν ἕκαστον αὐτῶν ἐγίνετο, τὸ συντετέ- λ[εσ]ται οὐχ ἥρμοζεν, νῦν δέ, α̣πάντων τὴν σύμπνοιαν κ[αὶ τ]ὴ[ν] ἁρμονίαν δεξαμένω̣ν, ἀκολούθως ἐπενήνεκται [ τὸ Συνε]τελέσθη ὁ οὐρανὸς καὶ η̣ γ̣η῀̣ καὶ πᾶς ὁ κόσμος αὐτῶν
當它們每一樣尚在成形之時，「造齊了」這話並不合宜；但如今，眾物既都領受了彼此相合的協調與和諧，於是便相應地加上一句：「天地萬物都造齊了。」
And while each of them was still coming into being, [the word] 'was completed' was not fitting; but now, all having received their common concord and harmony, there is consequently added: 'The heaven and the earth were completed, and all their array.'
1:900
Κα̣[ὶ λέγε]τ̣αι μὲν ὁ κόσμος τῆς γ̣η῀̣ς̣ καὶ πλήρωμα αὐτῆς κατὰ τ[ὸ λεγόμε]νον·
地的「陳設（裝飾）」也被稱為它的「豐盛（充滿）」，正如經上所說：
And the 'array (adornment)' of the earth is also called its 'fullness,' according to what is said:
1:901
Τοῦ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. Ὅτι καὶ ἡ τ[οῦ οὐρανο]ῦ ποικι[λ]ία κόσμος προσηγόρευται, αὐτὸς Μωσῆς αὐ[ταῖς λέ]ξεσίν φησιν·
「地和其中所充滿的都屬乎耶和華。」至於天上的繁星錯落也被稱為「陳設」，摩西自己用這樣的話語說：
'The earth is the Lord's, and its fullness.' That the variegation of the heaven too is called 'array,' Moses himself says in these very words:
1:902
Μὴ ἀναβλέψας εἰς τὸν οὐρανὸν καὶ ἰ[δὼν τὸν] ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας, πάντα τ̣[ὸν κόσ]μον τοῦ οὐρανοῦ, πλανηθεὶς προσκυνήσῃς αὐτοῖς, οἵ[τινες διὰ] τ̣ῆς θέσεως, ἧς παρὰ Θεοῦ ἐτέθησαν, τὸ κάλλος ἐπι̣[δείκνυ]νται < ἐν τῷ>, τῶνδε μὲν τάσδε τὰς περικυκλήσεις κινουμ̣[ένω]ν̣, τούσδε δὲ μετὰ τῶνδε εἶναι, καὶ τούσδε μὲν ε̣π̣' [εὐ]θ̣είας ποιεῖσθαι τὴν κίνησιν, τούσδε δὲ ἐγκαρσ̣ι´̣ω̣ς̣
「又恐怕你向天舉目，看見日、月、星，就是天上的萬象，便被勾引去敬拜牠們。」這些天體藉著神所安置的位置顯出其美麗，就在於：其中有些循著這些環繞的軌道運行，另有些則與這些同列；有些沿直線運動，另有些則斜行。
'Lest, looking up to the heaven and seeing the sun and the moon and the stars, all the array of the heaven, you be led astray and worship them' — which, by the position in which they were set by God, display their beauty in this: that some of them move in these particular circular orbits, while others are placed together with these; and some make their motion in a straight line, others obliquely.
1:903
Στρατιὰ γοῦν οὐρανοῦ διὰ τ[ὸ] τεταγμένον εἴρηται κατ̣α`̣ τ̣ο`̣ εἰρημένον·
「天上的萬軍」之所以如此稱呼，乃是因其井然有序，正如經上所說：
The 'host of heaven,' then, is so called on account of its orderliness, according to what is said:
1:904
Οὗ αἱ χεῖρες ἔκτισαν πᾶσαν τὴν στρατι̣α`̣ν̣ του῀̣ οὐρανοῦ. Περὶ ἣν οἱ μὴ καλῶς ἐπιστήσαντες ἀπεσφα´̣λη[σ]αν εἱμαρμένην εἰσηγησάμενοι καὶ πάντα κατ' ἀν̣α´̣γκ[η]ν τιθέμενοι, ποιητι- κοὺς τοῦ βίου τῶν ἀνθρώπων καὶ τῶν ἄλ̣λ̣ω̣[ν] συμβαινόντων τοὺς ἀστε´̣ρας εἶναι ὁρίζοντες, οἳ ε̣ἰς [τὸ] σημεῖον, εἰ οὐκ εἰς τὸ ποιεῖν, τέθεινται καθὰ καὶ οτ···
「祂親手創造了天上的萬軍。」關於這萬軍，那些未曾正確思量的人便偏離了正道，他們引入了「命定（宿命）」之說，把一切都置於必然之下，斷言眾星乃是人生際遇與其他一切遭遇的成因；然而這些星辰乃是被設立作「兆頭」，並非作「成因」，正如……
'Whose hands created all the host of heaven.' Concerning which those who did not attend rightly went astray, introducing fate and placing all things under necessity, defining the stars to be productive of the life of men and of the other things that happen — [the stars] which have been appointed for a sign, but not for causing, just as also...
1:905
ἡμέρα̣ γεγενημένων διηγ̣ο̣υ´̣[μ]ε̣νοι τὸ Ἔστωσαν εἰς σημεῖα <καὶ εἰς> καιροὺς καὶ μῆνας καὶ ἐνι[αυ]τοὺς ἀπεδείξαμεν, παρατιθέμενοι ὡς οὐ κατηνα´̣γ̣[κα]σται ἐκ τῶν ἀστέρων ὁ βίος ὁ ἀνθρώπινος
……在講述那〔第四〕日所造成之物時，我們闡明了「要作記號、定節令、日子、年歲」這句話，並加以對照說明：人的一生並非被眾星逼入必然之中。
...in expounding the things that came to be on the [fourth] day, we set forth [the words] 'Let them be for signs and for seasons and months and years,' showing by comparison that human life is not made subject to necessity by the stars.
1:906
[ Οὐ] γὰρ οἱ ἐν πολέμῳ καὶ τοῖς καθολικοῖς συμπτώμασι̣ν̣ ἀπαλλαττόμενοι τοῦ βίου ὑπὸ ἕνα σχηματισμό[ν ε]ἰσιν
因為那些在戰爭中、在普遍的災禍中喪命離世的人，並不是〔全都生〕在同一個〔星象〕格局之下。
For those who depart this life in war and in general catastrophes are not [all born] under a single [astral] configuration.
1:907
Ἔτι δὲ μᾶλλον [ὁ] τῆς εἱμαρμένης ἀ[νατ]ρ̣έπεται λόγος ἐκ τῶν νό[μ]ων·
而從律法（習俗）的例證看來，「命定」之說就更被徹底推翻了：
And still more is the doctrine of fate overturned from [the case of] the laws:
1:908
πάντες Ἰο[υδαῖοι] ὀγδόῃ ἡμέρᾳ ἔχοντες [ ἀ]πὸ γενέσεως π[εριτέμ]νονται καὶ πεῖραν σιδήρου ἐξ ἔτι σπαργάνων δ[έχοντ]αι, καὶ οὐ δήπου τις εἰπεῖν ἔχοι ὡς ἅμα πάντες [ὑπὸ μ]ίαν ὥραν ἀποτίκτονται, πανταχόσε σχεδὸν ἐπ̣[ὶ γῆς] κ̣αὶ καθ' ἡμέραν Ἰουδαίων γεννωμένων·
所有猶太人在出生後第八日都要受割禮，還在襁褓之中就經歷刀鐵之苦；斷然沒有人能說他們全都在同一個時辰一齊出生，因為猶太人幾乎在地上各處、天天都有嬰孩誕生。
All Jews, being on the eighth day from birth, are circumcised and experience the iron [knife] while still in swaddling clothes; and surely no one could claim that they are all born together under one and the same hour, seeing that Jews are born almost everywhere on earth and every single day.
1:909
ἀλλὰ [καί τινα]ς̣ Αἰθιόπων τὰς κόγχας τῶν γονάτων ἅμα γενέσ̣θ[αι περιαιρεῖ]σθαί φασιν, καὶ οὐδ' οὗτοι ἅμα τὴν γένεσιν ἔχ[ουσιν]·
他們又說，某些埃塞俄比亞人一出生就要除去膝蓋的關節帽（凹處），而這些人也並非在同一時刻出生。
But they say also that among certain of the Ethiopians the caps (hollows) of the knees are removed as soon as they are born, and these too do not all have their birth at one and the same time.
1:910
καὶ ἁπαξαπλῶς τὰ διάφορα ἔθη καὶ νόμιμα κα[τὰ τὰ ἔθ]νη ἀναιρεῖ τὴν εἱμαρμένην
總而言之，各邦國之間形形色色的風俗與律例，就把「命定」之說一概廢除了。
And, in a word, the diverse customs and legal ordinances among the various nations do away with fate.
1:911
Εἰ δὲ τοῦτο καθ' εἱμ[αρμέ]ν̣ην οὐ χωρεῖ, πολλῷ πλέον οὐδὲ τὰ προαιρετικά
但若這件事不容許被命運所支配，那麼出於自由抉擇的事就更不受命運支配了。
But if this does not admit of being governed by fate, still less do matters of free choice.
1:912
Εἰ γα`̣ρ̣ ἡ μὲν εἱμαρμένη ἐξ ἀνάγκης ἐπάγει τὰ συμβαίνον̣τ̣α, ἡ δὲ προαίρεσις περὶ τὰ ἐνδεχόμενα ἔχει, οὐκ ἔ[σ]ται περὶ ταῦτα εἱμαρμένη
因為若命運是憑必然性帶來所發生的事，而抉擇所關乎的乃是可能如此也可能不如此的事，那麼在這些事上就沒有命運可言了。
For if fate brings about what happens by necessity, while choice concerns things that may or may not be, then there will be no fate governing these latter things.
1:913
Ἀρετὴ γὰρ καὶ κακία τὸν ἔχον[τα] η̣ μ̣ε`̣ν̣ ὠφέλησεν, ἡ δὲ ἔβλαψεν, ἕκαστος δὲ τῶν δρώντ[ω]ν ᾒ κ̣ο̣λάζεται ἐκ τῶν ἐπιτηδευ- μάτων τῶν φαύλων, ἢ [ ἐπ]αιν̣εῖται κατορθῶν·
因為德行與惡行——前者使擁有者得益，後者則使他受損；而每一個行事者，或因卑劣的作為受懲罰，或因行得正而受稱讚。
For virtue and vice—the one benefits its possessor, the other harms him; and each of those who act is either punished on account of base pursuits, or praised when he does what is right.
1:914
τὰ δὲ ἐξ ἀνάγκης συμβαίνοντα [ ···]····αι·
至於那些憑必然性而發生的事，〔……〕。
But things that come about by necessity [ ... ].
1:915
τὸν ἐξ ἀνάγκης τι ἐνεργοῦντα οὐδεὶς οὔτ' ἀπ[οδέ]χ̣ε̣τ̣αι, οὔτε μέμφεται
凡出於必然而行事的人，無人稱許他，也無人責備他。
The one who acts under necessity no one either approves or blames.
1:916
Ἄλλως τε, εἰ οἱ νόμοι ἐξ εἱμαρμ̣[έ]ν̣η̣ς̣ καὶ οἱ τούτοις μὴ πειθόμενοι ἐξ εἱμαρμένης, ἑαυ[τήν], ω̣ς̣ ἔοικεν, ἀναιρεῖ καὶ ἀνατρέπει
此外，若律法出於命運，而那些不遵從律法的人也是出於命運，那麼命運，看來，就是在廢除並推翻自己。
Besides, if the laws are from fate, and those who do not obey them are so from fate, then fate, as it seems, abolishes and overturns itself.
1:917
Σημαντικοὶ οὖν εἰσ̣ι̣[ν ο]ι̣ α̣σ̣τ̣έρες, οὐ ποιητικοί, σημαί- νοντες ἢ ἐφ[η]μερίας ἢ λοιμικὰ καταστήματα ἢ ἕτερόν τι ὃ τῷ προνοουμένῳ δοκεῖ, καὶ ταῦτα μὲν περὶ τούτου·
所以眾星乃是徵兆性的，而非產生性的——它們或預示節氣的變化，或預示瘟疫的情狀，或預示那位施行護理者所認為合宜的別的事；關於此事就說到這裡。
The stars, then, are indicative, not productive—signifying either seasonal changes, or pestilential conditions, or something else that seems good to the One who exercises providence; and let this suffice concerning this matter.
1:918
ἐπανέλθωμεν δὲ ἐπὶ τὸ ἐξ ἀρχῆς προκείμενον·
如今讓我們回到起初所提出的題旨。
But let us return to what was set forth from the beginning.
1:919
Κα̣ι`̣ συνετέλεσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησεν, ὅπερ ἐμφαίνει ὡς περὶ μόνων ὧν πεποίηκ[εν] εἶναι τὴν συμπλήρωσ[ιν
「神在第六日完成了祂所造的工。」這顯明那圓滿的成全只關乎祂已造成的那些事物。
'And God finished on the sixth day His works which He had made.' This shows that the completion pertains only to the things He had made.
1:920
Εἰ]σὶν γὰρ ἔργα καὶ ἃ μηδέπω γ[έγο]ν[ε]ν, προαναπεφώνη[το δ]ὲ ὡς ἐσόμενα, οἷον ἡ ἀνά[στασις] τῶν < νεκρῶν> καὶ ὅλως τ[ὰ κατὰ] πρόνοιαν ἔσεσθαι μέλλοντ[α, ἅπερ
因為也有一些尚未成就的工作，卻早已被預先宣告為將要成的——例如死人的復活，以及一般而言按著護理將要發生的一切事，這些事……
For there are also works that have not yet come to be, but were foretold as things that shall be—such as the resurrection of the dead, and generally all the things destined to come about according to providence, which...
1:921
ἀκολουθίᾳ [πα]ρὰ Θεοῦ γίνεται
乃是照著次序，從神而來成就的。
come about from God in due sequence.
1:922
Καλῶς οὖν ἡ [προσθή]κη ὧν ἐποίησεν ἔργων πρόσκειται
所以「祂所造的工」這一補述，加得恰當。
Well, then, is the addition 'of the works which He had made' set down.
1:923
Δεῖ δὲ κα[ὶ τοῦτο] θ̣εωρεῖν, ὅτι οὐκ ἐνεργήσας τι τῇ ἑβδόμῃ κατέπαυσεν ὁ [ Θεός, – ἤ]δη γὰρ ἅπαντα συντετέλεστο, – εὐλόγησεν δὲ μ[όνην τ]ὴν ἡμέραν τὴν ἑβδόμη[ν] καὶ ἡγίασεν αὐτήν, καὶ τ[ούτοις δὲ] ε̣πάγει τὸ λόγιον φάσκ[ον]·
但這一點也必須思量：神在第七日安息，並非做了什麼工——因為到那時萬物皆已完成——祂乃是單單賜福給第七日並使之成聖；經上又接著這樣宣告說：
But this too must be considered: that God rested on the seventh day, not having done any work—for by then all things had been completed—but He blessed only the seventh day and sanctified it; and to these words the oracle adds, saying:
1:924
Ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ [ πάντ]ων τῶν ἔργων αὐτοῦ, ὧ[ν ἤρ]ξατο ὁ Θεὸς ποιῆσαι. Ὧν ἤρξατο·
「因為在這日祂歇了祂一切的工，就是神開始所造的工。」「祂所開始的」——
'Because on it He rested from all His works which God had begun to make.' 'Which He had begun'—
1:925
[οὐ γὰ]ρ πάντων τῶν ἔργων ἀρχ[ὴ] γέγονεν ἔν τινι τῶν ἓξ ἡμερῶ[ν·
因為並非所有工作的起始都是在那六日之中發生的。
for not of all works did the beginning come about within one of the six days.
1:926
ἄ]γγελοι καὶ ἀρχάγγελοι [καὶ] πᾶσα ἡ νοερὰ οὐσία οὔτε ἀρχὴν ἐδέξατο
眾天使、眾天使長、以及一切屬靈理智的存有，並非〔在那六日中〕才領受其開始。
Angels and archangels and the whole intelligible order of being received no beginning [within those days].
1:927
Καὶ ὅτι τοῦτο οὕτ[ως] ἔχει, ὁ Θεὸς αὐτὸς ἐν τῷ Ἰὼβ λέγει·
至於事情確是如此，神自己在約伯記中說：
And that this is so, God Himself says in the book of Job:
1:928
Ὅτε ἐγενήθησαν ἄστρα, ᾔ[νε]σάν με φωνῇ μεγάλῃ πάντες οἱ ἄγ[γ]ελοί μου
「眾星受造之時，我的眾天使都大聲讚美我。」
'When the stars came into being, all My angels praised Me with a loud voice.'
1:929
Διὰ τοῦτο τὸ λόγιον προασφαλί- ζεται λέγον·
為此緣故，經上早作防備地說：
For this reason the oracle takes precaution beforehand, saying:
1:930
Ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σέ, τόπον σου μὴ ἀφῇς. Αὕτη γὰρ ἡ πρόφασις αἰτία πολλῶν γίνεται κακῶν, ἔτι μείζονα ὑποβαλ[ό]ντος τοῦ διαβόλου, ὅπερ καὶ νῦ[ν] ἐνεργεῖ φθονερὸν εἰσάγω[ν] τὸν Θεόν, ὡς οὐχ ἕνεκα τοῦ μὴ βλ[αφθ]ῆναι ἐντειλαμένου τοῦ [ Θεοῦ] μὴ μεταλαμβάνειν μόνου το[ῦ] γνωστοῦ καλοῦ καὶ πονηρ[οῦ], ἀλλὰ καὶ πρὸς τὸ μὴ γενέσθαι αὐτ[οὺ]ς θεούς, ὡς δὴ διορατικῶν α[ὐτ]ῶν μελλόντων γενέσθαι
「掌權者的靈若起來攻擊你，不要離開你的本位。」因為這藉口成了許多惡事的起因，魔鬼還暗示更大的事——這是牠如今仍在施行的，將神引介為嫉妒的，彷彿神吩咐他們不可單獨嘗那使人認識善惡之樹的果子，並非為了叫他們不受傷害，倒是為了叫他們不得成為神明，因他們將要變得目光明察。
'If the spirit of one that has authority rises up against you, do not leave your place.' For this pretext becomes the cause of many evils, since the devil suggests still greater things—which even now he works, introducing God as envious, as though it were not for the sake of their not being harmed that God had commanded them not to partake of the tree that alone gives knowledge of good and evil, but rather so that they might not become gods, on the ground that they were about to become clear-sighted.
1:931
Ἀμέλει γοῦν ἐκ ταύτης τῆς παρεκ[δο]χῆς ὅλη αἵρεσις συνέστη ἡ καλουμέν̣η ὀφιανή, ἥτις σεμνύνε[ι τὸ]ν ὄφιν μεγάλα περὶ αὐτοῦ, ὡς οἴεται, λέγουσα·
無論如何，由這種曲解，竟形成了一整個教派，就是所謂的「奉蛇派」（Ophite），它自以為是地誇大那蛇，對牠說出許多崇高之詞，說：
In any case, out of this misinterpretation a whole sect came together, the one called the Ophite, which, as it supposes, magnifies the serpent with great claims about him, saying:
1:932
ἐν̣ οἷς φησ[ιν, αὐ]τοῦ Θεοῦ θέλοντος ὡς ἐν κακοπραγίᾳ εἶναι τὸν ἄνθρωπον, κακοπ[ραγία]ν λέγοντες εἶναι τὸ μὴ γιγνώσκει[ν] καλὸν καὶ πονηρόν, οὕτω[ς δὲ το]ῦτο λέγουσι πανούργως·
他們在這些說法中主張：人之所以彷彿處於困厄之境，乃是出於神自己的旨意——他們把人不認識善惡稱為「困厄」；他們就這樣狡詐地說出此話：
in these things they say that it was by God's own will that man should be, as it were, in an evil plight—calling it an evil plight that man did not know good and evil; and thus craftily do they say this:
1:933
αὐτός, φησίν, ἐποίησεν ἐν καλοῖς [ τὸν ἄ]νθρωπον·
他們說：「祂親自把人造在美好之中。」
'He Himself,' they say, 'made man in good things.'
1:934
καὶ ἄλλα δὲ μυθολογοῦσι περὶ τοῦ ὄφεως κακολογοῦντ[ε]ς ὃν ἀνέπλασαν ἑαυτοῖς θεόν
他們還編造關於那蛇的別的神話，竟毀謗那位他們為自己所塑造成神的。
And they invent other myths about the serpent, speaking evil of the very one whom they have fashioned for themselves as a god.
1:935
Βούλομαι ὑμᾶς σοφοὺς μὲν εἶναι εἰς τὸ ἀγαθόν, ἀκεραί[ο]υς εἰς τὸ κακόν. Ὁ δὲ ὄφις θέλων αὐτοὺς εἶναι σοφοὺς εἰς τὸ κακὸν τοὺς ἐπὶ τοῦτο ὀφθαλμοὺς ῥέποντας ἀνοῖξαι ἠβούλετο, οἵτινες τῆς ἀρετῆς ἐνεργουμένης οὐ διανοίγονται ἀλλὰ κεκλεισ[μ]ένοι τυγχάνουσιν τύφλωσιν ὠφέλιμον ὑπομέ- νοντες, ἥντινα [ἐ]νεργεῖν φησιν <Ἰησοῦς> ἐν τῷ εὐαγγελίῳ λέγων
「我願你們在善上有智慧，在惡上卻天真無邪。」但那蛇既願他們在惡上有智慧，就想開啟那些偏向惡的眼睛——這些眼睛，當德行運行之時，並不睜開，反倒仍舊閉合，經歷一種有益的失明；耶穌在福音書中說祂施行這事，說：
'I wish you to be wise unto that which is good, but innocent unto that which is evil.' But the serpent, wishing them to be wise unto evil, wanted to open those eyes that incline toward it—eyes which, while virtue is at work, are not opened but happen to remain shut, undergoing a beneficial blindness, which Jesus says He effects in the Gospel, saying:
1:936
Ἐγὼ ἦλθον ἵνα οἱ μὴ βλέποντες βλέπωσιν καὶ οἱ βλέποντες τυφλοὶ γένωνται. Ἰησοῦς δὲ καθ' ἱσ[τ]ορίαν οὐδένα τυφλὸν πεποίηκεν, ἀλλὰ τυφλοῖς τὸ βλέπειν δεδώρηται
「我來是要叫不能看見的看見，叫能看見的反瞎了眼。」然而耶穌按字面的史實而言，並未使任何人瞎眼，倒是把看見的能力賜給瞎子。
'I came that those who do not see may see, and that those who see may become blind.' Yet Jesus, in the literal history, made no one blind, but rather bestowed sight upon the blind.
1:937
Δῆλον οὖν ὅτι ἐκείνους τυφλοῖ τοὺς κακῶς ὁρῶντας καὶ ἀν̣αβλέπειν ποιεῖ τοῖς ὠφελίμοις ὀφθαλμοῖς, οἵτινες τοῦ ἔσω ἀνθρώπου τυγχάνοντες, σῴζοντες τὸ καθαρῶς ὁρᾶν οὐκ αἰσθητῶς ἀλλὰ νοητῶς, πρὶν γν[ό]ντες καὶ τῇ αἰσθήσει λόγον ἐπιβάλλοντες, κρύπτουσιν αὐτὴν κατὰ τὸ εἰρημένον·
所以顯然，祂使那些看得敗壞的人失明，又叫他們用有益的眼睛重新看見——這些眼睛屬於裡面的人，以理智而非以感官保守純潔的觀看，在認識並將理性也施加於感覺之先，便將感覺隱藏起來，正如經上所說：
It is clear, then, that He blinds those who see amiss, and makes them see again with beneficial eyes—eyes which, belonging to the inner man, preserving pure vision not by the senses but by the intellect, before knowing and applying reason even to sense-perception, keep it hidden, according to what is said:
1:938
Σοφοὶ κρύψουσιν αἴσθη[σιν]. Καὶ ἵνα διὰ παραδείγματος σαφὲς γένηται τὸ λεγό[με]νον, καὶ αἴσθησις ἡ ἁφὴ ἀντιλημπτική [ ἐ]στιν θερμῶν καὶ ψυχρῶν, [ σκ]ληρῶν καὶ ἁπαλῶν, τραχέων καὶ λείων, καὶ ἀλόγῳ δὲ καὶ παιδίῳ ταῦτ̣α̣ κατὰ τὴν ἁφὴν δῆλα τυγχάνει·
「智慧人必隱藏感覺。」為叫所說的藉一個例子得以明白：感覺，即觸覺，能感受冷熱、軟硬、粗滑之物；就連無理性的動物和孩童，這些也藉觸覺而顯明。
'The wise will conceal sense-perception.' And that what is said may become plain through an example: sense-perception, namely touch, is receptive of hot and cold things, hard and soft, rough and smooth; and even to an irrational creature and to a child these things are evident by touch.
1:939
ὅταν δὲ φέρε ὁ ἰατρὸς ἅπτηται ἰπω´̣[σ]εως, κρύπτει τὴν αἴσθησιν, λόγον τῇ κινήσει τῶν σφυγμῶν ἐπιβα´̣λ̣[λων]
但譬如當醫生按觸腫脹之處時，他便隱藏單純的感覺，而將理性施加於脈搏的跳動之上。
But when, for instance, the physician touches a swelling, he conceals mere sense-perception, applying reason to the movement of the pulses.
1:940
Οὕτω καὶ τὰς εἰκόνας οἱ μὲν ἰδιῶται αἰσθήσει μόνῃ, οἱ δὲ γρα[φεῖς] τῷ λόγῳ θεωροῦσιν
圖像也是如此：外行人單憑感覺觀看它們，畫師卻憑理性觀看它們。
So too with images: the untrained view them by sense alone, but the painters view them by reason.
1:941
Εἶχεν οὖν ὁ ἄνθρωπο[ς π]ρὸ παραβάσεως ὀφθαλμοὺς πρ[οσ]βλ[έ]ποντας τὰ πράγματα, τοῦτ' ἔστι [νόη]σιν ἐπιστημονικῶς ἐπιβά[λλου]σαν τοῖς πράγμασιν, ὡς δεῖ
所以人在違背誡命之前，有雙眼睛能觀看諸事物——就是說，有一種悟性，能如所當然地以確知的方式施用於諸事物。
Man, then, before the transgression, had eyes that looked upon things—that is, an understanding that applied itself to matters scientifically, as one ought.
1:942
Ἕως οὖ[ν τ]ούτους εἶχε τοὺς ὀφθαλμοὺς π[ροσ]- βάλλοντας τοῖς καταλλήλοις θεά[μα]σιν, οὐκ ἐγίγνωσκεν τὸ κακόν, ἀντὶ τοῦ πειρᾶν αὐτοῦ οὐκ ἐδέχετο·
所以只要他仍有這雙眼睛，將它們對準合宜的觀察對象，他就不認識惡；他非但不去試探惡，反倒不接納它。
So long, then, as he had these eyes, directing them toward the appropriate objects of contemplation, he did not know evil; instead of making trial of it, he did not admit it.
1:943
[ ὅτ]ε δὲ οὗτοι ἔβυσαν, ἠνοίχθησαν δὲ οἱ ἐπὶ τὸ κακὸν ῥέπ[ο]ν̣[τ]ες, τότε [ κ]αὶ [ ἐ]ξώβλητοι γεγένηνται
但當這雙眼睛被堵塞，而那偏向惡的眼睛被開啟之時，他們也就成了被逐出的人。
But when these eyes were stopped up, and those that incline toward evil were opened, then also they became outcasts.
1:944
Τούτω̣ν ὁ διάβολος ἔχων τὸ θέλημα σ[οφίζε]ται τὴν γυναῖκα, φθόνον εἰσά[γε]ι Θεοῦ ἐννοεῖν αὐτήν, ἐπαγγέλ[λεται] δὲ μεγάλα, ἵνα καὶ διὰ τούτω̣[ν] δελεάσῃ λέγ̣ω̣ν·
魔鬼既將心意定於這些事上，就哄騙那女人，引她想像神心懷嫉妒，又應許大事，好叫牠也藉這些引誘她，說：
Having his will set upon these things, the devil outwits the woman, leads her to conceive of envy in God, and promises great things, so that by these too he might entice her, saying:
1:945
Ἔσεσθε ὡς θεο[ὺς γιγν]ώσκοντες καλὸν καὶ πον[η]ρόν, πρὸς τῷ καὶ ἔννοιαν ὑποβάλλ[ει]ν πλειόνων θεω῀̣ν, μήπω σ̣υσπ̣[·]·σ̣ ουσης τῆς δι' ἀγαλμάτων ε[ἰδ]ωλολατρείας, αἰνιττόμενος̣ τοὺς συνα- ποστάντας ἀγγέλους αὐτῷ
「你們便如神能知道善惡」——此外還暗中投入了眾多神明的觀念，儘管藉偶像行的偶像崇拜那時尚未〔成形〕；牠是在隱指那些與牠一同背叛的天使。
'You shall be as gods, knowing good and evil'—adding besides the suggestion of a notion of a plurality of gods, though the idolatry through images had not yet [taken shape], hinting at the angels who had rebelled together with him.
1:946
Καὶ εἶδεν ὅτι καλὸν τὸ ξύλο[ν] εἰς βρῶσιν καὶ ὅτι ἀρεστόν ἐστιν τοῖς ὀφθαλμοῖς καὶ ὡραῖόν ἐστ[ιν] τοῦ κατανοῆσαι, καὶ λαβοῦσα τοῦ καρποῦ αὐτοῦ ἔφαγεν, καὶ ἔδωκ[εν] καὶ τῷ ἀνδρὶ αὐτῆς μετ' αὐτῆς, καὶ ἔφαγον καὶ διηνοίχθησαν οἱ ὀφ[θαλ]μοὶ τῶν δύο καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν
「女人見那樹的果子好作食物，也悅人的眼目，且是可喜愛能使人明察的，就摘下果子來吃了，又給了她丈夫，她丈夫也與她一同吃了；他們二人的眼睛就明亮了，才知道自己是赤身露體的。」
'And she saw that the tree was good for food, and that it was pleasing to the eyes and beautiful to contemplate; and taking of its fruit she ate, and gave also to her husband with her, and they ate; and the eyes of the two were opened, and they knew that they were naked.'
1:947
Τὰ τη῀̣ς ἀπάτης τοῦ [ὄφε]ως κρατήσαντα ἀντίστροφον αὐτῇ τὴν δοκιμασίαν ἐνεποίε̣[ι]·
那蛇之欺騙的作為，既已得勝，便在她裡面造成了與真相相反的判斷。
The things of the serpent's deception, having prevailed, wrought in her a judgment that was the reverse [of the truth].
1:948
τὸ γὰρ εἰς βρῶσιν ἐκκείμενον οὐκ ὄψει δοκιμάζεται, πλὴν ἀρξαμ[ένη] ἡ ἀπάτη πρότερον τέρψιν τινὰ καὶ ἡδονὴν ἐργάζεται, εἰθ' ο̣ὕτ̣ω̣ ἐπὶ τὴν πρᾶξιν ἐγείρει τὸν ἀπατώμενον
因為擺出來作食物的東西，並非憑眼見來評判；反倒是欺騙一旦開始，先造出某種歡愉與快樂，然後就這樣激動那受騙的人去行動。
For what is set forth as food is not judged by sight; rather, once the deception has begun, it first works a certain delight and pleasure, and thus in this way it rouses the deceived person to the deed.
1:949
Μετὰ <τὸ> ᾐσθῆναι ἐπὶ τοῖς ὑπο`̣ ὄφεως εἰρημένοις ἔλαβεν διὰ συγκατ̣αθέσεως καὶ ἔφαγεν τελ̣ε̣σ̣ι̣ουργοῦσα τὴν πρᾶξιν, κοινωνὸν δὲ καὶ τὸν ἄνδρα δέχεται, πο̣ι̣ο̣υ῀̣σα καὶ διακο- νοῦσα τὰ πρὸς ἀπάτην·
在被那蛇所說的話說服之後，她便藉著贊同而拿取並吃了，把這行為做到底；她又接納她丈夫作同夥，親自作那導向欺騙之事並將其奉上。
After being persuaded by the things spoken by the serpent, she took, by way of assent, and ate, bringing the deed to completion; and she receives her husband too as a partner, herself doing and serving up the things that lead to deception.
1:950
τοιοῦτον γὰρ ἡ αἴσθησις, ἥντ̣ι̣ν̣α̣ λόγον ἐπέχειν τῆς γυναικὸς ἐφάσκομεν
因為感覺正是如此，我們曾說它佔據著那女人的地位。
For such is sense-perception, which we said holds the place of the woman.
1:951
Διανοιχθ̣έντων δ[ὲ] τῶν ὀφθαλμῶν ἔγνωσαν ὅτι γυμνοὶ ἦσαν
「他們的眼睛既已明亮，就知道自己是赤身露體的。」
'And when their eyes were opened, they knew that they were naked.'
1:952
Φιλεῖ γὰρ τοῦτο τ[οῖς] ἀπατωμένοις συμβαίνειν
因為這是常臨到受騙之人身上的事。
For this is wont to happen to those who are deceived.
1:953
Μετὰ γὰρ τὴν ἐνέργειαν τὸ αἰσχρ̣ο`̣ν τῆς κακίας αὐτῶν φανεροῦτα[ι] ἐπιγιγνωσκόντων ὅτι τῆς ἀρε̣[τῆς] ἐγυμνώθησαν, τοῦτο πάλι[ν] τοῦ οἰκτίρμονος Θεοῦ χαριζο[μέ]νου, ἵνα μὴ ὁ τὴν κακίαν ἐν[ε]ργῶν, παντελῶς ἀναίσθητος δ[ια]τελῶν, ἔξω παντελῶς τῆς [ ἀ]ρετῆς διαμείνῃ
因為在那行為之後，他們惡行的可恥便顯露出來，因他們認出自己已被剝去了德行——這也是滿有憐憫之神所賜的恩，好叫那作惡的人不至於完全麻木無感，而永遠停留在德行之外。
For after the act, the shamefulness of their vice is made manifest, since they come to recognize that they have been stripped of virtue—this too being a gift of the compassionate God, so that the one who works vice, remaining altogether insensible, might not continue wholly outside of virtue.
1:954
Ἡ οὖν ἀπάτη τ[οῦ] διαβόλου αὕτη ἐστίν, ἵνα τὰ [ θ]εωρούμενα κατὰ τὸν ἀληθῆ λόγον ὑπὸ τοῦ ὄμματος τοῦ καθα[ρο]ῦ τῆς ψυχῆς αὐτὸς ἀντιστρόφως ὁρᾶσθαι ποιήσῃ, τὸ μὲν ἡδὺ [ ἀν]τὶ τοῦ ἀγαθοῦ ὑποτιθείς, τὸ δ' ἀγαθὸν ἐπίπονον παραδει[κ]νύ[ων]
所以魔鬼的欺騙就在於此：叫那些憑真確之理由、藉心靈潔淨之目所觀看的事物，反倒被顛倒地看見——牠以快樂之事取代美善之事而提出，又將美善顯為勞苦艱難之事。
This, then, is the devil's deception: that the things beheld according to the true reason by the pure eye of the soul, he should make to be seen in reverse—putting forward the pleasant in place of the good, and displaying the good as toilsome.
1:955
Οὕτω γοῦν καὶ διανοίγονται ὀφθαλμοὶ οἱ πάλαι χρησίμως κ[εκλεισ]μέ[ν]οι
所以那從前有益地閉合著的眼睛，就這樣被開啟了。
In this way, then, the eyes that of old had been beneficially shut are also opened.
1:956
τ]ὴν αἴσθησιν καὶ τὸν νοῦν βλάβην ὑπομεῖναι·
……以致感覺與心思都受了損害。
...for sense-perception and the mind to undergo harm.
1:957
ὅτε γὰρ ἡ αἴσ[θ]ησις πάσχει διαστροφήν, τότε καὶ αἱ αι̣ρέσεις τοῦ νοῦ διεστραμμέναι γίνονται
因為當感覺受了歪曲，那時心思的抉擇也就變得歪曲了。
For when sense-perception suffers distortion, then also the choices of the mind become distorted.
1:958
Εἴρηται περὶ τῶν ἀλλο- κότως κεχρημένων τοῖς πράγμασιν·
關於那些以悖常之法使用諸事物的人，經上曾說：
It has been said concerning those who make unnatural use of things:
1:959
Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν καὶ τὸ καλὸν πονηρόν. Ὑπήχθησαν οὖν ἡδονῇ τῇ αἰτίᾳ τῶν σφαλμάτων·
「禍哉，那些稱惡為善、稱善為惡的人。」所以他們是被快樂——他們過犯的起因——引入歧途的。
'Woe to those who call the evil good and the good evil.' They were led astray, then, by pleasure, the cause of their errors.
1:960
κατὰ γὰρ ταύτη̣ν φασὶν καὶ οἱ ἐν τῇ σοφίᾳ τὰ ἡδέα προτ[ι]- μῶντες·
因為他們說，那些在智慧之名下寧取快樂之事的人，也是照著這樣：
For according to this, they say, are also those who, in wisdom, prefer pleasant things:
1:961
Τὴν γὰρ ῥᾳστώνην οἱ πο̣λλοὶ προτιμῶσιν τῆς ἀρετῆς, τὴν συντονίαν οὐκ ἀποδεχόμε[ν]οι, οἵτινες καὶ ἀπ' αὐτῆς γυμνοῦνται
因為眾人寧取安逸而不取德行，不肯接受奮力的操練——這些人也正是被那安逸剝得赤身露體的。
For the many prefer ease to virtue, not accepting strenuous effort—those who are also stripped naked by that very ease.
1:962
Καταφρονητέον οὖν τῶν ἡδέων, ἅπερ ὑπόθεσις ἁμαρτημάτων γίνεται
所以人必須輕看快樂之事，因它們成了罪惡的溫床。
One must therefore despise pleasant things, which become the occasion of sins.
1:963
Εἴσι τινὲς οἵ φασιν ὅτι τὸ μετ' αὐτῆς ἔφαγεν Ἀδὰμ δηλοῖ συγκατά[β]ασιν αὐτοῦ, ἵνα μὴ τέλεον ἀπόληται, συγχρώμενοι τῷ εἰρημέ[ν]ῳ ὑπὸ Παύλου·
有些人說，亞當「與她一同」吃，表明他的俯就，好叫她不至於全然滅亡；他們是引用保羅所說的話：
There are some who say that Adam's eating 'with her' indicates his condescension, so that she might not utterly perish—making use of what was said by Paul:
1:964
Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐ]ξαπατηθεῖσα ἐν παραβάσει γέγονεν, ὡς ἱκανὸς καὶ αὐτὴν δι' [ἑαυ]τοῦ τῆς κακίας ἀποστῆσαι
「亞當不是被引誘的，乃是女人被引誘，陷在過犯裡」——意思是亞當有能力，甚至藉著自己，把她從惡中救拔出來。
'Adam was not deceived, but the woman, being deceived, fell into transgression'—as being competent, even through himself, to draw her away from vice.
1:965
[Καὶ] ἔρραψαν φύλλα συκῆς καὶ ἐποίησαν ἑαυτοῖς περιζώματα
「他們便拿無花果樹的葉子編縫起來，為自己作圍裙。」
'And they sewed fig leaves and made for themselves loincloths.'
1:966
Καὶ [ἤκουσ]αν τὴν φωνὴν Κυρίου περιπατοῦντ[ο]ς ἐν τῷ παραδείσῳ τὸ δειλινόν, [ καὶ ἐκ]ρύβησαν ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου τοῦ Θεοῦ ἐμμέ[σῳ τοῦ] ξύλου τοῦ παραδείσου
「天起了涼風，他們聽見耶和華神在園中行走的聲音，亞當和他妻子就藏在園中的樹木間，躲避神的面。」
'And they heard the voice of the Lord walking in the garden in the cool of the day, and both Adam and his wife hid themselves from the face of God in the midst of the tree of the garden.'
1:967
Μενόντων τῶν προτεθεωρημένων περί τε τοῦ παραδείσου καὶ τοῦ Ἀδὰμ καὶ τῆς γυναικός, καὶ ταῦτα συνάπτομεν
先前關於園子、亞當和那女人所思想的內容既仍然有效，我們也就把這些接續上去。
The things previously contemplated concerning the garden and Adam and the woman remaining in force, we join these to them as well.
1:968
Ἐπεὶ ἔγνωσαν ὅτι γυμνοί εἰσιν, ῥάψαντες φύλλα συ[κ]ῆς ἐποίησαν αὑτοῖς περιζώματα, ἀκούσαντές τε τὴν φωνὴν [ Κυρίου] περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινὸν ἐκρύβησαν ἀπὸ π[ρο]σώπου τοῦ Θεοῦ ἐμμέσῳ τοῦ ξύλου τοῦ παραδείσου
他們知道自己赤身露體之後，便縫了無花果樹葉，為自己作圍裙；及至他們聽見主在園中涼爽時分行走的聲音，就在園中的樹木間藏起來，躲避神的面。
When they knew that they were naked, having sewn fig leaves they made for themselves loincloths; and having heard the voice of the Lord walking in the garden in the cool of the day, they hid themselves from the face of God in the midst of the tree of the garden.
1:969
Ἄξιον γὰρ μὴ [κακο]λογοῦντας τοῦς τῇ ἱστορίᾳ ἑπομένους εἰπεῖν πῶς συνέρρα[ψαν ἑ]αυτοῖς ἐκ φύλλων συκῆ[ς] περιζώματα, πῶς τε ἀκούουσι τῆς φ[ωνῆ]ς Κυρίου περιπατοῦντος οἱ ἀνάξια αὐτῆς πεποιηκότες, διὰ τί τε [ τ]ὸ δειλινὸν περιπατεῖ, ἔτι τε πῶς ἐκρύβησαν, ὅ τι ἐννοήσαντε[ς] περὶ Θεοῦ, ὑπὸ τὸ δένδρον
因為值得一問——並非要毀謗那些遵循字面史實的人——他們怎樣用無花果樹葉為自己縫成圍裙；那些行了不配之事的人怎能聽見主行走的聲音；祂為何在涼爽時分行走；並且他們怎樣藏匿，他們躲在樹下時對神懷著怎樣的想法。
For it is worthwhile—without speaking ill of those who follow the literal history—to ask how they sewed together loincloths for themselves out of fig leaves; how those who had done things unworthy of it could hear the voice of the Lord walking; and why He walks in the cool of the day; and further, how they hid themselves, and what notion they entertained about God, hiding under a tree.
1:970
Οἶμαι γὰρ εἰς ἅπαντα ταῦτα μὴ ἔχειν α[ὐ]τοὺς σῶσαι τὸν εἱρμὸν τῆς̣ ἱστορίας ἄξιον τῆς ἀπὸ τοῦ ἁγίου Πνεύματος διηγήσε̣ω̣ς
因為我認為，就這一切要點而言，他們無法以配得上出於聖靈之解說的方式，保全這敘事的連貫。
For I think that, in respect to all these points, they are unable to preserve the coherence of the narrative in a manner worthy of an exposition that comes from the Holy Spirit.
1:971
Ἡμεῖς τοίνυν, ὥσπερ ἐν τοῖς φθάσασιν πεποιήκαμεν, καὶ ἐπὶ τούτων τὸ θεῖον τῶν γεγραμμένων κατανοήσωμεν
所以我們正如在前面各段所行的，也讓我們在這些事上細察所記載之經文的屬神含義。
We, therefore, just as we have done in the preceding passages, let us also in these matters consider the divine meaning of what is written.
1:972
Δύο σχέσεις γυμνότητος εἰσάγει ὁ λόγος, μίαν μὲν τὴν πρὸ τῆς παραβάσεως, ἑτέραν δὲ τὴν μετ' αὐτήν, καὶ τὴν μὲν ἀνεπαίσχυντον, τὴν δὲ γνωσθεῖσαν καὶ αἰσχύνην ποιήσασαν
經文引入了兩種赤裸的狀態：一種是在違背誡命之前的，另一種是在其後的；前者不帶羞恥，後者則是被察覺並生出羞恥的。
The text introduces two conditions of nakedness: the one before the transgression, the other after it; and the former without shame, the latter recognized and productive of shame.
1:973
Ἐλέγετο μέντοι καὶ ἐν τοῖς πρότερον εἰρημένοις ὡς οὐδὲν ἄξιον αἰσχύνης ποι[ο]ῦντες ἀλλὰ πάσης ἀπηλ- λαγμένοι κηλῖδος εὐπαρρησίαστον εἶχο[ν] πρὸς Θεὸν τὴν διάνοιαν, τοιοῦτον γὰρ ἀρετή·
誠然，在先前所述之中也曾說過：他們既不作任何可羞恥的事，反而脫離了一切污穢，就對神懷著充滿坦然無懼的心思；因為德行正是如此。
It was said, indeed, even in what was previously stated, that doing nothing worthy of shame but being freed from every stain, they had toward God a mind full of confident freedom; for such is virtue.
1:974
ἐπειδὴ δὲ παραβ̣ᾶται τῆς τοῦ Θεοῦ ἐντολῆς γεγένηνται, τὸ τηνικαῦτα ἀπαμφια- σθέντες τῆς ἀρετῆς τὸ κάλλος, γυμνοὶ αὐτῆς διαμείναντε̣ς ᾐσχύνοντο λογιζόμενοι ἐξ οἵων ἀγαθῶν εἰς οἷα μετέπεσαν κακ[ά], ἔτι αἰσθήσεως ἐκκειμένης, ἑξῆς καὶ κρύπτονται τὸν τῶν ὅλων Θεὸν περιπατοῦντα
但當他們成了違背神誡命的人，那時他們既被剝去德行之美，赤裸無德，便感到羞恥，思量自己是從何等的美善墮落到何等的惡中；並且既然感覺仍舊敞露著，他們接下來也躲避那行走的、萬有的神。
But when they became transgressors of God's commandment, then, being stripped of the beauty of virtue and remaining naked of it, they were ashamed, reckoning from what good things into what evils they had fallen; and, sense-perception still lying exposed, they consequently hide themselves too from the God of all who was walking.
1:975
[ Ὁ] γὰρ ἁμαρτάνων καὶ μήπω ἐκκεκομμένος τὴν αἴσθησιν, ἀλλ[' ἔ]τι περιέπων τὸ ἁμάρτημα, διελέγχεται μὲν ἀπὸ τῶν ἐνεσπαρμένων παρὰ Θεοῦ κοινῶν ἐννοιῶν, ἀεὶ δι' αὐτῶν τοῦ ποιητοῦ ἐμβοῶντος, τῷ δὲ ἔτι ἐνέχεσθαι [τῇ] ἀπάτ[ῃ τοῦ] σφάλματος ἀπολογίας πολλάκις τῶν ἁμαρτημ[ά]τω[ν] συρράπτει
因為那犯罪卻尚未被割除感覺、反倒仍眷戀著罪的人，固然被神所栽種於裡面的共通觀念所定罪——那造物主常藉這些觀念呼喊——然而，因他仍纏繞在其過失的欺騙之中，就常為自己的罪縫綴種種藉口。
For the one who sins and has not yet had his sense-perception cut off, but still cherishes the sin, is indeed convicted by the common notions sown within by God—the Maker ever crying out through them—yet, because he is still entangled in the deception of his fault, he often stitches together excuses for his sins.
1:976
Ἢ τοῦτο ἐν πολλοῖς οὐκ ἔστι φανε[ρ]όν; Πολλάκις γὰρ ὁ τῷ θυμῷ κεχρημ̣ε´̣νο̣ς ἀπολογίας πορίζεται πιθανάς, ἐξ ὧν τοῦ θυμοῦ δῆθεν παραστήσει τὸ εὔλογον, προσχρώμ[ε]νος ἐσθ' ὅτε καὶ τῇ ἀπὸ τῶν γραφῶν δείξει πρὸς τὸ συνιστᾶ[ν] τὸ ἑαυτοῦ βούλημα, ὅπερ συρράπτοντός ἐστιν ἐκ φύλλων κ[αὶ μὴ] ἀπὸ καρποῦ σκέπην τινὰ οὐ τελείαν·
難道這在許多情形中不是顯而易見的嗎？因為那受怒氣支配的人常編造些貌似合理的藉口，藉此他竟要把自己的怒氣呈現為合乎情理的，有時甚至引用聖經的證據來確立自己的意願——這正是那用葉子而非用果子縫綴出某種不完全遮蓋之人所行的。
Or is this not evident in many cases? For often the one who is subject to wrath furnishes plausible excuses, by which he will forsooth present his anger as reasonable, sometimes even making use of proof from the Scriptures to establish his own will—which is the act of one who stitches together, out of leaves and not out of fruit, a certain covering that is not complete.
1:977
τοῦτο γὰρ τὸ περίζ[ωμ]α παρίστησιν
因為這正是那圍裙所表徵的。
For this is what the loincloth represents.
1:978
Θεὸς διὰ τῶν ἑαυτοῦ παραινῶν ὡς προσήκει τὸν εὐχόμενον ἐπαίρειν ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν
神藉著屬祂自己的人勸勉說：那禱告的人當如所合宜的，舉起聖潔的手，不動怒，不起爭論。
God, through His own, exhorts that the one who prays should, as is fitting, lift up holy hands without wrath and disputings.
1:979
Ἀπὸ τῆς οὖν ἀρετῆς τῶν ἁγίων οἱ προφασισταὶ καὶ τὰ ἑαυτῶν κρύπτειν σφάλματα βουλόμενοι φύλλα συρράπ- τοντες, ἀπολογίαν δῆθεν τῶν καθ' ἑαυτοὺς οἴονται ποιεῖσθαι, ἅπερ καὶ ἐπὶ τῶν πρωτοπλάστων συμβέβηκεν
所以，那些找藉口的人——就是那些也想遮掩自己過失的人——從眾聖徒的德行取材，縫綴葉子，自以為竟是在為自己的事作辯護；這正是在那始祖身上也曾發生的事。
From the virtue of the saints, then, the makers of excuses—those who wish also to hide their own faults—stitching together leaves, suppose that they are making, forsooth, a defense of their own affairs; which very thing came to pass also in the case of the first-formed ones.
1:980
Τοῖς τοιαύτῃ προθέσει κεχρημένοις διὰ τῆς συκῆς συμβολικῶς ὁ Κύριος ἐν τοῖς εὐαγγελίοις ἐπιτιμᾷ, ἐλθὼν πρὸς αὐτὴν καὶ μ̣ὴ εὑρὼν εἰ μὴ φύλλα μόνον, Οὐ μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα εἰπών
凡懷著這樣心態的人，主在福音書中藉那無花果樹象徵性地加以斥責；當祂來到樹前，除了葉子以外一無所得，就說：「從今以後，你永不再結果子。」
Those who employ such a disposition the Lord in the Gospels symbolically rebukes by means of the fig tree, when He came to it and found nothing but leaves only, saying: 'May no fruit ever come from you forever.'
1:981
Καὶ οὐδήπου αὐτῇ τῇ συκῇ τὴν ἐπιτιμίαν εἰρῆσθαί φαμεν·
我們絕不是說那責備是針對那棵無花果樹本身而發的；
And by no means do we say that the rebuke was directed at that fig-tree itself;
1:982
οὐ γὰρ παρὰ τὴν ἑαυτῆς αἰτίαν ἡ αἰσθητὴ συκῆ καρπὸν οὐκ ἔφερεν
因為那可見的無花果樹不結果子，並非出於它自己的過錯。
for it was not through any fault of its own that the perceptible fig-tree bore no fruit.
1:983
Ἀλλὰ καὶ τοῦ Ἰσραὴλ εἰς ἀ[σ]έβειαν ἐκπεσόντος εἴρηται·
然而當以色列陷入不虔敬時，也曾這樣說：
But it was also said when Israel had fallen into impiety:
1:984
Οὐκ ἔστιν σταφυλὴ ἐν ταῖς ἀμ[πέ]λοις οὐδὲ σῦκα ἐν ταῖς συκαῖς. Ἔρραψαν οὖν φύλλα συκῆς πιθα[ν]ὴν ἀπολογίαν, ὡς προείρηται, πορίζοντες, ἀκόλουθος δὲ τῷ σχήματι τῆς ἱστορίας ὁ λόγος
「葡萄樹上沒有葡萄，無花果樹上也沒有無花果。」於是他們縫合無花果樹的葉子，如前所述，為自己編造一個看似合理的辯解；而這番論述乃是順著敘事的外在形式而發。
'There is no grape-cluster on the vines, nor figs on the fig-trees.' They therefore stitched together fig-leaves, procuring, as has been said before, a plausible defence; and the discourse follows the outward form of the narrative.
1:985
Ἐπεὶ γὰρ παράδεισος εἰσήχθη καὶ γυμνότης καὶ μετὰ π̣α̣ρακοὴν ταύτης ἐπίγνωσις, τὴν σκέπην ἀπὸ φύλλων λέγει ποιεῖσθαι τῷ οἰκείῳ τῆς̣ διηγήσεως ὁ λόγος προσχρώμενος κατὰ τὸ εἰωθὸς τῇ θεοπνεύστῳ γραφῇ
因為既然引入了樂園，又有赤身露體，並且在悖逆之後對此赤身有了知覺，這番論述便說那遮蓋是用葉子造的，按照那受神默示的經文慣常的方式，採用適合此敘事的說法。
For since a paradise was introduced, and nakedness, and after the transgression a recognition of this nakedness, the discourse says that the covering was made from leaves, employing what is proper to the narrative according to the customary manner of the God-inspired Scripture.
1:986
Πολλάκις γὰρ ἡ ψυχὴ π̣ο̣τὲ μὲν ἄμπελος, ποτὲ δὲ πρόβατον, ποτὲ νύμφη ἐν τῇ θείᾳ παιδεύσει λέγεται, καὶ πρὸς ἕκαστον ἀκολούθως ἐπάγει τᾲ ἑξῆς ὁ λόγος
因為在神聖的教訓中，靈魂時而被稱為葡萄樹，時而被稱為羊，時而被稱為新婦；而論述對每一個都相應地帶出隨後的內容。
For often in the divine teaching the soul is called now a vine, now a sheep, now a bride; and to each the discourse consistently adds what follows.
1:987
Ὅτε γὰρ ἄμπελον αὐτὴν ὑποτίθεται λέγων·
因為當它設想靈魂為葡萄樹時，說道：
For when it supposes her to be a vine, saying:
1:988
Ἄμ̣πελος εὐκληματοῦσα Ἰσραήλ, τότε τοὺς διδασκάλους γεωργοὺς καὶ τοὺς ἐπιβουλεύοντας ἀλώπεκας καλεῖ·
「以色列是枝條茂盛的葡萄樹」，此時它便稱那些教師為園丁，稱那些陰謀害她的為狐狸：
'Israel is a vine with fair branches,' then it calls the teachers husbandmen and those who plot against her foxes:
1:989
Πιάσατε γὰρ ἡμῖν ἀλώπεκας μικροὺς ἀφανίζοντας ἀμπελῶνας·
「要給我們擒拿那毀壞葡萄園的小狐狸。」
'For catch us the little foxes that destroy the vineyards.'
1:990
ὅτε δὲ πρόβατον αὐτὴν ὀνομάζει, τοὺς διδασκάλους ποιμένας καὶ τοὺς διαστρέφοντας λύκουσκαὶ λέοντας·
但當它稱她為羊時，便稱那些教師為牧人，稱那些使人偏離的為狼和獅子：
But when it names her a sheep, it calls the teachers shepherds, and those who lead astray wolves and lions:
1:991
Πρόβατον πλανώμενον Ἰσραήλ, λέοντες ἐξῶσαν αὐτόν·
「以色列是迷失的羊；獅子把牠趕逐出去。」
'Israel is a straying sheep; lions have driven him out.'
1:992
ἀλλὰ καὶ ὅταν νύμφην αὐτὴν καλῇ, τὸν ἐπάγοντα εἰς τὴν ἀλήθειαν νυμφίον καὶ τὸν βλάπτοντα μοιχὸν ὀνομάζει·
而且每當它稱她為新婦時，便稱那領她進入真理的為新郎，稱那傷害她的為姦夫；
But also whenever it calls her a bride, it names the one who leads her into the truth a bridegroom, and the one who harms her an adulterer;
1:993
πάντα δὲ ταῦτα, εἰ καὶ διάφορα ὀνόματά ἐστιν, ἀλλ' ἐπὶ τὴν ψυχὴν ἀναφερόμενα οἰκείαν καὶ πρέπουσαν τῷ θείῳ Πνεύματι δέχεται τὴν νόησιν, οὐχ ὅτι αὕτη ἢ πρόβατον ἢ νύμφη ἢ ἄμπελός ἐστιν
這一切名稱雖然各不相同，然而既都歸屬於靈魂，便獲得一種適合且相稱於神聖之靈的理解——並不是說她真是羊、是新婦、或是葡萄樹。
and all these, though they are different names, yet being referred to the soul, receive an interpretation that is proper and fitting to the divine Spirit—not that she is either a sheep or a bride or a vine.
1:994
Ἀκολούθως οὖν, παραδείσου μνήμης γεγενημένης, διὰ τὸ σχῆμα τῆς λέξεως φύλλων ἐμνημόνευσεν, ἃ συνέρραψαν οἱ τῆς ἀρετῆς ἐκπεσόντες κατὰ τὴν εἰρημένην διάνοιαν
因此，既然提到了樂園，論述便順理成章地、因著表達的形式而提到葉子，就是那些從德行墮落的人所縫合的，正如上文所述的含義。
Consistently then, when mention had been made of paradise, on account of the form of the expression it made mention of leaves, which those who had fallen from virtue stitched together, according to the meaning that has been stated.
1:995
Οὗτοι δ' αὐτοὶ καὶ ἤκουσαν Κυρίου τοῦ Θεοῦ περι- πατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν
這些人也聽見耶和華神在傍晚時分於樂園中行走。
And these same ones also heard the Lord God walking in the paradise in the evening.
1:996
Καὶ πρὸ μὲν τῆς παραβάσεως οὐ περιεπάτει αὐτοῖς ἔξω αὐτῶν τυγχάνων, ἀλλ' ἦν μετ' αὐτῶν
在悖逆之前，祂並非作為在他們之外者而在他們中間行走，而是與他們同在。
And before the transgression he did not walk about among them as being outside them, but he was with them.
1:997
Τοῦ γὰρ τηροῦντος τὴν ἀρετὴν καὶ ἐν αυ̣τῇ ὄντος οἰκεῖον τοῦτο, ὡς λέγειν·
因為這正是那持守德行、並在德行之內者所固有的，以致他能說：
For this is proper to the one who keeps virtue and is within it, so as to say:
1:998
Προορώμην τὸν Κύριον ἐνώπιόν μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ, καὶ Ἐγὼ δὲ διὰ παντὸς μετὰ σοῦ. Τοῦ δὲ ἀνθρώπου μετὰ Θεοῦ ὄντος, καὶ ὁ Θεὸς μετ' αὐτοῦ ἐστιν·
「我常將耶和華擺在我面前，因祂在我右邊，叫我不至搖動」；又說：「我也常與你同在。」當人與神同在時，神也就與他同在：
'I foresaw the Lord always before me, for he is at my right hand, that I may not be shaken'; and: 'I too am with you always.' And when man is with God, God also is with him:
1:999
Ἐγγίσατε τῷ Θεῷ καὶ ἐγγίσ̣ει ὑμῖν·
「你們親近神，神就必親近你們。」
'Draw near to God, and he will draw near to you.'
1:1000
ἐπειδὰν δὲ ἀποστῶσιν αὐτοῦ τινες, ἀκούουσιν·
但每當有人離開祂時，他們就聽見：
But whenever certain ones depart from him, they hear:
1:1001
Ἐπορεύθη[σ]αν πρὸς ἐμὲ πλάγιοι κἀγὼ πορεύσομαι πρὸς αὐτοὺς ἐν θυμῷ πλαγίῳ. Καὶ ὥσπερ ὁ τὸν ἥλιον καταλείπων καὶ βύων̣ τοὺς ὀφθαλμοὺς οὐ ποιεῖ τινα τῷ ἡλίῳ ἐλάττωσιν– μένει γὰρ ὅπερ [ ἦ]ν φωτίζων–, οὕτως ὁ καταλείπων Θεὸν ἑαυτοῦ βλάβην ἐργάζεται, καταλείπει δὲ αὐτὸν οὐχ ὡς ἐν τόπῳ, ἀλλὰ τὴν ἀρετὴν ἀποστρεφόμενος ὡς ἐκεῖνοι περὶ ὧν εἴρηται·
「他們以乖僻待我，我也要以乖僻的忿怒待他們。」正如人棄離太陽、閉上眼睛，並不使太陽有絲毫減損——因為太陽依舊照樣發光——照樣，棄離神的人乃是自招損害；他棄離神並非如同離開一個地方，而是背棄德行，如同那些被論及的人一樣：
'They walked crookedly toward me, and I too will walk toward them in crooked wrath.' And just as one who abandons the sun and shuts his eyes causes no diminution to the sun—for it remains giving light just as it was—so the one who abandons God works harm to himself; and he abandons him not as though in a place, but by turning away from virtue, like those concerning whom it is said:
1:1002
Ἀπώσεται αὐτοὺς ὁ Θεός, ὅτι οὐκ εἰσήκουσαν αὐτοῦ, καὶ ἔσονται πλανῆται ἐν τοῖς ἔθνεσιν·
「神必棄絕他們，因為他們不聽從祂，他們必在列國中飄流。」
'God will thrust them away, because they did not hearken to him, and they shall be wanderers among the nations.'
1:1003
ἐπεὶ γὰρ αὐτοὶ οὐκ ἤκουσαν, αὐτὸς αὐτοὺς ἀπώσατο
因為既然他們自己不肯聽，祂就把他們棄絕了。
For since they themselves did not hear, he thrust them away.
1:1004
Ἐπεὶ οὖν καὶ οὗτοι διὰ τῆς παραβάσεως ἀπέστησαν αὐτοῦ, καὶ αὐτὸς αὐτῶν μεμάκρυνται μέν, διὰ δὲ τὴν ἰδίαν ἀγαθότητα περιπατεῖ, αἴσθησιν παρέχων, ὡς εἴρηται, κατὰ τὰς κοινὰς ἐννοίας, ὁπῶς ἐπιστράφωσιν
因此，既然這些人也藉著悖逆而離開了祂，祂在祂那一方雖已遠離他們，卻因祂自己的良善而行走，如前所述，按照人共有的觀念賜下知覺，好使他們回轉。
Since therefore these too departed from him through the transgression, he for his part has withdrawn far from them; yet on account of his own goodness he walks about, providing perception, as has been said, according to the common notions, so that they may turn back.
1:1005
Τοῦτο δὲ γίνεται̣ τὸ δειλινὸν καταλλήλως τοῖς παραβεβηκόσιν
而這事發生在傍晚，正與那些悖逆者相稱。
And this happens in the evening, correspondingly to those who have transgressed.
1:1006
Τῷ μὲν γὰρ ἐν ἀρετῇ ὄντι ἀκμάζει τὸ τῆς ἀληθείας φῶς, οὐδέπο̣τε γινομένῳ ἐν σκοτεινῇ καταστάσει–ἀκοῦσαι γοῦν ἔστιν λέγοντος τοῦ ἁγίου·
因為對於在德行之中的人，真理之光正處於全盛，他從不落入黑暗的境地——確實可以聽見那聖徒說：
For to the one who is in virtue the light of truth is at its height, since he is never in a state of darkness—one may indeed hear the holy one saying:
1:1007
ἐλαύνουσα, ὅτε τις ἑαυτὸν ἔξω τοῦ φωτὸς καθίστησιν ἐν ἀγνοίᾳ καὶ κακίᾳ γινόμενος, ὡς λέγειν τὸν Θεὸν πρὸς τὴν ἁμαρτάνουσαν ψυχήν·
……驅逐（黑暗），當有人置身於光之外，落入無知與邪惡之中時，以致神對那犯罪的靈魂說：
...driving away, when someone sets himself outside the light, coming to be in ignorance and wickedness, so that God says to the sinning soul:
1:1008
Νυκτὶ ὡμοίωσα τὴν μητέρα σου
「我曾將你的母親比作黑夜。」
'I have likened your mother to night.'
1:1009
Καὶ υἱοὶ δὲ νυκτὸς γίνονταί τινες καὶ σκότους, ὥστε τῷ ἁμαρτάνοντι τὸ ἀπὸ τῆς ἀγνοίας καὶ ἀσεβείας καὶ κακίας σκότος πάρεστιν
有些人成為黑夜與黑暗之子，以致那從無知、不虔敬與邪惡而來的黑暗臨到犯罪的人身上。
And certain ones become sons of night and of darkness, so that to the sinner there is present the darkness that comes from ignorance and impiety and wickedness.
1:1010
Δείκνυται δὲ ὡς οὐκ ἀθρόως ἀφῆκεν αὐτοὺς τὸ φῶς ἐν τῷ λέγεσθαι ὡς τὸ δειλινὸν ἤκουσαν τοῦ Θεοῦ περιπα- τοῦντος
而這也顯明光並非驟然離棄他們，正因經上說他們是在傍晚聽見神行走。
And it is shown that the light did not forsake them all at once, in that it is said that in the evening they heard God walking about.
1:1011
Οἱ γὰρ αὔραν αἰσθήσεως ἔχοντες ἀμαυράν τινα δέχονται κατάστασιν, οὔπω εἰς παντελῆ ἐλθόντες ἄγνοιαν, ἀλλὰ φιλανθρωπ[ί]ᾳ Θεοῦ διεγειρόμενοι ἔτι ἐμβοῶντος αὐτῶν τῷ κρυπτῷ, ἵν' ἐκ [τ]ούτου ἐν μεταγνώσει γένωνται, ὡς μαθε<ῖ>ν ὅτι Ψάντος ἑσπέρας αὐλισθήσεται κλαυ- θμός, καὶ εἰς τὸ πρωῒ ἀγαλλίωσις, ἵν' οὕτω καὶ περὶ τῶν τοιούτων λεχθῇ ὡς περί τινος αἰσθομένης οἷ κα[κ]ῶν ἐστιν·
因為那些仍存有微弱知覺氣息的人，領受的是一種昏暗的境況，尚未進入完全的無知，而是被神愛人的慈心所喚醒，因祂仍在那隱密之處向他們呼喊，好叫他們由此進入悔改，以致明白「一宿雖有哭泣，早晨便必歡呼」，好使人論及這樣的人時，也如同論及一個知覺自己陷於何等禍患之人一般：
For those who still have a faint breeze of perception receive a dim state, not yet having come into complete ignorance, but being roused by God's love for mankind, while he still cries out to them in what is hidden, so that from this they may come to repentance, so as to learn that 'weeping shall lodge in the evening, and in the morning gladness'; that thus it may also be said concerning such persons, as concerning one who perceives what evils she is in:
1:1012
ἐκ τούτου γὰρ συμβήσεται μετανοοῦντας ἐλθεῖν ἐπὶ φῶς, ὡς εἰπεῖν·
因為由此便會使那些悔改的人來到光中，以致能說：
for from this it will come about that those who repent come to the light, so as to say:
1:1013
Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Ἀκούσαντες οὖν τῆς φωνῆς Κυρίου περιπατοῦντος, ὡς εἴρηται, ἐκρύβησαν ἀπὸ προσώπου Κυρίου τοῦ Θεοῦ
「這是耶和華所定的日子，我們在其中要歡喜快樂。」於是他們聽見那行走之耶和華的聲音，如前所述，就藏起來躲避耶和華神的面。
'This is the day which the Lord has made; let us rejoice and be glad in it.' Having then heard the voice of the Lord walking about, as has been said, they hid themselves from the face of the Lord God.
1:1014
Πρόσωπον δὲ Κυρίου Θεοῦ οὐχ ὡς ἀνθρωπομόρφου λέγεται·
然而耶和華神的「面」，並非如同具有人形者的面那樣被提及；
But the 'face' of the Lord God is not spoken of as of one having human form;
1:1015
πνεῦμα δὲ οὐκ ἐκ μερῶν συνέστηκεν, ὡς τὸ μέν τι αὐτῶν πρόσωπον καλεῖσθαι ἢ ἄλλο τι τῶν ἀνθρωπίνων μελῶν
因為靈並非由部分組成，以致其中某一部分可被稱為面，或稱為人身體的其他任何肢體。
for a spirit is not composed of parts, so that some part of them should be called a face or any other of the human members.
1:1016
Οὐ γὰρ προσήκει τὰς περὶ Θεοῦ φωνὰς ἀνθρωπίνως ἐκλαμβάνειν, διὰ τὸ ἡμῶν χρήσιμον οὕτως εἰρημένας
因為將論及神的話語按人的方式來理解是不合宜的，這些話乃是為了對我們有益才如此說的。
For it is not fitting to understand the utterances concerning God in a human manner, since they are spoken thus for our benefit.
1:1017
Καὶ οὐδὲν θαυμα- στόν, εἰ περὶ Θεοῦ ταῦτα λέγεται, ὁπότε καὶ περὶ αἰσθητῶν οὕτως διδασκόμεθα
而且，若這些話是論及神而說的，並不足為奇，因為即便論及可感之物，我們也是這樣受教的。
And it is no wonder if these things are said concerning God, since even concerning perceptible things we are taught in this way.
1:1018
Ἐν γοῦν Παροιμίαις γέγραπται·
無論如何，在箴言中寫著：
In Proverbs, at any rate, it is written:
1:1019
Θάνατος καὶ ζωὴ ἐν χειρὶ γλώσσης, καὶ οὐχ οὕτως νοοῦμεν ὡς τῆς γλώττης χεῖρα ἐχούσης, ἀλλ' ἐνέργειαν, ἥτις χεὶρ αὐτῆς ὠνομάσθη·
「死生在舌頭的權下（原文作『手中』）」；我們並不按舌頭有一隻手來理解這話，而是理解為一種功用，這功用被稱為舌頭的手；
'Death and life are in the hand of the tongue'; and we do not understand this as though the tongue had a hand, but an activity, which is called its hand;
1:1020
Ἐκ τῶν ἑαυτοῦ τις λόγων δικαιοῦται καὶ ἐκ τῶν λόγων καταδικάζεται, διὰ τοῦτό φησιν ὡς ἐν χειρὶ γλώσσης, τοῦτ' ἔστιν τῷ λόγῳ, θάνατος καὶ ζωή ἐστιν, ὅτε τις εὖ ἢ κακῶς αὐτῷ χρῆται
「因你的話，你要稱義，也因你的話，你要定罪」；正因如此，經上說死生在舌頭的手中，也就是在言語中，端看人善用還是惡用它。
'By one's own words is one justified, and by one's words is one condemned'; for this reason it says that as in the hand of the tongue—that is, in the word—there is death and life, according as one uses it well or ill.
1:1021
Ἐκρύβησαν οὖν ἀπὸ προσώπου τοῦ Θεοῦ ἀποστάντες τῆς περὶ Θεοῦ καθαρᾶς νοήσεως, οὐχ ὡς Κάιν·
於是他們藏起來躲避神的面，乃是離棄了那論及神的純潔認識——並不像該隱那樣；
They hid themselves then from the face of God, having departed from the pure conception concerning God—not like Cain;
1:1022
ἐκεῖνος γὰρ ἐξῆλθεν ἀπὸ προσώπου τοῦ Θεοῦ ἀφάνταστον ἑαυτὸν αὐτοῦ παρασκευάσας κατὰ ἐκεῖνον, περὶ οὗ εἴρηται
因為那人乃是出去離了神的面，把自己弄成對神毫無觀念，正如那被論及的人一樣：
for that one went out from the face of God, having rendered himself devoid of any conception of him, after the manner of that one concerning whom it is said:
1:1023
Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ·
「愚頑人心裡說：『沒有神。』」
'The fool has said in his heart, "There is no God."'
1:1024
πάντες δ' οἱ ἀπρονοησίαν εἰσάγοντες ταύτης εἰσὶ τῆς ἐννοίας
凡引入「神不施眷顧」這觀念的人，都屬於這同一種想法。
and all who introduce the notion of a lack of providence belong to this same conception.
1:1025
Οἱ δ' ἀποκρυπτόμενοι οὐκ ἀνεννόητοι μὲν τῆς θείας εἰσὶν ἐπιστασίας, διὰ δὲ τὴν ῥυπαρίαν τῆς ἁμαρτίας τὴν παρρησίαν οὐκ ἔχουσιν, καταφρονηταί τινες ὄντες, ἀλλ' οἱ ἅγιοι ἐλευθέραν ἔχο[ν]τες τὴν συνείδησιν ἐνώπιόν εἰσι τοῦ Κυρίου, ὡς λέγειν·
至於那些藏匿的人，並非對神聖的鑒察毫無觀念，而是因罪的污穢而失去坦然無懼的膽量，成了某種輕慢者；反之，眾聖徒因擁有自由的良心，便站在主的面前，以致能說：
But those who hide themselves are not indeed without any conception of the divine oversight, but on account of the filthiness of sin they do not have boldness, being certain despisers; whereas the saints, having a free conscience, are in the presence of the Lord, so as to say:
1:1026
Ζῇ Κύριος, ᾧ παρέστην ἐνώπιον αὐτοῦ·
「我指著我所侍立在祂面前永生的耶和華起誓」；
'The Lord lives, before whom I have stood in his presence';
1:1027
περὶ δὲ τῶν ἁμαρτανόντων λέγεται·
但論到那些犯罪的人，經上說：
but concerning those who sin it is said:
1:1028
Ἔστρεψαν ἐπ' ἐμὲ νῶτα καὶ οὐ πρόσωπα αὐτῶν, ὅπερ ἔδει ἵν' ὡς ἱερεῖς παραστᾶται τυγχάνωσιν καὶ ὡς ἄγγελοι διὰ παντὸς βλέποντες τὸ πρόσωπον τοῦ ἐν οὐρανοῖς Πατρός
「他們以背向我，不以面向我」——本應是他們當如祭司般侍立，並如天使一般常常瞻仰那在天上之父的面。
'They turned their backs to me and not their faces'—whereas it ought to have been that they should stand by as priests and, like angels continually beholding the face of the Father who is in heaven.
1:1029
Δύναται δὲ καθ' ἕτερον λόγον ἐκλαμβάνεσθαι τὸ Καὶ ἐκρύβησαν ἀπὸ προσώπου τοῦ Θεοῦ, πρόσωπον νοούντων ἡμῶν εἶναι τὸν μονογενὴ Υἱὸν αὐτοῦ ὄντα αὐτοῦ εἰκόνα καὶ χαρακτῆρα τῆς ὑποστάσεως
然而「他們藏起來躲避神的面」這話，也可按另一種意思來理解，就是我們把那「面」理解為祂的獨生子，祂是神的形像，是神本質的印記。
But the words 'And they hid themselves from the face of God' may also be understood according to another sense, when we understand the 'face' to be his only-begotten Son, who is his image and the impress of his substance.
1:1030
Ὁ γὰρ τοῦτον ἰδὼν ἑώρακε τὸν Πατέρα
因為那看見祂的，就是看見了父。
For the one who has seen him has seen the Father.
1:1031
Δέον οὖν αὐτοὺς πάντα πράττειν ἐπὶ τῷ τηρεῖν τὸ κατ' εἰκόνα, καθ' ὃ καὶ γεγένηνται
因此，他們理應行一切事，以持守那「照著形像」所造的樣式，正是照著這形像他們才被造成的。
It was fitting therefore that they should do all things toward keeping that which is according to the image, in accordance with which they had also come into being.
1:1032
Παραβᾶται θελήσαντες εἶναι τῆς ἐντολῆς ἀπέστησαν τοῦ φωτίζεσθαι ἀπὸ τοῦ εἰκόνος τοῦ Θεοῦ
但他們既選擇成為違背誡命的人，就離棄了被神的形像所光照。
But having chosen to be transgressors of the commandment, they departed from being illumined by the image of God.
1:1033
Εἰκότως δὲ φεύγουσιν ὑπὸ τὸ ξύλον τὸ ἐμμέσῳ τῷ παραδείσῳ, ὃ ἦν τὸ γνωστὸν καλοῦ καὶ πονηροῦ
他們躲到樂園中央那棵樹底下，也是理所當然的，那樹就是分別善惡的樹。
And reasonably they flee beneath the tree that is in the midst of the paradise, which was the tree of the knowledge of good and evil.
1:1034
Ὁ γὰρ κρυπτόμενος τὸ τοῦ Θεοῦ πρόσωπον, ὡς μὴ ἐνεργεῖν τὴν ἀρετήν, ἀλλ' ἐπιμορφάζεσθαι, κρύπτεται ὑπὸ τὴν ὑπόκρισιν
因為那隱藏神之面的人，不去實行德行，反倒假冒德行，便是藏身在偽善之下。
For the one who hides the face of God, so as not to practise virtue but to feign it, hides himself beneath hypocrisy.
1:1035
Ὁ γὰρ γιγνώσκων καλὸν καὶ πονηρόν, ὡς μὴ διαστέλλειν καὶ αἱρεῖσθαι τὸ καλόν, οὕτως τῇ ἐντρεχείᾳ οἴησιν ἔχων κ̣ρύπτεται Θεόν, τὴν ἀρετὴν ἐπι- μορφαζόμενος
因為那知道善惡、卻不加以分辨、不揀選善，反倒憑其機巧只存有一種自負之見的人，便躲避神，假冒德行。
For the one who knows good and evil, so as not to distinguish and to choose the good, but having by his cleverness a mere conceit of it, hides from God, feigning virtue.
1:1036
Καὶ ἐκάλεσεν Κύριος ὁ Θεὸς τὸν Ἀδὰμ καὶ εἶπεν αὐτῷ·
耶和華神呼喚亞當，對他說：
And the Lord God called Adam and said to him:
1:1037
Τὴν φωνήν σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην
「我在樂園中聽見你行走的聲音，就害怕，因為我赤身露體，我便藏了起來。」
'I heard your voice as you walked in the paradise, and I was afraid because I am naked, and I hid myself.'
1:1038
ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ' αὐτοῦ ἔφαγες
「我曾吩咐你單單不可吃這一棵的果子，你卻吃了它。」
'I commanded you not to eat of this one alone; from it you have eaten.'
1:1039
Ἡ γυνή, ἣν δέδωκας μετ' ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου καὶ ἔφαγον
「你所賜給我、與我同在的那女人，她把那樹上的果子給我，我就吃了。」
'The woman whom you gave to be with me, she gave me of the tree, and I ate.'
1:1040
Πηγὴ ἀγαθότητος ὑπάρχων ὁ Θεὸς καὶ μετὰ τὰ σφάλματα πάλιν ἡμᾶς καλεῖ, τὴν παντελῆ γνῶσιν τοῦ καλοῦ μὴ ἀπαλείφων ἀπὸ τοῦ λογισμοῦ, κἂν ἡμεῖς διὰ τὴν ἁμαρτίαν τὴν ἀρετὴν ἀποστρεφώμεθα
神既是良善的泉源，即使在我們跌倒之後，仍再次呼喚我們，並不從我們的心思中抹去對善的完全認識，即便我們因罪而背棄德行。
Being a fountain of goodness, God calls us again even after our failings, not wiping out from our reasoning the complete knowledge of the good, even if we, on account of sin, turn away from virtue.
1:1041
Τοῦτο καὶ τῷ Ἀδὰμ ἐπὶ τοῦ παρόντος ὁ Θεὸς ποιεῖ, καλῶν αὐτὸν κρυπτόμενον, λέγων τε αὐτῷ·
在眼前這情況下，神也對亞當如此行，在他藏匿時呼喚他，並對他說：
This too God does to Adam in the present case, calling him as he hides, and saying to him:
1:1042
Ποῦ εἶ; Αὐτὸς μὲν γὰρ ἐπὶ τῷ ἐργάζεσθαι καὶ φυλάττειν τὸν παράδεισον τεταγμένος ἦν ὑπὸ τοῦ Θεοῦ, τόπον τοῦτον οἰκεῖον παρ' αὐτοῦ δεξάμενος·
「你在哪裡？」因為他曾被神委派去修理看守樂園，從神那裡領受了此地作為他自己的所在；
'Where are you?' For he had been appointed by God to till and to guard the paradise, having received this from him as his proper place;
1:1043
τούτου δ' ἀποστὰς διὰ τὴν παρα- κοὴν ἀκολούθως ἀκούει παρὰ τοῦ Θεοῦ·
但他既因悖逆而離開此地，便相應地聽見神說：
but having departed from this on account of his disobedience, he consequently hears from God:
1:1044
Ποῦ εἶ; Ὅτι δὴ τάξις, ἣν ἐγχειρίζεται τίς, τόπος καλεῖται, ἔστιν ἀπὸ τῶν Πράξεων τῶν ἀποστόλων μαθεῖν, ὁπηνίκα ἀντὶ τοῦ Ἰούδα τοῦ προδόντος τὸν Ἰησοῦν προστήσασθαι μ̣α̣θητὴν οἱ ἀπόστολοι βουλόμενοι εὐχὴν τῷ Θεῷ ἀναφε´̣- ροντες ἔλεγον·
「你在哪裡？」至於一個人所受託付的職分被稱為「地方」，這可從使徒行傳中得知：當眾使徒願意選立一位門徒來替補那出賣耶穌的猶大時，他們向神獻上禱告說：
'Where are you?' That an order which someone is entrusted with is called a 'place' one may learn from the Acts of the Apostles, when the apostles, wishing to appoint a disciple in place of Judas who had betrayed Jesus, offering up a prayer to God, said:
1:1045
Σὺ Κύριε καρδιογνῶστα πάντων, ἀνάδειξον ἕνα λαβεῖν τὸν τόπον τῆς διακονίας ταύτης
「主啊，你知道萬人的心，求你指明這使徒的職分（原文作『這事奉的地方』）當由誰來承接。」
'You, Lord, who know the hearts of all, show which one is to take the place of this ministry.'
1:1046
Καὶ ἠκολούθησεν δὲ τῷ Ἀδὰμ παραβεβηκότι τὴν θ̣ε̣ι´̣αν τάξιν τὸ καὶ τοῦ καταλλήλου τόπου τῆς τάξεως ἐκπεσ̣ε̣ῖν·
亞當既違背了神聖的次序，隨之而來的還有這事：他從那與此次序相稱的地位上墜落；
And there followed upon Adam, who had transgressed the divine order, also this: that he fell from the place corresponding to that order;
1:1047
ἐκβέβληται γὰρ ἐκ τοῦ παραδείσου
因為他被逐出了樂園。
for he was cast out of the paradise.
1:1048
Εἴη δ' ἂν καὶ ἐντρεπ̣τ̣ι̣κὸν τὸ ποῦ εἶ;·
這「你在哪裡？」也可能是一句使人羞愧的斥責：
The 'Where are you?' would also be a rebuke that makes one ashamed:
1:1049
ἐγὼ μὲν γάρ σε ἐν ἀρετῇ ἔθηκα, νῦν δὲ ποῦ εἶ; ἐννοήσας αἰσχύνου
「因為我把你安置在德行之中，如今你卻在哪裡呢？你思想這事，當覺羞愧。」
'For I placed you in virtue, but now where are you? Consider, and be ashamed.'
1:1050
Εἴσι δ' οἱ καὶ τὴν ἀσώματον οὐσίαν κατὰ τὸ πρῶτον ὑποκείμενον τῆς ψυχῆς ἐννοοῦντες καὶ διὰ τοῦτο ἐκτὸς παντὸς τόπου αὐτὴν εἶναι προσήκειν λογιζόμενοι, παρ' ἑαυτὴν δὲ σώματος πειραθεῖσαν ἐντρεπτικῶς ἀκούειν·
也有些人按靈魂的首要本質來理解那無形體的存有，並因此推斷靈魂理應在一切地方之外；但當她就其自身而言經歷了身體時，便以一種使她羞愧的方式聽見（這話）：
And there are those who understand the incorporeal substance according to the primary subject of the soul, and for this reason reckon that it is fitting for her to be outside every place; but that, when she has for her own part experienced body, she hears in a manner that makes her ashamed:
1:1051
Που εἶ; Ἐν τόπῳ ὑπάρχεις, ἡ ἀπὸ παντὸς τόπου ἐλευθέρα διὰ τὸ ἀσώματος, ὅπερ μὴ φυλάξασα, ἀλλὰ συναφθεῖσα σώματι, ἐν τόπῳ γέγονας; Ἀλλὰ καὶ ὁ ἐν οὐρανῷ ἔχων τὸ πολίτευμα καὶ ἔχων τὴν καρδίαν ἐν οὐρανῷ διὰ τὸ ἐκεῖ τεθησαυρικέναι κἀκεῖ εἶναι οὐκ ἐν τόπῳ ἐστίν, ὑπερκόσμιο[ς γ]εγενημένος
「你在哪裡？」你如今是在某個地方嗎——你這本因無形體而脫離一切處所、原是自由的靈魂，如今不守此自由，反倒與身體聯合，落入了某個地方嗎？然而，那在天上有其國籍、且因把財寶積存在那裡並住在那裡而使心也在天上的人，卻不在任何處所之中，因為他已成了超越世界的人。
Where art thou? Art thou now in a place — thou soul that wast free from every place because thou art incorporeal, which freedom thou didst not keep but, being joined to a body, hast come to be in a place? Yet even he whose citizenship is in heaven, and who has his heart in heaven because he has laid up his treasure there and is there, is not in a place, having become one who transcends the world.
1:1052
Ἐπεὶ οὖν καὶ ὁ Ἀδὰμ οὕτως εἶχε, παρέβη δέ, οὕτω[ς] ἀκούει τὸ Ποῦ εἶ
既然亞當原也處於這種境況，卻犯了過犯，他便如此聽見那句「你在哪裡？」
Since, then, Adam too was in this condition but transgressed, he thus hears the words: 'Where art thou?'
1:1053
Σὺ δὲ καὶ τὸ πρόσκεισθαι τὸ Κύριος ἐνταῦθα τῷ Θεός·
你也當留意，這裡在「神」之上又加了「主」這稱號。
But note also that here the title 'Lord' is added to 'God.'
1:1054
Ὅτε μὲν γὰρ περὶ δημιουργίας, προέκειτο·
因為當論及創造之工時，經文是這樣說的：
For when the matter concerned creation, it stood thus:
1:1055
Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν·
「起初神創造天地」；
'In the beginning God made the heaven and the earth';
1:1056
ὅτε δὲ παράβασις ἠκολούθησεν, τότε καὶ τὸ τοῦ Κυρίου πρόσκειται ὄνομα·
但當過犯隨之發生時，那時「主」的名也就加上了；
but when transgression followed, then the name of 'the Lord' is added as well;
1:1057
ἕπεται γὰρ τῷ Κυρίῳ ἐπεξέρχεσθαι κατὰ τῶν ἀμελούντων διατάξεων αὐτοῦ
因為出面追討那些忽略祂命令之人，正是屬於「主」的職分。
for it belongs to the Lord to proceed against those who neglect His ordinances.
1:1058
Καὶ ἐπιτιμίας γὰρ̣ ἔδει, ἥτις οἰκείως ἀπὸ δεσπότου γίνεται, συγκεραν- νύντος ἀγαθό[τ]ητι τὴν ἐπιτιμίαν·
因為也需要有責罰，而這責罰理當出於主人，祂以良善調和了那責罰。
For there was need also of rebuke — a rebuke that fittingly proceeds from a Master, who tempers His reproof with goodness.
1:1059
Καὶ ἐκάλεσεν Κύριος ὁ Θεός
「主神呼喚說。」
'And the Lord God called.'
1:1060
Τοῦτο καὶ Δαυὶδ ψάλλει λέγων
這也正是大衛所歌唱的，他說：
This David too sings, saying:
1:1061
Ἔλεος καὶ κρίσιν ᾄσομαί σοι, Κύριε·
「主啊，我要向你歌唱慈愛與公義」；
'Mercy and judgement will I sing unto Thee, O Lord';
1:1062
μετὰ γὰρ τοῦ ἐλεεῖν καὶ τὸ κρίνειν συναπτόμενον φιλανθρωπι´̣ας δεῖγμα ἐκφέρει
因為他把審判與憐憫聯結在一起，便顯出仁愛的憑據。
for by joining judgement together with mercy he sets forth a token of loving-kindness.
1:1063
πρὸς τὸ συμφέρον γὰρ ἐπάγει τὰ κολαστήρια
因為神施行懲罰，乃是為了我們的益處。
For God brings on His chastisements for our benefit.
1:1064
Ἴδωμεν δὲ καὶ τὴν ἀπόκρισιν·
但讓我們也來看那回答：
But let us also look at the answer:
1:1065
Τὴν φωνήν σου ἤκουσα περιπατοῦντος ἐν τῷ πα̣ραδείσῳ
「我聽見你在園中行走的聲音。」
'I heard the sound of Thee as Thou wast walking in the garden.'
1:1066
Ὅταν γάρ τις ἐν ἁμαρτίᾳ γενόμενος αἰσθήσεως βραχεία̣ς δέηται τοῦ μόνως ἔννοιαν δέχεσθαι τοῦ Θεοῦ διὰ τῆς κτίσεως ἐν ᾗ ἐμπ̣εριπατεῖ τῶν ὅλων προνοούμενος τάξιν ἐπιθεὶς ἑκάστῳ τω῀̣ν ὄντων, τότε καὶ ἐπ̣ι̣σ̣τρέφει καὶ γιγνώσκει ὅτι ἐφορᾷ τὰ ὅλα καὶ διοικεῖ, οὕτω τε ἔξω καταφρονήσεως γίνεται
因為當一個陷於罪中的人，只需要一點覺悟——就是單單藉著神所行走其中的受造界，領受一個關於神的意念（神在其中眷顧萬物的秩序，把位分分派給每一件受造之物）——那時他便回轉，並認識到神鑒察並管治萬有；如此他就脫離了那藐視的態度。
For whenever a man who has fallen into sin needs but a slight perception — the mere perception of receiving a thought of God through the creation in which He walks, providing for the order of all things and assigning to each of the things that are its place — then he both turns back and comes to know that God oversees and governs all things; and thus he comes to be beyond contempt.
1:1067
Ὅταν γὰρ θεάσηται ἡλίου̣ μὲν τὴν τεταγμένην πορείαν, οὐρανῶν δὲ τὴν κίνησιν, σελήνης δὲ τὰς μεταβολάς, ἀστέρων δὲ τὰς κατὰ καιροὺς ἐπιτολάς, καὶ λογίσηται ὅτι ὁ τοῦδε τοῦ παντὸς ἡνίοχος καὶ ταξίαρχος ὁ τῶν ὅλων ἐστὶν δημιουργός, ἐμπεριπατῶν ὅλοις φωνῆς ἀκούει Θεοῦ, οὐ κατὰ πρόσφορον γινομένης, ἀλλ' ἐν διανοίᾳ τυπουμένης, ὅτι Θεὸν οὐδὲν λανθάνει, ἀλλὰ πάντα ὑπὸ τὴν αὐτοῦ οἰκονομίαν ἐστίν
因為當他觀看日頭所定的行程、諸天的運轉、月亮的盈虧、以及眾星按時的升起，並思想到那駕馭並統率這全體者，就是萬有的創造主時，那時他行走在這一切之中，便聽見神的聲音——這聲音並非以可聞的方式發出，而是印刻在心思之中：即沒有什麼能瞞得過神，萬事都在祂的安排之下。
For whenever he beholds the appointed course of the sun, the movement of the heavens, the changes of the moon, and the seasonable risings of the stars, and reasons that He who is the charioteer and marshal of this whole is the Creator of all, then, walking amid all these things, he hears the voice of God — a voice not uttered in an audible manner, but impressed upon the mind: that nothing escapes God, but that all things are under His dispensation.
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Καὶ οὕτω αἰσχυνθεὶς κρύπτεται·
他便如此因羞愧而藏躲；
And thus, being ashamed, he hides himself;
1:1069
ὁ γὰρ ἁμαρτάνων, οὐκ ἔχων πρὸ ὀφθαλμῶν Θεὸν ἁμαρτάνει
因為犯罪的人，乃是不把神擺在眼前才去犯罪。
for he who sins, sins because he does not have God before his eyes.
1:1070
Αἰσθήσεως δὲ καὶ τὸ εἰπεῖν·
而說出以下這話，也是出於覺悟：
And it belongs to perception also to say:
1:1071
Τὴν φωνήν σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ καὶ ἐφοβήθην, ὅτι γυμνός εἰμι. Αὐτὸς γὰρ ὁ φόβος ἔχοντος ἔτι διάλημψιν ὡς αἰσχρὸν ἡ κακία καὶ κολαστέον
「我聽見你在園中行走的聲音，我就害怕，因為我赤身露體。」因為這害怕本身，正屬於那仍存有辨識的人——他知道惡是可恥的、是當受責罰的。
'I heard the sound of Thee as Thou wast walking in the garden, and I was afraid, because I am naked.' For this very fear belongs to one who still retains the discernment that wickedness is shameful and to be chastised.
1:1072
Τοῦ δὲ φόβου αἴτιον εἶναί φησιν τὴν γυμνό[τη]τα, ἥτις ἐκ τοῦ ἀπολωλεκέναι τὴν ἀρετήν, ἥτις ἦν σκέπασμα·
他又說，這害怕的緣由乃是那赤身，而赤身是由於他失去了德行——德行原是他的遮蓋；
And he says that the cause of the fear was his nakedness, which came about from his having lost virtue, which had been his covering;
1:1073
ἔνδυμα γάρ ἐστιν θεῖον ἡ ἀρετή
因為德行乃是屬神的衣裳。
for virtue is a divine garment.
1:1074
Οὕτω καὶ ὁ Παῦλος παραινεῖ·
保羅也照樣勸勉說：
So too Paul exhorts:
1:1075
Ἐνδύσασθε τὸν Χριστὸν Ἰησοῦν, καὶ Ἐνδύσασθε σπλάγχνα οἰκ-τιρμοῦ, ὅ ἐστιν·
「你們要披戴基督耶穌」，又說「要存憐憫的心腸」，這意思就是：
'Put ye on Christ Jesus,' and 'Put on bowels of compassion,' which is to say:
1:1076
Ἐλεημονικῷ τρόπῳ καὶ τῇ κατὰ Χριστὸν πολιτείᾳ κοσμήθητε, καὶ πάλιν·
「要以憐憫的性情、並以合乎基督的生活行事為裝飾」；又說：
'Be adorned with a merciful disposition and with the manner of life that is according to Christ'; and again:
1:1077
Ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτὸς πρὸς τὸ παρασκευάσαι ἑαυτοὺς προσπολεμεῖν κατὰ τῶν ἀντικειμένων
「讓我們穿上光明的兵器」，好叫我們預備自己去與那些敵對者爭戰。
'Let us put on the armour of light,' so as to prepare ourselves to make war against the adversaries.
1:1078
Ἐπεὶ οὖν τούτων ἐστέρητο τῶν ἐνδυμάτων διὰ τῆς παραβάσεως, ἠλέγχετό τε ἐκ τοῦ συνειδότος, οὐκ εἶχεν παρρησίαν πρὸς Θεὸν ἀτενίζειν·
既然如此，他因那過犯而被剝去了這些衣裳，又被自己的良心定罪，就沒有膽量正視神；
Since, then, he had been stripped of these garments through the transgression, and was convicted by his conscience, he had no boldness to gaze toward God;
1:1079
Ἐφοβήθην, ὅτι γυμνός εἰμι·
「我害怕，因為我赤身露體」；
'I was afraid, because I am naked';
1:1080
ὡς γὰρ ἄτοπα πράξας, εἰ ζητοῖτο, πρὸς ἄρχοντος δέει τῶν πεπραγμένων κρύπτεται, οὕτως καὶ ὁ Ἀδάμ, τοῦ μὴ συνειδότος ἑαυτῷ ἁμάρτημα φυλάττοντος παρρησίαν
因為正如一個行了醜事的人，若被追查，便因懼怕官長、為所行的事而藏躲，亞當也是如此；反倒那自知內心無罪的人，卻保有他的膽量。
for just as one who has done shameful deeds, if he be sought out, hides himself from fear of the ruler because of what he has done, so also did Adam, whereas he who is conscious of no sin within himself keeps his boldness.
1:1081
Πρὸς ἃ μετὰ διορθώσεως πάλιν ὁ τοῦ παντὸς δεσπότης ἀνακινῶν αὐτοῦ τὴν ἔννοιάν φησιν·
對這些事，萬有的主再次為著矯正的目的，喚起他的悟性，說：
To these things the Master of the universe, again with a view to correction, stirring up his understanding, says:
1:1082
Τίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ, εἰ μὴ ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην τούτου μόνου μὴ φαγεῖν, ἀπ' αὐτοῦ ἔφα̣γε̣ς; Φιλάνθρωπος ὁ λόγος·
「誰告訴你，你是赤身露體呢？莫非你吃了我單單吩咐你不可吃的那樹上的果子嗎？」這話滿有仁愛；
'Who told thee that thou art naked, unless of the tree of which alone I commanded thee not to eat, thou hast eaten of it?' The saying is full of loving-kindness;
1:1083
πάλιν γὰρ ἀντέχεται τοῦ ἁμαρτήσαντος Θεός, ὑποδεικνὺς τῆς ἐντολῆς τὸν λογισμόν
因為神再次扶持那犯了罪的人，向他指明那命令背後的道理。
for again God takes hold of the one who has sinned, pointing out the reasoning behind the commandment.
1:1084
Ἔδει γὰρ μ̣ετὰ πάντων καὶ τοῦ γνωστοῦ καλοῦ καὶ πονηροῦ μεταλαμβάνειν καὶ μὴ μόνου
因為他理當與其餘一切一同，也領受那分辨善惡的知識，而不是單單領受這一樣。
For he ought to have partaken, together with all the rest, also of the knowledge of good and evil, and not of it alone.
1:1085
Ἡ γάρ, ὡς προείρηται, ἐντρέχεια ἀνθρωπίνη χωρὶς τῆς ἐνεργείας τῆς ἀρετῆς ἐπιβλαβέστατον, μετὰ δὲ πάντων ὠφέλιμον·
因為，如前所言，人的機巧若沒有德行的運作，便是最有害的；但若與其餘一切相配，卻是有益的；
For, as has been said before, human cleverness apart from the working of virtue is most harmful, but together with all the rest it is beneficial;
1:1086
ὅπερ καὶ ὁ Θεὸς προσέταξεν ἀγαθοῦ ἰατροῦ δίκην, προπότισμα χρησιμώτατον πρὸς ὑγίειαν παρέχων, ὃ συγκραθὲν μὲν λυσιτελεῖ, διαιρεθὲν δὲ βλάπτει, ὥσπερ ἐπὶ τῆς καλουμένης θηριακῆς προείρηται
這正是神所吩咐的，如同一位良醫，賜下一劑最有益於健康的預防藥——這藥若經調配便有益處，若拆開使用便有害處——正如前面論及那稱為「解毒劑」（底也迦）之物時所說的。
which very thing God also enjoined, after the manner of a good physician, providing a most useful preventive draught for health — a draught that, when compounded, profits, but when taken apart, harms — just as has been said before concerning what is called theriac.
1:1087
Τοιοῦτον ὁ Κύριος ἐν τοῖς εὐαγγελίοις παιδεύων φησίν·
主在福音書中教導這樣的事，說：
Such a thing the Lord teaches in the Gospels, saying:
1:1088
Γίνεσθε φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. Ἀλλὰ πρὸς αὐτὰ ὁ Ἀδὰμ τὴν γυναῖκα αἰτιώμενός φησιν·
「你們要靈巧像蛇，馴良像鴿子。」但對這些事，亞當卻控告那女人，說：
'Be ye wise as the serpents and harmless as the doves.' But to these things Adam, accusing the woman, says:
1:1089
Ἡ γυνή, ἣν ἔδωκας μετ' ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου καὶ ἔφαγον. Φιλαίτιον ἡ < κα>κία, καὶ τῶν ἁμαρτανόντων ἴδιον τὸ μὴ ταχέως ὁμολογεῖν τὸ ἁμάρτημα, ἀλλὰ ἀναπλάττεσθαι αἰτίας τοῦ σφάλματος
「你所賜給我、與我同居的女人，她把那樹上的果子給我，我就吃了。」惡是好推諉責備的；犯罪之人的特徵，就是不肯痛快承認己罪，反倒編造過失的種種藉口。
'The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.' Wickedness is fond of blaming others, and it is proper to those who sin not to confess the sin readily, but to fabricate causes for their fault.
1:1090
Οἱ μὲν γὰρ τῶν ἀνθρώπων εἱμαρμένῃ διδόντες τὸν βίον ἀπ' ἐκείνης καὶ εἰς ἁμαρτίαν ἀναγκάζεσθαι οἴονται, οἱ δὲ εἰκῇ καὶ ὡς ἔτυχεν τὰ πάντα γίνεσθαι λέγοντες καὶ ταῦτα οὕτω συμβαίνειν νομίζουσιν·
因為有些人把生命歸於命運，就以為連犯罪也是被命運所迫；另有些人說萬事都是偶然、隨機而生，同樣認為這些事也是這樣發生的；
For some men, ascribing life to fate, suppose that by it they are constrained even into sin; while others, saying that all things come to be at random and by chance, likewise reckon these things to happen so;
1:1091
ὁδὲ πρωτόπλαστος τῆς ἐντολῆς παρακούσας φησίν·
但那頭一個受造的人，違背了命令，卻說：
but the first-formed man, having disobeyed the commandment, says:
1:1092
Ἡ γυνή, ἣν ἔδωκας μετ' ἐμοῦ. Ἔδει δ' αὐτὸν ἐννοῆσαι ὅτι πρῶτον μέν, ἀπὸ Θεοῦ ταύτην δεξάμενος, δεόντως αὐτὴν καὶ τὸ πρὸς τὸ συμφέρον ἐδέξατο, ἔπειτα οὐχ ὡς διδάσκαλον ἔλαβεν, ἀλλ' ὡς ἑπομένην
「你所賜給我、與我同居的女人。」然而他理當思想：第一，他既從神領受了她，就是合宜地、為著他的益處而領受的；其次，他娶她並非作為教師，乃是作為當跟隨他的人。
'The woman whom Thou gavest to be with me.' Yet he ought to have considered that, first, having received her from God, he received her fittingly and for his benefit; and next, that he took her not as a teacher, but as one who should follow.
1:1093
Καὶ τοῦτο ἐν τοῖς φθάσασιν παρεση- μειωσάμεθα ἐκ τῆς ἀποκρίσεως τῆς Εὕας πρὸς τὸν ὄφιν, φασκούσης πρὸς αὐτόν·
這一點我們在前面已經指出過，就是從夏娃對那蛇的回答中看見的，她對牠說：
And this we have already noted in what preceded, from the answer of Eve to the serpent, when she said to him:
1:1094
Ἀπὸ καρποῦ ξύλου τοῦ παραδείσου φαγόμεθα, ἀπὸ δὲ καρποῦ τοῦ ξύλου ὅ ἐστιν ἐμμέσῳ τῷ παραδείσῳ εἶπεν ὁ Θεός·
「園中樹上的果子，我們可以吃；惟有園當中那樹上的果子，神曾說：
'Of the fruit of the tree of the garden we shall eat, but of the fruit of the tree which is in the midst of the garden God said:
1:1095
Οὐ φάγεσθε ἀπ' αὐτοῦ οὐδὲ μὴ ἅψησθε αὐτοῦ, ἵνα μὴ ἀποθάνητε, περὶ γὰρ ἁφῆς ὁ Θεὸς οὐκ ἦν ἐντειλάμενος, τοῦτο δὲ ὡς ἐκ τοῦ Ἀδὰμ μαθοῦσαν παιδεύοντος αὐτὴν εὐλαβεστέραν εἶναι, ἅτε ἀσθενῆ, ἀκοῦσαι παρ' αὐτοῦ τὸ μηδὲ ἁψῆσθαι αὐτοῦ
『你們不可吃，也不可摸，免得你們死。』」其實神並未就「摸」發出過命令；只是她乃是從亞當學來的——亞當因她軟弱，教導她要更加謹慎——她從他聽見這話：連摸都不可。
Ye shall not eat of it, neither shall ye touch it, lest ye die.' For God had given no commandment concerning touching; but this, as having learned it from Adam — who was teaching her, since she was weak, to be the more cautious — she had heard from him: that she should not even touch it.
1:1096
Πῶς οὖν ὁ διδάσκαλος καὶ ὑφηγητὴς παρὰ τῆς μανθα- νούσης εἰς ἀπάτην ἤχθη; Εἰσὶ δ' οἱ ἀπολογούμενοι ὑπὲρ τοῦ Ἀδὰμ ἐκ τοῦ εἰρημένου πρὸς αὐτοῦ·
那麼，這作教師和指導者的，怎會被那受教者引入了受騙呢？然而有些人為亞當辯護，是根據他所說的那句話：
How then was the teacher and instructor led into deception by the one being taught? But there are some who make a defence on Adam's behalf, drawing on what was said by him:
1:1097
Ἡ γυνὴ γάρ φησιν ἣν ἔδωκας μετ' ἐμοῦ·
因為他說：「你所賜給我、與我同居的女人」；
for he says, 'The woman whom Thou gavest to be with me';
1:1098
ἐπεὶ γὰρ μετ' ἐμοῦ αὐτὴν δέδωκας εἶπεν, ἐπιστάμενος ὡς διὰ τὴν παρακοὴν ἐξώβλητος ἔσται, συνηκολούθησεν οὐ κατὰ παράβασίν φασιν αὐτῇ, ἀλλὰ πρὸς ὠφέλειαν αὐτῆς·
因為他既說「你賜她與我同居」，又知道她將因那不順從而被逐出，他便陪伴了她——他們說——不是出於過犯，而是為了她的益處；
for since he said 'Thou gavest her to be with me,' knowing that she would be cast out on account of the disobedience, he accompanied her — they say — not by way of transgression, but for her benefit;
1:1099
πολλάκις γὰρ τοῖς ἀσθενεστέροις οἱ διδάσκαλοι συγκατίασιν, ἵν' ἐκ τούτου ὑποστροφὴν αὐτοῖς ἐργάσωνται
因為教師常常俯就那些較軟弱的人，好叫他們藉此得以回轉。
for teachers often condescend to those who are weaker, in order that thereby they may bring about their return.
1:1100
Καὶ ταῦτα κρατύ- νουσιν ἐκ τῶν παρὰ Παύλῳ λεγομένων, ἅπερ εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν ἀνήγ̣[αγεν·
他們又用保羅所說、並將之應用於基督與教會的話來印證這些事：
And they confirm these things from the words spoken by Paul, which he referred to Christ and to the Church:
1:1101
Ὁ δ̣' Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐνπαραβάσει γέγονεν. Συνετοῦ δέ ἐστιν, εἰς τὴν ἐκκλησίαν τῆς γυναικὸς ἀναφερο- μένης καὶ εἰς Χριστὸν τοῦ Ἀδάμ, σῶσαι τὸν εἱρμὸν τῆς ἀλληγορίας καὶ συνεπισκέψαι μήποτε τὸ μὲν γένος τὸ ἀνθρώπων, ἐξ οὗπερ συμπληροῦται ἡ ἐκκ̣λησία, τῇ παραβάσει χρησάμενον αἴτιον κατέστη τῆς τοῦ Σωτῆρος καθόδου, ἵνα τῇ οἰκονομίᾳ χρήσηται, δι' ἣν κατάρα κα̣ὶ ἁμαρτία γέγονεν, οὐκ ὢν ταῦτα, ἀλλὰ δι' ἡμᾶς αὐτὰ ἀναδεξάμενος
「並且亞當不是被引誘的，乃是女人被引誘，陷在罪裡。」而當女人指教會、亞當指基督時，明達之人的本分，就是要保全這寓意的一貫脈絡，並一同思量：或許人類——教會正是由此而得以補滿的——藉著那過犯，成了救主降臨的緣由，好叫祂得以施行那救贖之工；為著這工，祂成了咒詛、成了罪，其實祂本不是這些，只是為我們的緣故親自擔當了。
'And Adam was not deceived, but the woman, being deceived, came to be in transgression.' And it belongs to a discerning man, when the woman is referred to the Church and Adam to Christ, to preserve the connexion of the allegory, and to consider together whether perhaps the race of men — out of which the Church is filled up — having made use of the transgression, became the cause of the descent of the Saviour, that He might make use of the dispensation for the sake of which He became a curse and sin, though not being these things, but taking them upon Himself for our sakes.
1:1102
Καὶ εἶπεν Κύριος ὁ Θεὸς τῇ γυναικί·
「主神對女人說：
'And the Lord God said to the woman:
1:1103
Τί τοῦτο ἐποίησας; Καὶ εἶπεν ἡ γυνή·
你所作的是什麼事呢？女人說：
What is this thou hast done? And the woman said:
1:1104
Ὁ ὀ´̣φις ἠπάτησέν με καὶ ἔφαγον
那蛇引誘我，我就吃了。」
The serpent deceived me, and I did eat.'
1:1105
Τρία πρόσωπα εἰσάγεται ὑπὸ μέμψιν ἐνταῦθα·
這裡有三個角色被置於責備之下：
Three persons are here brought under blame:
1:1106
Καὶ ὁ μὲν ἀνὴρ ἔσχεν ἀπολογήσασθαι ὅτι ἡ γυνὴ αὐτῷ παραιτία γέγονεν τοῦ φαγεῖν τοῦ ἀπηγορευμένου ξύλου, ἐξ οὗ ἔγνω ὅτι γυμνός ἐστιν, ἡ δὲ γ̣υνὴ αἰτιᾶται τὸν ὄφιν λέγουσα·
那男人尚能為自己辯護，說那女人成了他吃那禁樹之果的共同緣由，他也由此得知自己赤身露體；而那女人則歸咎於那蛇，說：
And the man was able to make his defence, that the woman had become for him the joint cause of eating of the forbidden tree, from which he came to know that he was naked; and the woman lays blame on the serpent, saying:
1:1107
Ὁ ὄφις ἠπάτησέν με καὶ ἔφα̣γ̣ο̣ν·
「那蛇引誘我，我就吃了」；
'The serpent deceived me, and I did eat';
1:1108
καὶ γὰρ ὁ Θεὸς ἀπῄτησεν παρ' αὐτῶν τοῦ σφάλματος αἰτίαν·
因為神也向他們追討那過失的緣由；
for God also demanded of them the cause of the fault;
1:1109
οὐ φέρεται δὲ τοιαύτη πρὸς τὸν ὄφιν ἐρώτησις
但對那蛇，卻沒有提出這樣的質問。
but no such question is brought to the serpent.
1:1110
Οὐ γὰρ εἶχεν τὴν αἰτίαν τῆς κακίας ἐπ' ἄλλον ἀνενεγκεῖν, αὐτὸς αὐτῆς γεννήτωρ ὑπάρξας
因為牠無法把這惡的緣由推到別人身上，牠自己正是這惡的始作俑者。
For it could not refer the cause of the wickedness onto another, being itself the begetter of it.
1:1111
Τοῦτο γὰρ αὐτὸ καὶ ἐν τοῖς εὐαγγελίοις ὁ Κύριος διδάσκει λέγων περὶ αὐτοῦ·
這正是主在福音書中所教導的，祂論到牠說：
For this very thing the Lord also teaches in the Gospels, saying concerning him:
1:1112
Ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ, ὅ ἐστιν ὁ πατὴρ τοῦ ψεύδους·
「他說謊時，是說他自己的話，因他本是說謊的，也是說謊的父」，這意思就是：謊言之父；
'When he speaketh the lie, he speaketh of his own, for he is a liar and the father of it,' which is to say, the father of the lie;
1:1113
οὐ γὰρ ὁ διάβολος πατέρα ἔχει κατὰ τοὺς μυθωδῶς οἰηθέντας
因為魔鬼並沒有一位父，不像那些照著神話虛構之法臆想的人所以為的那樣。
for the devil does not have a father, as those have supposed who thought in the manner of myths.
1:1114
Πάντες δ' οἱ κακίᾳ χρώμενοι πλὴν αὐτοῦ οὐκ ἐκ τῶν ἰδίων, ἀλλ' ἐκ τῆς αὐτοῦ κακεντρεχείας, ἐπὶ τοῦτο ἔρχονται, αὐτοῦ ἀκούοντος πρὸς τοῦ λόγου·
然而一切行惡的人，除了牠自己以外，都不是出於自己，乃是出於牠那惡毒的詭詐才走到這地步，正如牠聽見那道（言）向牠說：
But all who make use of wickedness, save him alone, come to it not of their own, but from his malignant craft, since he hears from the Word:
1:1115
Σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου·
「你心裡曾說：
'But thou saidst in thy mind:
1:1116
Εἰς τὸν οὐρανὸν ἀναβή- σομαι καὶ τὰ ἑξῆς
我要升到天上」，以及其後的話。
I will ascend into heaven,' and what follows.
1:1117
Οὐ γὰρ ἄλλος αὐτῷ τὴν ὑπερηφανίαν ὑπέβαλεν, ἀλλὰ αὐτὸς ἑαυτῷ·
因為並非別人向牠慫恿那驕傲，乃是牠自己慫恿自己；
For no other suggested to him the pride, but he himself to himself;
1:1118
διὸ καὶ οὐδὲ λόγος [ἀ]πο- λογίας αὐτῷ δίδοται
因此連一句辯護的話也不給牠。
wherefore not even a word of defence is granted to him.
1:1119
Τί οὖν, φησίν, τοῦτο ἐποίησας; Μὴ γὰρ εἰς τοῦτο ἐτέθης ἐπὶ τῷ αἰτία καταστῆναι τῷ ἀνδρὶ σφάλματος; Καὶ εἶπεν·
祂說：「那麼，你所作的是什麼事呢？難道你被安置在此，是為要成為那男人過失的緣由嗎？」女人就說：
'What, then,' He says, 'is this thou hast done? Wast thou set here for this, to become for the man the cause of his fault?' And she said:
1:1120
Αὐτῆς γὰρ τὰ τῆς ἐντολῆς προενεγκαμένης, αὐτὸς ἀντιστρόφως ἐχρήσατο τῇ προστάξει μετὰ τοῦ καὶ ὑπισχνεῖσθαί τι αὐτοῖς κομπῶδες καὶ δελεάσαι δυνάμενον·
因為當她提出那命令的內容時，牠卻反其道而行地運用那吩咐，並且向他們許下某種誇口、又足以引誘人的話。
For when she had brought forward the terms of the commandment, he in turn used the injunction in the reverse way, together with promising them something boastful and able to entice.
1:1121
Ἤδει γάρ φησιν ὁ Θεὸς ὅτι ᾗ δ' ἂν ἡμέρᾳ φάγητε ἀπ' αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοὶ καὶ ἔσεσθε ὡς θεοί, γιγνώσκοντες καλὸν καὶ πονηρόν. Ὁμολογεῖ δὲ νῦν τὴν ἀπάτην εἰκότως·
他說：「因為神知道，你們吃的日子眼睛就明亮了，你們便如神一樣，能知道善惡。」她如今理所當然地承認了自己受了欺騙；
'For God knew,' he says, 'that in whatever day you eat of it, your eyes will be opened, and you will be as gods, knowing good and evil.' And now she quite naturally acknowledges the deception;
1:1122
Θεοῦ γὰρ αἰσθομένη ἐπιγιγνώσκει τὸ γεγενημένον
因為她既覺察到神，便認清了所發生的事。
for having become aware of God, she recognizes what has happened.
1:1123
Τοῦτο γὰρ ἔθος τοῖς ἀπατωμένοις μετὰ τὴν ἔκβασιν ἐπαισ̣θ̣άνεσθαι τοῦ κακοῦ·
因為那些受欺騙的人正是如此：唯有在事情發生之後，他們才察覺到那惡；
For this is the way with those who are deceived: only after the outcome do they perceive the evil;
1:1124
κατὰ γὰρ τὴν ἀρχήν, τῆς ἡδο̣ν̣ῆς ἐπικρυπτούσης τὴν αἴσθησιν, οὐ γίνεται ἐπίγνωσις
因為在起初，快樂遮蔽了知覺，所以並不生出認識。
for at the beginning, since the pleasure conceals the perception, no recognition takes place.
1:1125
Τὸ δὲ εἶπεν οὕτως πάλιν λεκτέον, ὅτι ὁμιλία ἐν διανοίᾳ τῆς γυναικὸς τοῦ Θεοῦ γέγονεν, καὶ τοῦτο οὐκ ἄδηλον·
至於「他說了」這話，須再如此解釋：就是神與那婦人的心思之間有了交談，這並非隱晦不明；
As for the words 'he said,' it must again be explained thus: that a converse with God took place in the mind of the woman, and this is not obscure;
1:1126
ὅτε γάρ, ἁμαρτανόντων ἡμῶν, λογισμὸς ἀνατρεπτικὸς τῆς ἁμαρτίας γίνεται, Θεὸν ἡγητέον ἐν τῇ διανοίᾳ παρεῖναι καὶ λαλεῖν
因為每當我們犯罪時，若有一個能推翻罪的思慮生起，我們就當認為神臨在於心思之中並在說話。
for whenever, as we sin, a reasoning arises that overturns the sin, we must regard God as being present in the mind and speaking.
1:1127
Ἐκεῖ δὲ καὶ τάξιν κατὰ τὰ πρότερον ἀλληγοροῦμεν·
在那裡，我們也按照先前所說的，將這順序作寓意的解釋；
There too we allegorize the sequence in accordance with what has gone before;
1:1128
ἡ γὰρ ἡδονή, ἥτις ὁ ὄφις ἐστίν, πρότερον τῇ αἰσθήσει, ἣν γυναῖκα ἐλέγομεν, ἐγγίνεται, εἶθ' οὕτως τῷ νῷ αὕτη διακονεῖ, ὅστις καὶ ὁ ἀνὴρ εἴρηται
因為快樂，就是那蛇，先在知覺中生起——我們稱知覺為婦人——然後如此地服事於理智，就是被稱為男人的那一位。
for pleasure, which is the serpent, first arises in the perception, which we called the woman, and then in this way she ministers to the intellect, which has been called the man.
1:1129
Καὶ εἶπεν Κύριος ὁ Θεὸς τῷ ὄφει·
耶和華神對蛇說：
And the Lord God said to the serpent:
1:1130
Ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς·
「你既做了這事，就必受咒詛，比一切的牲畜和一切田野的走獸更甚；
'Because you have done this, you are cursed above all the cattle and above all the beasts that are upon the earth;
1:1131
ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ καὶ γῆν φάγῃ πάσας τὰς ἡμέρας τῆς ζωῆς σου
你必用胸膛和肚腹行走，終身吃土。」
upon your breast and belly you shall go, and you shall eat earth all the days of your life.'
1:1132
Ὅπερ πρός τε τὸν Ἀδὰμ καὶ τὴν Εὕαν εἶπεν ὁ Θεός, ἑκάστῳ αὐτῶν [λ]έγων·
這正是神對亞當和夏娃二人所說的，向他們各人說：
This is what God said to both Adam and Eve, saying to each of them:
1:1133
Τί ἐποίησας τοῦτο;, ἀφ' ὧν καὶ τὸν αἴτιον τῆς κακίας [ἤ]κουσεν, τοῦ μὲν Ἀδὰμ τὴν γυναῖκα αἰτιωμένου, τῆς δὲ γ̣υν̣α̣ι̣κὸς τὸν ὄφιν, οὐκέτι εἶπεν πρὸς τὸν ὄφιν·
「你為何做這事？」神從他們的回答中，也聽出了那惡的起因——亞當歸咎於婦人，婦人歸咎於蛇——所以神不再向蛇如此發問；
'Why have you done this?' From their answers he also heard who was the author of the wickedness—Adam blaming the woman, and the woman the serpent—so that to the serpent he no longer said this;
1:1134
ἀρχέκακος γὰρ οὗτος καὶ τὴν αἰτίαν ἐπ' ἄλλον ἀνενεγκεῖν οὐκ ἔχων
因為這一位乃是罪惡的元凶，再無別人可供他推卸罪責。
for this one was the beginner of evil and had no one else to whom he could refer the blame.
1:1135
Διόπερ εὐθὺς ἀντὶ τοῦ τί ὅτι ἐποίησας τοῦτο; ἐπάγει τὴν ἐπιτιμίαν εἰπών·
為此，神立刻不問「你為何做這事？」而是加以判罰，說：
For this reason, straightway, instead of 'Why have you done this?' he brings on the sentence of punishment, saying:
1:1136
Ὅτι τοῦτο ἐποίησας, ἐπικα<τά>ρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, Δῆλον δὲ ὡς οὐ τῷ ἑρπετῷ τούτῳ τὴν ἐπιτιμίαν προσάγει Θεός·
「你既做了這事，就必受咒詛，比一切的牲畜和一切田野的走獸更甚。」顯然神並非將這刑罰加在這爬行的動物身上；
'Because you have done this, you are cursed above all the cattle and above all the beasts that are upon the earth.' And it is clear that God does not apply this punishment to this reptile;
1:1137
οὐδὲ γὰρ ἔχει φύσιν τοῦ τὸν ἀπάτης προαγαγεῖν λόγον, ἐξ οὗ τὴν καθ' ἑαυτοῦ ἐπιτιμίαν ἐκκαλέσεται τὸν Θεὸν ποιήσασθαι
因為牠並沒有能發出欺騙之言的本性，好叫神因此對牠施行懲罰。
for it does not have a nature capable of putting forward a word of deception, on account of which it would provoke God to enact a punishment against itself.
1:1138
Παῦλος γοῦν γράφων Κορινθίοις, ἐπιστάμενος ὡς οὐ ζῷον ἄλογον ὑπῆρχεν, περὶ οὗ ἔγραφεν, φησίν·
無論如何，保羅寫信給哥林多人時，深知他所寫論的那一位並非無理性的動物，便說：
Paul, at any rate, writing to the Corinthians, knowing that the one about whom he wrote was not an irrational animal, says:
1:1139
Φοβοῦμαι μήπως, ὡς ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς <ἁπλότητος>
「我只怕你們的心思或被引誘，失去了那純一，就像蛇用詭詐誘惑了夏娃一樣。」
'I am afraid lest, as the serpent deceived Eve by his craftiness, your minds should be corrupted from the simplicity.'
1:1140
Οὐ γὰρ ὄφις ἁπλῶς λέγεται, ὥσπερ καὶ περὶ ἐκείνων ἐλέχθη·
因為他所說的「蛇」並非泛指，正如論到那些人時所說的：
For he does not say 'serpent' in a general sense, as was also said concerning those men:
1:1141
Ὄφεις γεννήματα ἐχιδνῶν, ἀλλ' ὁ ὄφις, ὃ δηλοῖ αὐτὸν τὸν διάβολον, ὃς καίτοι ἄλλοις τῆς κακίας αἴτιος κατέστη·
「蛇啊，毒蛇的種類啊！」——乃是指「那蛇」，這指的正是魔鬼自己，他更成了別人作惡的起因；
'Serpents, brood of vipers!'—but rather 'the serpent,' which indicates the devil himself, who, moreover, became the author of wickedness for others;
1:1142
ἐνεργεῖ γὰρ ἐν τοῖς υἱοῖς τῆς ἀπειθείας, καὶ ἐνεργεῖται τὰ ἴδια ἐμποιῶν ἐκείνοις σοφι- στικῇ ἀπάτῃ
因為他在悖逆之子心中運行，藉著詭辯的欺騙，把自己的事在那些人身上做成。
for he works in the sons of disobedience, and works his own things by producing them in those men through a sophistical deception.
1:1143
Διόπερ καὶ τὴν ἐπιτιμίαν ὑπερβάλλουσαν δέχεται·
為此，他也受了極重的刑罰：
For this reason he also receives an exceeding punishment:
1:1144
Ἐπικατάρατος γάρ φησιν σὺ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς
他說：「你必受咒詛，比地上一切的走獸更甚。」
'For you are cursed,' he says, 'above all the beasts that are upon the earth.'
1:1145
Ὡς γὰρ αἴτιος κακίας, εἰκότως καὶ τῇ ἐπιτιμίᾳ ὑπὲρ πάντας ὑπόκειται τοὺς ἀπ' αὐτοῦ τὸ ὄφ<ε>ις εἶναι ἐσχηκότας καὶ κτήνη τῷ τρόπῳ καὶ θηρία γῆς, καθ' ὧν τὴν ἐξουσίαν δίδωσιν ὁ Σωτὴρ τοῖς ἰδίοις μαθηταῖς λέγων·
因為他既是罪惡的元凶，理所當然地在刑罰上比一切人更甚——就是那些源於他、成了蛇、成了性情如牲畜、成了地上走獸的人；救主將勝過他們的權柄賜給自己的門徒，說：
For as the author of wickedness, he is fittingly subjected to punishment above all those who, deriving from him, have come to be serpents, and cattle in their manner, and beasts of the earth—over which the Savior gives authority to his own disciples, saying:
1:1146
Ἰδοὺ δέδωκα μὲν ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Καὶ τῷ ἐν τῇ βοηθείᾳ τοῦ Ὑψίστου κατοικοῦν[τι] ἐπιλέγεται·
「看哪，我已經給你們權柄，可以踐踏蛇和蠍子，又勝過仇敵一切的能力。」而對那住在至高者蔭下的人又說：
'Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy.' And to the one who dwells in the help of the Most High it is added:
1:1147
Ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ καὶ καταπατήσεις λέοντα καὶ δράκοντα. Ταῦτα δὲ πάντα ἀγριότητα κακίας ἔχοντα ὑπερβάλλων ὁ διάβολος ὄφις καλούμενος ἀκολού[θως] ὑπὲρ πάντα καταδικάζεται
「你要踏在虺蛇與毒蛇之上，踐踏獅子與大龍。」這一切都具有惡的兇猛，而魔鬼——因超越牠們一切而被稱為蛇——理所當然地在牠們一切之上被定罪。
'You shall tread upon the asp and the basilisk, and you shall trample the lion and the dragon.' All these having the ferocity of wickedness, the devil—called a serpent as surpassing them all—is consequently condemned above them all.
1:1148
Πρόσκειται δὲ τῇ ἐπιτιμίᾳ καὶ τὸ Ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ σου πορεύσῃ·
在這刑罰上又加了這話：「你必用胸膛和肚腹行走；」
There is added to the punishment also this: 'Upon your breast and your belly you shall go;'
1:1149
ἐπεὶ γὰρ δοκῶν νόησιν ἐπηρμένην ἔχειν καὶ τροφὰς ἐπιμορφα- ζόμενος ἔχειν μεγάλας ἠπάτα, τὴν πτῶσιν αὐτοῦ ὁ λόγος ἑρμηνεύει φάσκων ὡς γήϊνα αὐτῷ ἔσται τροφή, οὐδὲν θεῖον ἢ ἀνηγμένον ἔχοντι, ἀλλ' εἰλυσπωμένῳ περὶ τὰ γήϊνα, τοῦ ἡγεμονικοῦ αὐτοῦ ἐκπεσόν<τος, ὃ> τὸ στῆθος σημαίνει, οὐκέτι ἀποτίκτοντός τι θεῖον ἢ οὐράνιόν τι διὰ τὸ τὴν γεννητικὴν δύναμιν, ἥτις διὰ τῆς κοιλίας σημαίνεται, περὶ τὴν ὕλην καὶ τὰ γήϊνα ἔχειν τὴν σπουδήν
因為他既藉著彷彿擁有崇高的悟性、又假裝擁有豐盛的食糧來行欺騙，經文便解釋他的墜落，聲明他的食物將是屬土的，毫無屬神或超拔之物，只是纏繞在屬土之事上——他的主導官能已然墜落，這就是胸膛所表示的——不再生出任何屬神或屬天之物，因為他那藉肚腹所表示的生育之力，已將其熱心放在物質與屬土之事上。
for since he deceived by seeming to possess an exalted understanding and by pretending to have great nourishment, the text explains his fall by declaring that his food shall be earthly, having nothing divine or lofty, but crawling about earthly things—his ruling faculty having fallen away, which the breast signifies—no longer bringing forth anything divine or heavenly, because his generative power, which is signified by the belly, has its zeal about matter and earthly things.
1:1150
Ὅτι δ' ἡ κοιλία οὕτως νοεῖται, ἐκτοῦ ἐναντίου ἔστι μαθεῖν, ψάλλοντος τοῦ μακαρίου Δαυίδ·
肚腹之所以如此理解，可從相反的一面得知，就是有福的大衛歌唱說：
That the belly is understood in this way may be learned from the opposite, when the blessed David sings:
1:1151
Καὶ τὸν νόμον σου ἐμμέσῳ τῆς κοιλίας μου, ὅπερ οὐ τὸ αἰσθητὸν μέλος ἀλλὰ δύναμιν ψυχῆς σημαίνει
「你的律法在我肚腹之中」——這所指的並非可感的肢體，而是靈魂的一種能力。
'And your law is in the midst of my belly'—which signifies not the sensible member but a power of the soul.
1:1152
Ἀμέλει γοῦν οἱ ἐν μετανοίᾳ γεγενημένοι ἄνθρωποι γνόντες ὅτι ἡ νόησις αὐτῶν ὀφείλουσα οὐρανίων μεταλαμβάνειν τροφῶν εἰς γῆν κατεβλήθη φασίν·
無論如何，那些已經悔改的人，認識到他們的悟性本應領受屬天的食糧，卻已被拋落於地，就說：
Indeed, at any rate, men who have come to repentance, recognizing that their understanding, which ought to partake of heavenly foods, has been cast down to earth, say:
1:1153
Ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν, κάτα πάντα γήϊνα γεγενημένη τῷ καὶ γήϊνα τρέφεσθαι καὶ γήϊνα ἀπο- κυίσκειν
「我們的肚腹緊貼於地」，因以屬土之物為食、生出屬土之物，就完全成了屬土的。
'Our belly has cleaved to the earth,' having become wholly earthly by being nourished with earthly things and by giving birth to earthly things.
1:1154
Ὡς γὰρ δοχεῖόν ἐστιν ἡ κοιλία τροφῶν, οὕτω καὶ ἐργαστήριον τῶν πλαττομένων
因為肚腹既是食物的容器，也是所塑造之物的作坊。
For as the belly is a receptacle of foods, so also it is a workshop of the things that are formed.
1:1155
Οἱ μὲν οὖν φαῦλα γεννῶντες ἐπὶ γῆς ἕρποντες πορεύονται, οἱ δὲ θεῖα ἀποτίκ- τοντές φασιν·
所以那些生出卑賤之物的人，便在地上爬行前進，而那些生出屬神之物的人卻說：
Those, therefore, who beget base things go their way creeping upon the earth, while those who bring forth divine things say:
1:1156
Ἀπὸ τοῦ φόβου σου ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν καὶ ἐτέκομεν·
「我們因懼怕你，在腹中懷胎，就疼痛勞苦，生產出來；」
'From fear of you we conceived in the womb, and were in travail, and gave birth;'
1:1157
τὸ δ' αὐτὸ γέννημα διανοίας καὶ τροφεῖόν ἐστιν
而這同一之物既是心思的產物，也是被養育者。
and this same thing is both an offspring of the mind and a nursling.
1:1158
Εὖ δὲ καὶ τὸ προσκεῖσθαι·
所加的這話也是好的：
Well too is added:
1:1159
Καὶ γῆν φάγῃ πάσας τὰς ἡμέρας τῆς ζωῆς σου·
「你必終身吃土；」
'And you shall eat earth all the days of your life;'
1:1160
οὐ γὰρ ἁπλῶς ζωῆς εἶπεν, ἀλλὰ τῆς σῆς, ἣν εἵλω ἐκ τῆς σεαυτοῦ ῥοπῆς, ὡς εἰ λέγοι τις καὶ τῷ μὴ καθηκόντως ζῶντι·
因為他並非只說「生命」，而是說「你的生命」，就是你憑自己的傾向所選擇的——彷彿是對那不按當然而活的人說：
for he did not say 'of life' simply, but 'of your life,' which you chose from your own inclination—as if one were to say even to the one who does not live as he ought:
1:1161
Πάσας τὰς ἡμέρας ἣς εἵλω ἔχειν ζωῆς φαῦλος ἔσει, ἁμαρτίαι σοι τροφὴ ἐν πάσαις αἷς προέκρινας ἡμέραις σου φαύλαις
「你所選擇擁有的一切生命的日子，你都要是卑賤的；在你所選定的一切卑賤日子裡，罪要作你的食物。」
'All the days of the life you chose to have you shall be base; sins shall be your food in all those base days that you preferred.'
1:1162
Ἕκαστα γὰρ πρὸς τὸν ἴδιον τρόπον, ἀποστὰς τῆς δεούσης ζωῆς, ἑαυτῷ ζωὴν περιποιεῖται
因為各樣事物都按其自己的方式，離棄了當有的生命，為自己謀取一種自己的生命。
For each thing, according to its own manner, having departed from the life that is proper, procures for itself a life of its own.
1:1163
Τούτῳ ὅμοιον καὶ τὸ πρὸς τὸν πλούσιον εἰρημένον·
與此相似的，也有對那財主所說的話：
Similar to this is also what was said to the rich man:
1:1164
Ἀπέλαβες τὰ ἀγαθά σου [ἐν] τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά. Καὶ παρατήρει ὅτι τοῦ μὲν φαύλου τὰ ἀδιάφορα̣ ἀγαθὰ εἶπεν·
「你在世的時候，已經得過你的好處，拉撒路也照樣得過苦楚。」要留意，論到那卑賤的人，他把那些無關緊要之物稱為「好處」；
'You received your good things in your life, and likewise Lazarus the evil things.' And observe that of the base man he called the things indifferent 'good things;'
1:1165
ἐπεὶ αὐτὸς ὡς ἀγαθὰ αὐτὰ ἐλογίζετο καὶ ἐν αὐτοῖς ἤλπισ̣εν, διὰ τοῦτο καὶ τὰ ἀγαθά σου εἶπεν·
因為他自己將那些物當作好處來看待，並在其上寄望，所以他也說「你的好處」；
since he himself reckoned them as good and set his hope in them, for this reason too he said 'your good things;'
1:1166
ἐπὶ δὲ τοῦ Λαζάρου οὐκ ἐρρέθη τὰ κακὰ ἑαυτοῦ·
但論到拉撒路，卻沒有說「他自己的苦楚」；
but in the case of Lazarus it was not said 'his own evil things;'
1:1167
οὐ γὰρ ἀπὸ τῆς ἰδίας προθέσεως ἔπασχεν, εἰ καὶ γενναίως ἔφερεν
因為他所受的苦並非出於自己的意圖，儘管他高尚地承受了。
for he did not suffer from his own purpose, even though he bore it nobly.
1:1168
Καὶ ὁ Ἰὼβ δὲ στερηθεὶς τῶν ἡδέων, ἐπεὶ οὐχ ἑαυτοῦ ἀγαθὰ αὐτὰ ἐλογίζετο, ἀλλ' ἐπιστάμενος αὐτῶν τὴν φύσιν, ὡς ἐδόθησαν παρὰ Θεοῦ, αὐτοῖς ἐκέχρητο, οὐκ εἶπεν·
約伯也是如此，當他被奪去那些快樂之物時，因他並不把它們當作自己的好處，而是認識它們的本性，知道它們是神所賜的，便如此使用它們——他沒有說：
And Job too, when deprived of pleasant things, since he did not reckon them as his own good things, but knowing their nature, that they had been given by God, made use of them—did not say:
1:1169
Εἰ τὰ ἀγαθά μου ἐδεξάμεθα, ἀλλ' Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου
「我們若領受了我們的好處」，乃是說「我們若從主的手裡領受了好處」。
'If we have received our good things,' but 'If we have received good things from the hand of the Lord.'
1:1170
Ἃ γὰρ αὐτὸς ᾑρεῖτο ἀγαθά, αἱ ἀρεταὶ ἐτύγχανον, τοῖς δ' ἀκολουθοῦσιν, κρίσει Θεοῦ ἀδιαφόροις, ὡς ἔπρεπεν ἐκέχρητο, ἐπαρκῶν δεομένοις·
因為他自己所選擇的好處乃是諸般美德，而那些隨之而來、按神的判斷為無關緊要之物，他也照當然的方式使用，賙濟有需要的人：
For the good things which he himself chose were the virtues, while the things that follow upon them—indifferent by the judgment of God—he used as was fitting, supplying those in need:
1:1171
Ἡ θύρα δέ μου παντὶ ἐλθόντι ἠνέῳκτο
「我的門向凡來的人都是敞開的。」
'And my door was open to everyone who came.'
1:1172
Καὶ ἔχθραν θήσω ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τῆς γυναικός, καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς·
「我又要叫你和女人彼此為仇，你的後裔和女人的後裔也彼此為仇；
'And I will put enmity between you and the woman, and between your seed and her seed;
1:1173
αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν
他要傷你的頭，你要傷他的腳跟。」
he shall watch your head, and you shall watch his heel.'
1:1174
Ὅτε ὁ ἁπλούστερος σύνεστιν πονηρῷ, οὐ μικρὰν ἔχει τὴν βλάβην·
當那較為純樸的人與惡人交往時，他所受的傷害不小；
When the more guileless person consorts with an evil one, he sustains no small harm;
1:1175
προσέρχεται καὶ τὰ βλάβης ὑποβάλλει, καὶ δέχεται ἡ ἁπλουστέρα ψυχὴ εἰς ὠφέλιμα
那惡人前來，把有害之物暗中植入，而那較為純樸的靈魂卻把它們當作有益的來接受。
the evil one approaches and insinuates things of harm, and the more guileless soul receives them as beneficial.
1:1176
Δεῖ οὖν διαίρεσιν γενέσθαι τούτων καὶ εἰς ἔχθραν καὶ τὸ ἀκοινώνητον ἐλθεῖν, ὡς τὸν ἁπλούστερον γενόμενον κατὰ τὸ σωτήριον παράγγελμα φρόνιμον εἰπεῖν περὶ διαβόλου·
因此，這二者之間必須有一個分離，進入仇恨與不相交往的境地，好叫那較為純樸的人，照著救恩的命令變得精明，能論到魔鬼說：
There must therefore come about a separation of these, and a coming into enmity and into a state of no fellowship, so that the more guileless person, having become prudent according to the saving command, may say concerning the devil:
1:1177
Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. Πολλάκις γοῦν καὶ γυναικὸς φιλίαν πρὸς ἄνδρα σὺν ἁπλότητι γινομένην ὁρῶντες, ἐξ ἧς ἀπάτης ἕπεται αἰσχρο- ποιεῖν τοὺς τοιούτους, σπουδάζομεν οὐ μίσει εἰρήνης, ἥτις ἐστὶ καρπὸς τοῦ Πνεύματος, ἀλλὰ ἀποστροφῇ εἰρήνης, καθ' ἧς ὁ Σωτὴρ ἥκει μάχαιραν ἐπενεγκεῖν λέγων·
「因為我們並非不曉得他的詭計。」的確，我們常常看見婦人對男人所生出的、帶著純真的情誼，這種欺騙的結果卻使這樣的人行出可恥之事；於是我們竭力去做——並非出於對和平的憎恨，因和平乃是聖靈的果子，乃是出於避開那種和平，就是救主前來要用刀劍對付的，他說：
'For we are not ignorant of his devices.' Often indeed, when we see a woman's friendship toward a man arising with simplicity, from which deception it follows that such persons commit shameful deeds, we take pains—not out of hatred of peace, which is a fruit of the Spirit, but out of a turning away from a peace against which the Savior comes to bring a sword, saying:
1:1178
Οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν διαιροῦσαν καὶ διατέμνουσαν τοὺς ὠφελεῖσθαι ποθοῦντας ἀπὸ τῶν βλάπτειν ἐπιχειρούντων
「我來並不是叫地上太平，乃是叫地上動刀兵」——這刀劍分開並切斷那些渴望得益處的人與那些企圖加害的人。
'I came not to bring peace, but a sword'—one that separates and cuts apart those who long to be benefited from those who attempt to do harm.
1:1179
Ἀγαθὸς οὖν ὑπάρχων ὁ Θεὸς φυτεύει ἔχθραν οἷς ἡ εἰρήνη καὶ ἡ συναφὴ πολέμιον
所以神既是良善的，就在那些以和平與聯合為敵害的人中間種下仇恨。
Being good, therefore, God plants enmity in those for whom peace and union are hostile.
1:1180
Ὅταν γάρ τις ἀγνοίᾳ τοῦ κακοῦ αὐτῷ περιπίπτων μανθάνῃ ὅτι ὀλέθριόν ἐστι καὶ ἐπιζήμιον, ὠφελίαν οὐ μικρὰν καρποῦται
因為每當有人因不知某惡而陷入其中，卻學到它是毀滅性的、有害的，他便收取了不小的益處。
For whenever someone, falling into an evil through ignorance of it, learns that it is destructive and harmful, he reaps no small benefit.
1:1181
Ἀκολούθως δὲ καὶ τὸ σπέρμα τῷ σπέρματιἐχθρὸν ποιεῖ καὶ αὐτὸν αὐτῇ
因此，神也使後裔與後裔為仇，並使它自身與她為仇。
Consequently he also makes the seed hostile to the seed, and it itself hostile to her.
1:1182
Καὶ ἐπεὶ μὴ περὶ αἰσθητοῦ ὄφεώς ἐστι τὸ λεγόμενον, οὐδὲ τὸ σπέρμα αὐτοῦ αἰσθητὸν ἐκδεκτέον, ἀλλὰ τοὺς κατ' αὐτὸν τυπωθέντας καὶ μορφωθέντας καὶ γεννηθέντας ἢ λογισ[μο]ὺς διαστρέφοντας ἀπὸ τῆς ἀληθείας καὶ μαθήματα αὐτῆς ἀλλότρ[ια], σπέρμα δὲ τῆς γυναικὸς ὁμοίως τοὺς ἀπ' αὐτῆς ἐναρέτους–τῆς γὰρ ἐκκλησίας ἐπέχει τύπον–, ἢ τὰ τῆς θείας παιδεύσεως μαθήματα, πρὸς ἃ ἡ τοῦ ἀντικειμένου κακουργία τὰς ἐπιχειρήσεις ποιεῖται
既然所論的並非可感的蛇，牠的後裔也不當按可感的來理解，乃是指那些按著他而受了印記、被塑造、被生出的人，或那些使人偏離真理的思慮，以及與真理相異的教訓；而女人的後裔同樣是指那些源於她、有美德的人——因為她代表著教會的樣式——或是指屬神教誨的教訓，這正是那仇敵的惡毒所攻擊的對象。
And since what is said is not about a sensible serpent, neither is its seed to be understood as sensible, but rather those who are stamped and formed and begotten according to him, or the reasonings that distort men from the truth and teachings alien to it; while the seed of the woman is likewise those virtuous ones who derive from her—for she holds the type of the Church—or the teachings of the divine instruction, against which the malignity of the adversary makes its assaults.
1:1183
Σπέρματος δὲ καὶ τέκνου διαφορὰ καὶ ἐν τοῖς εὐαγγελίοις εἴρηται, τῶν μὲν Ἰουδαίων λεγόντων·
後裔與兒女之間的分別，在福音書中也已陳明，就是猶太人說：
A distinction between seed and child has also been stated in the Gospels, the Jews saying:
1:1184
Σπέρμα Ἀβραάμ ἐσμεν, τοῦ δὲ Σωτῆρος τοῦτο μὲν αὐτοῖς συγχωροῦντος, ἀπαγορεύοντος δὲ αὐτοὺς τέκνα τυγχ[ά]νειν τοῦ Ἀβραὰμ ἐν τῷ λέγειν·
「我們是亞伯拉罕的後裔；」救主一面向他們承認這點，一面又否認他們是亞伯拉罕的兒女，說：
'We are Abraham's seed;' and the Savior conceding this to them, but denying that they were children of Abraham, in saying:
1:1185
Εἰ τέκνα τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε. Ὁ μὲνγὰρ τέκνον ὑπάρχων καὶ σπέρμα ἐστίν, οὐ πάντως τοῦ σπέρματος καὶ τέκνου γινομένου τῷ ἀπαμβλίσκεσθαι καὶ μὴ τ[ε]λεσιουργεῖσθαι
「你們若是亞伯拉罕的兒女，就必行亞伯拉罕所行的事。」因為那作兒女的，也就是後裔，然而後裔卻並非總能成為兒女，因它可能流產、未得成全。
'If you were children of Abraham, you would do the works of Abraham.' For the one who is a child is also seed, though the seed does not always become also a child, by being aborted and not brought to completion.
1:1186
Εἴη δὲ τοῦτο καὶ κατὰ τὸν τῆς ἀναγωγῆς λόγον ἑπόμενο[ν]
按著那更高的、屬靈提升的意義，這事也可如此推論。
This too may follow according to the higher, anagogical sense.
1:1187
Πολλοὶ γὰρ ἀρξάμενοι κατὰ τὸν Ὑμέναιον καὶ Ἀλέξανδρον περὶ τὴν πίστιν ναυαγήσαντες τέκνα οὐκ ἀπετελέσθησαν
因為許多人雖已開始，像許米乃和亞歷山大一樣，卻在信仰上遭了船沉之禍，未能成全為兒女。
For many, having begun, like Hymenaeus and Alexander, and having made shipwreck concerning the faith, were not brought to completion as children.
1:1188
Πᾶν δὲ τεταγμένως καὶ τὰ τῆς φράσεως ἔχει
而一切，甚至連措辭的方式，都是有條有理地安排的。
And everything, even in its manner of expression, is arranged in order.
1:1189
Οὐ γὰρ ὁ ὄφις πρὸς τὸ σπέρμα, ἀλλὰ πρὸς αὐτήν, οὐδὲ τὸ σπέρμα τοῦ ὄφεως πρὸς αὐτήν, ἀλλὰ τὸ σπέρμα αὐτῆς
因為那蛇並非與後裔相對，乃是與她相對；那蛇的後裔也並非與她相對，乃是她的後裔與之相對。
For the serpent is not set against the seed, but against her; nor is the serpent's seed set against her, but her seed.
1:1190
Τὰ γὰρ ἄκρως κακὰ πρὸς τὰ ὑπερβάλλοντα ἀγαθὰ ἔχει τὴν μάχην, καὶ τὰ ἐλάττω πρὸς τὰ ἰσόρροπα
因為那極惡之物與那超絕美善之物相爭，而較小之物則與勢均力敵之物相爭。
For things that are extremely evil have their conflict against things that are surpassingly good, and lesser things against things of equal weight.
1:1191
Ὁ Θεὸς γὰρ δίδωσιν καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν μὴ ἐῶν ἄμετρον γίνεσθαι κατά τινος πειρασμόν·
因為神也賜下出路，使人能夠承受，不容那臨到人的試探變得無度。
For God grants also the way out, enabling one to endure, not permitting the temptation against anyone to become immoderate.
1:1192
Εἰ μὴ Κύριος ἦν ἐν ἡμῖν, ἄρα κατέπιον ἡμᾶς. Ὡς ἀγαθὸς δὲ ὁ τοῦ παντὸς Κύριος καὶ τὰς ἐπιβουλὰς τοῦ ἀντικειμένου καταμηνύει καὶ τὰς κατ' αὐτοῦ ἐπιθέσεις ἐκδιδάσκει, τοῦ μὲν διαβόλου ἐπιτηροῦντος τὰς τοῦ ἀνθρώπου προκοπὰς καὶ διαβάσεις ἐπὶ τὴν ἀρετήν, αἵτινες διὰ τῆς πτέρνας δηλοῦνται, τοῦ δὲ ἀνθρώπου τὸ κεφάλαιον τῆς κακίας ἐπιτηροῦντος·
若不是耶和華在我們這邊，他們早已把我們吞了。萬有的主本為良善，祂既揭露那敵者的詭計，又清楚教導人如何抵擋牠的攻擊：魔鬼一面窺伺人在德行上的長進與跨越（這正是「腳跟」所表明的），而人一面則盯住那惡的頭首；
Had not the Lord been among us, then they would have swallowed us up. And since the Lord of all is good, He both discloses the schemes of the adversary and teaches plainly the assaults directed against him: the devil, for his part, lying in wait for man's advances and passages over unto virtue—which are signified by the heel—while man, for his part, watches for the very head of wickedness;
1:1193
τούτου γὰρ ἀναιρουμένου, συναναιρεῖται καὶ τὸ πᾶν
因為這頭首一旦被除滅，全體也就隨之一同被除滅。
for when this is destroyed, the whole is destroyed together with it.
1:1194
Πρόσ<σ>χες δὲ πῶς ἀπὸ γένους ἐπὶ γένος ἕτερον μετέστη ὁ λόγος·
但要留意，話語如何從一個對象轉移到另一個不同的對象；
But note how the discourse passes over from one subject to another different one;
1:1195
ὡς γὰρ πρὸς τὴν γυναῖκα πάντα ἐκεῖνα ἐλέγετο·
因為那一切話原是就著女人說的，
for whereas all those things were spoken with reference to the woman,
1:1196
Ἔχθραν θήσω ἀνὰ μέσον σου καὶ τῆς γυναικὸς καὶ τὰ ἑξῆς, νῦν δέ φησιν·
就是「我要叫你和女人彼此為仇」以及隨後的話；如今卻說：
namely, 'I will put enmity between you and the woman,' and what follows, yet now He says:
1:1197
Αὐτὸς τηρήσει κεφαλὴν καὶ σὺ αὐτοῦ πτέρναν. Ἔδει γὰρ περὶ μὲν τῆς ἀσθενεστέρας λέγεσθαι τὸ ἔχθραν θήσω, ἵνα τὸ ἀμιγὲς μηδὲ ἀπάτης χώρα γένηται, περὶ δὲ τοῦ ἀνδρός, ἅτε οὐκ ἐξαπατηθέντος κατὰ τὴν ἀποστολικὴν φωνήν, λέγεσθαι·
「他要防你的頭，你要防他的腳跟。」因為論到那較軟弱者，該說「我要叫你們彼此為仇」，好使那純一之境得以保全，不給欺騙留餘地；而論到那男人，既然照使徒的話說他並未受騙，就當說：
'He shall watch your head, and you his heel.' For it was fitting that, concerning the weaker one, it should be said 'I will put enmity,' so that the unmingled state should be preserved and no room be given for deception; but concerning the man—inasmuch as he was not deceived, according to the apostolic saying—it should be said:
1:1198
Αὐτός σου τηρήσει κεφαλήν. Ἰσχυ[ρὸ]ς γὰρ ὢν καὶ πολεμεῖν ἐστιν ἐπιτη- δειότερος καὶ φυλάττειν τὰς τοῦ ἀντικειμένου ἐπιβολάς, μὴ συγχωρῶν αὑτῷ ἀπάτης ἀρχὴν προσαγαγεῖν ὡς τῇ Εὕᾳ, ᾗ, καθὼς προειρήκαμεν, συνηκολούθησεν, ἐπεὶ καὶ αὐτὸς εἶπεν·
「他要防你的頭。」因為他既剛強，就更適於作戰，也更能防守那敵者的攻擊，不容牠像對夏娃那樣，把欺騙的起端引進來；如我們先前所說，他曾隨從夏娃，因為他自己也說：
'He shall watch your head.' For being strong, he is the more suited both to make war and to guard against the assaults of the adversary, not conceding to him the chance to bring in the beginning of deception, as he did to Eve—whom, as we have said before, he followed, since he himself also said:
1:1199
Ἡ γυνὴ ἣν ἔδωκας μετ' ἐμοῦ, ἣν καὶ οὐκ ἀφῆκεν διὰ τὸ αὐτῆς χρήσιμον
「你所賜給我、與我同居的女人」——他實在沒有把她離棄，乃因她於他有益處。
'The woman whom You gave to be with me'—whom indeed he did not put away, because of her usefulness to him.
1:1200
ἐν τῇ καμίνῳ τρεῖς παῖδες
在火窯中的三個少年人。
the three youths in the furnace.
1:1201
Τὸ λεγόμενον οὖν πρὸς τὸν ὄφιν αὐτός σου τηρήσει κεφαλὴν ἐμφάνοι ἂν ὅτι, εἰ καὶ ὡς ἀσθενεστέραν ἠπάτησας τὴν γυναῖκα, ἀλλ' ὁ ἀνήρ σοι προσπολεμήσει τὸ κεφάλαιον τῆς σῆς κακίας ἐπιτηρῶν, ὅ ἐστιν ἡ ἀσέβεια, ὅπερ ὁ σοφὸς ἐκβάλλει, τοῦ διαβόλου μὴ ἐφικνουμένου τῆς κεφαλῆς τοῦ σοφοῦ, ἀλλ' εἰ ἄρα τῆς πτέρνης, ἥτις εἴη ἂν τὰ ἐσχατιὰ τῶν εἰς ἀρετὴν συντελούντων
那麼，對蛇所說的「他要防你的頭」，正表明：縱然你把那較軟弱的女人欺騙了，那男人卻要與你爭戰，盯住你惡的頭首——就是不敬虔，也就是智者所摒除的那物——以致魔鬼碰不到智者的頭，至多只碰到腳跟，而腳跟不過是那些成全德行之事中最末微的部分。
The word spoken to the serpent, then, 'He shall watch your head,' would make plain that, even though you deceived the woman as the weaker one, yet the man will war against you, watching for the very head of your wickedness—which is impiety, the thing that the wise man casts out—so that the devil does not reach the head of the wise man, but at most his heel, which would be the outermost things among those that contribute unto virtue.
1:1202
Πολλάκις γὰρ μὴ δυνάμενός τι τῶν προηγουμένων πολεμεῖν, περὶ τὰς χρείας τὰς ἀνθρωπίνας ἐνεδρεύει, ἵνα διὰ τούτων ὑποσκελίσῃ
因為牠往往無力攻擊那些更主要之事，便埋伏在人日用所需的周圍，好藉此絆倒人。
For often, being unable to war against any of the more principal things, he lies in ambush around man's necessities, that through these he may trip him up.
1:1203
Τοῦτ' αὐτὸ καὶ ἐν ψαλμοῖς λέγεται·
這同一件事在詩篇裡也提到：
This very thing is also said in the Psalms:
1:1204
Αὐτοὶ τὴν πτέρναν μου φυλάξουσιν·
「他們要窺伺我的腳跟」；
'They will watch my heel;'
1:1205
τοῦτο δὲ τὸ φυλάξαι τῷ τηρῆσαι ἐν τῷ νῦν προκειμένῳ ταὐτὸ σημαίνει·
而此處這「窺伺」與眼下這段中的「防守」意義相同；
and here this 'to watch' signifies the same as 'to keep watch' in the present passage;
1:1206
τὸ ἐπιτηρῆσαι γὰρ δηλοῖ, οὐκ ἀγνοούντων ἡμῶν ὅτι καὶ ἐπὶ τὸ διατηρῆσαι κεῖνται αἱ λέξεις καὶ σκεπάσαι ὡς ἐν τῷ Σύ, Κύριε, φυλάξεις ἡμᾶς καὶ διατηρήσεις ἡμᾶς, καὶ ἐν τῷ Πάτερ ἅγιε, τήρησον αὐτούς
因為它表示「密切看守」；不過我們也知道，這些詞同樣可用來指「保守」和「遮蔽」，如「主啊，你必看守我們、保全我們」，以及「聖父啊，求你保守他們」。
for it denotes 'to keep close watch,' though we are not unaware that the words are also used for 'to preserve' and 'to shelter,' as in 'You, O Lord, will guard us and preserve us,' and in 'Holy Father, keep them.'
1:1207
Πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου·
「我必多多加增你的苦楚和你的歎息」；
'Multiplying I will multiply your pains and your groaning;'
1:1208
ἐν λύπαις τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει
「你生產兒女必多受苦楚。你必戀慕你丈夫，你丈夫必管轄你。」
'in pains you shall bear children, and your turning shall be to your husband, and he shall rule over you.'
1:1209
Ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου καὶ ἔφαγες ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ' αὐτοῦ ἔφαγες, ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου·
「因為你聽從妻子的話，吃了那樹上的果子——就是我單單吩咐你不可吃的——你竟吃了；地必因你的緣故受咒詛」；
'Because you heard the voice of your wife, and ate of the tree, of which alone I commanded you not to eat—from that you ate—cursed is the ground in your labors;'
1:1210
ἐν λύπαις φαγῇ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου
「你必終身勞苦，才能從地裡得吃的。」
'in pains you shall eat of it all the days of your life.'
1:1211
Ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φαγῇ τὸν χόρτον τοῦ ἀγροῦ
「地必給你長出荊棘和蒺藜來，你也要吃田間的菜蔬。」
'Thorns and thistles it shall bring forth to you, and you shall eat the herb of the field.'
1:1212
Ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου, ἕως τοῦ ἀποστρέψαι σε εἰς τὴν <γῆν> ἐξ ἧς ἐλήμφθη<ς>, ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ
「你必汗流滿面才得糊口，直到你歸回你所出之土；因為你本是塵土，仍要歸於塵土。」
'In the sweat of your face you shall eat your bread, until you return to the earth from which you were taken; for you are earth, and to earth you shall return.'
1:1213
Οὐκ ἀπίθανόν ἐστιν καὶ τὰς ἱστορίας ἐκλαβεῖν ἐπὶ τῶν λέξεων τούτων
按這些字句，把史實照字面來領會，也並非不合情理。
It is not improbable also to take the literal narratives in accordance with these words.
1:1214
Καὶ γὰρ φαίνεται ὡς ἡ μὲν γυνὴ πυκναῖς καὶ συνεχέσιν λύπαισπιέζεται καὶ στεναγμοῖς, οὐ μικρὸν ὑπομένουσα κάματον ἔν τε ταῖς συλλήψεσιν καὶ ἀποτέξεσιν ἔτι τε καὶ ἀνατροφαῖς, καθὸ καὶ ἡ τοῦ μακαρίου Ἰώβ φησιν ὅτι Ἠφανισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς, υἱοὶ καὶ θυγατέρες, ἐμῆς κοιλίας ὠδῖνες καὶ πόνοι, οὓς εἰς τὸ κενὸν ἐκοπίασα μετὰ μόχθων, καὶ ὡς ἅπαντα πρὸς τὸν ἄνδρα ἤνεγκεν ἰσχυρότερον δεσπότου, τὰς ἀπ' αὐτοῦ ἀπεκδεχομένη ἐπικελεύσεις, ὁ δὲ ἀνὴρ ἔργοις καὶ φροντίσιν κατατρυχόμενος πόνοις καὶ ἱδρῶσιν διὰ παντὸς διατελῶν τοῦ βίου
因為女人確實顯然被頻密不絕的苦楚與歎息所壓，無論在懷孕、生產、還是養育兒女上，都受著不小的勞苦——正如那有福的約伯之妻所說：「你在地上的記念都消滅了，兒女啊，你們是我腹中所生的陣痛與辛勞，我曾勞苦愁煩，卻歸於徒然」——而她把一切事都交託給丈夫，如同交給比自己更強的主，等候從他而來的吩咐；至於那男人，則因勞作與掛慮而憔悴，終其一生都在勞苦與汗流中度過。
For it does indeed appear that the woman is pressed by frequent and continual pains and groanings, undergoing no small toil both in conceptions and in deliveries, and further in the rearing of children—even as the wife of the blessed Job says, 'Your memorial is vanished from the earth, sons and daughters, the pangs and pains of my womb, which I labored for in vain with hardships'—and that she referred all things to her husband as to a master stronger than herself, awaiting the commands that come from him; while the man, worn down by labors and cares, passes his whole life in toils and sweats.
1:1215
Καὶ γὰρ τῶν λυπούντων τὴν γυναῖκα οὐκ ἔστιν ἀμέτοχος, καὶ αὐτὸς ἰδιαζόντως πόνοις συνέχεται διὰ παντὸς τοῦ ζῆν, ἄλλα ἐπ' ἄλλοις πονῶν τε καὶ κάμνων σώματι καὶ ψυχῇ·
因為那些使女人憂傷的事，他也並非全然無份；而他自己更是終生被勞苦纏累，一件接一件地在身體與靈魂上勞碌困乏；
For neither is he without share in the things that grieve the woman, and he himself in particular is beset by toils throughout all his life, laboring and growing weary at one thing after another, in body and in soul;
1:1216
καὶ γὰρ τὰ κατ' οἶκον αὐτῷ οὐκ ἀφρόν- τιστα, παίδων ἀνατροφή, καὶ τούτων πολλάκις ὀδύναι διάφοροι ἢ νόσοις πιεσθέντων ἢ θανάτῳ προλαμβανόντων, ἐξ ὧν ἁπάντων ἀνία ὑπερβάλλουσα καὶ πόνος ἱκανώτατος, καὶ πολλὰ ἂν εἴη λέγειν, ἃ πᾶσίν ἐστι προδηλότατα
因為家中的事務於他並非可以無憂——兒女的養育，以及對他們常有的種種憂苦，或因疾病所困，或被死亡先奪去；由這一切而生的，是極大的哀痛與足足的勞苦。此類可說的還多，這些對眾人都是再明白不過的。
for the affairs of his household are not free from care to him—the rearing of children, and often the varied griefs over these, whether they are afflicted by diseases or carried off beforehand by death; from all which come excessive anguish and quite sufficient toil; and there would be many things to tell, which to all are most manifest.
1:1217
Ἴδωμεν δὲ καὶ τὸ καθ' ἕκαστον τῶν εἰρημένων
但讓我們也來逐一察看所說的每一件事。
But let us look also at each one of the things that have been said.
1:1218
Ἐπικατάρατος σύ, τῷ δὲ Ἀδὰμ οὐχ οὕτως, ἀλλ' Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου, καὶ εἰκότως·
「你要受咒詛」——但對亞當並非如此，乃是「地必因你的緣故受咒詛」，這也是合理的；
'Cursed are you'—but to Adam it is not so; rather, 'Cursed is the ground in your labors,' and this reasonably;
1:1219
οὐ γὰρ ἡττηθεὶς τῇ ἁμαρτίᾳ παρέβη, ἀλλ' ἀκολουθήσας τῇ γυναικὶ κατὰ τὰ προαπο- δοθέντα ἡμῖν εἰς τὸ Ἡ γυνὴ ἣν ἔδωκας μετ' ἐμοῦ, ὅτε παρετιθέμεθα τὸ ἀποστολικὸν λέγον·
因為他並非被罪征服而犯了過犯，乃是因隨從女人而犯，正如我們先前在「你所賜給我、與我同居的女人」一語上所論述的，當時我們引用了使徒的話：
for he did not transgress by being overcome by sin, but by following the woman, according to what we set forth earlier upon the phrase 'The woman whom You gave to be with me,' when we cited the apostolic saying:
1:1220
Ἀδὰμ γὰρ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν. Ἀλλὰ καὶ τῇ γυναικὶ εἰς πρόσωπον αἱ ἀπειλαὶ δίδονται·
「因為不是亞當受騙，乃是女人受了迷惑，陷在罪裡。」然而對女人，那些警告也是直接向她本身發出的：
'For Adam was not deceived, but the woman, having been deceived, came into transgression.' Yet to the woman also the threats are given personally:
1:1221
Πληθύνων πληθυνῶ τὰς λύπας σου
「我必多多加增你的苦楚。」
'Multiplying I will multiply your pains.'
1:1222
Ἐπιφέρων δὲ καὶ τὸ Γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ, τῆς σωματικῆς οὐσίας τὸ ἴδιον ἐπιδείκνυσιν·
而祂又加上「你本是塵土，仍要歸於塵土」，藉此指出那屬於肉身之質所特有的；
And by adding also the 'You are earth, and to earth you shall return,' He points out what is proper to the bodily substance;
1:1223
οὐ γὰρ ἡ ψυχὴ ἀπὸ γῆς ἔχει τὴν ἀρχήν, ἵνα καὶ εἰς ταύτην ἀναλυθῇ κατὰ τοὺς φθαρτὴν αὐτὴν εἰσηγουμένους
因為魂魄並非源出於塵土，以致也要重歸於塵土，如那些主張魂魄可朽者所倡言的。
for the soul does not have its origin from earth, so as also to be dissolved back into it, according to those who introduce the notion that it is perishable.
1:1224
Ἐπειδὴ δὲ ἐν τοῖς ἔμπροσθεν ὁ παράδεισος ἡμῖν ἐν ἀλληγορίᾳ ἐλαμβάνετο χωρίον εἶναι θεῖον ἐνδιαίτημα μακα- ρίων δυνάμεων, καταλλήλως καὶ τὰ περὶ τοῦ ἀνδρὸς καὶ τῆς γυναικὸς ἐκλημπτέον
既然在前面我們曾按寓意將樂園領會為一處所，是有福之能力者的神聖居所，那麼論到男人與女人的事，也當相應地照樣領會。
And since in the foregoing the paradise was understood by us allegorically to be a place, a divine dwelling of blessed powers, correspondingly the things concerning the man and the woman are also to be taken.
1:1225
Ἔχομεν τοίνυν ἐκ τοῦ μακαρίου Παύλου ἀρχὰς ἐπὶ τὴν ἀναγωγὴν ἀγούσας λέγοντος τὸ Μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν. Ἡ ἐκκλησία τοίνυν τέκνα ἐν λύπαις τίκ- τει, πόνος γὰρ τῆς ἀρετῆς προηγεῖται καὶ λύπῃ, μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργαζομένη·
那麼，我們從有福的保羅得著引往更高解釋的起點，他說：「這是極大的奧祕，但我是指著基督和教會說的。」既如此，教會在苦楚中生育兒女，因為勞苦走在德行之先，並且它藉著憂傷成就了那不至懊悔、以致得救的悔改；
We have, then, from the blessed Paul, starting-points leading to the higher interpretation, when he says: 'This mystery is great, but I speak concerning Christ and concerning the Church.' The Church, then, bears children in pains, for toil goes before virtue, and it works, through grief, a repentance unto salvation not to be repented of;
1:1226
Ἕπεται γὰρ τῇ μὲν ἀρετῇ πόνος, τῇ δὲ ἡδονῇ ῥᾳστώνη
因為勞苦伴隨德行，而安逸伴隨享樂。
for toil attends virtue, but ease attends pleasure.
1:1227
Τοῦτο ὁ Σωτὴρ παιδεύει λέγων·
這是救主所教訓的，祂說：
This the Savior teaches, saying:
1:1228
Τί στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, πλατεῖα δὲ καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι εἰς αὐτήν. Καὶ ὁ στεναγμὸς δὲ ἔπαινον̣ ἔχει δι' ἀρετὴν γινόμενος·
「引到永生，那門是何等的窄，路是何等的難，找著的人也少；引到滅亡，那路又寬又闊，進去的人也多。」歎息若是為德行的緣故而發，也有其可稱讚之處；
'How narrow is the gate and strait the way that leads to life, but broad and spacious is the way that leads to destruction, and many are those who enter through it.' And the groaning too has its praise, when it comes to be for virtue's sake;
1:1229
Ἀλλὰ καὶ πρὸς τὸν ἄνδρα Χριστὸν τὴν ἀποστροφὴν ἔχει, παρ' αὐτοῦ κυριευομένη, ἵνα κατὰ τὰς ἐκείνου ὑποθημοσύνας τὰ παρ' αὐτῆς ἀποτικτόμενα τῆς ἀρετῆς γεννήματα ἀπ' αὐτοῦ ἔχῃ τὴν τελεσιουργίαν·
但她也向著那男人、就是基督戀慕，被祂管轄，好使她所生德行的果子，照著祂的指引，從祂那裡得著成全；
But she also has her turning toward the man, Christ, being ruled by Him, so that according to His counsels the offspring of virtue born from her may have their perfecting from Him;
1:1230
Ἡρμοσά[μ]ην γὰρ ὑμᾶς φησιν ὁ Παῦλος ἑνὶ ἀνδρὶ < παρθένον ἁγνὴν> παραστῆσαι τῷ Χριστῷ. Μακαρία γάρ ἐστιν ἡ ἐκκλησία, ὅτε ὑπὸ Χριστοῦ π[ε]ριέχεται, καὶ ἑκάστη δὲ γυνὴ ὑπὸ τελείου καὶ σπουδαίου καὶ σῴζοντος τὸ καθῆκον τοῦ ἄρχειν μακαρία
保羅說：「我曾把你們許配一個丈夫，要將你們如同貞潔的童女獻給基督。」因為教會在被基督所懷抱之時，是有福的；每一個女人，若在一位完全、殷勤、又在治理上守其本分的人之下，也是有福的。
'For I betrothed you,' says Paul, 'to one husband, to present you as a pure virgin to Christ.' For blessed is the Church when it is embraced by Christ; and each woman too is blessed when she is under one who is perfect and earnest and preserves what is fitting in ruling.
1:1231
Μὴ γάρ τις τὰς διεστραμ- μένας συμβιώσεις παραλαμβάνων ψευδοποιεῖν πειράσθω τὸ ῥητόν·
不要有人拿那些扭曲的同居關係為據，企圖使這話成為虛謊；
Let no one, adducing perverted forms of cohabitation, attempt to falsify the saying;
1:1232
οὐδὲ γὰρ περὶ τῶν τοιούτων τῷ λόγῳ τῷ θείῳ πεφρόντισται, καὶ τοῦτο διδάσκων ὁ Παῦλος παραινεῖ λέγων·
因為神的話所關切的並非這樣的事；保羅為要教導這點，就勸勉說：
for it is not about such things that the divine word has concerned itself; and Paul, teaching this, exhorts, saying:
1:1233
ὥσπερ καὶ ὁ Χριστὸς τὴν ἐκκλησίαν, ὅπερ ἐστὶν ἀπαθῶς
「正如基督愛教會一樣」，也就是說，是以無私欲之愛。
'just as Christ also loved the Church,' which is to say, passionlessly.
1:1234
Τὰ δὲ περὶ τῆς ἐντολῆς περιεχούσης ὡς οὐ δεῖ μόνου τοῦ ἀπηγορευμένου φαγεῖν ἐν τοῖς πρὸ τούτων αὐτάρκως σαφηνισθέντα νῦν παρεατέον, τοῦτο μόνον καὶ νῦν ἐπιση- μειώμενος, ὡς ὅτι τῆς φωνῆς ἀκούσας τῆς γυναικὸς ὁ Ἀδὰμ οὐ προηγουμένως ἥμαρτεν, ἀλλ' ἠκολούθησεν αὐτῇ, δι' ἣν καὶ τὰ εἰρημένα ὑφίσταται·
至於那誡命的事——就是吩咐人單單不可吃那被禁之物——在此前已充分講明，如今可以略過；只在此標明這一點：亞當聽從了女人的話，並非作為主動的帶頭者而犯罪，乃是隨從了她；正因她的緣故，他才承受那些所說的事；
As for the things concerning the commandment, which enjoins that one must not eat of that alone which is forbidden, having been sufficiently made clear in what precedes this, they may now be passed over; noting now only this: that Adam, having heard the voice of the woman, did not sin as a leader, but followed her, on whose account he also undergoes the things that have been spoken;
1:1235
Ἐπικατάρατος γάρ φησιν ἡ γῆ ἐν τοῖς ἔργοις σοῦ. Ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι
祂說：「地必因你的緣故受咒詛。地必給你長出荊棘和蒺藜來。」
'For cursed,' He says, 'is the ground in your labors. Thorns and thistles it shall bring forth to you.'
1:1236
Τί γὰρ ἐκ τῆς τοῦ σώματος ἀκολουθίας οὐκ ἐπώδυνόν ἐστιν, ἡδονῶν τε καὶ μεριμνῶν ἐξ αὐτοῦ ἐπιφυομένων; Ταύτας γὰρ εἶναι τὰς ἀκάνθας ὁ Σωτὴρ ἡρμήνευσεν, αἵτινες συμπνίγουσι τὸν ὑπὸ Ἰησοῦ βαλλόμενον σπόρον, ἐὰν ὁ δεξάμενος μὴ εἰς βάθος τοῦτον ὑποδέξηται, ἀλλὰ καὶ τὸ λεγόμενον ὡς Γῆ ἡ πιοῦσα τὸν ἐπ' αὐτῆς ἐρχόμενον πολλάκις ὑετὸν καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις δι' οὓς καὶ γεωργεῖ- ται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ·
因為凡由肉身之連累而生的，哪一樣不是叫人痛苦的呢？既然享樂與掛慮都從它滋長出來。救主正是把這些解釋為那些荊棘，它們把耶穌所撒的種擠住，若領受者不將它接入深處的話。並且那所說的話——地既屢次喝了那臨到它上面的雨水，又長出合用的菜蔬，給那些為之耕種的人，就從神領受了祝福——
For what, arising from the body's train, is not painful, since pleasures and cares grow up out of it? For the Savior interpreted these to be the thorns which choke the seed cast by Jesus, if the one who receives it does not welcome it into depth; and, moreover, that which is said—that the earth, which drinks the rain that comes often upon it and brings forth vegetation fit for those for whose sake it is also tilled, partakes of blessing from God—
1:1237
ἐκφέρουσα δὲ ἀκάνθας̣ καὶ τριβόλους, ἀδόκιμος καὶ κατάρας ἐγγύς, ἧς τὸ τέλος εἰς καῦσιν. Ἐὰν οὖν τις διὰ μελέτης ταύτας μὲν ἀναβλαστῆσαι μὴ συγχωρήσῃ, σχήσει χόρτον, ὅ ἐστι τρόφιμόν τι·
但地若長出荊棘和蒺藜，就被廢棄，近於咒詛，其結局就是焚燒。所以，人若藉著勤勉不容這些發長起來，就必得著青草，就是那可作養分之物；
but bringing forth thorns and thistles, it is worthless and near to a curse, whose end is for burning. If therefore anyone, through diligence, does not allow these to sprout up, he will have herbage, that is, something nourishing;
1:1238
πρῶτον γὰρ χορτῶδες ἔσται τὸ φυόμενον, ὡς καὶ ὁ Σωτήρ φησιν·
因為那生長之物起初必是青草般的，正如救主也說：
for first the thing that grows will be grassy, as the Savior also says:
1:1239
Τοῦτον οὖν τὸν πνευματικὸν οὐκ ἀμελετήτως οὐδ' ἄτερ πόνου εὑρήσει ὁ σπουδαῖος
那麼，這屬靈的青草，殷勤人若不加操練、不付勞苦，是尋不著的。
This spiritual herbage, then, the earnest man will not find without practice nor without toil.
1:1240
Καὶ γὰρ ἐπιμελῶς τῆς καρδίας τῶν ἀνθρώπων ἐπὶ τὰ κακὰ ἐκκειμένης, δυσθήρατος ἡ ἀρετὴ καὶ κόπῳ λαμβανομένη·
因為人的心既專注傾向於諸惡，德行就難以獵取，非勞苦不能得著；
For since the heart of men is diligently disposed toward evils, virtue is hard to hunt down and is grasped only with labor;
1:1241
Διὰ γὰρ πολλῶν θλίψεών φησιν δεῖ ὑμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ἀγαθοῦ δ' εἰσαγωγικὸν χόρτον τέως ἐμφαγεῖν τὰ πρῶτα τῆς ἀρετῆς, εἶτεν στάχυν, ὅτε μεγάλα εἰσαγωγικὰ μαθήματα τελειότητός τις ἐπιλαμβάνεται ὡς ἀκοῦσαι·
經上說：「我們進入神的國，必須經歷許多艱難。」而作為良善之引導的，乃是先暫且吃德行初階那入門的青草，然後才吃穗子，就是當人領受了那些偉大而引入完全之境的入門教訓時，以致能聽見：
'For through many tribulations,' it says, 'must you enter into the kingdom of the heavens.' And it is a mark of what is good, first for a while to eat the introductory herbage of virtue's beginnings, then the ear of grain, when one lays hold of great introductory lessons of perfection, so as to hear:
1:1242
Τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Ἐπίμοχθον οὖν ἡ ἀρετή, ὅπου καὶ ἡ καρδία τῶν ἀνθρώ- πων ἐπιμελῶς ἐπὶ τὸ κακὸν ἔγκειται·
「乾糧是為那完全的人預備的；他們的心竅習練得通達，就能分辨好歹了。」既然人的心殷勤地傾向於惡，德行便是勞苦的；
'Solid food is for the perfect, for those who by reason of habit have their faculties trained for the discernment of good and evil.' Toilsome, therefore, is virtue, seeing that the heart of men lies diligently inclined toward evil;
1:1243
διὰ τοῦτο πάσας φησὶν τὰς ἡμέρας τῆς ζωῆς σου ἐν ἱδρῶτι φαγῇ τὸν ἄρτον σου, ὅπερ οὐκ ἂν λεχθείη ἀγγέλοις·
因此祂說：「你必終身汗流滿面才得糊口」，這話對天使卻是說不得的；
on this account He says, 'all the days of your life in sweat you shall eat your bread,' which could not be said to angels;
1:1244
εὐκολώτερον γὰρ παρ' ἐκείνοις τὰ τῆς ἀρετῆς ἐνεργεῖται
因為在天使當中，德行之事得以更容易地成就。
for among them the things of virtue are worked out more easily.
1:1245
Οἰκείως δὲ τῇ ἀλληγορίᾳ ἐκλημπτέον καὶ τὸ ἕως ἂν ἀποστρέψῃς εἰς τὴν γῆν ἐξ ἧς ἐλήμφθης
並且，「直到你歸回你所出之土」這句話，也當按著寓意來領會。
And in keeping with the allegory, the phrase 'until you return to the earth from which you were taken' is also to be understood.
1:1246
Ἀναστὰς γὰρ ἐν πνευματικῷ σώματι οὐράνιον ἕξεις πολιτείαν ἐ[ν] τῇ γῇ τῶν πραῶν γινόμενος·
因為你既在屬靈的身體裡復活，就必有天上的國民身分，得以在溫柔人的地上；
For having risen in a spiritual body, you shall have a heavenly citizenship, coming to be in the land of the meek;
1:1247
Μακάριοι γὰρ οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν, εἰ καὶ ἀντὶ ταύτης τὴν χέρσον διὰ τὰ ἴδια πταίσματα ἄνθρωπος ἀντικατηλ- λάξατο
「因為溫柔的人有福了，他們必承受地土」，儘管人因自己的過犯，竟以這地土換來了荒瘠之地。
'For blessed are the meek, for they shall inherit the earth,' even though in exchange for this earth man, on account of his own faults, bartered away the barren ground.
1:1248
Παρ' ἑα<υ>τοὺς γὰρ ἢ γῆ ἐσμεν ἢ οὐρανὸς γινόμεθα τοῦτο ὁ σοφὸς Παῦλος παιδεύει λέγων·
因為憑我們自己的行為，我們或是塵土，或成為天；這是智慧的保羅所教導的，他說：
For by our own doing we are either earth or become heaven; this the wise Paul teaches, saying:
1:1249
Καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου, ὅπερ ἐν τῇ εὐχῇ λέγειν προστάτ- τονται οἱ μαθηταί·
「我們既有屬土之人的形狀，將來也必有屬天之人的形狀」——這正是門徒在禱告中被吩咐要說的：
'And just as we have borne the image of the earthy, we shall also bear the image of the heavenly'—which the disciples are enjoined to say in the prayer:
1:1250
περιπατοῦντες ἐν οὐρανῷ ἔχωσιν τὸ πολίτευμα
好叫他們行在天上，把國籍安在那裡。
that, walking in heaven, they may have their commonwealth there.
1:1251
Σημειωτέον δὲ τοῦτο, ὅτι οὐκ, ἐάν τι ἀλληγορῆται, πάντως ὅλον ἐξομαλίζειν ἀνάγκη·
還有這一點當注意：並非凡有一物被寓意解釋，就必須把它整體都一律鋪平使之處處貫通；
And this is to be noted: that it is not the case that, if something is allegorized, one must by all means make the whole of it smooth and consistent;
1:1252
εἴλημπται γὰρ διὰ τί τὸ ῥητὸν οἰκεῖον πρὸς ἀλληγορίαν, τούτου δὲ νοουμένου, οὐκ ἀνάγκη καὶ τὰ πάντα δέχεσθαι πρὸς ἀναγωγήν, οἷον ὡς ἐπὶ τοῦ οὐ φιμώσεις βοῦν ἀλοῶντα, ὅπερ διὰ τὸ προσήκειν ἐπιγιγνώσκειν τὸν διδάσκαλον καὶ τοὺς πόνους οὓς πονεῖ ὑπὲρ τῶν παιδευομένων εἴρηται·
因為字面的說法之所以被採用，是為了其中那適合作寓意的部分；一旦這點被領會了，就不必把它的每一部分都拿來作更高的解釋——例如「牛在場上踹穀的時候，不可籠住牠的嘴」，這話之所以說，是因為理當顧念那教師以及他為受教之人所付的勞苦；
for the literal expression has been adopted because of that in it which is suitable for allegory; and once this is understood, there is no necessity to receive all its parts for the higher interpretation—as, for example, in the case of 'You shall not muzzle the ox that treads out the grain,' which was said because it is fitting to acknowledge the teacher and the toils he undergoes on behalf of those being taught;
1:1253
οὐκ ἀνάγκη δὲ λέγειν εἰ δίκερως ὁ βοῦς καὶ ταῦτα εἰς τί ἀνάγεται·
卻不必去說那牛是否有兩角，也不必說這些細節該歸於何指；
but there is no necessity to say whether the ox is two-horned, and to what these things are to be referred;
1:1254
οὐ γὰρ διὰ τοῦτο παρείλημπται
因為這段話並不是為著這緣故才被採用的。
for it was not on this account that the passage was adopted.
1:1255
Ταῦτα δὲ εἴρηται ἵνα μή τις, εἰς Χριστὸν ἀναγομένου τοῦ Ἀδάμ, πάντα ἀπαιτήσῃ περὶ Χριστοῦ τὰ περὶ τοῦ Ἀδὰμ ὅλα τὰ οἰκεῖα
這些話是這樣說的，好叫人在把亞當上溯到基督時，不至於就基督要求論到亞當所有的、屬於亞當的一切細節。
These things have been said so that no one, when Adam is referred up to Christ, should demand concerning Christ all the details, wholly and in their entirety, that belong to Adam.
1:1256
Καὶ γὰρ αὐτὸς κατάρα ὑπὲρ τῆς ἀνθρωπότητος γέγονεν, σύμβολον ἐχούσης τῆς ἐκκλησίας, ἥτις ἦν ἡ γυνή, ἵνα διὰ τοῦ κόπου αὐτοῦ καὶ τῆς κενώσεως ζωὴ γένηται τοῖς ἀποσφα- λεῖσιν·
因為祂自己也為人類成了咒詛——那作女人的教會正是人類的表徵——好叫那些墮落的人藉著祂的勞苦與虛己而得生命；
For He Himself also became a curse on behalf of humanity—of which the Church, which was the woman, holds the symbol—that through His toil and His self-emptying life might come to those who had fallen away;
1:1257
Τὸν γὰρ μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ ἐν αὐτῷ. Ἁμαρτία δὲ οὐ καθάπαξ ἐστίν, ἣ γὰρ ἂν οὐκ ἦν ποιητικὴ δικαιοσύνης
「神使那無罪的替我們成為罪，好叫我們在祂裡面成為神的義。」而罪並非絕對地就是罪，否則它便不能生出義來。
'For Him who knew no sin He made to be sin on our behalf, that we might become the righteousness of God in Him.' And sin is not so once for all, for otherwise it would not be productive of righteousness.
1:1258
Καὶ γὰρ κατάραδὲ γέγονεν, ἵν' ἡμεῖς εὐλογίαν σχῶμεν·
因為祂也成了咒詛，好叫我們得著祝福；
For He also became a curse, that we might obtain a blessing;
1:1259
καὶ ὥσπερ οὐχ ὁ Ἀδὰμ ἠπατήθη, ἀλλὰ τῆς γυναικὸς ἐξαπατηθείσης ἠκολού- θησεν, οὕτω, τῆς ἀνθρωπότητος σφαλείσης, ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβών
並且，正如受騙的不是亞當，乃是他在女人受了迷惑之後隨從了她，照樣，當人類墮落時，祂就虛己，取了奴僕的形像。
and just as it was not Adam who was deceived, but he followed the woman when she had been deceived, so, when humanity had fallen, He emptied Himself, taking the form of a servant.
1:1260
Εἰ γὰρ μὴ παραβὰν ἐτύγχανε τὸ γένος, οὐδὲ τοῦ θεραπεύσοντος ἔχρηζον, τραύματος μὴ γεγενημένου, ὃ τὴν ἐν ἀνθρώποις ἐπιδημίαν ἐξεκάλειτο
因為人類若不曾偶然犯了過犯，也就不需要一位來醫治他們的，既沒有創傷產生——正是那創傷召喚出祂在人間的居留。
For if the race had not chanced to transgress, neither would they have needed one to heal them, no wound having come to be—the wound which summoned forth the sojourn among men.
1:1261
Καὶ ἐκάλεσεν Ἀδ[ὰ]μ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή, ὅτι αὕτη μήτηρ πάντων τῶν ζώντων
亞當給他妻子起名叫「生命」（佐伊），因為她是眾生之母。
And Adam called the name of his wife Life (Zoe), because she is the mother of all the living.
1:1262
Συνέσει κινούμενος προμηθεστάτῃ ὁ Ἀδάμ, ἐπιστάμενος ὅτι ἔξω τοῦ παραδείσου διὰ τὴν παράβασιν ἔσονται, προαναφωνεῖ τὸ μέλλον Ζωὴν καλῶν τὴν γυναῖκα, ὅτι αὕτη μήτηρ πάντων ἔσται τῶν ζώντων
亞當被一種極具遠見的悟性所感動，他知道因著那過犯，他們將被逐出樂園，於是預先宣告將來之事，稱他的妻子為「生命」，因為她將成為眾生之母。
Moved by a most provident understanding, Adam—knowing that on account of the transgression they would be outside paradise—foretells what is to come by calling his wife Life, since she would be the mother of all the living.
1:1263
Ἐξ αὐτῆς γὰρ ἅπασα ἡ διαδοχὴ γέγονεν, οὐ δεῖ δὲ προσυπακούειν ὅτι καὶ τῶν ἀλόγων
因為全人類的世代承續都是從她而出；然而不可再進一步將此理解為連無理性的走獸也包含在內。
For from her came the whole line of succession; but one must not further understand this to include also the irrational animals.
1:1264
Οὐ γάρ, ἐὰν καθόλου τι λέγηται, προσπαραλαμβάνειν καὶ τὰ μὴ πεφυκότα προσήκ[ε]ι
因為凡是以普遍的方式陳述之事，並不宜將那些本性上並不相干之物一併納入。
For it is not fitting, whenever something is stated universally, to take in as well those things whose nature does not admit of it.
1:1265
Οὐ γάρ, ἐὰν φάσκῃ τὸ λόγιον·
並非因為那聖言若說：
For it is not the case that, if the oracle should say:
1:1266
Ἐκχέω ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ τὴν τῶν ἀλόγων προσλαβεῖν ἀκόλουθον·
「我要將我的靈澆灌凡有血氣的」，就必須連無理性走獸的血肉也一併包含在內；
'I will pour out from my Spirit upon all flesh,' one must consequently include also the flesh of the irrational animals;
1:1267
Καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ ἡμῶν, προσυπακούειν τοῦτο καὶ περὶ τῆς σαρκὸς τῶν ἀλόγων ἁρμόζει
又如「凡有血氣的都要看見我們神的救恩」——也不宜將這話理解為適用於無理性走獸的血肉。
And 'all flesh shall see the salvation of our God'—it is not fitting to understand this too as applying to the flesh of the irrational animals.
1:1268
Οὕτω καὶ νῦν πάντων τῶν ζώντων μήτηρ ἡ Εὕα, τῶν πεφυκότων δηλονότι μητέρα αὐτὴν ἔχειν ἀνθρώπων
照樣，如今夏娃也是眾生之母——也就是說，她是那些本性上以她為母的人類之母。
So also now Eve is the mother of all the living—that is, she is the mother of those human beings whose nature it is to have her as mother.
1:1269
Εἰ δὲ καὶ ἐπὶ τὴν ἐκκλησίαν αὕτη ἀνάγοιτο, τίς ἂν ἄλλη εἴη μήτηρ τῶν ζώντων κατὰ τὴν ζωὴν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν λέγοντα·
而若將此提升以指教會，那麼按照那「生命」——即我們的主耶穌基督——所說的話，還有誰能是活人之母呢？祂說：
And if this should be raised up to refer to the Church, who else could be the mother of the living, in accordance with the Life which is our Lord Jesus Christ, who says:
1:1270
Ἐγώ εἰμι ἡ Ζωή, ἢ ἡ ἐκκλησία, ἥτις ἀπ' αὐτοῦ ὡς ἀπὸ πηγῆς τὴν ζωὴν ἔχει, ἐξ ἧς καὶ οἱ ἀπογεγραμμένοι ἐν αὐτῇ, πρωτοτόκων ἐκκλη- σίᾳ τυγχανούσῃ, ζωῆς θείας μετέχουσιν
「我就是生命」——或指教會，教會如同從泉源一般從祂得著生命，凡在其中被記名的人——她既是長子的教會——都得以分享神聖的生命。
'I am the Life'—or the Church, which has life from him as from a fountain, from which also those enrolled in her—she being the Church of the firstborn—partake of divine life.
1:1271
Δῆλον δὲ ὅτι, εἰ αὕτη μήτηρ, καὶ ὁ Χριστὸς πατὴρ τῶν πιστευόντων ὑπάρχει, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται
顯然可見，若她是母親，那麼基督也是信徒之父，「天上地上的各家都是從祂得名」。
And it is clear that, if she is the mother, Christ also is the father of those who believe, from whom every family in heaven and on earth is named.
1:1272
Καὶ ἐποίησεν Κύριος ὁ Θεὸς τῷ Ἀδὰμ καὶ τῇ γυναικὶ αὐτοῦ κιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς
主神為亞當和他妻子用皮子做衣服給他們穿。
And the Lord God made for Adam and his wife garments of skin, and clothed them.
1:1273
Καταλλήλως τῇ μελλούσῃ πάντων ἔσεσθαι μητρὶ μετὰ τοῦ ἀνδρὸς εἰς τοῦτο συμβαλλομένου οἱ δερμάτινοι κιτῶνες γίνονται, οὓς οὐκ ἂν ἑτέρους τις τῶν σωμάτων εἴποι
與那將要成為眾生之母的她相稱——她丈夫也為此目的一同參與——那皮衣便產生了，人可以說這皮衣不是別的，正是身體。
Fittingly for her who was to be the mother of all—with her husband contributing to this end—the garments of skin come into being, which one could say are none other than the bodies.
1:1274
Εἰ γὰρ καὶ οἱ φιλίστορες ἐκ δερμάτων κιτῶνας τὸν Θεὸν πεποιηκέναι οἰήσονται, τί πρόσκειται καὶ τὸ ἐνέδυσεν αὐτούς, δι' ἑαυτῶν τοῦτο ποιῆσαι δυναμένων; Οὐ γὰρ ἀνεννόητοι ἐτύγχανον σκεπασμάτων, οἵ γε ῥάψαν- τε[ς] ἑαυτοῖς ἐκ φύλλων περιζώματα
因為即使那些好探究奇聞的人以為神是用獸皮做衣服，那麼既然他們自己就能做這事，為何還要加上「祂給他們穿上」呢？因為他們並非不懂遮蔽之物，因為他們已用樹葉為自己縫製了裙子。
For even if lovers of curious lore should suppose that God made garments out of the skins of animals, why is it added that 'he clothed them,' when they were able to do this by themselves? For they were not without knowledge of coverings, seeing that they had sewn for themselves loincloths out of leaves.
1:1275
Ὅτι δὲ πολλαχοῦ τῶν θ[εί]ων παιδευμάτων τὸ σῶμα δέρμα καλεῖται, ἔστιν εὑρεῖν
在神聖教訓的許多處，身體被稱為「皮」，這是可以找到的。
That in many places of the divine instructions the body is called 'skin,' one can find.
1:1276
Ἰὼ[β] γὰρ ὁ μακάριός φησιν·
因為蒙福的約伯說：
For the blessed Job says:
1:1277
Οἶδα γὰρ ὅτι ἀέναός ἐστιν ὁ ἐκλύε̣ι̣ν με με´̣λλων·
「因為我知道那要釋放我的是永遠長存的；
'For I know that he who is about to release me is everlasting;
1:1278
ἐπὶ γῆς ἀναστήσαι τὸ δέρμα μου τὸ ἀναντλοῦν ταῦτα, παντὶ δέ τῳ σαφὲς ὡς ταῦτα περὶ τοῦ σώματος ἑαυτοῦ ὁ Ἰὼβ ἔφασκεν·
祂要在地上叫我這忍受這一切的皮復起」——這對任何人都是明白的，約伯乃是論到他自己的身體說這些話。
to raise up upon the earth my skin which endures these things'—and it is plain to everyone that Job was saying these things concerning his own body.
1:1279
Καὶ πάλιν ὁ αὐτὸς περὶ ἑαυτοῦ τοιαῦτά φησιν·
同一人又論到自己說這樣的話：
And again the same man says such things concerning himself:
1:1280
Δέρμα καὶ κρέας με ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις με ἐνείρας. Σαφὲς γὰρ καὶ ἀριδηλότατον δεῖγμα τοῦ τοὺς δερματίνους κιτῶνας εἶναι τὸ σῶμα, ὅτι καὶ τοῦ ἐνέδυσας μνημονεύει ὁ Ἰώβ, ὅπερ καὶ ἐπὶ τῶν πρωτοπλάστων εἴρηται
「你以皮和肉為衣給我穿上，用骨與筋把我聯絡在一起。」因為約伯既也提到「你給我穿上」，這正是那論到最初受造之人時所用的同一個字，這就是皮衣即身體的清楚而極其明顯的憑據。
'You clothed me with skin and flesh, and knit me together with bones and sinews.' For it is a clear and most manifest proof that the garments of skin are the body, since Job also mentions 'you clothed,' the very word which was said also of the first-formed pair.
1:1281
δυναμένου γὰρ λεχθῆναι ὡς ἐποίησεν ὁ Θεὸς ἀμφοτέροις κιτῶνας δερματίνους, οὐχ οὕτω δ' εἴρηται, ἀλλὰ ἐποίησεν ὁ Θεὸς τῷ Ἀδὰμ καὶ τῇ γυναικ[ὶ] αὐτοῦ κιτῶνας
因為本可以說「神為他們二人做皮衣」，卻沒有這樣說，乃是說「神為亞當和他的妻子做衣服」。
For although it could have been said that God made garments of skin for the two of them, it was not so said, but 'God made for Adam and for his wife garments.'
1:1282
Δῆλον γὰρ ὅτι διάφοροι χαρακτῆρες ἄρρενος καὶ θήλεος καὶ ἰδιοσυγκρισίαι ἑτέραι καὶ ἕτερα πλεῖστα, καθὰ ὁ μὲν ἀνδρὸς χώραν, ἡ δὲ γυναικὸς ἐπέχουσα τῆς διαδοχῆς εἰσιν ἀρχή
因為顯然可見，男與女的特徵不同，他們各自的體質也各異，還有許許多多其他之處也有差別，按此，一者居於男人的地位，另一者居於女人的地位，成為世代承續的起頭。
For it is clear that the characteristics of male and female are different, and their particular constitutions are diverse, and very many other things differ, according to which the one holds the place of the man, and the other, holding the place of the woman, is the beginning of the succession.
1:1283
Πρότερον μὲν οὖν κατ' εἰκόνα ὁ ἄνθρωπος γεγενῆσθαι εἴρηται, ὅπερ δηλοῖ τὸ ἄϋλον·
所以，先前說人是「照著形像」被造的，這表明那非物質的。
Earlier, then, the human being was said to have been made 'according to the image,' which signifies that which is immaterial;
1:1284
ἐπειδὴ δὲ καὶ ἐν ἑτέρᾳ καταστάσει γεγένηται ὡς δεῖσθαί τινος ᾧ χρήσεται, ἐδέησεν αὐτῷ ὀργανικοῦ σώματος, νῦν δὲ καὶ δερμάτινοι γίνονται
但既然他又進入了另一種狀態，以致需要某種可供他使用之物，他便需要一個有機的身體；如今他們也就穿上了皮衣。
but since he came into being also in another condition, such that he needed something which he might use, he had need of an organic body; and now they also become clothed in skin.
1:1285
Τούτων παραστατικόν ἐστιν τὸ λεγόμενον·
闡明這些事的，就是所說的：
Illustrative of these things is that which is said:
1:1286
Φθαρτὸν γὰρ σῶμα βαρύνει ψυχήν, τοῦ φθαρτοῦ σώματος δηλοῦντος τὸ παχὺ τοῦτο, εἶθ' ἑξῆς [ κ]αὶ βρίθει τὸ γεῶδες σκῆνος νοῦν πολυφροντίδα, γεῶδες σκῆνος λέγων ᾧ κέχρηται ἡ ψυχὴ ἀπαλλαττομένη τοῦδε τοῦ σώματος πρὸς τὰς μεταβατικὰς ἑαυτῆς κ[ι]νήσεις, ὅπερ μέσον ἐστὶ συνάπτον τὴν νοερὰν οὐσίαν πρὸς τὸ [ π]αχύ·
「因為必朽壞的身體重壓靈魂」——這必朽壞的身體乃指這粗重之物——接著又說「屬地的帳棚使思慮繁多的心思沉重」，稱其為「屬地的帳棚」，就是靈魂脫離此身、進入自己過渡性的運行時所使用之物——這乃是把理智的本體與那粗重之物聯結起來的中介；
'For a corruptible body weighs down the soul'—the corruptible body signifying this coarse mass—then next, 'and the earthly tent burdens the mind that ponders many things,' calling 'earthly tent' that which the soul uses when, being released from this body, it moves in its transitional motions—which is the intermediate joining the intellectual substance to the coarse element;
1:1287
τοῦτο τὴν ψυχὴν βαρεῖ, τοῦ σκήνους οὐ τὴν ψυχὴν ἀλλ[ὰ] τὸν νοῦν βρίθοντος
這重壓靈魂——雖然那帳棚所沉重的不是靈魂，而是心思。
this weighs down the soul—although the tent burdens not the soul but the mind.
1:1288
Τοῦτο καὶ ὁ ἀπόστολος διδάσκει λέγων·
使徒也教導這事，說：
This the Apostle also teaches, saying:
1:1289
[Ο]ἴδαμεν ὅτι ἐὰν ἡ [ἐ]πίγειος ἡμῶν οἰκία τοῦ σκήνους καταλύθῃ οἰκοδ[ομὴν ἐκ Θεο[ῦ ἔ]χομεν, οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς·
「我們知道，我們這帳棚的地上房屋若拆毀了，必得神所造的房屋，是不用手所造、在天上永存的；
'We know that if our earthly house of this tent be dissolved, we have a building from God, a house not made with hands, eternal in the heavens;
1:1290
καὶ γὰρ οἱ [ὄ]ντες ἐν τῷ σκήνει στενάζομεν·
因為我們在這帳棚裡的人歎息勞苦；」
for indeed we who are in this tent groan;'
1:1291
οἰκίαν γὰρ σκήνους λέγων φαν[ε]ρῶς διδάσκει τὰ προειρη- μένα
因為他用「帳棚的房屋」一語，就清楚地教導了前面所說的那些事。
for by saying 'house of the tent' he plainly teaches the things aforesaid.
1:1292
Ζητήσειεν ἄν τις, εἰ ὁ παράδεισος χωρίον ἐστὶν ὑπεραναβεβηκός, πῶς ἐκεῖ ἐνδιδύσκονται καὶ οὕτως ἐκβάλ- λονται·
有人或許會問：若樂園是一處設在高處之地，他們怎能在那裡穿上衣服，並就這樣被逐出呢？
Someone might inquire: if paradise is a region set on high, how are they there clothed and thus cast out?
1:1293
πρὸς ὃ λεκτέον ὅτι οὐχ ὡς ἔχει τὰ τῆς προφ[ορ]ᾶς, οὕτως καὶ τὰ πράγματα
對此當說：事情的實況並不與那措辭的次序一致。
To which it must be said that things are not as the wording has it, so also are the facts.
1:1294
Ἐν γὰρ τοῖς ἅμα γινομένοις πολλά[κι]ς ἁρμόζει τὸ μὲν πρότερον, τὸ δ' ὕστερον λεχθῆ- ναι, οὐχ ἵ[ν]α, ὡς ἔχει τὰ τῆς προφορᾶς, καὶ τὰ πράγματα ἔχῃ
因為在同時發生的事上，往往適宜將一者先提、另一者後提——並非要使事實也如那措辭的次序一般。
For in things that come to pass simultaneously it often is fitting that the one be mentioned first and the other later—not so that, as the wording has it, the facts also have it.
1:1295
Τούτου τοῦ [ εἴ]δους ἐστὶν τὸ ἐν τῇ προφητείᾳ λεγόμενον οὕτως·
屬於這一類的，就是那在預言中如此說的話：
Of this kind is that which is said thus in the prophecy:
1:1296
Ἰδοὺ Κύριος κά[θ]ηται ἐπὶ κούφης νεφέλης, καὶ ἥξει εἰς Αἴγυπτον, καὶ σεισθήσετ[α]ι τὰ χειροποίητα Αἰγύπτου·
「看哪，主坐在輕快的雲上，臨到埃及，埃及一切手所造的偶像都必震動；」
'Behold, the Lord sits upon a light cloud, and will come into Egypt, and the handmade idols of Egypt shall be shaken;'
1:1297
οὐ γὰρ ἀπ' οὐρανοῦ τὸ σῶμα κεκομι[κ]έναι τὸν Κύριον φρονητέον, ἵν' οὕτως ἐπ̣' αὐτοῦ ὀχούμενος ἐπὶ τὴν Αἴγυπτον τὸν περίγειον ἔλθῃ τόπον, ἀλλ' ἅμα τε σῶμα ἔλαβεν εἰς Αἴγυπτον ἦν, τάξεως δὲ οὐ συγχεούσης τὰ πράγματα χάριν εἴρηται
因為不可以為主是從天上帶來祂的身體，好使祂乘於其上就這樣臨到埃及那屬地之處；乃是說，就在祂取了身體的同時祂就在埃及了——這話只是為著次序而說，而次序並不混淆事實。
for one must not think that the Lord brought his body from heaven, so that borne upon it he might thus come to Egypt, the earthly place; but rather, at the same moment that he took a body he was in Egypt—and it was said for the sake of order, without the order confounding the facts.
1:1298
Ὡς οὖν ἐπὶ τοῦ Σωτῆρος οὔ φαμεν ὅτι προκαθίσας ἐπὶ τῆς κούφης νεφέλης ἦλθεν εἰς τὸν κόσμον, ἀλλὰ ταῦτα ἅμα λέγομεν, καὶ ἐνταῦθα οὔ φαμεν ὅτι ἐν τῷ παραδείσῳ ἔσχον τὰ παχέα σώματα καὶ οὕτω ἐκβέβληνται·
所以，正如論到救主，我們不說祂先坐在輕雲上然後才進入世界，而是說這些事是同時發生的——照樣，在此我們也不說他們是在樂園中就有了那粗重的身體，並就這樣被逐出的；
As, then, concerning the Saviour we do not say that he first sat upon the light cloud and then came into the world, but we say these things happened together—so also here we do not say that they had the coarse bodies in paradise and were thus cast out;
1:1299
οὐχ οἷόν τε γὰρ μετὰ σώματος ἐκεῖ τοιούτου διάγειν
因為帶著這樣的身體不可能住在那裡。
for it was not possible to dwell there with such a body.
1:1300
Ἀμέλει γοῦν τὸν λῃστὴν γυμνῇ τῇ ψυχῇ εἰς τὸν παράδεισον εἰσήγαγεν λέγων αὐτῷ·
無論如何，主確實是把那強盜以赤裸的靈魂帶進樂園的，對他說：
Indeed, at any rate, he brought the thief into paradise with his soul bare, saying to him:
1:1301
Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ–καὶ γὰρ τὸ αὐτοῦ σῶμα ἐν τῷ ἰκρίῳ ἔμεινεν, ἕως καὶ τῇ γῇ παρεδόθη– ἅμα καὶ ὁ ἀκούσας·
「今日你要同我在樂園裡了」——因為他自己的身體仍留在十字架上，直到也被交付於地——同時那聽見這話的人也是如此：
'Today you shall be with me in paradise'—for his own body remained on the cross until it was also given over to the earth—and at the same time also he who heard:
1:1302
Σὺ ἀποσφράγισμα ὁμοιώσεως καὶ στέφανος κάλλους ἐν τῇ τρυφῇ τοῦ παραδείσου, οὐκ ἐγενήθη ὅμοιός σοι δεικνύμενος ἐκεῖσε διάγειν
「你是那印證相似的印記，是樂園繁茂中華美的冠冕」——沒有人被顯明像你那樣住在那裡。
'You are the seal of likeness and the crown of beauty in the luxuriance of paradise'—no one was shown to be like you dwelling there.
1:1303
Διὰ τούτων παρίστησιν ὡς παχέα σώ[μ]ατα ἐν αὐτῷ διατρίβειν οὐχ οἷά τε ἦν
藉著這些話，他表明粗重的身體不能存留在其中。
Through these things he shows that coarse bodies could not abide in it.
1:1304
Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶ[ν] τοῦ γιγνώσκειν καλὸν καὶ πονηρόν; καὶ νῦν μή ποτε ἐκτείν[ῃ τ]ὴν χεῖρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσετ[αι εἰ]ς τὸν αἰ[ῶνα]
看哪，亞當已經像我們中間的一位，能知道善惡；現在恐怕他伸手又摘生命樹的果子吃，就永遠活著。
Behold, Adam has become as one of us, to know good and evil; and now, lest ever he stretch out his hand and take of the tree of life and eat and live forever.
1:1305
Οἱ πολλοὶ ὡς χλευαστικῶς εἰρηκότα τὸ ῥῆ[μ]α τοῦτο τῷ Ἀδὰμ τὸν Θεὸν ἐκλαμβάνουσιν, ἀνάρμοστόν τι τῷ [ Θ]εῷ λέγοντες
許多人把神對亞當所說的這話當作是譏諷之言，說這對神來說是不相稱的。
The many take this saying of God to Adam as spoken mockingly, saying that it is something unbefitting to God.
1:1306
Οὐ γὰρ οἰκεῖον σπουδαίῳ ἀνθρώπῳ ἐπεμβαίνειν πτώματί τινος, μή τί γε δὴ τῷ Θεῷ
因為對一個認真嚴肅的人而言，踐踏別人的跌倒是不合宜的——對神來說更是如此。
For it is not proper for an earnest man to trample upon another's fall—much less indeed for God.
1:1307
Ἐπεὶ γάρ, φησὶν, ὁ ὄφις τοῦτο κατεπαγγείλατο τῇ γυναικὶ λέγων·
他說，因為那蛇曾向那女人如此應許，說：
For since, he says, the serpent had promised this to the woman, saying:
1:1308
Ἤδει γὰρ ὁ Θεὸς ὅτι, ᾗ δ' ἂν ἡμέρ[ᾳ] φάγητε ἀπ' αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοὶ καὶ ἔ[σε]σθε ὡς θεοὶ γιγνώσκοντες καλὸν καὶ πονηρόν, ὁ Θεὸς εἶπεν τῷ Ἀδὰμ παραβάντι·
「因為神知道，你們吃的日子眼睛就明亮了，你們便如神一樣能知道善惡」——神便對那犯了過的亞當說：
'For God knew that in the day you eat of it, your eyes will be opened, and you will be as gods, knowing good and evil'—God said to Adam who had transgressed:
1:1309
Ἰδοὺ Ἀδὰμ ὡς ἡμεῖς γέγονεν,εἰρωνευόμενος α[ὐ]τόν
「看哪，亞當已經像我們一樣」，是帶著反諷對他說的。
'Behold, Adam has become as we are,' speaking to him with irony.
1:1310
Ἀπάγοντες οὖν ἡμεῖς καὶ ἐξορίζοντες τὴν τοιαύτην ἔνν[οι]αν ἀπὸ τοῦ Θεοῦ οἰκείως τῷ βουλήματι τῆς θεοπνεύ- στου γραφῆς ἐκλάβωμεν καὶ τὸ προκείμενον
所以，我們要把這樣的觀念從神那裡驅逐、放逐，並要以與神所默示之聖經的旨意相稱的方式來理解眼前這段經文。
We, then, driving away and banishing such a notion from God, let us understand the passage before us in a manner befitting the intent of the God-inspired Scripture.
1:1311
διάβολος καὶ σατανᾶς καὶ πονηρός·
魔鬼、撒但，並那惡者；
devil and Satan and the evil one;
1:1312
τότε δὲ ἀγαθὸς καὶ καλὸς ἦν, ὅτε τοῦ τάγματος ἐτύγχανε τῶν ἀγγέλων, ἐξ αὐτῶν δὲ ἀπέστη ῥιφεὶς ἐπὶ γῆς διὰ τὴν ὑπερηφανίαν, ἣν ἑαυτῷ ἐπενόησεν
但當他還屬於天使的等次時，他曾是良善而美好的；只是他從他們中間背離了，因著自己所生發的驕傲被摔在地上。
but then he was good and beautiful, when he belonged to the order of the angels; but from among them he departed, cast down to earth on account of the pride which he devised for himself.
1:1313
Ἰδοῦ γέγονας ὡς εἷς ἡμῶν, ἀλλ' ὡς εἷς ἐξ ἡμῶν·
看哪，你已經像我們中間的一位——但只是「像我們中間的一位」；
Behold, you have become as one of us—but 'as one of us';
1:1314
ἐκ γὰρ τῶν οὐρανίων ὁ εἷς οὗτος ἐξέπεσεν, καθὰ καὶ ὁ ψαλμῳδὸς διδάσκει λέγων·
因為這一位是從天上的境界墜落的，正如詩人也教導說：
for this one fell out from the heavenly places, as the psalmist also teaches, saying:
1:1315
θεοί ἐστε καὶ υἱο[ὶ Ὑ]ψίστου πάντες, ὑμεῖς δὲ δὴ ὡς ἄνθρωποι ἀποθνῄσκετε καὶ ὡς εἷς τῶν ἀρχόντων πίπτετε. Καὶ γὰρ ἐκεῖνος ἄρχων καὶ θεός, οὐ κατ' οὐσίαν, ἀλλὰ κατὰ θεοποίησιν, ἐξέπεσεν ὡς κἀκεῖνοι περὶ ὧν ε[ἴ]ρηται·
「你們都是神，都是至高者的兒子；然而你們卻要像世人一樣死亡，像王中的一位仆倒。」因為那一位也曾是掌權者，是神——不是按著本質，而是按著被立為神——他就墜落了，正如那些人一樣，論到他們所說的：
'You are gods and all of you sons of the Most High, but you indeed die as men and fall as one of the rulers.' For that one too was a ruler and a god—not according to essence, but according to being made a god—and he fell out, just as those did concerning whom it was said:
1:1316
Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. [ Εἰ]πὼν δὲ Ἰδοὺ γέγονεν Ἀδὰμ ὡς εἷς ἐξ ἡμῶν, ἐπήγαγεν πῶς·
「我養育兒女，將他們養大，他們竟悖逆我。」他既說了「看哪，亞當已經像我們中間的一位」，就接著加上「如何」：
'I have begotten sons and exalted them, but they have set me at nought.' And having said, 'Behold, Adam has become as one of us,' he added 'how':
1:1317
[ το]ῦ γιγνώσκειν καλὸν καὶ πονηρόν
「能知道善惡。」
'to know good and evil.'
1:1318
Τοῦτ' αὐτὸ γὰρ μόνον [ οἱ] μὴ χρώμενοι τῇ ἀρετῇ ἔχουσιν, γινώσκοντες μόνον [τί] καλὸν καὶ [τί] πονηρόν, μὴ διαστέλλοντες δὲ [ὡ]ς αἱρεῖσθαι μὲν τὸ ἀγαθόν, φεύγειν δὲ τὸ κακόν
因為這一件事正是那些不操練德行的人所僅有的——他們只知道何為善、何為惡，卻不加以分辨，以致揀選善而躲避惡。
For this very thing alone is what those who do not practise virtue possess—knowing only what is good and what is evil, but not making the distinction so as to choose the good and flee the evil.
1:1319
Ἐναλλὰξ γο[ῦν] τοῖς πράγμασιν χρῶνται κατὰ τοὺς ταλανιζομένους περὶ ὧν λέγεται·
無論如何，他們把事物顛倒運用，就像那些被稱為有禍的人一樣，論到他們所說的：
At any rate, they use things in reverse, like those pronounced wretched, concerning whom it is said:
1:1320
Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν καὶ τὸ καλὸν πονηρόν, οἱ τιθέντες τὸ σκότος φῶς καὶ τὸ φ[ῶ]ς σκότος. Λέγει δὲ οὕτως ὁ Θεὸς τὸ ἐξ ἡμῶν τοῖς ἑαυτο[ῦ ἀ]γγέλοις, καθάπερ βασιλεὺς τοῖς ἑαυτοῦ δορυφόροις
「禍哉！那些稱惡為善、稱善為惡，以暗為光、以光為暗的人。」神就這樣說「我們」這話，是對祂自己的眾天使說的，正如君王對自己的護衛一般。
'Woe to those who call evil good and good evil, who put darkness for light and light for darkness.' And God speaks thus, the 'of us,' to his own angels, just as a king to his own bodyguards.
1:1321
Ὅτ[ι] δὲ τὸ κοινοποιεῖν ἑαυτὸν τὸν Θεὸν μετὰ τῶν ἑαυτοῦ κτισ[μ]άτων ἐκ τῆς γραφῆς γιγνώσκεται, ἔστιν μαθεῖν ἐκ τοῦ π[ρὸ]ς τοῦ Σωτῆρος εἰρημένου τοῖς μαθηταῖς·
神使自己與祂自己的受造之物聯合，這從聖經中可以得知；人可以從救主對門徒所說的話學到這事：
That God associates himself with his own creatures is known from Scripture; one can learn this from what was said by the Saviour to the disciples:
1:1322
Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν, ὃ καὶ αὐτὸ οὐ μικρὰν ἔχει τὴν παρατήρησιν·
「起來，我們走吧」，這話本身也含有不小的可觀之處；
'Rise, let us go hence,' which itself contains no small observation to be made;
1:1323
τὸ μὲν γὰρ ἐγείρε[σ]θε πρὸς ἐκείνους, τὸ δὲ ἄγωμεν μετ' ἐκείνων
因為那「起來」是向著他們說的，而那「我們走吧」則是與他們同去。
for the 'rise' is directed to those, while the 'let us go' is with those.
1:1324
Ἐπεὶ γὰρ ὁ Σωτὴρ ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, διὸ οὐδὲ ὑπὸ πτῶμα γεγένηται, τοιαύτης ἐγέρσεως οὐ χρῄζει ὡς οἱ μαθηταί, οἷς εἶπεν Ἐγείρεσθε, διαναστῆτε τῶν ἀνθρωπίνων, συναριθμεῖ δ' ἐν τῷ ἀπελθεῖν ἑαυτόν
因為救主並沒有犯罪，祂口裡也沒有查出詭詐，因此祂也沒有落在任何跌倒之下，祂並不需要像門徒那樣的起來——祂對門徒說「起來」，就是要從屬人之事中站立起來；然而在那離去之事上，祂卻把自己與他們同列。
For since the Saviour did no sin, neither was guile found in his mouth, and therefore he did not come under any fall, he does not need such a rising as the disciples did, to whom he said 'Rise'—stand up from human things; yet he numbers himself with them in the departing.
1:1325
Ἐπεὶ μόνης τῆς ἀνθρωπίνης φύσεως οὐκ ἔστιν χωρὶς ἐπιπνοίας Θεοῦ τῇ ἀρετῇ χρήσασθαι, διὰ τοῦτο ἄγωμεν ἐντεῦθεν λέγει·
既然單靠人的本性、離了神的默感，就不可能運用德行，正因如此祂說「我們從這裡走吧」；
Since it is not possible for human nature alone, apart from the inbreathing of God, to make use of virtue, for this reason he says 'let us go hence';
1:1326
αὐτὸς γάρ ἐστιν κα[ὶ] ποιμὴν καὶ ὅδοσκαὶ βακτηρία, < ἣ> ἐπὶ τὰ θεῖα χειραγωγεῖ
因為祂自己既是牧人，又是道路，也是那扶持人手引向神聖之事的杖。
for he himself is both shepherd and way and staff, which leads by the hand toward the things of God.
1:1327
Ἀμέλει γοῦν καὶ τῷ λῃστῇ εἶπεν·
無論如何，祂也確實對那強盜說：
Indeed, at any rate, he said also to the thief:
1:1328
Σήμερον μετ' ἐμοῦ ἔσῃ [ἐ]ν τῷ παραδεί- σῳ. Ἀλλὰ καὶ ἐν τῇ ἀθέῳ ἐπινοηθεί[σῃ] πρὸς ἀνθρώπων πυργοποιΐᾳ εἴρηται·
「今日你要同我在樂園裡了。」但也論到那由人所謀劃、不敬虔的造塔之事，經上說：
'Today you shall be with me in paradise.' But also concerning the godless tower-building devised by men it was said:
1:1329
Δεῦτε καὶ κατα[β]άντες συγχέωμεν αὐτῶν τὴν γλῶτταν. Κἂν γὰρ διὰ ὑπο[υργ]ῶν ἀγγέλων ποιῇ ἃ βούλεται Θεός, – ἀλλὰ λέγω κρίσει α[ὐ]τοῦ γίνεσθαι τὰ γινόμενα, – καταβαίνειν σὺν τοῖς π[ρ]οστελ[λομ]ένοις ὑπ' αὐτοῦ λέγεται
「來吧，我們下去，變亂他們的口音。」因為即使神是藉著服役的天使成就祂所願的事——然而我要說，那所發生的事乃是照著祂的旨意而成就——祂仍被說成是與那些奉祂差遣的一同下去。
'Come, and let us go down and confound their tongue.' For even though God does what he wills through ministering angels—yet I say that the things that come to pass come to pass by his decision—he is said to come down together with those sent forth by him.
1:1330
Ἰδοὺ οὖν γέγονέν [φ]ησιν Ἀδὰμ ὡς εἷς ἐξ ἡμῶν τοῦ γιγνώσκειν καλὸν καὶ πο[ν]ηρόν, οἷς ἐπάγει ὥσπερ κατάκρισιν κηδεμονικῶς ὁ φι[λά]νθρωπος
他說「看哪，亞當已經像我們中間的一位，能知道善惡」——那愛人的主就對此彷彿加上一句定罪之言，卻是出於慈愛的看顧。
'Behold, then,' he says, 'Adam has become as one of us, to know good and evil'—to which the Lover of mankind adds, as it were, a condemnation, yet out of tender care.
1:1331
Καὶ γὰρ τὰς ἀπειλὰς καὶ τὰς ἐπαγωγὰς πρὸς [τὸ] συμφέρον ποιεῖται
因為連祂的威嚇與祂所加諸的災禍，祂都使之成為對我們有益的。
For He makes even His threats and the calamities He brings to bear serve for our benefit.
1:1332
Καὶ νῦν μή [π]οτε ἐκτείνῃ τὴν χεῖρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς κ[αὶ] ζήσεται εἰς τὸν αἰῶνα; Φθόνος ἔξω θείου χοροῦ ἀπελήλασται·
「現在恐怕他伸手又摘生命樹的果子吃，就永遠活著。」嫉妒早已被逐出神聖的班列之外；
'And now, lest he stretch out his hand and take of the tree of life and eat, and live forever.' Envy has been driven far away from the divine choir;
1:1333
εἰ δὲ τοῦτο, πολλῷ πλέον καὶ ὑπερβαλλόντως ἐν [ Θ]εῷ τοῦτον ὑπάρχειν ἀδύνατον
既然如此，那麼在神裡面存有這樣的事，就更加地、無以復加地不可能了。
and if this is so, then far more, and to an overwhelming degree, is it impossible for such a thing to exist in God.
1:1334
Οὐ φθόνῳ οὖν κωλύει τοῦ ξ[ύ]λου τῆς Ζωῆς πάλιν αὐτοὺς λαβεῖν, ἀλλ' ἀναρμόστως κωλύει
所以祂禁止他們再摘生命樹的果子，並非出於嫉妒，而是因為那樣做並不合宜。
It is not therefore out of envy that He forbids them to take again of the tree of Life, but He forbids it because it would be unfitting.
1:1335
Ὡς γὰρ ὁ Σωτὴρ παραγγέλλει·
正如救主所吩咐的：
For as the Saviour commands:
1:1336
Μὴ βάλητε τὰ ἅγια τοῖς κυσὶν μηδὲ τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, ἐπιφέρει τε καὶ τὸν λογισμὸν λέγων·
「不要把聖物給狗，也不要把你們的珍珠丟在豬前」，接著祂又補上理由說：
'Do not give what is holy to the dogs, nor cast your pearls before swine,' and He adds the reason, saying:
1:1337
μήποτε καταπατήσωσιν αὐτοὺς καὶ στραφέντες ῥήξωσιν ὑμᾶς, οὕτω οὐ καλὸν τὸν ἐν ἁμαρτίαις γεγενημένον καὶ ἔτι ἐν αὐταῖς ὄντα τῆς ζωῆς τοῦ ξύλου δέχεσθαι·
「恐怕牠們踐踏這些聖物，又轉過來咬你們。」照樣，讓一個已陷於罪中且仍在其中的人領受生命樹的果子，也是不好的；
'lest they trample them underfoot, and turn and tear you to pieces.' In the same way, it is not good that one who has fallen into sins and is still in them should partake of the tree of life;
1:1338
καταφρονητικὸν γὰρ τὸ τοιοῦτο
因為這樣的事會滋生輕慢之心。
for such a thing breeds contempt.
1:1339
Εἰ δὲ κωλυθείη τῆς τοιαύτης ἀγωγῆς ὁ φαῦλος, μὴ καθ' ἡμέραν ἀκαίρως διδασκαλίας ἐπαΐων ποθήσει ποτὲ αἰσθόμενος οἷ κακῶν ἐστιν·
但若這卑劣之人被攔阻於這種生活方式之外，不至於日日不合時宜地被強加教導，他一旦察覺自己已陷入何等的惡境，或許有朝一日會渴慕良善；
But if the worthless man be hindered from such a way of life, and does not have teaching pressed upon him unseasonably day by day, he may at some point come to long for the good, once he perceives into what evils he has fallen;
1:1340
εἰ δὲ καὶ μὴ ποθήσοι, βελτίων ἡ ἐν τοῖς ἐξ ἐπινοίας αὐτοῦ κακ[οῖ]ς διατριβὴ τῆς τῶν θείων καταφρονήσεως, εἰ ταῦτά τις αὐτῷ ἀκ[α]ίρως προσάγοι·
縱使他不渴慕良善，他滯留於自己所構想的惡中，也勝過他對神聖之事的輕慢——若這些神聖之事不合時宜地被強加於他。
and even if he should not long for it, his lingering amid the evils of his own devising is better than his contempt for divine things, if these were to be pressed upon him unseasonably;
1:1341
πολυχρόνιον γὰρ τὸ κακὸν γίνεται, τοῦ ἀγαθοῦ [ κ]αταφρονηθέντος, ἐξ οὗ συμβαίνει ἀνεράστως ἔχειν πρὸς αὐτ[ό]
因為當良善被輕慢時，惡就變得長久難除，由此便使人對良善毫無愛慕之情。
for the evil becomes long-lasting when the good is held in contempt, whence it comes about that one is left without any love for it.
1:1342
Τὸ δ' εἰς τὸν αἰῶνα πρόσκειται ἀντὶ τοῦ διὰ βίου, ᾧ ὅμοιόν ἐστι [τὸ] παρὰ Παύλῳ λεγόμενον·
「永遠」一語的加入，意思是「終其一生」，這與保羅所說的相似：
The phrase 'forever' is added in the sense of 'throughout life,' to which is similar what is said by Paul:
1:1343
ἀδελφόν μου σκανδαλίσω. ιιι
「我要使我的弟兄跌倒。」
'I will make my brother stumble.'
1:1344
καὶ ἐξαπέστειλεν αὐ[τὸ]ν Κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθ[αι τ]ὴν γῆ[ν] ἐξ ἧς ἐλήμφθη, καὶ ἐξέβαλεν τὸν Ἀδὰμ καὶ κατῴκισε[ν] ἀπέν[αν]τι τοῦ παραδείσου τῆς τρυφῆς
「於是主神打發他出伊甸的樂園去，耕種他所自出之土；又把亞當趕出去，使他住在樂園的對面。」
'And the Lord God sent him forth from the paradise of delight, to till the ground from which he was taken; and He drove out Adam, and made him dwell over against the paradise of delight.'
1:1345
Ζητήσειεν ἄν τις πῶς, τοῦ ὄ[φ]εως μὲν αἰτίου τῆς παραβάσεως γεγενημένου, τῆς δὲ γυναικὸς [ἐξ]απατηθείσης πρώτης, οὐκ εἴρηται περὶ τούτων ὡς ἐξεβλήθησα[ν], ἀλλὰ περὶ τοῦ Ἀδάμ, ὃς εἴρηται παρὰ Παύλῳ τῷ σοφῷ μὴ ἠπατῆ[σ]θαι
有人或許會問：既然蛇是這過犯的起因，女人又是最先被欺哄的，為何經上沒有說到把他們趕出去，卻只說到亞當——而智慧的保羅卻說亞當並沒有被欺哄。
One might inquire why, since the serpent became the cause of the transgression, and the woman was the first to be deceived, nothing is said of these as having been cast out, but only of Adam, who is said by the wise Paul not to have been deceived.
1:1346
Λέγομεν ὅτι, εἰ ὁ τὸ ἐλάττον παθὼν ἔξω τοῦ παραδείσου γ[έγ]ονεν, πόσῳ δὴ πλέον οἱ τὰ μεγάλα πταίσαντες
我們的回答是：既然那犯了較輕過失的人尚且落到樂園之外，那麼那些犯了大罪的人豈不更是如此。
We say that, if he who suffered the lesser fault came to be outside the paradise, how much more those who committed the greater offences.
1:1347
Εἰ μὲν γὰρ [ ὁ] ὄφις ἐκβέβλητο, οὔπω δῆλον τὸ περὶ τῆς γυναικὸς καὶ τοῦ Ἀδὰμ ἄξιον εἶναι τοῦ ἐκβληθῆναι ἀπὸ τοῦ παραδείσου, ἐπειδὴ <δὲ> ὁ Ἀδὰμ, ὃ ο[ὐ]χ ὑπόκειται τοῖς μεγάλοις σφάλμασιν, ἔξω γέγονεν, δῆλον ὡς κ[αὶ] οἱ τὰ μεγάλα ἁμάρτοντες
因為若被趕出去的是蛇，那還不能顯明女人與亞當配受逐出樂園；但既然那不受大罪過所轄的亞當都落到了外面，就顯明那些犯了大罪的人也照樣如此。
For if the serpent had been cast out, it would not yet be clear that the woman and Adam were worthy of being cast out of the paradise; but since Adam, who is not subject to the great transgressions, came to be outside, it is clear that so also do those who sinned in the greater matters.
1:1348
Δύναται δὲ καὶ προσυπακούεσθα̣ι περὶ τῆς γυναικὸς τῷ τὸν Ἀδὰμ ἐκβεβλῆ- σθαι συνεκβαλλομένης καὶ αὐτῆς·
關於女人，也可以這樣理解：亞當被趕出去時，她也一同被趕出，與他一並被逐；
It is also possible to understand, concerning the woman, that she too was cast out together with Adam when he was cast out, being expelled along with him;
1:1349
καὶ γὰρ τὸ τοῦ Ἀδὰμ ὄνομα ἄνθρωπον σημαίνει, ὅπερ βεβαιοῖ τὸ λόγιον οὕτως ἔχον·
因為「亞當」這名字本意就是「人」，正如神聖的話語如此確認：
for indeed the name 'Adam' signifies 'man,' which the divine oracle confirms in that it says thus:
1:1350
Καὶ ἔπλασεν γάρ φησιν ὁ Θεὸς τὸν ἄνθρωπον ἄρρεν καὶ θῆλυ καὶ ἐκάλεσεν τὸ ὄνομα αὐτῶν Ἀδάμ, ὅ ἐστιν ἐκάλεσεν τὸ ὄνομα αὐτῶν ἄνθρωπον
經上說：「神造人，有男有女，並給他們起名叫亞當」——就是給他們起名叫「人」。
'And God formed man, male and female,' it says, 'and called their name Adam' — that is, He called their name 'man.'
1:1351
Περὶ δὲ τοῦ ὄφεως λεχθείη ἂν ὅτι ἐν παραδείσῳ ἦν οὐχ ὡς ἄξιος ἐκεῖ διάγειν, ἀλλ' ὥσπερ ἐν τῷ Ἰὼβ εἴρηται ὅτι ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἐνώπιον αὐτοῦ, οὕτω καὶ περὶ τοῦ ὄφεως ἐκλημπτέον
至於蛇，則可以這樣說：牠在樂園中，並非因為配在那裡逗留，而是正如約伯記所說「神的眾使者來侍立在祂面前」那樣——蛇之在園中也當如此理解。
But concerning the serpent it might be said that it was in the paradise not as one worthy to spend its time there, but just as it is said in Job that 'the angels of God came to stand before Him' — so too must the serpent's presence be understood.
1:1352
Ἐξαπέστειλεν οὖν τὸν Ἀδάμ, δῆλον δ' ὅτι καὶ τὴν γυν[α]ῖκα, ὁ Θεὸς ἐκ τοῦ παραδείσου, τὸ δ' ἀποστελλόμενον καιρὸν ἔχει τοῦ ἐ[π]ανακάμψαι·
於是神打發亞當——顯然女人也在內——出了樂園；然而「被打發出去」的，仍有再回來的時機；
So God sent Adam forth — and clearly the woman also — out of the paradise; but that which is 'sent forth' has a time for returning again;
1:1353
οὐδὲ γὰρ ἐπὶ τῷ ἀνεπι- στρεπτὶ ἔχει<ν> αὐτὸν ἐξαπέστειλεν, ἀλλὰ ἵνα καταντικρὺ κατοικισθεὶς ἀπὸ Θεοῦ ἐν ἀναπολήσει αὐτοῦ γίνηται ἀτενίζων αὐτῷ
因為神打發他出去，並非要他永無回轉，乃是要他既安置在神的對面，便在對神的追念中定睛仰望祂。
for He did not send him forth so that he should be without any return, but so that, being settled over against God, he might in his recollection of Him keep gazing intently toward Him.
1:1354
Ἐργάζεσθαι τὴν γῆν [ ἐ]ξ ἧς ἐλήμφθη ἐξεβλήθη, ἵνα τὸ σκεῦος ἑαυτοῦ ἄγῃ σεμνῶς, ἡν[ιο]χῶν αὐτὸ καὶ μὴ ἐὼν τὰς σωματικὰς ὁρμὰς κατατρέχειν τοῦ [λο]γισμοῦ
「耕種他所自出之土」——他被趕出，是為要莊嚴地駕馭自己的器皿，像馭車者一樣控制它，不容那身體的衝動奔馳而壓倒他的理性。
'To till the ground from which he was taken' — he was cast out that he might guide his own vessel with dignity, holding it in rein like a charioteer, and not permitting the bodily impulses to run down and overrun his reason.
1:1355
Διὰ γὰρ τοῦτο καὶ κατῴκισεν αὐτὸν ὁ Θεὸς καταντικρὺ [ τ]οῦ παραδείσου τῆς τρυφῆς, νόμον δεδωκὼς ἐν διανοίᾳ, ὃν [ κ]αὶ ὕστε[ρον] γραπτὸν παρέσχετο, ἵνα ἐγκειμένην προστάγμ[α]σιν ἑαυ[τ]οῦ τὴν ἀρετὴν εὑρίσκων χρήσηται αὐτῇ καὶ δι' αὐτῆς [κα]τανόησιν λάβῃ τῆς θείας καὶ καθαρωτέρας ζωῆς τοῦ παραδεί[σο]υ
為此緣故，神也使他住在樂園的對面，並在他的心思中賜下律法——這律法祂後來又以成文的形式頒賜——好叫他發覺德行已安置在祂的命令之中，便可運用它，並藉著它領悟樂園中那神聖而更為純潔的生命。
For this reason too God made him dwell over against the paradise of delight, having given him a law in his understanding, which He also afterward furnished in written form, so that, finding virtue implanted in His commandments, he might make use of it, and through it gain an apprehension of the divine and purer life of the paradise.
1:1356
Καὶ κατανόησον πῶς ἐπὶ μὲν τοῦ Κάιν οὐκ εἴρηται·
又要留意，在該隱的事上，經上並沒有說：
And consider how, in the case of Cain, it is not said:
1:1357
Ἐξέβαλεν [ αὐ]τὸν ὁ Θεὸς ἀπὸ προσώπου ἑαυτοῦ, ἀλλ' ἐξῆλθεν Κάιν ἀπὸ προσ[ώπο]υ τοῦ Θεοῦ, νῦν δὲ καὶ ἐξέβαλεν τὸν Ἀδάμ, τρόπον τινὰ ἔτι ἔχ[οντ]α αὔραν πόθου τοῦ παραδείσου, διὰ δὲ τὸ ἀνάξιον ἐκβαλ- λόμ[ενον]
「神把他從自己面前趕出去」，乃是說「該隱從神面前出去了」；如今卻說神「把亞當趕出去」——亞當在某種意義上仍存著對樂園的一絲眷戀之氣，卻因不配而被趕出。
'God cast him out from His own presence,' but 'Cain went out from the presence of God'; yet now He also 'cast out Adam,' who in a certain way still retained a breath of longing for the paradise, but was cast out on account of his unworthiness.
1:1358
Οὕτω δὲ οὐχ ὡς παντελῶς ἀλλότριον ἐξέβαλεν·
然而神並不是把他當作完全被隔絕的人趕出去；
Yet He did not cast him out as one utterly estranged;
1:1359
Καὶ κατῴκι[σέν] φησιν αὐτὸν ἀπέναντι τοῦ παραδείσου, ἔτι γὰρ κηδομένου καὶ οὐ[κ ἀ]παγορεύσαντος τὸ κατοι- κίσαι, κατῴκισεν δὲ αὐτὸν νομίμως, ὡς [ πρ]οείρηται, ἐνθεὶς αὐτῷ ἔννοιαν τῶν ἀπαγορευόντων τὸ κακὸν νόμων, ὅπερ εἰσαγωγὴ τοῦ ἀγαθοῦ ἐστιν, οὐ κρύψας τὸν παρά- δεισον ἀπ' αὐτοῦ·
因為經上說「祂使他住在樂園的對面」，可見神仍顧念他，並未放棄安置他；祂乃是按律法安置他（如前所述），將那禁止作惡之律法的意念植入他裡面——這正是通往良善的入門——並沒有向他隱藏樂園；
for 'He made him dwell,' it says, 'over against the paradise,' since He was still caring for him and had not renounced the settling of him; and He settled him lawfully, as was said before, implanting in him the notion of the laws that forbid evil — which is the introduction to the good — not hiding the paradise from him;
1:1360
οὐ γὰρ ἀφεῖλεν ἀπ' αὐτοῦ τὴν γνῶσιν τοῦ καλοῦ, οὐδὲ λήθην ἐνεποίησεν αὐτῷ τῆς ἀρετῆς, καθ' ἣν ἐν παραδείσῳ διῆγεν
因為神並沒有奪去他對善的認識，也沒有使他忘記那使他得以在樂園中度日的德行。
for He did not take from him the knowledge of the good, nor did He make him forget the virtue by which he lived in the paradise.
1:1361
Καὶ ἔταξεν τὰ χερουβεὶμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην φυλάττειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς
「於是安置基路伯和四面轉動發火焰的劍，把守生命樹的道路。」
'And He stationed the cherubim and the flaming sword that turns every way, to guard the way to the tree of life.'
1:1362
Αἱ προσηγορίαι τῶν ὑπ[ε]ρβεβηκυιῶν δυνάμεων, ὡς ἂν εἴποι τις, οὐχ ἁπλῶς κα[τὰ] τὰ παρ' ἡμῖν κύρια καλούμενα ὀνόματά εἰσιν, ἀλλὰ πολ[ιτ]ειῶν σημαντικαί·
那些超越諸權能者的稱號，可以說並非單純如我們日常所稱的專有名詞，而是表明其治理的等次；
The appellations of the surpassing Powers are not, so to speak, simply proper names of the sort we ordinarily call by, but are indicative of orders of governance;
1:1363
ἀρχαὶ καὶ ἐξουσία<ι>, θρόνοι, κυριότητε[ς δ]ιὰ τὸ ἄρχειν καὶ ἐξουσιά- ζειν καὶ βασιλεύειν, –τοῦτο γὰρ ὁ θ[ρό]νος δηλοῖ κατὰ τὸ ἐν Παροιμίαις λεγόμενον·
「執政的、掌權的、寶座、主治的」——這樣稱呼，是因為牠們治理、掌權並作王（因為這正是「寶座」所表明的，正如箴言所說：
'principalities and authorities, thrones, dominions' — so called because of ruling and exercising authority and reigning (for this is what 'throne' signifies, according to what is said in Proverbs:
1:1364
Μετὰ γὰρ [δικ]αιοσύνης ἑτοιμάζεται θρόνος ἀρχῆς, – καὶ κυριότητες δ[ὲ δ]ιὰ τὸ κυριεύειν λέγονται
「因為寶座是憑公義而立的」）——牠們又被稱為「主治的」，是因為施行主權。
'For with righteousness a throne of rule is prepared') — and they are called 'dominions' because of exercising lordship.
1:1365
Οὕτω χερου<βεὶ>μ ἐκ τοῦ ἐνυπάρ- χοντ[ος] αὐτοῖς ἐκλήθησαν·
照樣，基路伯也是照著那存在牠們裡面的而得名；
So too the cherubim were named from that which resides in them;
1:1366
πλῆθος γὰρ γνώσεως ἑρμηνε[ύε]ται χε[ρο]υβείμ
因為「基路伯」的意思是「知識的豐盛」。
for 'cherubim' is interpreted as 'fullness of knowledge.'
1:1367
Ἀπ' αὐτοῦ οὖν τούτου τοῦ προσόντος αὐτοῖς ἡ προσηγο[ρία] εἴρηται
因此，這稱號正是從那屬於牠們的特質而來的。
From this very thing, then, which belongs to them, the appellation is derived.
1:1368
ἀρετῆς ὡς καὶ οἱ προεκτεθ[έν]τες
——是屬乎德行的，正如上文所列舉的那些。
— of virtue, as also those set forth above.
1:1369
Ἀπὸ γὰρ ὑποδεεστέρας ἀρετῆς, ἥτις διὰ τῶν πρώτω[ν ὀ]νο- μάτων ἐσημαίνετο, διαβάντες ἐπὶ μείζονα, οἰκείως [ ἀρετ]ῆς τὰς προσηγορίας ἐδέξαντο, ὡς ἔνεστιν ἐντύχοντα τα[ῖς τ]ούτων ἑρμηνείαις θεωρῆσαι
因為他們既已從那較低的德行（就是由先前的名字所表明的）進到更大的德行，便領受了與德行相稱的稱號，正如人查考這些名字的解釋時所能看出的。
For having passed over from a lesser virtue, which was signified by the first names, to a greater one, they received appellations proper to virtue, as one may observe by consulting the interpretations of these names.
1:1370
Ἀβρὰμ μὲν γὰρ ἑρμηνεύε[ται] πρὸς ἑτέραις καὶ πατὴρ υἱοῦ, Ἀβραὰμ δὲ πατὴρ υἱῶν, τοῦ μὲν πρώτου δηλοῦντος διδασκαλικὴν ἕξιν, οὐ´̣πω δὲ διαβαίνειν εἰς πάντας δυναμένην, ὅπερ ἐδήλου δε̣ύτερον·
因為「亞伯蘭」除別的意思外，可解作「一子之父」，而「亞伯拉罕」則解作「多子之父」；前者表明一種尚未能遍及眾人的教導之能，後者則將此彰顯出來；
For 'Abram' is interpreted, among other things, as 'father of a son,' but 'Abraham' as 'father of sons,' the first indicating a teaching disposition not yet able to extend to all, while the second made this plain;
1:1371
Σάρα δέ, ἑνὸς προσγραφομένου ῥῶ, μικρότης ἑρμηνεύεται, ὅπερ δηλοῖ τὸν εἰσαγωγικὸν τρόπον, Σάρρα δὲ ἀρχοῦσα δι' οὗ δηλοῦται ἡ τελειότης τῆς ἀρετῆς·
「撒萊」——當只寫一個 ρ 時——意思是「微小」，這表明入門的階段；而「撒拉」（雙 ρ）則意為「掌權」，由此顯明德行的完全；
'Sarah' — when a single rho is written — is interpreted as 'smallness,' which indicates the introductory stage; but 'Sarrah' (with double rho) means 'ruling,' by which the perfection of virtue is shown;
1:1372
ἀρχικὸν γὰρ αὕτη καὶ δυνατώτατον
因為這是掌權而最有能力的。
for this is ruling and most powerful.
1:1373
Ἰακὼβ πτερνιστὴς ἑρμηνευόμενος παρίστησι τὸ ἀσκητικὸν καὶ πρὸς τὰ πάθη ἀντιστατικόν, Ἰσραὴλ δὲ πρὸς τοῦ Θεοῦ μετονομαζόμενος τοῦ μηδὲν εἰκαίως ποιοῦντος, παρίστησιν τὸ θεωρητικὸν καὶ τὴν τοῦ νοῦ καθαρότητα, καθ' ἣν Θεὸν ὁρᾷ, [ ὅπ]ερ μετὰ τὴν ἠθικὴν κατόρθωσιν συμβαίνει·
「雅各」的意思是「抓住腳跟者」，代表那與情慾相抗的苦修之志；而「以色列」乃是被那絕不徒然行事的神所改的新名，代表那默觀之能與心思的純潔，藉此人得以見神——這是在道德修正之後才臨到的；
'Jacob,' interpreted as 'supplanter,' represents the ascetic disposition that resists the passions; but 'Israel,' renamed by God, who does nothing without purpose, represents the contemplative faculty and the purity of mind by which one sees God — which comes about after moral rectification;
1:1374
νοῦς γὰρ [ὁρῶ]ν Θεὸν Ἰσραὴλ ἑρμηνεύεται
因為「以色列」的意思是「見神的心思」。
for 'Israel' is interpreted as 'a mind seeing God.'
1:1375
Τί δὲ δεῖ περὶ τοῦ προκρ[ίτο]υ τῶν ἀποστόλων λέγειν, ὅποτε ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς φανε[ρῶ]ς ἐν τῷ εὐαγγελίῳ διὰ τὴν ὁμολογίαν αὐτὸν οὕτω κέ[κ]ληκεν·
至於使徒中為首的那位，還用得著多說嗎？既然我們的主耶穌基督在福音書中因他的認信而公開如此稱呼他。
And what need is there to speak of the foremost of the apostles, when our Lord Jesus Christ openly in the Gospel so named him on account of his confession?
1:1376
εἰπόντι γὰρ Σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος [ἀπε]κρίνατο·
當他說「你是基督，是永生神的兒子」時，主回答說：
For when he said, 'You are the Christ, the Son of the living God,' He answered:
1:1377
Σὺ εἶ Πέτ̣ρος καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομή[σω] μου τὴν ἐκκλησία̣ν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐ[τῆς]. Καὶ τα[ῦτα] μὲν περὶ τούτων·
「你是彼得，我要把我的教會建造在這磐石上，陰間的門不能勝過它。」關於這些事就說到這裡；
'You are Peter, and upon this rock I will build my Church, and the gates of Hades shall not prevail against it.' So much, then, concerning these matters;
1:1378
ἐπανέλθωμεν δὲ ἐπὶ τὸ ε̣[ξ ἀ]ρχῆς·
現在讓我們回到起初所說的：
let us now return to what was said at the beginning:
1:1379
Κ[αὶ] ἔταξεν τὰ χερουβεὶμ καὶ τὴν φλογίνην ῥομ[φα]ίαν τὴν στρεφομένην φυλάττειν τὴν ὁδὸν τοῦ ξύ[λου] τῆς ζωῆς
「於是安置基路伯和四面轉動發火焰的劍，把守生命樹的道路。」
'And He stationed the cherubim and the flaming sword that turns every way, to guard the way to the tree of life.'
1:1380
Κα̣ὶ ἔστιν καὶ ἀπὸ τούτων ἐλέγξαι τοὺς κ[αὶ νῦ]ν εἶναι νομίζον̣τας ἐπὶ γῆς τὸν παρά- δεισον, ἐρω̣[τῶν]τας αὐτοὺς πῶς ῥο̣μφαίαφυλάττει ἄψυχος, εἰ οὕτω λ[αμβά]νοιτο·
從這些話也可以駁倒那些以為樂園如今仍在地上的人，只要問他們：若照字面理解，一把無生命的劍怎能「把守」？
And it is possible from these words to refute those who suppose that even now the paradise is upon the earth, by asking them how a lifeless sword can 'guard,' if it be taken thus;
1:1381
< τὸ> γὰρ φυλάττειν οὐκ ἐμψύχου μόνον ἀλλὰ καὶ λο[γικοῦ] τυγχάνει, καὶ μάλιστα Θεοῦ παράδεισον
因為「把守」不僅屬乎有生命者，更屬乎有理性者——尤其是神的樂園。
for 'to guard' belongs not only to a living being but also to a rational one — and especially the paradise of God.
1:1382
Τίνα δὲ δώσουσι[ν λό]γον περὶ τοῦ μὴ ἕτερά τινα δεδόσθαι φυλάττειν τὴν ὁδὸ[ν το]ῦ ξύλου τῆς ζωῆς ἢ τὰ ὑπερανεβεβηκότα λογικὰ χερουβείμ; Ἐκ γὰρ τῶν φυλαττόντων τὸ μέγεθος τοῦ φυλαττομένου ἔστιν μὲν νοεῖν
他們又將如何解釋：奉派把守生命樹道路的，不是別的，正是那超越的、有理性的基路伯呢？因為從把守者的身份，人可以推想那被把守之物的偉大。
And what account will they give for the fact that no others were appointed to guard the way to the tree of life than the transcendent, rational cherubim? For from the guardians one can conceive the greatness of that which is guarded.
1:1383
Πῶς δὲ ἐπὶ μὲν τῆς ῥομφαίας ὁ ἑνικὸς εἴρηται χαρακτήρ, ἐπὶ δὲ τῶν χερουβεὶμ πλῆθος; Οὐκοῦν ἐπειδὴ οὐδὲν παρ' ἐκείνων ἢ ψυχρά τινα, ἃ οὐδὲ λέγειν καλόν, λεχθήσεται, ὥρα ἡμᾶς, ἀξίαν τοῦ θείου παραδείσου ἐννοοῦντας τὴν δοθεῖσαν φυλακήν, οἰκείως περὶ τούτου, Θεοῦ δίδοντος, διαλαβεῖν
又為何論到那劍用單數，論到基路伯卻用複數呢？既然那些人除了說些連提也不宜提的冷僻空談外，說不出什麼來，如今便是我們的時候了——當我們把所賜的看守思想為配得神聖樂園的，便當靠神所賜，恰當地論述此事。
And how is it that of the sword the singular form is used, but of the cherubim the plural? Well then, since nothing will be said by those men but certain frigid notions, which it is not even good to mention, it is time for us — conceiving the guard that was given as worthy of the divine paradise — fittingly to treat of this matter, God granting it.
1:1384
Φιλανθρωπίαν μὲν οὖν τοῦ Θεοῦ τῶν ὅλων σημαίνει τὸ μίαν εἶναι ῥομφαίαν, ὅπερ σημεῖόν ἐστι κολαστικῆς δυνάμεως, τὴν φυλάσσουσαν, πλῆθος δὲ [τ]ῆς γνώσεως τῆς ἐπὶ τὴν θείαν ἀρετὴν ἀγούσης
那把劍只有一把，表明萬有之神的慈愛——因為劍是那施行看守之懲治權能的記號；而基路伯的眾多，則表明那引向神聖德行之知識的豐盛。
Now the fact that there is one sword signifies the loving-kindness of the God of all — for it is a sign of the chastising power that guards; while the plurality of the cherubim signifies the abundance of the knowledge that leads to divine virtue.
1:1385
Οὐ γὰρ κα[τ]ὰ τὰ ἁμαρτήματα ἐπάγει Θεὸς τὰς κολάσεις, πολλὰς διδο[ὺ]ς ἀφορμὰς ἐπὶ σωτηρίαν ἄγουσας
因為神並不照著人的罪來施加刑罰，反倒賜下許多引人得救的機會。
For God does not inflict punishments according to the measure of sins, giving many occasions that lead to salvation.
1:1386
Καὶ ὅτι μὲν οὐ κατ' ἀξίαν κ[ολ]άζει, δηλοῖ ὁ ψαλμός·
至於祂並不照人所當受的刑罰報應人，詩篇說得明白：
And that He does not punish according to desert, the psalm makes plain:
1:1387
Ἐὰν ἀνομίας παρατηρήσῃ, Κύριε, τί[ς] ὑποστήσεται; ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν
「主啊，你若究察罪孽，誰能站得住呢？但在你有赦免之恩。」
'If Thou, Lord, shouldest mark iniquities, who shall stand? For with Thee there is forgiveness.'
1:1388
Τῶν δ' ἐπὶ τὴν ἀ[ρετ]ὴν καλούντων πολλὰ τὰ αἴτια, πρῶτον ἡ τῶν κοινῶν ἐνν[οιῶ]ν δόσις, καθ' ἃς σῳζόμενας ἀδιαστρόφους ἡ ἀρετὴ κατο[ρ- θο]ῦται, ἐπὶ τούτων διὰ πλῆθος ἁμαρτίας κα[λυφ]θεισῶν [ π]ατριάρχαι, νόμος, προφῆται καὶ ἐπὶ συντελείᾳ τῶν [α]ἰώνων [ὁ] Κύριος, ὃς καὶ τοὺς ἀποστόλους δέδωκεν, καὶ ὅλως οὐδὲν τῶν πα[ρὰ] τῆς προνοίας ἐστὶν ὃ μὴ ἐπὶ σωτηρία̣ν καλεῖ
至於那些召人歸向德行之事，其緣由甚多：首要的乃是那些共通觀念的賜予，人若持守這些觀念不使之扭曲，德行便得以成就；而當這些觀念因罪的眾多而被遮蔽時，便有列祖、律法、眾先知，及至末世更有那位主，祂也賜下了眾使徒；總而言之，凡出於神護理的，沒有一樣不是召人得救的。
And of the things that call men to virtue the causes are many: first, the giving of the common notions, by preserving which unperverted virtue is achieved; and when these have been obscured through the multitude of sin, there come the patriarchs, the law, the prophets, and at the consummation of the ages the Lord, who also gave the apostles; and in short there is nothing that comes from providence which does not call to salvation.
1:1389
Ἀλλὰ καὶ ἡ [ῥ]ομφαία χρησίμως καὶ δι' αὐτὸ τοῦτο τέθειται
但那劍也是有益地被安置在那裡，且正是為此目的。
But the sword too has been usefully set there, and for this very purpose.
1:1390
Ἢ οὐ θε[ῖος] παράδεισός ἐστιν καὶ ὁ τῆς γραφῆς λόγος ἔχων ἐν ἑαυ[τῷ] καὶ τὰς ἀπειλὰς τὰς κατὰ τῶν μὴ βουλομένων ἕπεσθ[αι τ]αῖς τοῦ Θεοῦ προστάξεσιν καὶ τὰς μυρίας διορθώσεις ἐπὶ τὴ[ν ἀ]ρετὴν καλοῦσας; Καὶ γὰρ αὕται, ποιητικαὶ τυγχάνουσαι τῆ[ς] ἐπὶ τὸν παράδεισον εἰσόδου, κωλύουσι καὶ τῆς κολάσεως [ τ]ὴν πικρίαν
難道聖經的話語本身不是一座神聖的樂園嗎？它裡面既有對那些不肯遵行神命者的威嚇，又有那無數召人歸向德行的糾正。因為這些糾正既能促成人進入樂園，也攔阻了那刑罰的苦楚。
Or is not the very word of Scripture a divine paradise, having in itself both the threats against those unwilling to follow God's ordinances, and the countless corrections that call to virtue? For these too, being productive of entrance into the paradise, also ward off the bitterness of punishment.
1:1391
Ὅτι δὲ ἡ ῥομφαία ἀντὶ κολάσεως ἐν ταῖς γραφ[αῖς] φέρεται, ἔστιν ἐκ πολλῶν μαρτύρασθαι·
至於那劍在聖經中代表刑罰，可以從許多處經文得著印證：
And that the sword stands in the Scriptures for punishment, one can testify from many places:
1:1392
Ἐν ῥομφαίᾳ φησὶν τελευτήσουσιν πάντες ἁμαρτωλοὶ λαοῦ·
經上說：「我民中的一切罪人必死在刀下」；
'By the sword,' it says, 'shall all the sinners of the people die';
1:1393
καὶ τὸ Ὑμεῖς δ' Αἰθίοπες τραυματίαι ῥομφαίας μού ἐστε τὴν αὐτὴν παρίστησιν διάνοιαν·
又「衣索匹亞人哪，你們也是被我刀所殺的」這話，也表明同樣的意思；
and the words 'And you, O Ethiopians, are the slain of my sword' present the same meaning;
1:1394
ἀλλὰ καὶ τὸ λεγόμενον ἐν τῇ Ἐξόδῳ ὑπὸ τῶν ὑπὸ τοῦ Φαραὼ καταπονουμένων πρὸς Μωσέα καὶ Ἀαρών·
此外，出埃及記中那些在法老手下受苦的人對摩西和亞倫所說的話：
and moreover what is said in Exodus by those afflicted under Pharaoh, to Moses and Aaron:
1:1395
Ἴδοι ὁ Θεὸς καὶ κρίναι δοῦναι ῥομφαίαν εἰς τὰς χεῖρας Φαραώ, δηλοῦσιν δὲ διὰ τοῦ ὀνόματος τῆς ῥομφαίας τὴν καθ' ἑαυ[τ]ῶν ἐπενεχθεῖσαν θλῖψιν
「願神鑒察你們，施行審判，因你們使刀落在法老手中」——他們藉「刀」這名，表明那臨到他們自己身上的苦難。
'May God look upon you and judge, in that you have put a sword into the hands of Pharaoh' — by the name of the sword they signify the affliction brought upon themselves.
1:1396
Τούτοις συνᾴδει καὶ τὸ Ἐὰν μὴ ἐπιστραφῆτε τὴν ῥομφαίαν αὐτοῦ, στιλβώσει·
與這些相合的還有這句話：「若不回頭，祂必磨快祂的刀」；
In accord with these is also the saying: 'Unless you turn back, He will whet His sword';
1:1397
αὕτη δὲ στ[ρε]φομένη εἴρηται, ἵνα, στρα- φέντος ἀπὸ κακίας ἐπ' ἀρετὴν [ τ]οῦ ἀνθρώπου, καὶ αὐτὴ στραφῇ τὴν εἴσοδον παρέχουσα
而這劍被說成是「四面轉動」的，好使人一旦從惡轉向德行時，它也轉過來，賜給他進入的門路。
and this sword is said to 'turn every way,' so that, when a man turns from evil to virtue, it too may turn and grant him entrance.
1:1398
Ἡ φυλακὴ ο[ὖν, εἰ]ς ἣν τέθεινται ἡ ῥομφαία καὶ τὰ χερουβείμ, ὡς πρ[οείρ]ηται, εἴη πρὸς ὠφέλειαν, ἵνα, εἰ γένοιτο πόθος τινὶ τῆς εἰσόδου, [ δι]ὰ τούτων ἡ χειραγωγία γένηται, τῶν μὲν χερουβεὶμ αἰνιττο[μέν]ων τὴν γνῶσιν τῆς ἀληθείας, ἧς μετέχειν δεῖ τὸν εἰσεῖνα[ι β]ουλόμε[νο]ν, τῆς δὲ ῥομφαίας τὴν ἐπίπονον ἀγωγήν·
如前所述，那安置了劍與基路伯的看守，乃是為了益處，好使若有人心生進入的渴慕時，便可藉著它們得著引領——基路伯暗示那真理的知識（凡願意進入的人都必須有分於此），而那劍則暗示那艱苦的操練；
The guard, then, in which the sword and the cherubim were set, as was said before, is for benefit, so that, if there should arise in anyone a longing for entrance, through these the guidance may be given — the cherubim hinting at the knowledge of the truth, in which he who wishes to enter must partake, and the sword at the laborious discipline;
1:1399
καὶ γὰρ δι[ὰ π]ολλῶν [θλ]ίψεων τῆς εἰσόδου ἔστιν τῆς βασιλείας τυχεῖν, ὡ[ς γ]έγραπται
因為誠如經上所記，人必須經歷許多患難，才能得以進入那國。
for indeed it is through many tribulations that one may attain entrance into the kingdom, as it is written.
1:1400
Ὅτι δὲ στρεφομένη ἡ παρὰ Θεοῦ ἐκ[κε]ιμένη κόλασις καὶ οὐ πάντως ἐνερχομένη, τὰ κατὰ Νινευεί[τα]ς διδάσκει, οἳ τὴν ὀργὴν διὰ μετανοίας ἐκώλυσαν·
至於神所定的刑罰是「轉動的」，並非必然執行，尼尼微人的事便教導了這一點——他們藉著悔改攔阻了那忿怒。
And that the punishment set forth by God 'turns,' and is not by all means carried into effect, the events concerning the Ninevites teach — those who by repentance averted the wrath.
1:1401
τούτοις [δὲ] τὰ τῆς ἀπειλῆς ἐστράφη
然而那威嚇的話語，在這些人身上卻被扭轉過來了。
but upon these the terms of the threat were reversed.
1:1402
Ἀλλὰ καὶ οἱ ἅγιοι, εἰδότες τὸ περὶ τ[ὰ] χερουβεὶμ κρῖμα καὶ ὡς οὐχ οἷόν τε εἰσελθεῖν εἰς τὸν παρά[δει]σον χωρὶς τῆς περὶ αὐτὰ τοῦ Θεοῦ οἰκονομίας, φασίν·
然而眾聖徒也知道那關乎基路伯的判決，並且明白：若沒有神就其所立的安排，人斷不能進入樂園，於是他們說：
But the saints also, knowing the judgment concerning the cherubim, and that it is not possible to enter into paradise apart from God's dispensation regarding them, say:
1:1403
Ὁ καθή[μ]ενος ἐπὶ τῶν χερουβεὶμ ἐμφάνηθι καθάπερ ἡνίοχος αὐτοῖς ἐ[πο]χούμενος καὶ τῇ σῇ βουλῇ ἀνοίγων ἢ κλείων τὴν εἴσοδον, ὅτ[ι] τ[ο]ῖς σοῖς πειθόμενοι προστάγ- μασι οἱ ἔξω εἰσελθεῖν ἐπιθυμοῦσιν
「那坐在基路伯之上的主啊，求你顯現，如同駕車者乘駕其上，照你的旨意開啟或關閉那入口；因為正是那些順從你命令的人，雖在外面，卻切望進入。」
'O You who are enthroned upon the cherubim, appear, mounted upon them as a charioteer, and by Your will opening or closing the entrance; for it is those obeying Your commands who, being outside, desire to enter in.'
1:1404
Ἀλλὰ καὶ ἄλλοι ἐπιστάμενοι ὡς αὐτός ἐστιν ὁ ἀποφηνάμενος κατὰ τοῦ ἀνθρώπου·
但另有一些人，明白那向人宣判的正是他自己——
But others also, understanding that He Himself is the One who pronounced sentence against man—
1:1405
Γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ, παρακα- λοῦσιν αὐτὸν λέγοντες·
「你本是塵土，仍要歸於塵土」——他們便懇求他，說：
'You are earth, and to earth you shall return'—entreat Him, saying:
1:1406
Ὁ καθήμενος ἐπὶ τῶν χερουβείμ, σαλευθήτω ἡ γῆ, ἵνα, μεταβολῆς γεγενημένης περὶ τὴν γῆν, εἴπῃ τῷ λῃστῇ·
「那坐在基路伯之上的主啊，願大地震動，好叫大地既已改變，你便可對那強盜說：
'O You who are enthroned upon the cherubim, let the earth be shaken, so that, a change having come about concerning the earth, You may say to the thief:
1:1407
Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ
『今日你要同我在樂園裡了。』」
Today you shall be with Me in paradise.'
1:1408
Ἀδὰμ δὲ ἔγνω Εὕαν τὴν [γ]υναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν τὸν Κάιν καὶ εἶπεν·
「亞當認識了他的妻子夏娃，夏娃懷孕，生了該隱，就說：
'Now Adam knew Eve his wife, and having conceived she bore Cain, and she said:
1:1409
Ἐκτησάμην ἄνθρω- πον διὰ τοῦ Θεοῦ
『我藉著神得了一個人。』」
I have gotten a man through God.'
1:1410
Καὶ προσέθηκεν τεκεῖν τ[ὸ]ν ἀδελφὸν αὐτοῦ τὸν Ἄβελ
「她又生了他的兄弟亞伯。」
'And she proceeded to bear his brother Abel.'
1:1411
Καὶ ἐγένετο Ἄβελ ποιμὴν π[ρο]βάτων, Κάιν δὲ ἦν ἐργαζόμενος τὴν γῆν
「亞伯作了牧羊的，該隱卻是耕種土地的。」
'And Abel became a shepherd of sheep, but Cain was one who tilled the earth.'
1:1412
Ἀκολούθως μετὰ τὴν ἐ[κ]βολὴν τὴν ἐκ τοῦ παραδείσου καὶ τὴν ποίησιν τῶν δερμ[α]τί[ν]ων κιτώνων εἴρηται·
接續在被逐出樂園、以及製作皮衣之後，經上記著說：
Consequently, after the expulsion from paradise and the making of the garments of skins, it is said:
1:1413
Ἔγνω δὲ Ἀδὰμ Εὕαν τὴν γυνα[ῖκα] αὐτοῦ, τῆς γνώσεως ἀντὶ πείρας καὶ τῆς πρὸς γυναῖκα [ συν]όδου λεγομένης·
「亞當認識了他的妻子夏娃」——這裡所說的「認識」是指與妻子相合的經歷與結合。
'Now Adam knew Eve his wife'—the 'knowing' being spoken of in place of the experience and the union with his wife.
1:1414
ᾔδει γὰρ αὐτὴν κατὰ τὸ τοῦ ἐπίστα[σθ]αι σημαινόμενον·
因為按著「知曉、認識」這層意思，他也是認識她的；
For he knew her also according to the meaning of 'to be acquainted with';
1:1415
οὕτω γοῦν καὶ εἶπεν θε[α]σ̣άμεν[ος] αὐτήν·
所以他一看見她，就說：
thus indeed he also said when he beheld her:
1:1416
Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου
「這是我骨中的骨。」
'This is now bone of my bones.'
1:1417
[Κα]τὰ τὴν [γ]νῶσιν ἣν ἔγνω Ἀδὰμ Εὕαν τὴν γυναῖκα αὐτοῦ εἴρηται κα[ὶ ἐ]ν ταῖς Βασιλείαις·
按著亞當認識他妻子夏娃的那種「認識」，列王紀（撒母耳記）中也如此說：
According to the 'knowledge' by which Adam knew Eve his wife, it is said also in the books of Kingdoms:
1:1418
Ἔγνω Ἐλκανᾶ Ἅνναν τὴν γυναῖκααὐτοῦ
「以利加拿認識了他的妻子哈拿。」
'Elkanah knew Hannah his wife.'
1:1419
[ Οὕ]τως εἴρηται καὶ περὶ Ῥεβέκκας·
關乎利百加，也是這樣說的：
Thus it is said also concerning Rebecca:
1:1420
Παρ- θένος ἦν, ἀνὴρ οὐκ ἔ[γνω] αὐτήν, καὶ οὐδήπου ὑπ' οὐδένος ἐγιγνώσκετο ἀνδρό[ς, ἀ]λλὰ δῆλον ὡς διὰ τὸ μήπω συνελη- λυθέναι αὐτὴν ἀνδρὶ [οὕ]τως εἴρηται
「她是個處女，沒有男人認識過她」——她絕沒有被任何男人所認識；顯然這話這樣說，是因為她尚未與男人同房。
'She was a virgin, no man had known her'—and she was in no way known by any man; but it is clear that it is said thus because she had not yet come together with a man.
1:1421
Παρθένος ἦν, ἀνὴρ οὐκ ἔγν[ω] αὐτήν·
「她是個處女，沒有男人認識過她」；
'She was a virgin, no man had known her';
1:1422
εἰ μὴ συνετῶς νοηθῇ, δισσολογία ἂν εἴη, ἀλλὰ δ[ηλ]ῶσαι βουλόμενον τὸ λόγιον ὡς καὶ σώματι καὶ γνώμῃ ἁγνοτάτη ἐτύγχανεν, οὕτως εἴρηκεν
這話若不憑智慧來領會，便成了重複贅述；其實，這神諭乃是要表明她在身體與心志上都是至為純潔的，故此才這樣說。
unless this be understood with discernment, it would be a redundancy; rather, the oracle, wishing to make clear that she was most pure both in body and in mind, spoke thus.
1:1423
Οὕτω θειότερον καὶ Μαρία ἔφασκεν·
照樣，更以聖潔屬神的方式，馬利亞也說：
So too, in a more divine manner, Mary said:
1:1424
Πῶς ἔσται μοι τοῦτο, ἐπεὶ ἄνδρα οὐ γιγνώσκω; Ἀλήθης γὰρ οὖσα ὄψεως ἀνδρός, διεταράχθηθεασαμένη τὸν ἄγγελον, εἰ μὴ αὐτὸς αὐτῆς ἀφεῖλεν τὸν φόβον, πιθανὸν δὲ καὶ τὸ νομομαθὴ οὔσαν ἐννοῆσαι μὴ ἄρα τις τῶν παραβάντων ἀγγέλων ἦν ὁ φανείς, τῶν ἐπιτεθυμηκέναι εἰρημένων τὰς τῶν ἀνθρώπων θυγατέρας
「我沒有認識男人，怎會有這事呢？」因為她確實從未見過男人的面（在此意義上），她一看見那天使便大為驚惶，直到天使親自除去她的懼怕；並且她既通曉律法，很可能也思忖：那顯現者莫非是那些犯罪墮落的天使之一——就是經上所說貪戀人間女子的那等天使。
'How shall this be to me, since I know not a man?' For being truly unacquainted with the sight of a man, she was greatly troubled when she beheld the angel, until he himself took away her fear; and it is likely, too, that being learned in the Law, she reflected whether perhaps the one who appeared was one of the transgressing angels—of those said to have desired the daughters of men.
1:1425
Καὶ συλλαβοῦσα ἔτεκεν τὸν Κάιν. Ἕτερο[ς] τρόπος γενέσεως ἀνθρώπων ὑπογράφεται·
「她懷了孕，生了該隱。」此處勾勒出人類另一種生育的方式。
'And having conceived she bore Cain.' Another mode of the generation of human beings is here sketched out.
1:1426
ὁ μὲν γὰρ Ἀδὰμ ἀπ[ὸ] χοῦ πέπλασται, ἡ δὲ Εὕα ἀπὸ τῆς πλευρᾶς τοῦ ἀνδρὸς λη[μ]φθεῖσα ᾠκοδομήθη, οὗτος δὲ ὁ νῦν γεννώμενος ἐξ ἀ[μ]φοτέρων τοκέων πρῶτος προῆλθεν, τῆς κατὰ τὸν Σωτῆρα γ[εν]ε´̣σεως ἐκ μόνης παρθένου γεγενημένης
因為亞當是用塵土造成的，夏娃是取自男人的肋骨建造而成的；但如今所生的這一位，卻是頭一個從父母二人而出的，至於救主的降生，則是單從一位童貞女而成的。
For Adam was formed from dust, and Eve, taken from the man's rib, was built up; but this one now begotten came forth first from both parents, whereas the generation of the Saviour came about from a virgin alone.
1:1427
ἀνθρώπων γενέ[σ]εως ἐξαριθμηθῶσιν, σῳζόντων ἡμῶν τὰ προειρημέ[ν]α [π]ερὶ τοῦ χοῦ, ὡς τῆς σωμα- τικῆς οὐσίας δηλουμένης, κα[ταλ]λήλου δηλαδὴ τῆς ἐν παραδείσῳ διατριβῆς ὄντος το[ῦ σ]ώματος
……好叫他們得以列入人類的世代之中，我們既持守先前論到塵土的話，因這是指明身體的實質——那身體自然是與在樂園中的居留相稱的。
...so that they may be numbered among the generation of human beings, we preserving the things previously said concerning the dust, inasmuch as the bodily substance is being signified—the body being, of course, suited to the sojourn in paradise.
1:1428
Συλλαβοῦσα δὲ εἴρηται ἐνταῦθα καὶ δῆλον [ὡς ἐ]κ σπερμάτων οὗτοι·
此處說「懷了孕」，顯然這些人是從精種而生的；
But 'having conceived' is said here, and it is clear that these were from seed;
1:1429
ἀκολούθως δέ, ἅτε μὴ πάντη ἐ[ξῃρ]ημένη τὸν περὶ προνοίας λόγον, εἶπεν·
並且，她既不是全然沒有關乎神眷佑的認識，於是就說：
and consequently, inasmuch as she was not wholly bereft of the doctrine concerning providence, she said:
1:1430
Ἐκτη- σάμην ἄνθρωπ[ον] διὰ το[ῦ Θεοῦ]·
「我藉著神得了一個人」；
'I have gotten a man through God';
1:1431
εἰ γὰρ ὑπηρέτησαν ὡς γονεῖς τῇ ἀποτέξ[ει], ἀλλ' ἀγω[γῇ] Θεοῦ τὸ πᾶν ἤρτυται
因為縱使他們在生育之事上盡了父母的本分，然而萬事全是靠著神的引導而成就的。
for even if they served as parents in the bringing-forth, yet the whole was set in order by the guidance of God.
1:1432
Τὸ δὲ διὰ τοῦ Θεοῦ ἁπλούστ[ερο]ν ἐκλαβεῖν δεῖ ἀντὶ τοῦ παρὰ τοῦ Θεοῦ·
而「藉著神」應當更平實地領會，作「從神而來」解；
And 'through God' must be taken more simply, in place of 'from God';
1:1433
οὕτως γὰρ καὶ ὁ Ἰωσ[ὴφ] εἶπεν·
因為約瑟也是這樣說：
for thus also Joseph said:
1:1434
Οὐχὶ διὰ τοῦ Θεοῦ ἡ διασάφησις αὐτῶν ἐστιν; ἀντ[ὶ το]ῦ παρὰ Θεοῦ
「解夢的事豈不是藉著神嗎？」——即是說「出於神」。
'Is not the interpretation of them through God?'—in place of 'from God.'
1:1435
Καὶ προσέθηκεν τεκεῖν τὸν ἀδελφὸν τοῦ Κ[άι]ν τὸν Ἄβελ
「她又生了該隱的兄弟亞伯。」
'And she proceeded to bear the brother of Cain, Abel.'
1:1436
Ὁ Φίλων μὲν οὖν βούλεται διδύμους αὐτοὺς εἶν[αι] ἀπὸ μιᾶς συλλήμψεως·
斐羅則主張他們二人是由一次受孕而生的雙胞胎；
Now Philo wishes them to be twins from a single conception;
1:1437
διό, φησίν, πρόσκειται τῷ ἔτεκεν τ[ὸν] Κάιν τὸ προσέθηκεν τεκεῖν τὸν ἀδελφὸν αὐτοῦ τὸν Ἀβέλ
他說，正因如此，在「她生了該隱」之後才加上「她又生了他的兄弟亞伯」。
wherefore, he says, to the phrase 'she bore Cain' there is added 'she proceeded to bear his brother Abel.'
1:1438
Π[ό]τερον ὑγιῶς ἔχει ἢ οὔ, ἐπιστήσας δοκιμάσεις, δυνατοῦ ὄντ[ο]ς καὶ χωρὶς αὐτοὺς ἐν διαφό- ροις χρόνοις γεγεννῆσθαι·
這說法是否穩妥，你細察之後便可斷定，因為他們二人也可能是在不同的時候分別生的；
Whether this is sound or not, you will judge upon examination, since it is possible for them also to have been begotten separately at different times;
1:1439
καὶ γ[άρ], εἴ τῳ φίλον προσέσθαι τὴν βίβλον τῆς διαθήκης εὑρήσει ἐν αὐτῇ καὶ πόσον θάτερ[ο]ς θατέρου τῷ χρόνῳ προσείληφεν
的確，若有人樂意再參照《約書》，也必在其中找到那一位在時間上比另一位年長多少。
for indeed, if it be anyone's pleasure to add the book of the Testament (of Moses), he will find in it also how much the one exceeded the other in time.
1:1440
Ὅσα μὲν οὖν Φίλων εἰς τοῦτο ἀλληγορῶν εἶπεν, ὁ φιλόκαλος εἴσεται, λεκτέον δ' ὅμως εἰς τοῦτο τὰ κατὰ δύναμιν
至於斐羅在此所作的一切寓意解釋，愛慕美善之人自會去查考；然而就此仍當按著我們的能力略述一二。
Now as for all that Philo said in allegorizing upon this, the lover of the beautiful will come to know; nevertheless something must be said upon this matter according to our ability.
1:1441
Ἡ ψυχὴ τοίνυν, ὅτε μὲν παροράματι καὶ σφάλματι ὑποπίπτει, ἀπογεννᾷ φαῦλα γεννήματα, ἐὰν δὲ νήματα, ἐὰν δὲ ἀνανήψας ὁ νοῦς ἐπιστροφήν τινα σχῇ, τότε δῆτα ἄρχεται ἐκεῖνα μὲν ἀπωθεῖσθαι, τίκτε̣ι̣ν δὲ εἰσαγωγὴν ἀρετῆς, ὅπερ ἐστὶν ἀποδεκτόν·
如此看來，魂當陷於疏忽與過失時，便生出卑劣的後裔；但若心思一旦清醒回轉，得著某種歸正，那時它便開始把那些卑劣之物摒棄，反而生出德行的初階，這是可蒙悅納的；
The soul, then, when it falls into oversight and stumbling, brings forth base offspring; but if the mind, having sobered up, obtains some turning-back (conversion), then indeed it begins to thrust those away and to bring forth an introduction to virtue, which is a thing to be welcomed;
1:1442
κατ' ὀλίγον [ δὴ] προκοπῇ αὐξομένη ἐπὶ τὸ τέλειον ἥξει ποτέ, τὸ ἀνάπαλιν δὲ ἄπευκτον, ἀρετῆς προκαταρξαμένης, κακίαν προσθεῖναι τ[ο]ῦ ἀστείου λογισμοῦ παρατραπέντος
它既一點一點藉著長進而增長，終必有一天臻於完全；然而其反面卻是可憎當避的——就是德行既已居先，卻又添上惡行，因那高尚的理性被引偏了。
increasing little by little in progress, it will at length come to perfection; but the opposite is a thing to be shunned—when virtue has taken the lead, to add vice, the good reasoning having been turned aside.
1:1443
Εὖ δὲ καὶ τὸ τὰ ἐπιτηδε[ύμα]τα αὐτῶν ἀναγεγρᾶφθαι·
並且經上把他們的生業一一記載下來，這也是美好的；
And it is well too that their pursuits have been recorded;
1:1444
<Ὁ> μὲν γὰρ Ἄβελ φησὶν ἐγένετο πο[ι]μὴν προβάτων, Κάιν δὲ ἦν ἐργαζόμενος τὴν γῆν, ὅπερ ὡς πρὸς τὴν ἱστορίαν ἔχοι παρατήρησιν οὐκ εὐκαταφρόνητον, καὶ τ[ὴ]ν̣ τάξιν ἡμῶν ἐπιτηρούντων
因為經上說，亞伯作了牧羊的，該隱卻是耕種土地的——這話就歷史層面而言，若我們也留意其中的次序，便提供了不可輕忽的一點觀察。
for Abel, it says, became a shepherd of sheep, but Cain was one who tilled the earth—which, as regards the historical sense, would afford an observation not to be despised, if we attend to the order as well.
1:1445
Ἐν μὲν γὰρ τῇ γενέσει τὸν Κάιν [ προ]έταξεν, τοῦ χρόνου τοῦτ' ἀναγκά- ζοντος, ἐν δὲ τοῖς ἐπιτη[δεύ]μασιν προτάττει τὸν δίκαιον
因為在記述出生時，經上把該隱排在前面，這是時間本身所迫使的；但在記述生業時，卻把那義人排在前面。
For in the account of the birth it placed Cain first, time itself compelling this; but in the pursuits it places the righteous one first.
1:1446
Ἀστεῖα γὰρ καὶ τιμιώτερα τ[ὰ το]ῦ Ἄβελ, ὧν ἐσπούδαζεν Κάιν·
因為亞伯所從事的、而該隱卻不看重的那些事，乃是更為高尚、更為尊貴的；
For the things of Abel, which Cain neglected to zealously pursue, are more excellent and more honourable;
1:1447
τὰ μὲν γὰρ ἔμψυχα τῶν ἀψ[ύχων] τῷ τῆς φύσεως λόγῳ διαφέρει
因為有生命之物與無生命之物，就本性的原理而言本有分別。
for animate things differ from inanimate by the very principle of nature.
1:1448
Καὶ ταύτῃ κ[αλῶς] ὁ Φίλω[ν] τοὺς ἀρχῆς μέλλοντας ἐπιλαμβάνεσθαι τῆς τε [ ἑτ]έρων κ[αὶ] τῆς ἑαυτοῦ ἐν τῇ ποιμενικῇ προπαιδεύεσθαι ἔφη
斐羅在這一點上說得好，就是：那些將要治理他人、並治理自己的人，乃是先在牧養之術上受了預備的操練。
And in this way Philo well said that those who are about to take up the rule both of others and of themselves are trained beforehand in the shepherd's art.
1:1449
Κάιν δ[ὲ ο]ὐκ ἐρρέθη γεωργός, ἀλλ' ἐργαζόμενος τὴν γῆν·
但該隱並沒有被稱為「農夫」，而是「耕種土地的」；
But Cain was not called a husbandman (farmer), but 'one working the earth';
1:1450
οὐ γὰρ ἦν ἀ[στε]ῖος κατὰ τὸν Νῶε, ὅστις γεωργός, οὐκ ἐργάτης, εἴρηται
因為他不像挪亞那樣高尚，挪亞被稱為「農夫」，而非僅僅是「作工的」。
for he was not excellent according to Noah, who is said to be a husbandman, not a mere worker.
1:1451
Πρὸς δὲ ἀ[λλ]η̣γορίαν ποιμήν ἐστιν ὁ Ἅβελ ζῴων, ὅ ἐστιν τῶν αἰσθήσ[εω]ν, ὑπὸ ἐπιστήμην ἄγων ταῦτας ὡς νομεὺς ἄριστος, τῷ τ[ε θ]υμικῷ καὶ ἐπιθυμητικῷ ἡνίοχον καὶ ταξίαρχον τὸν λογισ[μὸ]ν ἐπιτιθείς
就寓意而言，亞伯是牲畜的牧人——即諸感官的牧人——如同至善的牧者，將這些帶入知識的管束之下，把理性立為駕車者與統帥，管理血氣的與情慾的部分。
Now with respect to allegory, Abel is a shepherd of animals—that is, of the senses—bringing these under knowledge as an excellent herdsman, setting reasoning as charioteer and captain over the spirited and the appetitive part.
1:1452
Ὁ δὲ Κάι̣ν περὶ τὴν γῆν καὶ τὰ γήϊνα εἰλ[υ]σ<πώ>μενος οὐ γεωργὸς εἴρηται–ἢ γὰρ ἂν καὶ περὶ αὐτὰ τάξιν [ἐ]ζήτει–, ἀλλ' ἐργαζόμενος τὴν γῆναὐτὸ μόνον, φιλοσώματός [ τι]ς ὤν, μηδένα λόγον ἢ τάξιν ἔχων, ὃς εἴποι ἂν προσφόρως ἑαυτῷ·
但該隱既在土地與屬地之事上匍匐盤桓，就沒有被稱為「農夫」——否則他必也在這些事上尋求次序——而僅僅是「耕種土地的」，是一個貪愛身體的人，毫無理性或秩序，這樣的人正可貼切地論到自己說：
But Cain, groveling about the earth and earthly things, is not called a husbandman—for otherwise he would have sought order even in these—but 'one working the earth' merely, being a lover of the body, having no reason or order, who might fittingly say concerning himself:
1:1453
αὔριον γὰρ ἀποθ[ν]ῄσ- κομεν, τοῦ σὺν ἐπιστήμῃ θείᾳ ταῦτα ποιοῦντος κατὰ τὸ λεχθὲν Εἴτε ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε ἀλλ' οὐκ ἐργάτου γῆς τυγχάνοντος
「因為明天我們就要死了」——他不像那憑著屬神知識行事的人，正如所說：「你們或吃或喝，無論作甚麼，都要為榮耀神而行」，卻不過是耕地作工的人罷了。
'for tomorrow we die'—unlike the one who does these things with divine knowledge, according to the saying: 'Whether you eat, or drink, or whatever you do, do all to the glory of God,' but is a mere worker of the earth.
1:1454
Οὗτοι δέ, ὡς προείρηται, τρόποι ψυχῆς ἂν εἶεν διάφοροι κατὰ διαφόρους ἐνεργούμενοι χρόνους
如前所述，這些乃是魂中不同的傾向，是在不同的時候發作出來的。
And these, as was said before, would be differing dispositions of the soul, wrought at differing times.
1:1455
Καὶ ἐγένετο μεθ' ἡμέρας ἤνεγκεν̣ Κάιν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ Κυρίῳ, καὶ Ἄβελ [ἤν]εγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν
「過了些日子，該隱拿地裡的出產為供物獻給主，亞伯也將他羊群中頭生的和羊的脂油獻上。」
'And it came to pass after some days that Cain brought of the fruits of the earth a sacrifice to the Lord, and Abel also himself brought of the firstborn of his sheep and of their fat.'
1:1456
Καὶ ἐπεῖδεν ὁ Θεὸς ἐ[π]ὶ Ἄβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάιν καὶ ἐπὶ ταῖς θυ[σία]ις αὐτοῦ οὐ προσέσχεν·
「神看中了亞伯和他的供物，卻沒有看中該隱和他的祭物；」
'And God looked upon Abel and upon his gifts, but upon Cain and upon his sacrifices He did not have regard;'
1:1457
καὶ ἐλύπησεν τὸν Κάιν λίαν καὶ συνέπεσεν τῷ προσώπῳ
「該隱就大大地憂愁，變了臉色。」
'and it grieved Cain exceedingly, and his countenance fell.'
1:1458
Σύντονον καὶ ἀνενδοίαστον εἶνα[ι] προσήκει τὸν ἐνάρετον, ὡς μὴ μόνον αὐτὸν ἑτοιμότ[ε]ρ̣ο̣ν εἶναι πρὸς τὴν τῆς ἀρετῆς ἐνέργειαν, ἀλλὰ καὶ, κω[λυό]ντων ἄλλων, ἐθέλειν αὐτῆς προκινδυνεύειν καθάπ[ερ] ἥ τε μακαρία Σουσάννα καὶ Ἰωσὴφ ὁ ἀνδρειότατος·
有德之人理當熱切而毫不遲疑，這樣，他不僅自己更樂於操練德行，並且當別人攔阻時，也甘願為德行冒險犯難，正如那有福的蘇撒拿與極其剛勇的約瑟；
It is fitting that the virtuous man be intense and without hesitation, so that he is not only himself more ready for the exercise of virtue, but also, when others hinder, is willing to face danger on its behalf, just as the blessed Susanna and the most manly Joseph;
1:1459
πε[ιρώ]μενοι γὰρ ὡς ἀντεχό- μενοι τῆς σωφροσύνης περιπ[οι]οῦνται [ ἐνσ]τάσεσιν
因為他們受試探時，作為緊緊持守貞潔自制的人，藉著堅定的抵擋而得勝。
for being tempted, they, as those cleaving to self-control, gained the victory by their resistance.
1:1460
Κύριοι γὰρ τοῦ ταύταις περιβαλεῖν ἐφαίνον[το] οἱ εἰς ἁμαρτίαν προτρεπόμενοι·
因為那些慫恿他們犯罪的人，看似有權柄的主人，能把他們投入這等罪中；
For those urging them on to sin appeared to be masters, able to cast them into these (sins);
1:1461
ὅμως οὐκ εἶξαν, [ ἀ]λλ' εἵλαντ[ο] τὸ γνήσιον τὸ πρὸς Θεὸν διατηρεῖν, καὶ εἰ θάνατ[ος] γένοιτο·
然而他們並不屈服，反倒揀選持守那向著神真誠的忠貞，縱然死亡臨到也在所不惜；
yet they did not yield, but chose to preserve their genuine faithfulness toward God, even if death should come;
1:1462
οὕτως διαπύρῳ τῷ πόθῳ τῆς ἁγνείας ἀντείχον[το], καὶ τὸ τέλος δὲ διέδειξεν καὶ τοῖς ἀπίστοις τὴν κρίσιν [ α]ὐτῶν καὶ τὴν δοκιμασίαν σωτήριον Θεοῦ, τῆς ἀρετῆς αὐ[το]ὺς ἀποδεξαμένου
他們如此以火熱的渴慕緊緊持守聖潔，而結局也向那不信的人顯明：他們所受的審斷與試煉乃是神的拯救，因神已因他們的德行而悅納了他們。
thus with burning longing they clung to purity, and the end also showed even to the unbelievers their judgment and their testing to be God's salvation, since He accepted them on account of their virtue.
1:1463
Ἀλλ' ὁ Κάιν οὐ τοιοῦτος, μελλητὴς δ[ὲ ε]ἰσάγεται·
但該隱卻不是這樣的人；反倒被描寫為一個拖延遲緩的人；
But Cain is not such a one; rather he is introduced as a delayer;
1:1464
Μεθ' ἡμέρας γὰρ ἤνεγκεν ἀπὸ τῶν καρπῶν τῆς γῆς, ὥσπερ ἔκ τινος μεταγνώσεως Θεοῦ μνημονεύων
因為經上說「過了些日子他才拿地裡的出產獻上」，彷彿是出於某種事後的回心才想起神來。
for 'after some days he brought of the fruits of the earth,' as though remembering God out of some sort of afterthought (change of mind).
1:1465
Το[ῦ]το καταμεμφομένη ἡ θεία γραφὴ διδάσκει·
神聖的經文正是責備這事而教訓說：
This the divine Scripture teaches, in reproof, saying:
1:1466
Μὴ ἀπόσχῃ εὖ [π]οιεῖν ἐνδεή, ἡνίκα ἂν ἔχῃ ἡ χείρ σου βοηθεῖν
「你手若有行善的力量，不可推辭不向那窮乏的人施恩。」
'Do not withhold from doing good to the needy, whenever your hand has the power to help.'
1:1467
Ἐπανελθὼν ἐπάνηκε καὶ αὔριον δώσω, δυνατοῦ σου ὄντος εὖ ποιεῖν
「你手中若有現成的，就不可對鄰舍說：去吧，明天再來，我明天就給你。」
'Do not say, Go and come back, and tomorrow I will give, when it is in your power to do good.'
1:1468
Περὶ δὲ τοῦ Ἄβελ οὐκ εἴρηται ὡς μεθ' ἡμέρας, ἀλλά·
但論到亞伯，經上並沒有說「過了些日子」，乃是說：
But concerning Abel it is not said 'after some days,' but:
1:1469
Καὶ Ἄβελ ἤνεγκεν καὶ αὐτός·
「亞伯也一樣獻上」；
'And Abel brought, he also';
1:1470
καὶ ποῖα ἤνεγκεν, παρασημαίνει τὸ λόγιον, αἰνιττόμενον αὐτῶν τὸ οἰκεῖον καὶ τίμιον·
至於他所獻的是何等之物，神諭也加以標明，暗示那是他羊群中相稱而寶貴的。
and of what kind he brought, the oracle indicates, hinting at what was proper and precious of them (his flocks).
1:1471
ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων
從他羊群中頭生的和牠們的脂油中獻上。
from the firstborn of his sheep and from their fat.
1:1472
Ἅτε δὲ τοῦ μὲν Κάιν ἠμελημένως πεποιηκότος τὰ τῆς προσαγωγῆς, τοῦ δ' Ἄβελ γνησίως, ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάι[ν] καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν
既然該隱獻祭的行為是漫不經心的，而亞伯卻是真誠的，神就看中了亞伯和他的供物，卻不看中該隱和他的祭物。
Now since Cain had performed the act of his offering carelessly, but Abel genuinely, God looked with favor upon Abel and upon his gifts, but upon Cain and upon his sacrifices He did not have regard.
1:1473
Τὸ γὰρ γνήσιον διαφ[αί]νεται τοῦ Ἄβελ·
因為亞伯的真誠顯明出來了；
For the genuineness of Abel shines forth;
1:1474
πρωτότοκα γὰρ προσήγαγεν, τὰ τιμιώτατα τ[ῷ] Θεῷ κρίνας ἀπονέμειν, ὧν ἐστιν καὶ τὰ στέατα, ὡς ἔδει κ[αὶ τ]ὸν Κάιν ποιῆσαι, ἀπὸ τῶν πρωτογενημάτων παράσχοντα
因為他獻上了頭生的，斷定應將最寶貴之物歸給神，其中也包括那脂油；該隱本也應當如此行，從初熟的果實中獻上。
for he brought forth the firstborn, having judged it right to render to God the most precious things, among which are also the portions of fat—just as Cain too ought to have done, offering from the firstfruits.
1:1475
Ἀ[π]άρχεσθαι γὰρ προη- γουμένως πρέπει τῷ Θεῷ, ὅπερ πνευματικῶς ὁ μακάριος Δαυὶδ ποιεῖ λέγων·
因為在萬事之先向神獻上初熟之物是合宜的，正如那有福的大衛在靈裡所行的，他說：
For it is fitting above all to offer firstfruits to God, which the blessed David does spiritually when he says:
1:1476
Ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρ[ὸ]ς σέ, ὁ Θεός, οὐδέν μοι τῶν ἄλλων πρόκριτόν ἐστιν ἀλλ' ἡ πρὸ[ς] σὲ καταφυγή·
「神啊，我的心靈從夜間就切切尋求你」；於我而言，沒有甚麼比投靠你更為可取；
'From the night my spirit rises early to You, O God'; nothing else is preferable to me than my refuge in You;
1:1477
καίτοι σοι τῷ Θεῷ πρὸ παντὸς πράγματος ἀπο[νέμητ]αι τὰ καθήκοντα
誠然，神啊，在一切事務之先，當將當盡之責歸給你。
and indeed to You, O God, before every matter let the things that are due be rendered.
1:1478
Δῶρον δὲ θυσίας ταύτῃ διαφέρει ὅτ[ι τὸ μ]ὲν δῶρον ἀπὸ ζῴων προσάγεται, ἡ δὲ θυσία οὐχί·
禮物與祭物的分別在於：禮物是從活物中獻上的，而祭物則不然；
A gift differs from a sacrifice in this: that a gift is brought from living creatures, whereas a sacrifice is not;
1:1479
ὅσῳ δὲ [ ζῷ]α τῶν ἀψύχων τῇ φύσει τιμιώτερα φανερ[όν
而有生命之物在本性上比無生命之物寶貴得多，這是顯而易見的。
and it is evident by how much living creatures are more precious by nature than lifeless things.
1:1480
Τί] δὲ τὸ [Οὐ] προσέσχεν ὁ Θεός, ἐξ οὗ καὶ λελύ- πηται Κάιν καὶ συν[έπ]εσεν αὐτοῦ τὸ πρόσωπον, εἴποι τις ἄν, ἢ πῶς ἔγνω Κάιν ὅτι ο[ὐ] προσεδέ[χε]το Θεός, ἵνα καὶ λυπηθῇ; πρὸς ὃ λέγοι τις τὰ ἀπὸ τῆς βίβλου τῆς δ[ιαθ]ήκης, ἐν ἧ γέγραπται ὡς ἀπ' οὐρανοῦ πῦρ κατιὸν ἐδέχετο [ τὰς] θυσίας τὰς δεόντως προσαγομένας, ἐξ οὗ εἰκὸς ἐγνωκ[έ]ναι τὸν Κάιν, ἐπὶ τὰς αὐτοῦ μὴ ἐπελ- θόντος τοῦ πυρός, τῶ[ν τ]οῦ Ἄβελ δαπανηθεισῶν ὑπ' αὐτοῦ
但「神不看中」是甚麼意思呢？由此該隱憂愁，變了臉色。有人會問，或者，該隱怎麼知道神不悅納，以致他憂愁呢？對此，人可從約書中回答，那書上記著：有火從天降下，悅納了照規矩獻上的祭物；由此看來，該隱大概是因為火沒有降在他的祭物上，而亞伯的祭物卻被火燒盡，才知道的。
But what does 'God did not have regard' mean—by which Cain also was grieved and his countenance fell? One might ask, or how did Cain know that God had not accepted his offering, so that he should even be grieved? To this one might reply from the Book of the Covenant, in which it is written that fire descending from heaven received the sacrifices rightly offered; from which it is likely that Cain came to know it, since the fire did not come upon his offerings, while those of Abel were consumed by it.
1:1481
Τοῦτο δὲ καὶ ἐν τῷ Λευι[τι]κῷ ἐγίνετο·
這在《利未記》中也曾發生過；
This also came to pass in Leviticus;
1:1482
οἱ γὰρ προαγα- γόντες ἀλλότριον πῦρ ἐπὶ τὸ θυ[σι]αστήριον δίκην ὑπέσχον οὐ μίκραν, καὶ Ἠλίας ὁ μέγας προφήτης [π]ρὸς τοὺς ἱερεῖς τῆς Βάαλ ἀπομαχό<μενος> διέδειξεν ὡς ἀπ' οὐρανοῦ τὸ πῦρ κατῄει ἐπὶ τὰς αὐτοῦ, ἁγίου ὄντος, θυσίας
因為那些把凡火帶到壇上的人受了不小的刑罰；那大先知以利亞，與巴力的祭司相爭時，顯明有火從天降在他的祭物上，因為那祭是聖潔的。
for those who brought strange fire upon the altar suffered no small penalty, and Elijah the great prophet, contending against the priests of Baal, showed that the fire came down from heaven upon his own sacrifices, since they were holy.
1:1483
Ταῦτα μὲν οὖν ἡ τοῦ ῥητοῦ παρέχει διήγησις·
那麼，這些便是照字面經文的講解所提供的；
These things, then, the exposition of the literal text supplies;
1:1484
ὁ δὲ τῆς ἀναγωγῆς νοῦς τοιοῦτος ἂν εἴη·
而屬靈引申之意則可如此：
but the sense of the anagogical interpretation would be as follows:
1:1485
οἱ τὴν ἀρετὴν ὑποκρι- νόμενοι τῷ μὴ ἀπὸ γνησίας προθέσεως ἀλλ' ἄλλου χάριν τὴν ἐξωφάνειαν ἐπιδείκνυσθαι μελληταί τινές εἰσιν καὶ ἀδόκιμοι, οὐκ ἀπαρχόμενοι τῷ Θεῷ·
那些假冒德行的人——不是出於真誠的存心，乃是為別的緣故而顯出外表——乃是某種拖延者和被棄絕的人，他們不向神獻上初熟之物；
those who play a part in virtue—not from genuine intention but for the sake of something else, displaying only the outward show—are certain procrastinators and reprobates, who do not offer firstfruits to God;
1:1486
ἀπαρχὴ δ' ἐστὶν ἀρετῆς ἡ ἀπὸ τῆς γνώμης·
因為德行的初熟之物乃是出於意念的；
for the firstfruits of virtue is that which comes from the will;
1:1487
κίνησις ἐπ' [ α]ὐτὴν ἐκεῖθεν φύεται
趨向德行的動力是從那裡生發出來的。
the impulse toward it springs up from there.
1:1488
Τοῦτο Δαυὶδ παιδεύει φάσκων·
這是大衛所教導的，他說：
This David teaches when he says:
1:1489
Ἀλλ' ἦν [ ἐν] νόμῳ Κυρίου τὸ θέλημα αὐτοῦ·
「惟喜愛耶和華的律法。」
'But his delight was in the law of the Lord.'
1:1490
οἱ δ' ὑποκριταί, οὐκ ἔχοντες ἀρετ[ῆ]ς θέλημα, ἢ αἰσχροῦ χάριν κέρδους, ὡς εἴρηται, ἢ δόξης τὰ τῆς ἀ[ρε]τῆς ὑποκρίνονται
但那些假冒為善的人，因為沒有向著德行的意願，就假裝德行，或如所說，為了可恥的利益，或為了虛榮。
But the hypocrites, not having the will for virtue, feign the things of virtue either for the sake of shameful gain, as has been said, or for the sake of glory.
1:1491
Ταύτης ὢν τῆς μερίδος Κάιν προσήγα̣[γεν] μεθ' ἡμέρας, ὁ δ' Ἄβελ ἀμελλητὶ ζῷα πρωτότοκα καὶ στέατ[α] προσάγει·
該隱屬於這一類，過了些日子才獻上供物，而亞伯卻毫不遲延地獻上頭生的牲畜和脂油；
Being of this portion, Cain brought his offering after some days, whereas Abel without delay brings forth the firstborn creatures and the fat;
1:1492
οὐδεμίαν γὰρ ἑαυτοῦ πρᾶξιν οἴεται ἀπαρχόμενος ὁ [ ἐ]νάρετος εἶναι μὴ τῷ Θεῷ προσήκουσαν, καθὰ καὶ Παῦλος ὁ μα[κ]άρ[ιο]ς λέγων·
因為有德行的人在獻初熟之物時，不認為自己有任何不歸屬於神的行為算作自己的，正如那有福的保羅所說：
for the virtuous man, offering firstfruits, does not consider any of his own actions to be his own that is not befitting to God, just as the blessed Paul also says:
1:1493
Οὐκ ἐγὼ δέ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί, καὶ ὁ Ψα[λμ]ῳδός·
「然而不是我，乃是神的恩與我同在」；還有那作詩篇的說：
'Yet not I, but the grace of God which was with me'; and the Psalmist:
1:1494
Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπία[σαν ο]ἱ οἰκοδομοῦντες αὐτόν. Ὁ Ἄβελ οὖν τὰ ζωτικὰ καὶ ἄλογα κ[τή]ματα [ ···ημ]ε- ρώσας τῷ λογισμῷ καὶ εὐσταθῆ ποιήσας ἀνέ[φ]ερε τῷ [ Θε]ῷ οἰκείων αὐτῷ καὶ μὴ τοῖς πάθεσιν
「若不是耶和華建造房屋，建造的人就枉然勞力。」如此，亞伯用理性馴服了他那些有生命而無理性的財物，使之安穩，就將牠們獻給神，作為歸屬於神而非歸於情慾之物。
'Unless the Lord builds the house, they labor in vain who build it.' Abel, then, having tamed by reason his living and irrational possessions and made them steadfast, offered them to God as things proper to Him and not to the passions.
1:1495
τὸ ἀπρεπὲς τῶν ἐνεργουμένων, ἐξ οὗ καὶ σ̣[υ]μπίπτει τὸ τῆς ψυχῆς πρόσωπον, ἀφ' οὗ καὶ οἱ σωματικοὶ χαρα[κτ]ῆρες δέχονται τὴν κατήφειαν
所行之事的不合宜，由此靈魂的臉面也垂喪下來，肉身的容貌也因此顯出愁苦。
the unseemliness of the things done, from which also the face of the soul falls, and from which the bodily features receive dejection.
1:1496
Ὅτι δὲ ψυχῆς πρόσωπον ἔ[σ]τιν, φησὶν τὸ λόγιον·
至於靈魂有臉面這事，聖言宣明說：
That the soul has a face, the oracle declares:
1:1497
Σοφία ἀνθρώπου φωτιεῖ πρόσωπον αὐτοῦ, κ[α]ὶ Ἀνακεκα- λυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα, τοῦ αἰσθητοῦ προσώπου σημαινομένου ἐν τῷ καρδίας εὐφραινομένης πρόσωπον ἱλαρόν, ἐν λύπαις οὔσης σκυθρω- πάζει, ὅπερ τῷ Κάιν συμβέβηκεν ὑπὸ τοῦ συνειδότος ἐλεγχομένῳ
「人的智慧使他的臉發光」，又說「我們既敞著臉，得以看見主的榮光，好像鏡子返照」——那可感知的臉面是在這話中所指明的：「心裡喜樂，臉上光彩」，而心裡憂愁時臉就愁苦；這正臨到了那被良心責備的該隱。
'The wisdom of a man enlightens his face,' and 'With unveiled face we behold as in a mirror the glory of the Lord'—the perceptible face being signified in the words 'When the heart is glad, the countenance is cheerful,' whereas when it is in sorrow it becomes gloomy, which happened to Cain, being reproved by his conscience.
1:1498
Καὶ εἶπεν Κύριος ὁ Θεὸς τῷ Κάιν·
耶和華神對該隱說：
And the Lord God said to Cain:
1:1499
Ἵνα τί περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου; Οὐκ ἂν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες
「你為甚麼發愁？你的臉色為甚麼變了呢？你若獻得正當，卻分得不正當，就是犯了罪。」
'Why are you become very sorrowful, and why has your countenance fallen? If you offer rightly, but do not divide rightly, you have sinned.'
1:1500
Πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξ[ει]ς αὐτοῦ
「它必戀慕你，你卻要管轄它。」
'To you shall be its turning back, and you shall rule over it.'
1:1501
Φιλανθρωπία τοῦ Θεοῦ [ τ]ῶν ὅλων ὑπερβάλλουσα δείκνυται, ὅτι καὶ τοῖς σφαλλομέν[ο]ις διαλέγεται, μὴ ἐῶν αὐτοὺς βυθίζεσθαι ταῖς ἁμαρ[τίαι]ς, ἀλλὰ διεγείρων πρὸς τὸ συναισθομένους ἐπὶ τὴν [ἀρε]τὴν ἐπιστρέψαι, ὅπερ καὶ νῦν ἐπὶ τοῦ Κάιν γίνεται, λ[έγο]ντος αὐτῷ τοῦ Θεοῦ κατὰ τὸ ἐνηχεῖν ἐν διανοίᾳ·
在此顯明了神對人超越萬有的慈愛，因祂甚至與跌倒的人交談，不容他們沉沒在罪中，反倒激勵他們，好叫他們醒悟過來，歸回德行；這正是此刻在該隱身上所發生的，神藉著在他心思中發出的迴響向他說話：
The love of God for mankind, surpassing all things, is here shown, in that He converses even with those who stumble, not permitting them to be sunk in their sins, but rousing them so that, coming to their senses, they may turn back to virtue—which even now takes place in the case of Cain, God speaking to him by way of an inward resounding in his mind:
1:1502
Ἵν[α τί] π̣ερίλυπος ἐγένου;, σαυτῷ τούτου παραίτιος γέγονας καὶ ο[ὐχ ἕ]τερος τοῦ ἁμαρτήματος πρόφασις ὑπῆρξεν
「你為甚麼發愁？」——你是自招此禍，別無他人作你犯罪的藉口。
'Why are you become very sorrowful?'—you have become the cause of this to yourself, and no other was the pretext of your sin.
1:1503
Ὑποτ[ί- θε]ται δὲ καὶ τὸν τρόπον τοῦ σφάλματος λέγων·
祂又指出了過犯的方式，說：
And He also indicates the manner of the fault, saying:
1:1504
Οὐκ [ ἂν ὀρ]θῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥ[μαρτε]ς. Ὅσοι γ[ὰρ] πρόνοιαν ἐφεστάναι μὲν τοῖς ὅλοις ἡγοῦντ[αι κ]αὶ διεξ[ά]γουσιν αὐτῶν τὰ πράγματα προσάγοντες εὐχαριστίαν [ οἰ]κείως ποιοῦσιν, ἠμελημένως δὲ ταύτῃ χρώμενοι, ὡ[ς] τὰ μὲν τίμια ἑαυτοῖς φυλάττειν, προσάγειν δὲ τὰ εὐτελῆ, [ οὗτ]οι κακῶς τῇ διαιρέσει κέχρηνται
「你若獻得正當，卻分得不正當，就是犯了罪。」因為凡認為有天意主宰萬有並料理其事的人，獻上感恩，就是合宜地行；但那些漫不經心地行此事的人——以致將寶貴之物留給自己，卻獻上低賤之物——這些人便是誤用了分配。
'If you offer rightly, but do not divide rightly, you have sinned.' For all who consider that providence presides over all things and directs their affairs, offering thanksgiving, do so fittingly; but those who use it carelessly—so as to keep the precious things for themselves but to offer the paltry ones—these have used the division badly.
1:1505
Τοῦτ' αὐτὸ τοῦ Ἰσραὴλ π[οιο]ῦντος, ὁ προφητικὸς λόγος ἐπιτιμητικῶς καὶ ἐντρεπτικ[ῶς] φησιν·
當以色列行這同樣的事時，先知的話就責備並斥責地說：
When Israel did this very thing, the prophetic word says by way of rebuke and reproach:
1:1506
< Ἐὰν προσαγάγητε τυφλὸν εἰς θυσίαν, οὐ κακόν; καὶ ἐὰν προσα- γάγητε χωλὸν ἢ ἄρρωστον,> οὐ κακόν; Προσάγαγε αὐτὸ τ[ῷ] ἡγουμένῳ σου
「你們將瞎眼的獻為祭物，這不是惡嗎？你們將瘸腿的、有病的獻上，這不是惡嗎？你且把牠獻給你的省長。」
'If you offer the blind for sacrifice, is it not evil? And if you offer the lame or the sick, is it not evil? Offer it now to your governor.'
1:1507
Ἀλλὰ καὶ Ἀνανία καὶ Σαφφείρα ἐν ταῖς Πράξε̣σιν τῶν ἀποστόλων, πολλῶν προσφερόντων εἰς χρείας τοῖς̣ δεομένοις, καὶ αὐτοὶ καθυπέσχοντο τιμὴν χωρίου, ἀφ' ἧς νοσφισάμενοι τὸ ἥμισυ τὸ ἕτερον προσήγαγον κακῶς τῇ διαιρέσει χρώμενοι, ὅπερ ἐλέγχων ὁ πρόκριτος τῶν ἀποστόλων τῷ πνεύματι κινούμενος ἔλεγεν·
還有《使徒行傳》中的亞拿尼亞和撒非喇——當許多人拿供物來供給窮乏之人的需用時，他們也應許了一塊田地的價銀，卻從中私自留下一半，只獻上另一半，誤用了分配；那使徒中為首的，被聖靈感動，責備他們說：
But also Ananias and Sapphira in the Acts of the Apostles—when many were bringing offerings for the needs of the destitute, they too promised the price of a field, from which, having kept back the half, they brought the other, using the division badly; which the foremost of the apostles, reproving and moved by the Spirit, said:
1:1508
Οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; Τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου ποιῆσαι τὸ πρᾶγμα τοῦτο; ὃπερ καὶ ἐνταῦθα τῷ Κάιν ὑπὸ Θεοῦ εἴρηται·
「田地還沒有賣，不是你自己的嗎？既賣了，價銀不是你作主嗎？你為甚麼心裡起意作這事呢？」——這也就是神在此對該隱所說的：
'While it remained, did it not remain your own? And after it was sold, was it not in your own power? Why is it that you have conceived this thing in your heart?'—which also was here said by God to Cain:
1:1509
Ἵνα τί περίλυπος ἐγένου καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου; Ο[ὐκ] ἂν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτε. Ἁμαρ[τ]άνουσι γὰρ ὅσοι ὡς δεομένῳ τῷ Θεῷ προσάγουσιν, ἀγνοο[ῦν]τες τὸ εἰρημένον ἐν Ψαλμοῖς πρὸς αὐτοῦ τοῦ Θεοῦ·
「你為甚麼發愁？你的臉色為甚麼變了呢？你若獻得正當，卻分得不正當，就是犯了罪。」因為凡把獻給神當作神有所需的人都是犯罪，他們不曉得神自己在詩篇中所說的話：
'Why are you become very sorrowful, and why has your countenance fallen? If you offer rightly, but do not divide rightly, you have sinned.' For all sin who offer to God as though He were in need, being ignorant of what is said in the Psalms by God Himself:
1:1510
Μὴ φάγο[μ]αι κρέα ταύρων, ἢ αἷμα τράγων πίομαι; καὶ ἔτι·
「我豈吃公牛的肉呢？我豈喝山羊的血呢？」又說：
'Shall I eat the flesh of bulls, or drink the blood of goats?' and again:
1:1511
Ἐμά ἐστιν [πάν]τα τὰ θηρία τοῦ ἀγροῦ, κτήνη ἐν τοῖς ὄρεσιν καὶ βόες·
「田野的走獸是我的，千山上的牲畜也是我的；」
'Mine are all the beasts of the field, the cattle upon the mountains, and the oxen;'
1:1512
ὑμεῖς μ[ὲν] γὰρ ὅσα εὐχείρωτα παρ' ἐμοῦ ἔχετε, ἐγὼ δὲ καὶ τὰ πάντα, [ ὥσ]τε οὐ δεόμενος διετάξατο, ἀλλ' ἀπὸ τούτων συμβολικ[ῶς πα]ιδεύων ὡς οὐκ ἠμελημένως τῇ ἀρετῇ χρῆσθαι πρ[οσήκ]ει, ἀλλὰ τελείᾳ καὶ ὁλοκλήρῳ
因為凡你們容易得著的，都是從我而得，而我卻擁有萬有；所以祂設立這規條並非出於缺乏，乃是藉這些事象徵性地教導：人不當漫不經心地行德，乃當完全而無缺地行。
for you have whatever is easily attainable from me, but I have all things; so that not being in need did He give commandment, but from these things He instructs symbolically that one ought not to practice virtue carelessly, but in a perfect and complete manner.
1:1513
Εἶτα, ἵνα μὴ προκόπτῃ τὸ κακόν, ἠ[ρεμ]εῖν ἀπ' αὐτοῦ παραινεῖ, ἵνα μὴ ἐπιτριβόμενον λύμην ἐργάσητ[αι χ]είρονα
然後，恐怕那惡向前發展，祂勸他要止住不行，免得那惡愈演愈烈，造成更嚴重的毀壞。
Then, lest the evil should advance, He exhorts him to be still from it, so that it may not, growing worse, work a more grievous ruin.
1:1514
Οὕτῳ καὶ τῇ Σίων λέγεται ἀτάκτως κινουμένῃ–τ[ο]ι[οῦ]- τον γὰρ [ὄνομ]α–·
照樣，當錫安亂動時，也有話對她說——因為那名字正有此意：
So also it is said to Zion, when she was moved in a disorderly manner—for such is the meaning of the name:
1:1515
Στῆσον σεαυτὴν Σίων. Ἐπεὶ γὰρ τὸ λογικὸν [ ζ]ῷον ἐνε[ργη]τικόν ἐστιν ἢ κακίαν ἢ ἀρετὴν ἐνεργοῦν, εἰκότω[ς], ὅτε κακ[ία]ν πράττει, οἰκεῖον αὐτῷ τὸ στῆσαι ταύτην, ἵν' οὕ[τω]ς ἡ ἀρετὴ χώραν εὕρῃ τὴν πρέπουσαν
「錫安哪，你當站穩自己。」因為既然有理性的受造物是主動的，行的不是惡就是善，那麼理當如此：當它行惡時，使那惡止住是合宜的，好叫德行得著它當得的地位。
'Stand yourself firm, O Zion.' For since the rational creature is active, working either vice or virtue, reasonably, when it practices vice, it is proper for it to make that stand still, so that thus virtue may find its fitting place.
1:1516
Τοῦτό τοι καὶ Δαυὶδ [ πα]ραινεῖ·
這正是大衛所勸勉的：
This indeed David also exhorts:
1:1517
Ἔκκλινον ἀπὸ κακοῦ λέγων καὶ ποίησον ἀγαθόν. Ἡσ[ύχ]ασον οὖν, φησίν, μὴ πρόκοπτε τῷ κακῷ, μὴ διὰ τῆς κατηφεί[ας] λογίζου ὡς οὐ δεόντως οὐ προσεδέχθη σου ἡ θυσία
他說：「你當離惡行善。」他說，那麼你要止住，不要在惡中前進，不要因愁苦就以為你的祭物是被不公地拒絕了。
'Turn away from evil,' he says, 'and do good.' Be still, then, he says, do not advance in evil, do not through dejection reckon that your sacrifice was not accepted unjustly.
1:1518
Πολλο[ὶ γ]ὰρ πολλάκις αὐτοὶ σφαλλόμενοι καὶ διὰ τοῦτο μὴ ἔχοντες εἶτα καθ' ἑαυτοὺς συνεργὸν τὸν Θεὸν δυσαρεστοῦνται τῇ προν[οί]ᾳ, ὅπερ κωλύει Θεὸς ἐπὶ τοῦ Κάιν λέγων·
因為許多人自己屢屢跌倒，因此後來便沒有神作他們的同工，就對天意心懷不滿；這是神在該隱的事上所禁止的，祂說：
For many, often stumbling themselves and on this account not having God afterwards as fellow-worker with them, are displeased with providence; which God forbids in the case of Cain, saying:
1:1519
ταῦτα οὐκ αὐτῷ προσφέρεται, ἀλλὰ τοῦ δεδωκότος ἐστὶν ὑποστρέφοντος πρὸς αὐτὸν διὰ τὸ μὴ εὑρηκέναι χώραν ἐν Θεῷ
這些東西並非獻給了祂，乃是仍歸於那奉獻者，退回到他身上，因為它們在神那裡找不著地位。
these things are not offered to Him, but belong to the giver, returning to him because they found no place in God.
1:1520
Οὕτω καὶ οἱ ἐλεημοσύνην παρέχοντες πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις ἀπέχουσιν ἑαυτῶν τὸν μισθόν, οὐδὲν ἀπὸ Θεοῦ ἔχοντες·
照樣，那些為要叫人看見而施捨的人，是從自己得了賞賜，從神那裡卻一無所得；
So also those who give alms in order to be seen by men have their reward from themselves, having nothing from God;
1:1521
οὐ γὰρ θείῳ [σ]κόπῳ τοῦτ' ἐποίησαν
因為他們行這事並非出於屬神的目的。
for they did not do this with a divine aim.
1:1522
Ὅλη μὲν οὖν ἡ τοῦ ῥητοῦ διή[γη]σις ὠφελιμωτάτη πρὸς ἦθος καὶ οὕτω ψιλῶς λαμβανομ[έ]νη, παιδεύουσα γνησίως τὰς προσφορὰς καὶ μὴ ἠμελημένως π̣οιεῖσθαι·
那麼，這字面經文的全部講解，即便如此按字面領受，對於品格也是極其有益的，它教導人獻祭要真誠，不可漫不經心；
The whole exposition of the literal text, then, is most profitable for character even when taken thus plainly, teaching that offerings are to be made genuinely and not carelessly;
1:1523
ἐπειδὴ δὲ ἐν τοῖς φθάσασιν εἰς τρόπους ψυχῆς ἀ[νη]γάγομεν τὰ προειρημένα, ἀναγκαῖον καὶ νῦν τοῦτο ποιῆσ[αι]
但既然在前面我們已將上述之事引申到靈魂的樣式上，如今也必須這樣做。
but since in what has preceded we have raised the foregoing matters to the modes of the soul, it is necessary to do this now as well.
1:1524
Ὁ λόγος τοῦ Θεοῦ ὁ κατὰ τὰς κοινὰς ἐννοίας ἐνυπάρχων, τῇ συνειδήσει τε παρών, κηδεμονικῶς ἐλέγχει τοὺς σφα[λ]λομένους, ὅπερ καὶ νῦν παρίσταται
神的道，按著人共有的觀念存在，也與良心同在，慈愛看顧地責備那些跌倒的人，這在如今也顯明出來。
The word of God, which is present according to the common notions and is present also to the conscience, watchfully reproves those who stumble, which is exhibited now as well.
1:1525
Οἱ γὰρ ὑποκριταί, ὅσον μὲν εἰ[ς] τὸ τιμίαν δεικνύναι τὴν ἀρετήν, εἰ καὶ μὴ αἱροῦνται αὐ[τήν], ὀρθόν τι δοκοῦσιν ποιεῖν·
因為那些假冒為善的人，就其顯明德行為寶貴而言——縱使他們並不揀選德行——似乎行了某種正當之事；
For the hypocrites, insofar as they show virtue to be precious—even if they do not choose it—seem to do something right;
1:1526
ἐπειδὴ δ̣ε`̣ τῇ διαιρέσει φαύλω[ς χρ]ω῀̣νται, τὸ μὲν ἀπὸ τοῦ βάθους τῆς διανοίας κίνημα προ`̣ς τὰς ἑ[αυτ]ῶν ἡδονὰς ἄγοντες, τὸ δὲ τῆς ἐξωφανείας δ[ῶρον] διὰ Θεοῦ ποιεῖν σχηματιζόμενοι, εἰκότως οὐκ εἴσι δε[κτοί], τὸ ἔξω[θ]εν τοῦ ποτηρίου καθαρίζοντες καὶ ἔξωθεν μὲν προ[βά]του δορὰ[ν] περιβαλ- λόμενοι, ἔσωθεν δὲ ὄντες λύκοι ἅρπαγες·
但既然他們邪惡地運用分配——把從心思深處而來的衝動引向自己的私慾，同時假裝為神的緣故行那外表的禮物——理所當然，他們是不蒙悅納的，他們洗淨杯的外面，外面披著羊皮，裡面卻是殘暴的狼；
but since they use the division wickedly—leading the impulse from the depth of the mind toward their own pleasures, while feigning to perform the gift of outward show for God's sake—reasonably they are not acceptable, cleansing the outside of the cup and outwardly clothing themselves in a sheep's skin, but being inwardly ravening wolves;
1:1527
τοῖς τοιούτ[οι]ς ἐλέγχων ὁ Κύριος ἔλεγεν·
主責備這樣的人說：
reproving such men the Lord said:
1:1528
Τί παρομοιάζετε τάφοις κεκονι[αμ]ένοις·
「你們為甚麼好像粉飾的墳墓呢？
'Why do you liken yourselves to whitewashed tombs?
1:1529
ἔσωθεν γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθ[αρ]σίας. Ἀλλ' οἱ ἐνάρετοι, ὅλοι δι' ὅλων ὄντες Θεοῦ καὶ διαθέσει καὶ π[ρ]α´̣ξει, καὶ τὰ ἀνθρώπινα, ἃ δὴ τῆς σωματικῆς ἀνάγκης ἕνεκ[εν] εἰς αὐτοὺς ὅρα, καὶ αὐτὰ σοφῶς ἐπ̣ιτελοῦντες, ὀρθῶς τῇ π[ρο]σαγωγῇ τῇ πρὸς Θεὸν χρῶνται, καὶ τῷ σώματι καὶ τῇ ψυχῇ καθα[ρ]ότητος ἐπιμελόμενοι, ὧν τύπος ὁ Ἄβελ ὑπάρχει ἄρχοντα καὶ προστάτην τὸν Θεὸν τῶν ἑαυτοῦ πράξεων τιθέμενος
裡面卻裝滿了死人的骨頭和一切的污穢。」但有德行的人，在存心和行為上完全徹底地屬於神，甚至連那些人之常情的事——就是為了肉身的需要而在他們身上所見的——他們也智慧地行出來，正當地運用向神的親近，兼顧身體與靈魂的潔淨；亞伯正是這等人的預表，他立神為自己一切行為的統治者和保護者。
Within they are full of dead men's bones and of all uncleanness.' But the virtuous, being wholly and entirely God's both in disposition and in deed, and even the human things—which indeed one sees in them for the sake of bodily necessity—performing these too wisely, use rightly the approach toward God, taking care for purity both of body and of soul; of whom Abel is a type, setting God as ruler and protector of his own deeds.
1:1530
Τοῦτο γὰρ ἐναρέτου ἴδιον, τῆς πράξεως τοῦ ὑποκριτοῦ ὑποστρεφούσης ἐπ' αὐτόν·
因為這是有德行之人所特有的，而假冒為善之人的行為卻退回到他自己身上；
For this is proper to the virtuous man, the deed of the hypocrite returning back upon himself;
1:1531
Θεὸς γὰρ τὸ βάθος τῆς διανοίας ἐνορῶν οὐχ ὑποδέχεται τὰ παρ' αὐτοῦ τοιούτου ἐνεργούμενα
因為神鑒察人心思的深處，不悅納這樣的人出於自己所行的事。
for God, seeing into the depth of the mind, does not accept the things done by such a one from himself.
1:1532
Καὶ εἶπεν Κάιν πρὸς Ἄβελ τὸν ἀδελφὸν αὐτοῦ
該隱與他兄弟亞伯說話；
And Cain said to Abel his brother;
1:1533
καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ καὶ ἀνέστη Κάιν ἐπὶ Ἄβελ τὸν ἀδελ[φ]ὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν
他們正在田間的時候，該隱起來打他兄弟亞伯，把他殺了。
and it came to pass, when they were in the field, that Cain rose up against Abel his brother and slew him.
1:1534
Ἡ κατ' ὀλίγον ἐπίδοσις τῆ[ς κ]ακίας μὴ ἐμποδιζομένη εἰς ἀμετρίαν φθάνει, καὶ κρυπτο´̣[μ]ενον ἁμάρτημα τῇ διανοίᾳ, ἐπὰν μὴ ἀπὸ λογισμοῦ κω[λ]υθῇ, ἀποτελέσει τὰ τῆς ἐνεργείας, κἂν δόξῃ πρὸς βραχὺν [ ἀ]ν̣αμένειν χρόνον
惡若不加攔阻，其逐漸的增長便會達於無度，而隱藏在心思中的罪，若不被理性所制止，終必成就其行動，縱使它看似等候片時。
The little-by-little increase of vice, when not hindered, reaches excess, and a sin hidden in the mind, when it is not restrained by reason, will bring the deed to completion, even though it seem to wait for a brief time.
1:1535
Τοῦτ' αὐτὸ ἐν ταῖς Πράξεσι τῶν ἀποστ[ό]λων φέρεται·
這同一件事也記在《使徒行傳》中；
This very thing is recorded in the Acts of the Apostles;
1:1536
τοῦ γὰρ ἡγέμονος πλεῖστα ὅσα παρὰ τοῦ Παύ[λο]υ ἀκούσαντος περὶ τῆς διδασκαλίας τῆς θείας καὶ ἐμφό[βο]υ γεγενημένον, ἐνέκειτο πάλιν τὸ τῆς φιλαργυρίας [ π]ά[θ]ος·
因為那巡撫從保羅那裡聽了許多關於屬神教訓的話，變得恐懼起來，隨後那貪財的情慾又重新催逼著他；
for when the governor had heard very many things from Paul concerning the divine teaching and had become fearful, again the passion of avarice pressed upon him;
1:1537
φησὶν γὰρ τὸ συγγραφικὸν Πνεῦμα ὡς ἔφη πρὸς Παῦλον·
因為那執筆的聖靈說，他對保羅說：
for the writing Spirit says that he spoke to Paul:
1:1538
[Και]ρὸν ἔχων μεταπέμψομαί σε, ἅμα καὶ προσδοκῶν χρ[ήμα]τα παρ' αὐτοῦ λαβεῖν
「等我得便就叫你來」，同時也指望從他那裡得著銀錢。
'Having an opportune time I will send for you,' at the same time also expecting to receive money from him.
1:1539
Τοιοῦτόν τι καὶ ὁ ἀλάστωρ Κάιν [πάσχ]ει·
那可咒詛的該隱也遭遇了類似的事；
Something like this the accursed Cain also suffers;
1:1540
μετ[ὰ γ]ὰρ τὸ ἐντραπῆναι ὀλίγον ἐνίσχων τρέφει [τ]ὸν φθόν[ον ἐν] τῇ διανοίᾳ καί φησιν πρὸς τὸν ἀδελφὸν με[τ]ὰ δόλο[υ·
因為他受了羞辱之後，稍微忍耐了一會，卻在心思中滋養那嫉妒，並用詭詐對他兄弟說話：
for after being put to shame, holding out a little, he nurses the envy in his mind and speaks to his brother with guile:
1:1541
καὶ διελθὼν οὐκ ἀφῆκ[εν] τὸν θυ[μό]ν, ἀλλ' ἐπιθέμενος ἀναιρεῖ τὸν ἀδελφόν
他既已進行到底，仍不放下他的怒氣，反而撲上前去，殺害了自己的弟兄。
And having gone through with it, he did not let go of his wrath, but setting upon him he slays his brother.
1:1542
[ Τι]νὲς καὶ ταῦτα ζητεῖν θέλοντές φασιν·
有些人願意提出以下這些問題，說：
Some, wishing to raise even these questions, say:
1:1543
Τίνι ἀμυντηρ[ίῳ] χρησάμενος ἀνεῖλεν τὸν Ἄβελ; Οὐδὲν δέ τοι τὸ ἄπ[ορ]ον·
他是用什麼兇器殺了亞伯的呢？其實這並沒有什麼難解之處；
With what weapon did he make use, to slay Abel? Yet there is nothing perplexing in this;
1:1544
καὶ γάρ, εἰ καὶ μὴ σιδήρῳ, ἀλλὰ γοῦν ἢ λίθῳ ἢ ξύλῳ τοῦ[το] οἷόν τε ἦν γενέσθαι, ὃ καὶ ἡ βίβλος τῆς διαθήκης ᾐν[ίξ]ατο
因為縱使不是用鐵器，這事至少也可能是用一塊石頭或一根木頭做成的，這一點約書也曾暗示過。
for even if not with iron, still it could well have been done either with a stone or with a piece of wood, which the book of the covenant also hinted at.
1:1545
Σφαγὴν δὲ ὁμῶς ἡ γραφὴ τὴν ὁπωσδήποτε γινομ[έ]νην ἀναίρεσιν εἶναί φησιν, ὡς δηλοῦται ἐν τῇ ἐπιστολῇ τῇ Ἰωάννου·
然而聖經把任何方式所造成的殺害，都稱為「宰殺」，正如約翰的書信中所顯明的：
Scripture calls any killing whatsoever, however it comes about, a 'slaughter,' as is made clear in the Epistle of John:
1:1546
Καθὼς Κάιν ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ, ὅτ[ι τ]ὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια
「就如該隱宰殺了他的弟兄；為什麼殺了他呢？因自己的行為是惡的，弟兄的行為是義的。」
'Even as Cain slaughtered his brother, because his own works were wicked, but those of his brother were righteous.'
1:1547
Τ[ὸ] δὲ ἀνέστη Κάιν ἐπὶ Ἄβελ καὶ τὴν ἐπίθεσιν ἅμα καὶ τὴν ἑκ[ού]σιον ὁρμὴν δηλοῖ
而「該隱起來攻擊亞伯」這句話，同時顯明了那攻擊以及那出於自願、蓄意的衝動。
And the phrase 'Cain rose up against Abel' indicates at once both the assault and the deliberate, voluntary impulse.
1:1548
Ταῦτα μὲν οὖν ὁ τῆς ἱστορίας περιέχει λόγο[ς]·
這些便是那歷史記載所包含的內容；
These things, then, the account of the history contains;
1:1549
ἐπειδὴ δὲ τρόπον ὑποκριτὴν ἐφάσκομεν εἶναι τὸν Κά[ι]ν κατὰ τὸν τῆς ἀναγωγῆς λόγον, τοιαῦτα ἂν εἴη καὶ [ τὰ] νῦν
但既然我們曾說，按照屬靈引申的意義，該隱是個偽善者的表徵，那麼如今所要說的也當是這一類的話。
but since we were saying that Cain is a hypocritical figure according to the anagogical sense, such would be the things now to be said as well.
1:1550
Ἀδελφός ἐστι τοῦ φαινομένου ἔξω ἀνθρώπου [ὁ κ]ρυπτ[ὸς] καὶ ἐν διανοίᾳ ἄνθρωπος·
那外在可見之人的弟兄，就是那隱藏的、存於心思之中的人；
The brother of the outwardly visible man is the hidden man, the man in the mind;
1:1551
τρόποις ἐπιδεικνύμενον, ὅπερ καὶ ὁ ψαλ[μ]ῳδὸς [ π]αιδεύων ἐν πρώτῳ ψαλμῷ φησιν·
這人以各種方式顯露出來，這也正是詩人在第一篇詩篇中教導我們所說的：
showing itself in various ways, which the psalmist too, instructing us, declares in the first psalm, saying:
1:1552
Μακάριος ἄνη[ρ ὃ]ς οὐκ ἐ[π]ορεύθη ἐν βουλῇ ἀσεβῶν, καὶ μετ' ὀλίγα·
「不從惡人計謀的人便為有福」，再往下一點又說：
'Blessed is the man who has not walked in the counsel of the ungodly,' and a little further on:
1:1553
ὃ τὸν καρπὸ[ν] αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυ[ήσε]ται, καρπὸν μὲν λέγων τὴν ἀπὸ διαθέσεως ἐνάρετο[ν πρ]ᾶξιν, φύλλον δὲ < τ>ὸ ἔξωθεν κατάστημα, ὃ ἐν σχήμα[τι κα]ὶ στολισμῷ καὶ μειδιασμῷ ὀδόντων διαφ[αίν]εται
「按時候結果子，葉子也不枯乾。」他以「果子」指那出於內在心志的德行之舉，以「葉子」指那外在的儀態，也就是藉著姿態、裝飾以及露齒微笑所顯露出來的樣子。
'who shall yield his fruit in his season, and his leaf shall not fall away.' By 'fruit' he means the virtuous action that proceeds from disposition, and by 'leaf' the outward condition, which shows itself in bearing and in adornment and in the smiling display of the teeth.
1:1554
[Ἐπὰ]ν οὖν ὁ ὑποκριτὴς ταῦτα σπουδάζῃ, τοῦ λογ[ισμοῦ] δὲ αὐτ[οῦ] διεστραμμένου τυγχάνοντος, τὸν ἀδελφ[ὸν σ]φάτ- τ[ει], ἀσύμφωνον τὴν διάνοιαν τοῖς ἔξωθεν ἔχων
那麼，每當這偽善者熱衷於這些外在之事，而他的思維卻恰是扭曲乖謬的，他便宰殺自己的弟兄，因他的心思與外表並不相符。
Whenever, then, the hypocrite is zealous for these outward things, while his reasoning happens to be perverse, he slays his brother, having his mind out of tune with his outward appearance.
1:1555
[ Π]εδιὰς δ[ὲ] τούτῳ ἡ κατὰ τῶν ἀπατωμένων μηχανή, ει̣[ς] ἣν χωρῶ[ν] τῇ κατ' ἐκείνων ἀπάτῃ ἑαυτὸν πρότερον εἰς ἁμαρτίαν ἄγε[ι]
對這樣的人而言，那「平原」乃是他為欺哄受騙者所設下的詭計；他藉著對他們的欺哄而進入其中時，卻先把自己引入了罪中。
The 'plain' for such a one is the contrivance devised against those he deceives; advancing into which by his deception of them, he first leads himself into sin.
1:1556
Τοιοῦτοι δὲ καὶ οἱ σοφισταὶ τυγχά- νουσιν, πεδια´̣δι τῇ λέξε[ι] χρώμενοι, δι' ἧς εἰς ἀσέβειαν περιάγουσιν τοὺς ἑαυτῶ[ν ἀ]δελφούς
詭辯家也正是這一類人，使用平坦動聽的言辭，藉此把自己的弟兄們引誘轉入不敬虔之中。
Of this kind, too, are the sophists, employing 'plain-like' speech, through which they lead their own brethren around into impiety.
1:1557
Καὶ εἶπεν Κύριος ὁ Θεὸς πρὸς Κάιν·
「耶和華神對該隱說：
'And the Lord God said to Cain:
1:1558
[ Πο]ῦ ἐστιν Ἄβελ ὁ ἀδελφός σου; Ὁ δὲ εἶπεν·
『你弟兄亞伯在哪裡？』他說：
Where is Abel your brother? And he said:
1:1559
μ[ὴ] φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ; Ὁ φιλάνθρωπος Θεὸς καὶ τ[οὺ]ς πάντη ἀλλοτριωθέντας αὐτοῦ διὰ πολλὴν ἀγαθότητα πάλιν ἐπισκέπτεται καὶ διὰ τῆς ἐπισκέψεως εἰς αἴσθησιν διεγε̣ίρει, ὅπερ καὶ νῦν ἐπὶ τοῦ Κάιν ποιεῖ, πρῶτον μὲν ἐνιεὶς αὐτῷ τοὺς ἀπὸ τῆς συνειδήσεως λόγους, ἔπειτα καὶ δ[ι]ὰ τοῦ εἰπεῖν Ἄβελ ὁ ἀδελφὸς ὥσπερ βαρύνει αὐτὸν τῇ προσηγορίᾳ τῆς φύσεως καὶ ἄγει εἰς συναίσθησιν τοῦ μιάσμα[το]ς
「我豈是看守我弟兄的嗎？」那愛人類的神，因著他極大的美善，再次眷顧那些完全與他疏遠的人，並藉著眷顧喚醒他們的知覺；他如今在該隱身上所行的正是如此。他先是把出於良心的話語注入他心中，隨後又藉著說「你弟兄亞伯」，彷彿以這本性親屬的稱謂加重他的負擔，領他去感受到那玷污。
Am I my brother's keeper?' The God who loves mankind, out of his great goodness, visits again even those who have wholly estranged themselves from him, and through the visitation rouses them to awareness—which is exactly what he now does in the case of Cain. First he instils in him the words that come from conscience; then also, by saying 'Abel your brother,' he as it were weighs him down with the very appellation of kinship and leads him to a sense of the pollution.
1:1560
Μέγεθος παρίσταται τ̣οῦ τολμήματος, ὅτι καὶ ἀπέκτει[ν]εν κ[αὶ] ἀδελφὸν καὶ δίκαιον ἀδελφὸν, ὃν δι' ἐπικουρίαν καὶ [ β]οή- θε[ιαν] ὁ Θεὸς πεποίηκεν, ἀνελών
這暴行的重大昭然若揭，因為他所殺的，既是弟兄，又是個義人弟兄，是神為了扶助與幫援而造的，他竟把他除滅了。
The magnitude of the outrage is set before us, in that he killed one who was both a brother and a righteous brother—one whom God had made for succour and help—and destroyed him.
1:1561
Τοῦτο γὰρ τὸ λόγιόν φησιν·
因為那聖言正是如此宣告：
For this is what the oracle declares:
1:1562
Εἰς πά[ντ]α̣ καιρὸν φίλος ὑπαρχέτω σοι, ἀδελφοὶ δὲ ἐν ἀνάγκ[α]ις χρή[σι]μοι ἔστωσαν·
「朋友當時常親愛，弟兄為患難而生。」
'Let a friend be to you at every season, and let brothers be useful in times of need;'
1:1563
τούτου γὰρ χάριν γεννῶνται
因為他們正是為此緣故而生的。
for it is for this reason that they are born.
1:1564
Τὴν γ[ὰ]ρ αἰτί[αν] τῆς τῶν ἀδελφῶν ὑποστά- σεως ταύτην ὁ λόγος ὑπο[σ]ημαίν[ει]
因為這話暗示，弟兄之所以存在，其緣由正在於此。
For the account hints that this is the very cause of the existence of brothers.
1:1565
Ἑνωτικὴ γὰρ ὑπάρχουσα ἡ θεία διοίκησις διὰ πάντων τοῦ[το π]οιεῖ
因為那神聖的治理既是使人合一的，便藉著萬事成就此事。
For the divine governance, being unitive, does this through all things.
1:1566
Ἀμέλει καὶ ἐν τῷ νόμῳ ἀρκούσης τῆς ἀδελφικῆς δια- θέ[σ]εω[ς] καὶ τῶν σφόδρα ἐγγὺς εἰς ἕνωσιν, τούτους μὲν οὐ συγχωρεῖ γ[άμ]ῳ συνάπτεσθαι, ἄλλας δὲ παρὰ τὰς ἀδελφὰς καὶ τὰς πλη[σίον] ἐπιτρέ[π]ει, ἵνα διὰ τούτων ἐπισυνάγηται καὶ ἀπὸ ἄλλων σ̣[···]η καὶ δι[ά]θεσις, ἅπερ ἐπάτησεν Κάιν
的確，律法中也是如此：既然弟兄之情以及至近親屬之情已足以成就聯合，神便不容許這些人彼此結為婚配，卻准許娶姊妹與近親以外的別人，好使藉著這些人，也能從別人那裡把情誼聚合起來——這正是該隱所踐踏的。
Indeed, in the Law also, since brotherly affection and that of those very near suffices for union, God does not permit these to be joined in marriage, but allows others besides sisters and near kin, so that through these there may be gathered together, from others as well, affection—the very thing which Cain trampled upon.
1:1567
Ἰδεῖν γὰρ αὐτοῦ καὶ τ[ὴν ὑ]πόκρισ[ιν ἔ]στιν λέγοντος μετὰ ἀπονοίας·
因為人也能看見他的偽善，因他狂妄無知地說：
For one can see his hypocrisy also, as he says with reckless folly:
1:1568
μὴ φύ[λα]ξ τοῦ ἀ[δελφ]οῦ μού εἰμι ἐγώ; Διὰ μὲν γὰρ το<ῦ> Οὐκ οἶδα τὸ θρασὺ δ[εί]κνυτ[αι, ὅ]τι ᾠήθη Θεὸν λανθάνειν, διὰ < δὲ> τοῦ Μὴ φύλαξ; τὸ α̣δ̣ι̣άθετον [ κα]ὶ ἀνήμερον καὶ διὰ τοῦτο ἀδιανόητον δηλοῦτα[ι·
「我豈是看守我弟兄的嗎？」因為藉著「我不知道」，顯出了他的膽大妄為，因他以為能瞞過神；而藉著「豈是看守的嗎」，則顯明了他毫無天倫之情、性情兇殘，並因此顯出他毫無理智；
Am I my brother's keeper? For by the 'I do not know' his brazenness is shown, in that he supposed he could escape God's notice; and by the 'Am I the keeper?' his want of natural affection and his savagery, and thereby his senselessness, is made plain;
1:1569
φ]ύλακα γὰρ αὐτὸν τοῦ ἀδελφοῦἔπρεπεν εἶναι
因為他本該作他弟兄的看守者才是合宜的。
for it was fitting that he should have been his brother's keeper.
1:1570
Τί ἐποίησας; Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρὸς μὲ ἐκ τῆς γῆς
「你做了什麼事呢？你弟兄血的聲音從地裡向我哀告。」
What have you done? The voice of your brother's blood cries to me from the ground.
1:1571
Καὶ νῦν ἐπικα- τάρατος σὺ ἀπὸ τῆς γῆς, ἣ ἔχανεν τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χει̣ρός σου, ὅτι ἐργᾷ τὴν γῆν καὶ οὐ προσθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοί·
「地開了口，從你手裡接受你弟兄的血；如今你必從這地受咒詛。你種地，地不再給你效力；
And now you are cursed from the ground, which opened its mouth to receive your brother's blood from your hand, for you shall till the ground, and it shall not continue to give its strength to you;
1:1572
στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς
你必在地上流離飄蕩、戰兢歎息。」
groaning and trembling you shall be upon the earth.
1:1573
Καὶ ἀναισχυνοῦντα διδάσκει ὁ φιλάνθρωπος, καὶ οἰόμενον λανθάνειν Θεὸν παιδεύει ὡς [ το]ῦτο ἀδύνατον·
那愛人類的神，甚至在他無恥而為之時仍教導他，並在他以為能瞞過神時，教訓他這乃是不可能的事；
And the Lover of mankind instructs him even as he acts shamelessly, and though he thinks to escape God's notice, teaches him that this is impossible;
1:1574
Φωνή φησιν αἵματος τοῦ ἀδελφοῦ σου [β]οᾷ πρὸς μὲ ἐκ τῆς γῆς, μὴ νόμιζε τὸν ἀκοίμητον ὀφ[θα]λμὸν τῆς προνοίας διαπεφευγέναι τὸ μίασμα
他說：「你弟兄血的聲音從地裡向我哀告」——不要以為這玷污能逃過那不寐的天佑之眼。
'The voice,' he says, 'of your brother's blood cries to me from the ground'—do not suppose that the pollution has escaped the sleepless eye of providence.
1:1575
Φωνὴ[ν] δὲ αἵματος τὴν φανέρωσιν λέγει ὡς καὶ ἑτέρωθι·
他以「血的聲音」指其顯露昭彰，正如別處所說：
By the 'voice of blood' he means its manifestation, as also elsewhere:
1:1576
Ἰδοὺ ὁ μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρα[ς] ὑμῶν ὁ ἀπεστερημένος ἀφ' ὑμῶν κράζει
「看哪，工人給你們收割莊稼，你們克扣他們的工錢，這工錢在呼喊。」
'Behold, the wages of the labourers who reaped your fields, which has been kept back from you by fraud, cries out.'
1:1577
Καὶ οὕτω[ς] γ[ὰ]ρ ἐκλημπτέον, δυνατὸν δὲ καὶ τὸ αἷμα ἀντὶ τῆς ψυ[χῆς] ἐνταῦθα εἰρῆσθαι
因為這也當如此領會；不過也有可能，此處的「血」乃是用來代替「生命」（魂）而言的。
For it is to be taken in this way too; but it is also possible that 'blood' is here spoken of in place of 'life' (soul).
1:1578
Λέγοι δ' ἄν τις ὅτι διὰ τοῦ<το> αἵματος ἐμνήσθη, ὅτι τὸ σῶμα ἔκρυψεν
或有人會說，他之所以提到血，是因為他曾把屍身隱藏起來。
One might say that for this reason he made mention of blood, because he had hidden the body.
1:1579
Ἐκχύ[σεως] δὲ μνημονεύει καὶ ὡς ἡ γῆ ἔχανεν τὸ στόμα α[ὐτῆς] δέξασθ̣αι τὸ αἷμα καὶ ἀδελφοῦ συνεχῶς, ἵνα μεγ[εθύ]νων [ τὸ] πραχθὲν καταιδέσῃ τὸν ὠμόθυμον
他也提到那血的傾流，以及地如何開口接受那血，並一再說「弟兄的」，好使他藉著誇大所發生之事，令那性情兇殘者羞愧。
And he mentions the pouring out, and how the earth opened its mouth to receive the blood, and 'of a brother' repeatedly, so that by magnifying what had been done he might put the savage-tempered one to shame.
1:1580
Ἐπ[άγ]ει δὲ αὐτ[ῷ] καὶ ἀρὰς εἰκότως τοσοῦτον ἐργα- σαμένῳ [λ]έγω<ν>·
他也理所當然地在他身上加下咒詛，因他行了如此重大之事，說：
And he brings upon him curses as well, fittingly, since he had wrought so great a deed, saying:
1:1581
[Π]ενθήσει ἡ γῆ διὰ τοὺς κατοικοῦντας ἐν̣ αὐτῇ. Δέδο[τ]αι γὰρ αὐτῂ ἐπὶ τῷ ἐκφέρειν καρποὺς τοῖς ἀδιάστρο[φ]ον μὲν τηροῦσι τὸν λογισμόν, φιλανθρωπίᾳ δὲ Θεοῦ κ[αὶ] τοῖς σφαλλομένοις παρέχει τὰ ἀναγκαῖα, προστάγματι πάλιν αὐτοῦ τῶν ἀπ' αὐτῆς ἐκλειπόν[των] καρπῶν, ἵν' ἐπιστροφὴ γένηται
「地必因其上居住的人而悲哀。」因為地被賜下，原是為那些持守思維不扭曲之人結出果子；然而因著神愛人類的緣故，它甚至也向犯錯的人供應所需之物，不過又照著他的命定，使地上的果子對那些犯錯者斷絕，好叫他們得以回轉歸正。
The earth shall mourn because of those who dwell in it. For it has been given for the purpose of bearing fruits to those who keep their reasoning undistorted; yet by God's love for mankind it supplies even to those who err the necessities, though again, by his ordinance, the fruits from it fail those who err, so that a turning back may come about.
1:1582
Εἴη δὲ πρὸς ἀναγωγήν, ἑπομένων ἡμῶν τοῖς πρώτοις, αἰτιώμενος τὸν ὑποκριτὴν ὁ Θεός, ὅτι τὴν ζωτικὴν δύναμιν τῆς ψυχῆς διαστρέφει, ἀδελφὸν οὖσαν τοῦ ἔξω ἀνθρώπου, ὡς εἴρηται
但按照屬靈引申的意義，若我們順著先前的說法，則神所指控那偽善者的，乃是他扭曲了魂中那賦予生命的能力，正如前面所說，這能力就是那外在之人的弟兄。
But according to the anagogical sense, if we follow our earlier remarks, God might be charging the hypocrite that he perverts the life-giving power of the soul, which is the brother of the outward man, as has been said.
1:1583
Διὸ καὶ ἐπικατάρατος ἔσται, μηκέτι παρέχουσα καρπούς, ἀλλὰ τὴν ἐντρέχειαν ἐπὶ χρησίμῳ παραπολλύουσα, ἵν' ἐκ τούτου <εἰς> τὴν τῆς ἀρετῆς ἀρχὴν καταβάληται·
因此它也必受咒詛，不再結出果子，反而把它那應付有益之事的敏捷才幹徒然耗盡，好使它由此被降卑，得以開始踏上美德的起點；
Wherefore it shall also be cursed, no longer yielding fruits, but squandering its ready ability upon what is useful, so that from this it may be brought down to the beginning of virtue;
1:1584
[χρ]ήσιμον γὰρ καὶ τὸ διαστραφῆναι πονηρίαν, τῶν ἀπ' αὐτῆ[ς ··]τελῶν μὴ ἐπιτυγχανομένων, ἵνα κόπος ἐγγενόμε[νος] ἔρωτα τῆς ἀρετῆς ἐμποιήσῃ κατὰ τὸ εἰρημένον·
因為即便邪惡受挫、其所圖謀的目的不得成就，這也是有益的，好叫那由此而生的勞苦，能栽種下對美德的愛慕，正如所說的：
for it is useful even that wickedness be thwarted, the ends aimed at from it not being attained, so that the toil that arises may implant a love of virtue, according to what has been said:
1:1585
Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπορία Αἰθιόπων καὶ οἱ Σαβαεὶμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται
「埃及勞碌所得的，和古實的貨物，並身量高大的西巴人，都必過來歸你。」
'Egypt has laboured, and the merchandise of the Ethiopians, and the Sabeans, men of stature, shall cross over to you.'
1:1586
Στένων δὲ κα[ὶ] τρ[έ]μων ἐπὶ τῆς γῆς ἔσται, οὕτω κρινόμενος, ἀεὶ ὑπὸ τοῦ συνειδότος ἐλεγχόμενος
他必在地上流離飄蕩、戰兢歎息，如此受審判，時常被自己的良心所責備。
And groaning and trembling he shall be upon the earth, being thus judged, ever reproved by his conscience.
1:1587
[ Καὶ] εἶπεν Κάιν πρὸς Κύριον τὸν Θεόν·
「該隱對耶和華神說：
And Cain said to the Lord God:
1:1588
Μείζων ἡ α[ἰ]τία μου τοῦ ἀφεθῆναί με·
『我的罪過太大，過於能得赦免；』」
My cause for being forgiven is too great;
1:1589
εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι·
「你如今趕逐我離開這地，以致我要從你面前躲藏；
if you drive me out this day from the face of the earth, then from your face I shall be hidden;
1:1590
καὶ ἔ[σομαι σ]τένων καὶ τρέμων ἐπὶ τῆς γῆς, καὶ ἔσται, πᾶς ὁ εὑρίσκ[ων] με ἀποκτενεῖ με·
我必在地上流離飄蕩，凡遇見我的必殺我。」
and I shall be groaning and trembling upon the earth, and it shall come to pass that everyone who finds me will kill me.
1:1591
Ἔγκειται καὶ τοῖς ἀλλοτριοῦσιν ἑ[α]υτοὺς το[ῦ] Θεοῦ λόγος, καθ' ὃν περὶ Θεοῦ αὐτοῦ ὡς φιλανθρώπου καὶ ἀγαθοῦ [ἀν]αλαμβάνουσιν·
在那些與神疏遠的人裡面，也仍深植著一種認識，藉此他們對神本身持有「愛人類且良善」的觀念；
There lies embedded, even in those who estrange themselves from God, a word by which they take up thoughts about God himself as a lover of mankind and good;
1:1592
καὶ οὐχ οἷόν τε ἐκκεκόφθαι ταύτην ἀγ̣αθ̣[ὴ]ν τὴν ἔννοιαν, κἂν διὰ βάθος κακίας δυσαρεστῶνται π[ο]λλάκις
而這良善的觀念是不可能被剷除的，縱使因著他們邪惡的深沉，他們常常對它心懷不滿。
and it is not possible for this good notion to be cut off, even though, through the depth of their wickedness, they are often ill-pleased with it.
1:1593
Αὐτίκα γοῦν εἰς ἀνάγκην περιστάντες οἱ πάν[τως] Θεοῦ ἀμνήμονες ἐπὶ λιτὰς καὶ ἱκεσίας καταφεύγ[ου]σιν, ὅπερ καὶ ἐπὶ τοῦ Κάιν θεωρεῖται
舉例來說，那些全然不記念神的人，一旦陷入困境，便逃到祈求與懇切的哀告中——這一點在該隱身上也可以看到。
Thus, for instance, those who are entirely unmindful of God, when they fall into distress, take refuge in prayers and supplications—which is also to be observed in the case of Cain.
1:1594
Ὡς γὰρ ἐπιλήσμων [ Θεοῦ] ἐπὶ τὸν τοῦ ἀδελφοῦ φόνον ὁρμήσας καὶ μετὰ θράσους [ ὑ]ποκρινάμενος αὐτῷ ἐρωτή- σαντι·
因為他這忘記神的人，既已衝去謀殺自己的弟兄，又膽大妄為地對那發問者虛偽支吾說：
For as one forgetful of God, having rushed to the murder of his brother and having with brazenness dissembled to him who asked:
1:1595
Ποῦ Ἄβελ ὁ ἀδελφός σου;, ἅτε δὲ μήπω πλείστης ἐν ἀνθρώποις διαστροφῆς ὑπαρχούσης, γνοὺς ἐκ τῶν τοῦ Θεοῦ λόγων, ὧν διὰ τοῦ ἐλέγχου ἔμαθεν τῶν ἐν τῷ συνειδότι γεγενημένων, ὡς ἀναπόδραστός ἐστιν ὁ τοῦ Θεοῦ ὀφθαλμός, δέεται αὐτοῦ μὴ εἰς παντὴ ἀλλοτρίω- σιν αὐτοῦ τοῦτον περιστῆσαι, ἐξ οὗ στένειν τε καὶ τρέμειν συμβήσεται καὶ ὑπὸ παντὸς τοῦ εὑρίσκοντος αὐτὸν προσ- δοκᾶν ἀναίρεσιν
「你弟兄亞伯在哪裡？」——然而由於當時人間尚未有如此深重的敗壞，他便從神的話語中（就是他藉著那對他良心中所發生之事的責備而學到的）認識到，神的眼目是無可逃避的；於是他懇求神不要把他置於與神全然疏遠的境地，因為由此他就會落到歎息戰兢、並要提防被凡遇見他的人所殺害的地步。
Where is Abel your brother?—yet since not so much perversity was as yet present among men, he came to know, from the words of God (which he learned through the reproof concerning the things that had taken place within his conscience), that the eye of God is inescapable; and so he begs him not to reduce him to utter estrangement from himself, from which it would come about that he should groan and tremble and expect destruction from everyone who found him.
1:1596
Ὁ γὰρ πεπεισμένος ὡς ἡ σκεπαστικὴ δύναμις τοῦ Θεοῦ ἀπ' αὐτοῦ ἀπέστη πάντα τὰ ἄλλα φοβερὰ λογίζεται κ̣αὶ ἐπ' οὐδενὶ τῶν ὑφ' ἑαυτοῦ πραττο- μένων θαρρεῖ
因為那深信神那護庇之能已離他而去的人，便把其餘一切都看為可懼，對自己所行的一切也毫無把握。
For he who is convinced that the protecting power of God has departed from him reckons all else to be fearful, and takes no confidence in anything he himself does.
1:1597
Καὶ ταῦτα μὲν ἡμῖν εἴρηται εἰς τὴν ὅλην περίνοιαν τῆς τοῦ Κάιν ἀποκρίσεως·
我們說這些話，是要顧及該隱這回答的整個深意；
And these things have been said by us with a view to the whole thoughtful sense of Cain's answer;
1:1598
ἴδωμεν δὲ καὶ τὴν ὑποσυγκεχυ- μένην αὐτοῦ ἀπόκρισιν, ἅτε φαύλου καὶ οὐ μετέχοντος θεία[ς] χάριτος
但讓我們也來看看他那略顯混亂的回答，因他既卑劣，又毫無分於神的恩典。
but let us also look at his somewhat confused answer, inasmuch as he was worthless and had no share in divine grace.
1:1599
Μείζων φησίν ἐστιν ἡ αἰτία μου τοῦ ἀφεθῆναί με, ὅπερ εἴη δηλοῦν κατὰ πρώτην διάνοιαν ὅτι μεῖζον ἔσται μου τὸ κ[ακό]ν, μὴ ἐπεξερχομένου σου, ὠ῀̣ Θεέ, τῇ κατ' ἐμο[ῦ ἀ]δικίᾳ·
他說：「我的罪過太大，過於能得赦免」，按第一層意思，這或許是說：我的惡將會太過重大，倘若你，神啊，不追究那加在我身上的不義；
'My cause,' he says, 'for being forgiven is too great,' which might mean, according to the first sense, that my evil will be too great if you, O God, do not proceed against the wrong done against me;
1:1600
ἔτι γὰρ ὑπὸ κηδεμονίαν ὑπάρχοντός ἐστ[ι τ]ὸ μὴ ἀπ̣αγορεύεσθαι
因為不被斷然棄絕、任其自生自滅，這乃是仍在看顧之下者所享有的。
for it belongs to one still under care that he should not be given up as beyond remedy.
1:1601
Τοῦτ' αὐτὸ ἐν τῷ προφήτῃ ἐπὶ τῶν ἀξίων καταφρονήσεως καὶ εἰς ἀδόκιμον νοῦν παραδοθέντων λέγεται πρὸς τοῦ Θεοῦ·
神藉著先知，論到那些該受藐視、被交在敗壞心思裡的人，所說的正是這同一件事：
This very thing is said by God in the prophet concerning those worthy of contempt and given over to a reprobate mind:
1:1602
Οὐ μὴ ἐπισκήψομαι ἐπὶ τὰς θυγατέρας αὐτῶν, ὅταν πορνεύωσιν, καὶ ἐπὶ τὰς νύμφας αὐτῶν, ὅταν μοιχεύωσιν
「你們的女兒淫亂，你們的兒媳行淫，我卻不懲罰她們。」
'I will not visit your daughters when they commit fornication, nor your daughters-in-law when they commit adultery.'
1:1603
Ὅτε μὲν γὰρ ἁμαρτάνοντας ἐπιστρέψαι οἵους τε ὄντας πα̣ιδευ῀̣σαι βούλεται, φησίν·
因為當他願意管教那些正在犯罪、卻仍能被挽回的人時，他便說：
For when he wishes to instruct those who are sinning yet are still capable of being turned back, he says:
1:1604
Ἐπισκέψομαι ε̣ν ῥάβδῳ τὰς ἀνομίας αὐτῶν καὶ ἐν μάστιξιν τὰς ἁμαρτίας αὐτῶν, τὸ δὲ ἔλεός μου οὐ μὴ ἀποστήσω ἀπ' αὐτῶν. Ὅ τι δε`̣ νῦν φησιν, τοῦτ' ἔστιν ὅτι μείζων μου ἡ μέμψις ἔσται, σοῦ, Κύριε, μὴ ἐπεξίοντος, ὡς εἴρηται·
「我要用杖責罰他們的過犯，用鞭責罰他們的罪孽；只是我必不將我的慈愛全然收回。」如今他在此所指的乃是這意思：「主啊，倘若你不追究我，我的罪咎便會更大」，正如前面所說；
'I will visit their iniquities with a rod and their sins with scourges, but my mercy I will by no means withdraw from them.' Now what he means here is this, that 'my blame will be greater, if you, Lord, do not proceed against me,' as has been said;
1:1605
ὡς δὲ ἐσφαλμένος καὶ διαστροφὴν παθὼν οἴεται ὅτι τῆς γῆς ἐκβεβλημένος καὶ τοῦ προσώπου τοῦ Θεοῦ ἐκβληθήσεται
然而他這已迷失、心思受扭曲的人，卻以為自己既被逐出這地，也必被逐出神的面前。
but as one gone astray and having suffered distortion, he supposes that, being cast out of the land, he shall also be cast out from the face of God.
1:1606
Κατὰ δὲ ἑτέραν διάνοιαν εἴη ἂν λέγων ταῦτα, ὅτι μεῖζόν μοι ἔσται κακόν, εἰ παραμένοιμι ἐν τῇ γῇ, σοῦ, ὦ Θεέ, μὴ ἀπολλύοντός με εἰς ἀνυπαρξίαν·
但按另一層意思，他說這些話或許是指：「倘若我留在地上，而你，神啊，卻不把我毀滅歸於烏有，那麼更大的禍患便要臨到我了」；
But according to another sense he might be saying these things, that 'a greater evil will be mine, if I remain in the land, while you, O God, do not destroy me into non-existence;'
1:1607
παν[τ]ο`̣ς τοῦ εὑρίσκοντός με ἀποκτενο<ῦ>ντος
因為凡遇見我的都要殺我。
everyone who finds me being about to kill me.
1:1608
Ὅτι δὲ οἱ πολλοί, ἐ[πειδὰ]ν γιγνώσκωσιν ἑαυτοῖς ἀμετρίαν σφαλμάτων, ἔχον[τές] πως ἔννοιαν ὡς μετελεύσεται αὐτὸς ὁ Θεός, αἱρετὸν [ ἡγ]οῦνται τὸ μὴ εἶναι, ἀναισθησίαν παθῶν τοῦ ὑπάρχειν προτιμῶντε<ς>, εἴη ἂν σαφὲς ἐκ τοῦ εἰρημ[ένου] ὑπὸ τοῦ προφήτου περὶ τῶν προδότων Ἰησοῦ·
而許多人，一旦在自己身上認出過失多得不可勝數，又約略懷有「神本身必要追討他們」的念頭，便認為不存在還更好——他們寧取那對苦難毫無知覺的狀態，也不願存在——這一點，從先知論到那出賣耶穌之人所說的話中便可明瞭：
And that the many, whenever they recognize in themselves an immeasurable multitude of faults, having in some way the notion that God himself will requite them, deem non-existence preferable—preferring an insensibility to sufferings over being—would be clear from what has been said by the prophet concerning the betrayers of Jesus:
1:1609
Θελήσουσ[ιν ε]ἰ ἐγενήθησαν πυρίκαυστοι. Καὶ ἑτέρως δ' ἂν ἐπιβάλοι λέγον[τ]ος αὐτοῦ·
「他們必情願自己曾被火焚燒。」而人也可以用另一種方式來領會他所說的話：
'They shall wish that they had been burnt with fire.' And in another way too one might take it as he says:
1:1610
Εἰ ἐκβάλλεις με, σήμερον δ' αἰτοῦντος τόπον μετανοίας ἵν' ὑπερτεθῇ τὸ νῦν, σήμερον εἰρημένον
「你若趕逐我」——但他以那「如今／今日」求得一個悔改的餘地，好使那被稱為「今日」的當下得以延緩。
If you drive me out—but with the 'this day' asking for a place of repentance, so that the present moment, spoken of as 'this day,' might be deferred.
1:1611
Ἐβούλετο δὲ καὶ τέλει τῷ καλουμένῳ ἰδίῳ πρὸς τοῦ Θεοῦ περιπεσεῖν, ἵνα μὴ παντὶ τῷ εὑρίσκοντι εἰς ἀναίρεσιν ὑποκείμενος ᾖ
他也渴望藉著那所謂屬乎自己的結局，得以蒙神的看顧，免得凡遇見他的人都能將他殺害。
He desired also, by what is called his own end, to fall under the protection of God, so that he might not lie exposed to slaughter at the hand of everyone who found him.
1:1612
Ἐρωτήσειεν ἂν τίνα δήποτε ἐδεδίει ὁ Κάιν εὑρήσοντα αὐτὸν καὶ ἀποκτενοῦντα, μηδενὸς ὅλως πλὴν αὐτοῦ καὶ τῶν τοκέων ὑπάρχοντος·
有人或許會問，該隱究竟懼怕誰會尋見他並殺他，因為除了他自己與他的父母之外，根本沒有別人存在。
One might ask whom in the world Cain was afraid would find him and kill him, seeing that no one at all existed except himself and his parents.
1:1613
π[ρὸ]ς ὃν εἴποι τις ὅτι πρῶτον μὲν ἔννοιαν ἔχων ὡς διαδοχῆς ἐσομένης ἀνθρώπων, ἐφοβεῖτο μὴ ὡς τοσοῦτον μίασμα ἐργασάμενος ὑπὸ τῶν ἐσομένων ἀναιρεθῇ ὡς βδελυκτὸς, τοῦ τοσούτου ἄγους ε̣πὶ καὶ τῶν γεννησομένων διαβαίνοντος, ἔπειτα δέ, εἰ καὶ μὴ τοῦτο, θείας δυνάμεις ἐτόπαζεν ἐκδίκους ἔσεσθαι τῆς ἀνοσιουργίας, ἃς εἰκὸς αὐτὸν καὶ ἑορακέναι μήπω τῆς κακίας κεχυμένης
對這樣的人可以回答說：首先，他既知道將有人類的後裔接續而來，便懼怕自己既行了如此極大的污穢，將被那要來之人當作可憎之物而處死——因為這樣重大的污染也殃及那將要出生的人；其次，即使不是這樣，他也推想必有神的能力要來為他這不虔之惡行伸冤，而這些能力，因惡尚未氾濫，他很可能還曾親眼見過。
To such a one it may be answered: first, that having the notion of a coming succession of human beings, he feared lest, as one who had wrought so great a defilement, he should be put to death by those who were to come as an object of loathing—since so great a pollution passed also upon those who should be born; and next, even if not this, he conjectured that divine powers would be avengers of his impious deed, which powers he had likely even seen, since wickedness had not yet been poured abroad.
1:1614
Καὶ εἶπεν αὐτῷ Κύριος ὁ Θεός·
耶和華神對他說：
And the Lord God said to him:
1:1615
πᾶς ὁ ἀποκτείνας Κάιν ἑπτὰ ἐκδικούμενα παραλύσει
凡殺該隱的，必解除七重的報應。
Everyone who kills Cain shall loose seven vengeances.
1:1616
Καὶ ἔθετο Κύριος ὁ Θεὸς σημεῖον τῷ Κάιν τοῦ μὴ ἀνελεῖν αὐτὸν παντὰ τὸν εὑρίσκοντα αὐτόν
耶和華神就給該隱立一個記號，免得凡遇見他的人殺他。
And the Lord God set a sign upon Cain, that no one who found him should slay him.
1:1617
Ἐπὶ μείζονα κόλασιν ἢ κατὰ τὴν ὑπόνοιαν τοῦ Κάιν τὴν ὅτι πᾶς ὁ εὑρίσκων αὐτὸν ἀποκτενεῖ αὐτὸν φυλάττων, τὸν τοῦ ἰδίου ἀδελφοῦ φονέα γεγενημένον, φησὶν ὁ Θεός·
神為著施行比該隱自己所料想更重的刑罰——就是他所以為的「凡遇見他的必殺他」——便看守這位殺害自己親兄弟的凶手，說：
For a greater punishment than Cain's own supposition—namely, that everyone who found him would kill him—God, guarding him who had become the murderer of his own brother, says:
1:1618
ἔστιν οὐχ αὕτη σο[υ] ἁρμόνιος ἡ δίκη τοῦ πλημμελήματος τὸ ὑπὸ ὁτουοῦν ἀναιρεθῆναι
這並不是與你的過犯相稱的刑罰，就是被任何人所殺。
This is not for you a fitting penalty for the transgression, that you should be put to death by anyone whatsoever.
1:1619
Οὗτος γὰρ ἑπτὰ ἐκδικούμενα παραλύσειε, ὅπερ δηλοῖ τὴν τελείαν τιμωρίαν
因為這樣的人必解除七重的報應，這乃是表明那完全的懲罰。
For such a one would loose seven vengeances, which signifies the complete punishment.
1:1620
Πολλάκις γὰρ ὁ ἑπτὰ ἀριθμὸς ἐν τῇ γραφῇ ἀντὶ τελειότητος παρείλημπται·
因為在聖經中，七這數目常被用來代表完全；
For often the number seven in Scripture is employed in place of perfection;
1:1621
τοῦτο δηλοῦται ὑπὸ τοῦ [ λε]γομένου·
這由所說的話得以顯明：
this is made clear by what is said:
1:1622
Ἑπτὰ ὀφθαλμοί εἰσιν ἐπιβλέποντες ἐπὶ π[ᾶ]σαν τὴν γῆν·
有七隻眼睛遍察全地；
There are seven eyes looking upon all the earth;
1:1623
οὐ γὰρ δὴ σῶμά ἐστιν ὁ Θεός, ἵνα καὶ ὑπὸ τὸν ἑπτὰ ἀριθμὸν οἱ ὀφθαλμοὶ αὐτοῦ τυγχά- νωσιν, ἀλλὰ δῆλον ὡς τὴ[ν ἐ]ποπτικὴν αὐτοῦ δύναμιν πληρεστάτην καὶ μεγ[άλη]ν εἶναι διδάσκει
因為神絕不是身體，以致祂的眼睛竟受七這數目所限；相反，這話乃是清楚地教導我們，祂鑒察的能力是最完全、最偉大的。
for God is surely not a body, that his eyes should fall under the number seven; rather it plainly teaches that his overseeing power is most full and great.
1:1624
Ἄλλοι δὲ εἶπον ὅτι, ὥσπερ ὁ τοῦ [ Σ]ωτῆρος ἄνθρωπος ἔσχεν ἑπτὰ πνεύματα ἐπαναπαυσόμενα, [π]νεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, πνεῦμα φόβου Θεοῦ, οὕτως ἕκαστος ἄνθρωπος, πρὸ τῆς ἁμαρτίας ἀνὴρ τέλειος ὤν, εἰς ὃν καὶ καταντῆσαι ἡμᾶς ὁ ἀπόστολος διδάσκων φησίν·
另有人說，正如救主的人性有七個靈安息其上——就是智慧和聰明的靈、謀略和能力的靈、知識和虔敬的靈、敬畏神的靈——照樣，每一個人在犯罪之先本是完全的人；使徒也教導我們當達到這境地，說：
Others have said that, just as the Savior's manhood had seven spirits resting upon it—a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and godliness, a spirit of the fear of God—so also every man, being a perfect man before sin, unto whom the Apostle teaches that we too must attain, saying:
1:1625
ἄχρι καταντήσωμεν πάντες εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, ἔχων ταῦτα ἐπανα<πα>υσόμενα, εἰ ἁμαρτήσοι, παραλύσει αὐτά, περὶ ὧν ἐκδίκησις γενέσθαι ὤφειλεν πληρεστάτη καὶ κατάλ- ληλος
直等到我們眾人都達到那完全的人，達到基督豐盛之身量的成熟——這人有這些安息其上；但他若犯罪，就把它們解除了，為此本當施行最完全而相稱的報應。
until we all attain unto a perfect man, unto the measure of the stature of the fullness of Christ—having these things resting upon him; but if he should sin, he looses them, for which a most full and fitting vengeance ought to be exacted.
1:1626
Σημειωτέον δὲ ὅτι τὸ πᾶς ὁ ἀποκτείνας Κάιν ἢ ἀντὶ κλητικῆς εἴρηται, ἀντὶ τοῦ ὦ Κάιν, πᾶς ὁ ἀποκτείνας, ἢ ἄλλοις περὶ αὐτοῦ, ἵν' ᾖ πᾶς ὁ τὸν Κάιν ἀποκτείνας, οὓς δυνάμεις τινάς τις ὁ λέγων οὐκ ἂν ἁμάρτοι
當注意的是，「凡殺該隱的」這話，或是照呼格而言，等於說「該隱哪，凡殺害的」，或是指論別人論到他，使其意為「凡殺該隱的」；若有人說這些是指某些能力，也不算錯。
It is to be noted that the phrase 'everyone who kills Cain' is said either in the vocative sense, in place of 'O Cain, everyone who kills,' or of others concerning him, so that it means 'everyone who kills Cain'; and whoever says these are certain powers would not go amiss.
1:1627
Ταῖς δ' αὐταῖς ταύταις σημεῖον δέδωκεν τοῦ μὴ ἀνελεῖν αὐτόν, ὅπερ ἂν εἴη αὐτοῦ τοῦ Θεοῦ τὸ πρόσταγμα·
祂也向這些同樣的能力立了記號，叫他們不可殺他——這正是神自己的命令；
And to these same powers he has given a sign, that they should not slay him—which would be the very command of God himself;
1:1628
οὐ γάρ τι τῶν τοιούτων κριμάτων χωρὶς συγχωρήσεως γίνεται
因為這一切的審判，沒有一樣是不經允許就發生的。
for none of such judgments comes to pass apart from concession.
1:1629
ηυιτ λιγνες εν βλανξ– Σημεῖον ἔθετο τὴν μετὰ τὰ πταίσματα ῥο[πὴν τ]ῆς μετανοίας, καθ' ἣν οὐκ εὐχείρωτος ἔσται πρ[ὸς ἀν]αίρεσιν
〔此處有空行〕——祂立那在過犯之後轉向悔改的傾向為記號，藉此他就不至於輕易被制伏而遭毀滅。
[blank lines here]—He set as a sign the inclination toward repentance that comes after transgressions, according to which he will not be easily overcome unto destruction.
1:1630
Μέγα μὲν γὰρ ἀγαθὸν τὸ μὴ πταῖσαι·
因為不跌倒乃是極大的善；
For it is a great good not to stumble;
1:1631
τὸ δὲ μ[ε]τὰ τὰ πταίσματα ἐν μεταγνώσει γενέσθαι δεύτερος ἂ[ν] εἴη λιμήν, ὅπερ οἰκονομῶν ὁ Θεὸς <διὰ> διδασκαλίας διεγείρει πρὸς τὸ μὴ ὑποπεσεῖν τῷ ἀπατεῶνι
但在跌倒之後進入悔改，乃是第二個避風港；神藉著教訓來安排這事，激勵人，使人不至落在那欺哄者的手下。
but to come, after one's stumblings, into repentance would be a second harbor, which God, ordering it through instruction, rouses so that one should not fall under the deceiver.
1:1632
Τοιαύτην τὴν διάνοιαν ὑποβάλλει τὸ ἐν ψαλμοῖς λεγόμενον·
這樣的意思正是詩篇中所說的話所暗示的：
Such is the meaning that is suggested by what is said in the Psalms:
1:1633
Ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε, ὅπερ προσώπου φῶς τὸν Υἱὸν ἢ τὰς θείας ἔννοιας λέγων οἰκείως ἐρεῖς
主啊，你臉上的光已印在我們身上——這「臉上的光」，你可以恰當地說就是子，或是那些屬神的意念。
The light of your countenance, O Lord, was signed upon us—which 'light of the countenance' you would fittingly say is the Son or the divine thoughts.
1:1634
Οὕτω γὰρ ἂν καὶ τὸ φυγεῖν ἀπὸ προσώπου τόξου γενήσεται, τοῦ προσώπου τοῦ Θεοῦ ἐν ἡμῖν, ὡς εἴρηται, ὑπάρχοντος·
因為這樣，「逃避那弓」也必成就，因為如所說的，神的臉是在我們裡面；
For thus also 'to flee from before the bow' will come to pass, since the countenance of God is within us, as has been said;
1:1635
καὶ τὸ ἑξῆς δὲ ἐπιφερόμενον βεβαιοῖ·
接續的下文也證實了這事：
and what follows next confirms it:
1:1636
Ὅπως ἂν ῥυσθῶσιν οἱ ἀγαπητοί σου
為要叫你所親愛的人得蒙拯救。
That your beloved ones may be delivered.
1:1637
οὖν καὶ ἀγαθότητι ὁ Θεὸς καὶ τοῖς μεγάλα σφαλλομένοις τόπον μετανοίας δίδωσιν, ἵνα πάλιν ἀνάλη<μ>ψις τῆς ἀρετῆς γένηται
所以，神出於祂的良善，甚至向那些嚴重跌倒的人也賜下悔改的餘地，使他們得以重新恢復美德。
Therefore, out of his goodness, God gives a place of repentance even to those who have grievously fallen, so that there may again be a recovery of virtue.
1:1638
Ἐξῆλθεν οὖν Κάιν ἀπὸ προσώπου τοῦ Θεοῦ καὶ ᾤκησεν ἐν γῇ Ναῒν κατέναντι Ἐδέμ
於是該隱從神面前出去，住在伊甸東邊挪得之地。
So Cain went out from the presence of God and dwelt in the land of Nod over against Eden.
1:1639
Τὸ ἐξελθεῖν τὸν Κάιν ἀπὸ προσώπου τοῦ Θεοῦ οὐ τοπικῶς ἐκλαμβάνοντές φαμεν ὅτι πᾶς ἁμαρτάνων ἔξω Θεοῦ γίνεται, ἐπεὶ καὶ τὸ εἰσελθεῖν πρὸς τὸν Θεὸν οὕτω νοοῦμεν, λέγοντος τοῦ ψαλμοῦ·
我們不從地方的意義來理解該隱從神面前出去，乃是說凡犯罪的人都成了在神之外的人；因為我們也照樣理解進到神面前，正如詩篇所說：
Taking Cain's going out from the presence of God not in a local sense, we say that everyone who sins comes to be outside of God, since we understand entering in to God in the same way, as the psalm says:
1:1640
Εἰ[σ]έλθατε ἐνώπιον αὐτοῦ ἐν ἀγαλλιάσει·
當歡呼進到祂面前；
Enter into his presence with exultation;
1:1641
εἰσέρχεται δέ τις ἐνώπιον Θεοῦ τὰ ἔξω πάντα καταλιπών, ἁμαρτήματά τε καὶ τὰ αἰσθητὰ πράγματα, καὶ ἄλλος τοῦ κόσμου γινόμενος, ἵν' οὕτως τῆς περὶ Θεοῦ γνώσεως μέτοχος γένηται
人進到神面前，乃是撇下一切在外之物，就是諸罪與那些屬感官之事，而成為另一個人，不再屬乎這世界，好使他這樣得以有分於那關乎神的知識。
and one enters into the presence of God by leaving behind all outward things, both sins and the things of sense, and becoming another, belonging no more to the world, so that thus he may become a partaker of the knowledge concerning God.
1:1642
Ἐξῆλθεν Κάιν ἀπ̣[ὸ] προσώ- που Θεοῦ, καὶ οὐ λέγομεν ὅτι τόπος τίς ἐστιν, ἐν ᾧ ὁ Θεὸς ὑπάρχει, ἐν ᾧ Κάιν ὑπάρχων ἐξῆλθεν·
該隱從神面前出去；我們並不是說有某個地方是神所在之處，該隱曾在其中，又從其中出去；
Cain went out from the presence of God; and we do not say that there is some place in which God exists, in which Cain was and from which he went out;
1:1643
ἀπερίγραφ[ος] γὰρ ὁ Θεὸς καὶ τόποις οὐχ ὑποκείμενος, εἰ καὶ ναὸς ὕστερον γέγο[νεν], συμβολικῆς λατρείας ὑπάρχων διδα- σκαλία
因為神是不受限量的，也不受地方所轄制，縱使後來有殿建成，那殿也不過是象徵性敬拜的一種教導。
for God is uncircumscribed and not subject to places, even if a temple later came to be, which existed as a teaching of symbolic worship.
1:1644
Ἐξῆλθεν οὖ[ν] Κάιν, ἀνάξιον ἑαυτὸν καταστήσας τοῦ προσώπου τοῦ Θεοῦ, ἀνεννόητος λοιπὸν αὐτοῦ γεγενη- μένος
於是該隱出去了，他既使自己成為不配站在神面前的，此後便對神毫無意念了。
So Cain went out, having rendered himself unworthy of the presence of God, having become henceforth without any thought of him.
1:1645
Περὶ τῶν τοιούτων εἴρηται·
論到這樣的人有話說：
Concerning such persons it is said:
1:1646
Οὐκ ἔστιν ὁ Θεὸς ἐνώπιον αὐτοῦ, καὶ περὶ τῶν υἱῶν Ἠλὶ λέγεται·
神不在他眼前；論到以利的兒子們也說：
God is not before him; and concerning the sons of Eli it is said:
1:1647
Υἱοὶ Ἠλὶ οὐκ εἰδότες τὸν Κύριον·
以利的兒子們，不認識耶和華；
The sons of Eli, not knowing the Lord;
1:1648
καὶ γὰρ εἰ προσεκαρ- τέρουν τῷ ναῷ, ἀλλὰ τῇ διαθέσει καὶ τοῖς ἔργοις ἔξω ἐτύγχανον αὐτοῦ
因為他們縱然常在殿裡，卻在心志上、在行為上都是在祂之外的。
for even if they persevered in the temple, yet in disposition and in works they happened to be outside of him.
1:1649
Ὅτι δὲ Κάιν οὕτως ἐξῆλθεν, τὸ ἐπιφερόμενον παρί- στησιν·
至於該隱是這樣出去的，接續的下文使之顯明：
And that Cain went out in this manner, what follows makes plain:
1:1650
Καὶ ᾤκησεν γάρ φησιν ἐν γῇ Ναῒν κατέναντι Ἐδέμ Σάλος γὰρ ἡ Ναῒν ἑρμηνεύεται·
經上說：他住在伊甸對面挪得之地。原來「挪得」翻出來是「動盪」（漂搖）之意；
For it says, And he dwelt in the land of Nod over against Eden. For Nod is interpreted 'commotion' (tossing);
1:1651
ποῦ γὰρ ἔδει τὸν ἀποστάντα τῆς εἰρηνικῆς ἀρετῆς οἰκεῖν ἢ ἐν τῇ σάλῳ, ἀστάτῳ πράγματι καὶ ἀβεβαίῳ, ὅπερ ἐστὶν ἡ κακία; Εὖ δὲ καὶ τὸ κατέναντι·
因為那離棄了平安之美德的人，除了住在那動盪之中，還能住在哪裡呢？那動盪乃是不安定、不穩固之物，就是罪惡。而「對面」二字也說得好；
for where should he who had departed from the peaceful virtue dwell, but in the tossing—an unstable and uncertain thing—which is wickedness? And 'over against' is well said too;
1:1652
ἐναντία γὰρ τῇ ἀρετῇ ἡ κακία
因為罪惡是與美德相反的。
for wickedness is contrary to virtue.
1:1653
Μεμνήμεθα τοίνυν ὡς, ὅτε διελαμβάνομεν περὶ τῆς ἐκβολῆς τοῦ Ἀδάμ, ἐσημειωσάμεθα ὅτι ἐκβέβληκεν αὐτὸν οὐκ ἀφ' ἑαυτοῦ ἐξελθόντα, ἀλλὰ ἔτι ἔχοντα ἔναυσμα πόθου τῆς διατριβῆς τοῦ παρ<α>δείσου τῆς τρυφῆς·
那麼我們記得，當我們論到亞當被逐出時，曾指出神逐出他，並非因他自願出去，乃是因他仍存著眷戀那快樂樂園居所的一點餘火；
We remember, then, that when we were treating of the casting out of Adam, we noted that he cast him out not as one who had gone forth of his own accord, but as one still having a spark of longing for the sojourn in the paradise of delight;
1:1654
διὸ καὶ κατέναντι τούτων αὐτὸν κατῴκισεν, οἷον αὐτὸς καὶ τὴν οἴκησιν οἰκονομήσας
因此神把他安置在這些之對面，彷彿神自己也為他安排了居所。
wherefore he settled him over against these things, as one who himself even arranged his dwelling.
1:1655
Τοῖς γὰρ μὴ μεγάλα ἁμαρτάνουσιν, ἐπεὶ οὐ πόρρω ἡ ἀρετὴ ἐνυπάρχει, δίδοταί τις πρόφασις ταχεῖαν τὴν ὑποστροφὴν ὑποδεικνύουσα, πρὸς Θεοῦ διδο- μένη, ὅπερ ἐπὶ τοῦ Κάιν οὐκ εἴρηται
因為對那些不至嚴重犯罪的人，既然美德並不遙遠、仍在近旁，便得著某種機會，指示他們可以速速回轉，這機會乃是從神而來的；但在該隱的事上卻沒有提到這樣的話。
For to those who do not sin grievously, since virtue is not far off but dwells near, some occasion is given, pointing out a swift return, an occasion given from God, which in Cain's case is not spoken of.
1:1656
Οὔτε γὰρ κατῴκισται οὐδὲ ἐκβέβληται, προθύμῳ πόθῳ πρὸς τὸ κακὸν ἀπολι- σθήσας·
因為他既非被安置，也非被逐出，乃是懷著切慕之情滑落於惡；
For he was neither settled nor cast out, having slipped away to evil with eager longing;
1:1657
διόπερ καὶ σάλον οἰκεῖ, ἀδιαστάτως ταρατ- τόμενος, ἐπεὶ [τ]οῦτο ἐπόθησεν, τοῦ ἐναρέτου βεβαίου ὑπάρχοντος, διὰ [τὸ στ]άσιν ἔχειν ἰσχυράν, ὡς καὶ μετὰ Θεοῦ στῆναι δύνασθαι [κα]τὰ τὸ εἰρημένον·
因此他就住在動盪之中，不住地受攪擾，因為這正是他所切慕的；反之，有德之人乃是穩固的，因他有堅固的站立，甚至能與神同站，正如所說：
wherefore he also dwells in commotion, being ceaselessly troubled, since this is what he longed for—whereas the virtuous man is steadfast, because he has a strong standing, so that he can even stand with God, according to what is said:
1:1658
Σὺ δὲ αὐτοῦ στῆθι μετ' ἐμοῦ, καὶ ὑπὸ τοῦ [ Σ]ωτῆρος περὶ τῶν θανάτου μὴ γευομένων·
至於你，你要在這裡與我同站；救主也論到那些不嘗死味的人：
But stand here with me; and by the Savior, concerning those who do not taste of death:
1:1659
Εἰσί τινες τῶν ὧδε ἑστηκότων, οἵτινες ἦσαν οἱ γνώριμοι αὐτοῦ
站在這裡的人，有幾個是他所熟識的。
There are some standing here who were his acquaintances.
1:1660
Ἀ[λ]λὰ καὶ Παῦλος προτρέπων μὴ περιφέρεσθαι παντὶ ἀνα[ξί]ῳ διδασκαλίας γράφει·
保羅也勸勉我們不要被那不配施教的各人牽著轉，寫道：
But Paul too, exhorting us not to be carried about by everyone unworthy of teaching, writes:
1:1661
Στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε·
所以你們要站立得穩，不要再被奴僕的軛挾制；
Stand fast therefore, and do not again be entangled in a yoke of bondage;
1:1662
καὶ ὁ ψαλμῳδὸς δὲ εὐχαριστητικῶς φησιν·
詩人也帶著感恩說：
and the psalmist too says with thanksgiving:
1:1663
Ἔστησας ἐπὶ πέτραν τοὺς πόδας μου·
你使我的腳立在磐石上；
You have set my feet upon a rock;
1:1664
περὶ δὲ τῶν φαύλων ὡς ἀεὶ ἐπιτριβομένων ἐν κακοῖς εἴρηται·
至於那些惡人，因他們常在諸惡中被磨損，經上說：
but concerning the wicked, as being ever worn down amid evils, it is said:
1:1665
Οὐ μὴ στῇ ὁ σάλος τῶν ποδῶν αὐτῶν
他們腳步的動盪必不止息。
The commotion of their feet shall never stand still.
1:1666
Μέγα γὰρ ἁμάρτημα ἀεὶ ἐν τῷ κακῷ κινεῖσθαι, ὅπερ μὴ βουλόμενος ἐν τῇ Σιὼν εἶναί φησιν ὁ λόγος·
因為常在惡中搖動乃是極大的罪，這正是那道所說祂不願存在於錫安之事；
For it is a great sin to be ever moving about in evil, which the Word says he does not wish to be in Zion;
1:1667
ὅπερ ἔχων ὁ μακάριος Δαυίδ, ἵνα μὴ αὐτοῦ ἐκπέσῃ, ἔψαλλεν·
有福的大衛既存著這心願，惟恐從中失落，便歌唱說：
and having this desire, blessed David, that he might not fall from it, sang:
1:1668
Καὶ χεὶρ ἁμαρτωλῶν μὴ σαλεύσαι με, ὅ ἐστιν·
願罪人的手不搖動我——意思就是：
And let not the hand of sinners move me—that is:
1:1669
πράξεις ἁμαρτωλοῦ, τοῦ διαβόλου, μὴ ἀποστήσῃ με ἀπὸ ἀρετῆς
願那罪人、就是魔鬼的作為，不使我離開美德。
let not the deeds of the sinner, of the devil, remove me from virtue.
1:1670
Καὶ ἔγνω Κάιν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν τὸν Ἑνώχ
該隱與妻子同房，她就懷孕，生了以諾。
And Cain knew his wife, and she conceived and bore Enoch.
1:1671
Καὶ ἦν οἰκοδομῶν πόλιν, καὶ ἐπωνόμασεν τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἑνώχ
他建造了一座城，就按他兒子以諾的名，給那城起名叫以諾。
And he was building a city, and he named the city after the name of his son Enoch.
1:1672
Ζητοῦσί τινες πόθεν ἔσχεν γυναῖκα ὁ Κάιν, οὐκ ὄντων ἄλλων ἢ τοῦ Ἀδὰμ καὶ τῆς Εὕας, ἐξ οὗ οἱ κακοῦργοι ἀδελφογαμίαν εἰσάγουσιν
有些人查問該隱從何處得妻，既然除了亞當和夏娃之外別無他人——那些惡意的人便由此引出兄妹通婚之說。
Certain persons inquire whence Cain got a wife, seeing there were no others than Adam and Eve—on which ground the malicious introduce marriage between brother and sister.
1:1673
Ἔδει δ' αὐτοὺς ἐννοεῖν ὡς οὐκ ἐκ τούτου ἀδελφογαμία εἰσάγεται
但他們本應想到，由此並不能引出兄妹通婚之說。
But they ought to have considered that no marriage of brother and sister is introduced from this.
1:1674
Εἰ μὲν γάρ, ἀλλῶν οὐσῶν, ἐκέχρητο τῇ ἀδελφῇ, πιθανὸς ἦν ὁ λόγος·
因為倘若在別的女子存在之時，他仍與自己的姊妹同房，這論點才說得通；
For if, while other women existed, he had made use of his sister, the argument would be plausible;
1:1675
κόσμου καὶ ὑπὲρ τοῦ ζώπυρον παραμεῖναι τὸ τοῦ ἀνθρωπείου γένους μο´̣νος σοφὸς μείνοι μετὰ θυγατρὸς ἐπιστάμενος ὅτι διακοσμηθήσεται πάλιν κόσμος, δι' ὃ καὶ χρεία διαδοχῆς, εἰ καθηκόντως χρήσηται τῇ θυγατρί·
〔挪亞的情形也如此，〕他為了世界的緣故，又為了叫人類的餘火得以存留，獨自作為智者與他的女兒存留下來，知道世界必再被整頓，因此便有續傳後裔的需要——只要他以合宜的方式對待自己的女兒；
[so too Noah,] for the sake of the world and that the ember of the human race might endure, being alone left as a wise man with his daughter, knowing that the world would again be set in order, for which reason there was need of succession—if he should use his daughter in a fitting manner;
1:1676
καὶ φαίνεται αὐτοῖς ὁ λόγος οὐκ ἀνοίκειος τῷ μὴ εἶναι ἄλλην
既因沒有別的女子，這論點在他們看來便不算不合宜。
and the argument appears to them not unbecoming, on the ground that there was no other woman.
1:1677
Τοῦτο φαίνεται καὶ περὶ τῶν θυγατέρων τοῦ Λὼτ γεγενημένον, ὃ οἱ φιλαίτιοι μὲν αἰτιάσονται, τῶν δὲ συνετῶν οὐδείς
這同樣的事，在羅得的女兒身上似乎也曾發生；那些好挑毛病的人固然要責備此事，但有見識的人卻無一如此。
This same thing appears to have taken place also concerning the daughters of Lot, which the fault-finders will indeed blame, but none of the discerning.
1:1678
Μὴ γὰρ οἰόμεναι ἄλλον ἄνδρα εἶναι διὰ τὴν γεγενημένην καῦσιν τῶν πόλεων ἐκείνων, ἀλλὰ καὶ προσλαβοῦσαι ὡς κόραι ὅτι πᾶσα ἡ γῆ τοιαῦτα ὑπέστη ἐμπρησθεῖσα, λέγουσι γοῦν·
因為她們見那些城已遭焚燒，便以為再沒有別的男人，且又像少女那樣揣想全地都已被火焚燒、遭受了同樣的災禍，所以她們說：
For, not supposing there was any other man because of the burning of those cities that had taken place, but assuming further, as young girls would, that all the earth had suffered such things by being consumed with fire, they say accordingly:
1:1679
Ἰδοὺ ὁ πατὴρ ἡμῶν γεγήρακεν καὶ οὐκ ἔστιν ὃς εἰσελεύσεται πρὸς ἡμᾶς, καθὼς καθήκει πάσῃ τῇ γῇ, δεῦτε καὶ ποτίσωμεν τὸν πατέρα ἑαυτῶν οἶνον·
看哪，我們的父親老了，地上又無人照全地的常例進到我們這裡來；來，我們可以叫父親喝酒；
Behold, our father is old, and there is no man to come in unto us, as is fitting for all the earth; come, let us make our father drink wine;
1:1680
καὶ ὅτι οὐκ ἐμπαθῶς τοῦτο πεποιήκασιν, ἀλλὰ ζώπυρον ὑπολιποῦσαι, συνελθοῦσα ἡ μία προετρέψατο καὶ τὴν ἄλλην τοῦτο ποιῆσαι, ὅπερ οὐκ ἂν ἐποίει ταχέως, εἰ πάθει ἐδούλευεν, ἀλλὰ τῷ αὐτῷ τρόπῳ ὡς ἡ πρώτη ᾠκονόμησεν καὶ ἡ δευτέρα πεποίηκεν διαδοχῆς ἕνεκεν πλείονος
至於她們行這事並非出於情慾，乃是為要存留一點餘火；那先行的一個既與父親同房，便催促另一個也如此行——她若是被情慾所奴役，斷不會這樣輕易去做，乃是照著頭一個所籌畫的樣式，第二個也照樣行了，都是為著使後裔得以延續。
and that they did this not out of passion, but leaving behind an ember, the one, coming together, urged the other also to do this—which she would not have done so readily had she been enslaved to passion, but in the same manner as the first had contrived, so the second also did it, for the sake of a further succession.
1:1681
Οὐκ ἐγκλητέος οὖν ἐν αὐτοῖς ὁ Κάιν, εἰ καὶ ἐν πολλοῖς διεσφαλῇ
因此，該隱在這些事上不應受責備，即便他在許多方面有所偏差。
Cain, then, is not to be blamed in these matters, even if in many respects he went astray.
1:1682
Ἔγνω Κάιν τὴν ἀδελφήν, ἀλλὰ τὴν γυναῖκα αὐτοῦ·
該隱認識了他的姊妹，卻是作為他的妻子；因為「妻子」這稱謂正合乎後裔繁衍的次序。
Cain knew his sister, but as his wife; for this designation is proper to the line of succession.
1:1683
αὕτη γὰρ ἡ προσηγορία τῆς διαδοχῆς οἰκεία
因為這稱謂正適用於世代的傳承。
For this appellation is fitting for the line of succession.
1:1684
Ζητήσειεν ἄν τις πῶς, πέντε που ὀνομασθέντων ἀνθρώπων, τῶν γονέων τοῦ Κάιν καὶ αὐτοῦ καὶ τῆς γυ- ναικός, πόλιν οἰκοδομεῖν λέγεται, πρᾶγμα πολυπληθείας δεομένου·
或許有人會問：既然當時只提到五個人—該隱的父母、該隱自己和他的妻子—怎能說他建造城邑呢？因為建城乃是需要眾多人口之事。
Someone might inquire how, when only five human beings had been named—the parents of Cain, Cain himself, and his wife—he is said to build a city, a thing which requires a great multitude of people.
1:1685
ὁ δὲ τοῦτο ζητῶν καὶ τὴν αἰτίαν ἀπαιτήσει διὰ τί πόλιν ἐποίουν, ἑνὸς ἄντρου ἢ καὶ οἰκηματίου σφόδρα μίκρου ἀρκοῦντος πρὸς οἴκησιν·
而提出這問題的人，還會追問他們為何要建造一座城，因為一個洞穴，甚或一間極小的居所，本已足夠他們居住之用。
And whoever raises this question will also demand the reason why they made a city, when a single cave or even a very small dwelling would have sufficed for their habitation.
1:1686
πρὸς ἃ – λε ρεστε δε λα παγε εν βλανξ ιῃ
對於這些問題—（原稿此頁其餘部分為空白）。
In response to which—(the rest of the page is left blank in the manuscript).
1:1687
Ἐγεννήθη δὲ τῷ Ἑνὼχ Γαϊδάδ, καὶ Γαϊδὰδ ἐγέννησεν τὸν Μαουιά, καὶ Μαουιὰ ἐγέννησεν τὸν Μαθου- σαήλ, καὶ Μαθουσαὴλ ἐγέννησεν τὸν Λάμεχ
以諾生了以拿，以拿生了米戶雅利，米戶雅利生了瑪土撒利，瑪土撒利生了拉麥。
And to Enoch was born Gaidad, and Gaidad begot Maouia, and Maouia begot Mathousael, and Mathousael begot Lamech.
1:1688
Τὴν γενεὰν τοῦ Κάιν διηγεῖται, ἥτις ἕως ἑβδόμης γενεᾶς φθάσασα τοῦ κατακλυσμοῦ ἐπιγενομένου ἀπώλετο·
他敘述該隱的世代，這世代延續到第七代，及至洪水臨到，便被滅絕了。
He recounts the generation of Cain, which, having reached as far as the seventh generation, perished when the flood came upon it.
1:1689
ἡ δὲ ἀπὸ τοῦ Ἀδὰμ διαδοχὴ ἀπὸ Σήθ, οὗ ἀνέστησεν ὁ Θεὸς, καταγομένη εἰς ἔτι νῦν φυλάττεται·
然而，藉著神所興起的塞特、從亞當傳承下來的一系，直到如今仍被保存。
But the line descending from Adam through Seth, whom God raised up, is preserved even until now.
1:1690
ἀπὸ γὰρ αὐτῆς ἦν ὁ τοῦ Νῶε οἶκος καὶ οἱ διασωθέντες μετ' αὐτοῦ ἐν τῇ κιβωτῷ
因為挪亞的家和那些與他一同在方舟中得救的人，都是出於這一系。
For from this line came the household of Noah and those who were saved with him in the ark.
1:1691
Εἰ δέ τις καὶ ἀναγαγεῖν ταῦτα βούλεται, ἀπὸ τῆς ἑρμηνείας τῶν ὀνομάτων δεχόμενος τῆς ἀναγωγῆς τὴν ἀρχὴν μετὰ τοῦ μὴ ψυχρολογεῖν τοῦτο ποιείτω
但若有人也願將這些事作屬靈的提升解釋，就讓他從名字的意涵中取得寓意解經的起點來行此事，只是不可流於冷僻無味的空談。
But if someone also wishes to raise these things to a higher (spiritual) sense, let him do so by taking the starting point of the anagogical interpretation from the meaning of the names, yet without indulging in frigid trivialities.
1:1692
Εἴρηται δὲ καὶ Φίλωνι εἰς ταῦτα, ἅπερ ὁ φιλόκαλος ἐπισκεψάμενος τὴν δεοῦσαν δεχέσθω ὠφέλειαν
斐羅也曾論及這些事；願愛慕美善之人考察他的話語，並從中領受應得的益處。
Philo too has spoken concerning these matters; let the lover of what is noble examine his words and receive the due benefit.
1:1693
Καὶ ἔλαβεν ἑαυτῷ Λάμεχ δύο γυναῖκας·
拉麥為自己娶了兩個妻子。
And Lamech took to himself two wives.
1:1694
ὄνομα τῇ μι[ᾷ] Ἀδὰδ καὶ ὄνομα τῇ δευτέρᾳ Σελλά
一個名叫亞大，第二個名叫洗拉。
The name of the one was Adad, and the name of the second was Sella.
1:1695
Καὶ ἔτεκε<ν> Ἀδὰδ τὸν Ἰωβέλ·
亞大生了雅八。
And Adad bore Jobel.
1:1696
[ο]ὑ῀̣τος ἦν ὁ πατὴρ οἰκούντων ἐν σκηναῖς κτηνοτρόφων
這人是那些住帳棚、牧養牲畜之人的始祖。
This man was the father of those who dwell in tents and keep cattle.
1:1697
Καὶ ὄνομα τῷ ἀδελφῷ αὐτοῦ Ἰουβάλ·
他兄弟的名字叫猶八。
And the name of his brother was Jubal.
1:1698
οὗτος ἦν ὁ καταδείξας ψαλτήριον καὶ κιθάραν
這人是發明琴瑟樂器的人。
This man was the one who invented the harp and the lyre.
1:1699
Σελλὰ δὲ ἔτεκεν καὶ αὐτὴ τὸν Θόβελ, καὶ ἦν σφυροκόπος χαλκεὺς χαλκοῦ καὶ σιδήρου·
洗拉也生了土八，他是打造銅器和鐵器的工匠。
And Sella too bore Thobel, and he was a hammer-wielding smith of bronze and iron.
1:1700
Τὸ παλαιὸν οὐκ ἐδοκεῖ παράνομον εἶναι οὐδὲ τοῖς σπουδαίοις δύο γυναῖκας ἔχειν·
在古時，即使對於認真敬虔的人，擁有兩個妻子也不被視為違法；因為那正是人類繁衍後裔、增多人口的時候。
In ancient times it did not seem unlawful, even to the earnest and virtuous, to have two wives; for it was a season for the succession and multiplication of mankind.
1:1701
τῆς διαδοχῆς γὰρ καὶ τοῦ πλήθους τῶν ἀνθρώπων καιρὸς ἦν
因為那時正是人類傳宗接代、增多繁盛的時候。
For it was the time for the succession and the multitude of human beings.
1:1702
Ὁ Λάμεχ οὖν δύο γυναῖκας ἔχων ἐξ ἀμφοτέρων ἐποίησεν υἱούς, οἳ καὶ ἀρχηγοὶ τεχνῶν γεγένηνται, ὁ μὲν κτηνοτρόφων ἀρχηγὸς γεγενημένος, ὃς ἀδελφὸν Ἰουβὰλ εἶχε̣ν̣ κ̣α̣ταδείξαντα ψαλτήριον καὶ κιθάραν, ἐκ δὲ τῆς ἑτέρας ὁ Θόβελ, ὅστις σφυροκόπος ἤρξατο εἶναι χαλκοῦ καὶ σιδήρου, οὗ καὶ ἀδελφὴν ὀνομάζει
拉麥既有兩個妻子，便從兩人各生了兒子，他們也成了各行技藝的鼻祖：一個成了牧養牲畜者的始祖，他有一個兄弟猶八，是發明琴瑟的人；另一個妻子生了土八，他首先成了打造銅鐵的工匠，聖經也題到他的姊妹。
Lamech, then, having two wives, produced sons from both, who also became founders of crafts: the one became the founder of cattle-keepers, who had as brother Jubal, the inventor of the harp and the lyre; and from the other wife came Thobel, who first became a hammer-wielding smith of bronze and iron, whose sister too is named.
1:1703
Παρίστησιν μὲν οὖν διὰ τῶν ἐκτεθέντων ἡ θεία παίδευσις ὡς προαιρετικὰ ζῷα οἱ ἄνθρωποι τυγχά- νουσιν, μετέχοντες ἐπιστημῶν·
因此，藉著上述所陳明的，神聖的教訓表明：人乃是具有自由意志的受造物，能參與各樣的知識與技藝。
Through what has been set forth, then, the divine instruction demonstrates that human beings are creatures endowed with free choice, sharing in the sciences and arts.
1:1704
οὐ γὰρ ὥσπερ τὰ ἄλογα μόνῃ αἰσθήσει συνζῶσιν, ἀλλ' ἤδη καὶ τοῦ λογιστικοῦ ἡ ἀρετὴ δείκνυται διὰ τοῦ καὶ τεχνῶν εὑρετὰς γεγενῆσθαι
因為人不像無理性的走獸那樣僅憑感官而活，而是藉著成為各樣技藝的發明者，理性能力的卓越已然顯明出來。
For they do not, like the irrational animals, live merely by sense perception, but the excellence of the rational faculty is already displayed through the fact that they have become inventors of the arts.
1:1705
Τὰ μὲν οὖν πρὸς τὸ ῥητὸν οὕτως ἔχει·
至於就字面意義而言，情形便是如此。
So much, then, for what pertains to the literal sense.
1:1706
εἴη δὲ τὰ τῆς ἀναγωγῆς ταῦτα
現在，讓寓意提升的解釋如下所述。
Now let the matters of the anagogical (spiritual) interpretation be as follows.
1:1707
Ὁ κτηνοτρόφος ἕτερός ἐστι τοῦ ποιμένος·
牧養牲畜者與牧羊人是有分別的。
The cattle-keeper is different from the shepherd.
1:1708
ὁ μὲν γὰρ σὺν ἐπιστήμῃ νέμει, [ ὁ] δὲ κτηνοτρόφος οὔ
因為牧羊人是以知識來牧養，而牧養牲畜者卻不然。
For the one pastures with knowledge, but the cattle-keeper does not.
1:1709
Ἄβελ ὁ δίκαιος ποιμὴν ἐτύγχανεν, [ τὰς] ἀλόγους ἑαυτοῦ δυνάμεις ἐπιθυμητικὴν ὀρεκτι[κὴ]ν θυμικὴν ἄγων κατὰ λόγον τὸν ὀρθόν·
義人亞伯是牧羊人，他按著正確的理性引導自己那些無理性的機能—就是欲求的、企望的和血氣的機能。
Abel the righteous was a shepherd, leading his own irrational faculties—the appetitive, the desiderative, and the spirited—according to right reason.
1:1710
ὁ δὲ κτηνοτρό[φο]ς ἀμοιρῶν ἐπιστήμης, ἡδονικός τις ὤν, [μ]όνων ἐστὶ [τ]ῶν αἰσθήσεων, οὐ κρατῶν ἀλλὰ κρατούμενος ὑπ' αὐτῶν
然而牧養牲畜者缺乏知識，是個貪愛享樂的人，只屬乎感官，不能轄制感官，反被感官所轄制。
But the cattle-keeper, being devoid of knowledge and a man given to pleasure, belongs to the senses alone, not mastering them but being mastered by them.
1:1711
Καὶ ὡς ἐπὶ παρα- δείγματος σαφὲς ἂν εἴη τὸ λεγόμενον τοῦτον τρόπον
為使所論的道理明白，可用一個例子按以下的方式說明。
And by way of an example, what is being said might be made clear in the following manner.
1:1712
οὗτος οὖν κτηνοτρόφος τρόπον τινά ἐστι̣ν̣, ὁ δὲ ἰατρὸς ποιμήν·
因此，這人在某種意義上是牧養牲畜者，而醫生則是牧羊人；因為醫生是按著理性運用感官。
This man, then, is in a certain sense a cattle-keeper, whereas the physician is a shepherd; for he employs sense perception according to reason.
1:1713
λόγῳ γὰρ χρῆται τῇ αἰσθήσει
因為他是以理性來運用感官。
For he uses sense perception with reason.
1:1714
Οὕτω καὶ περὶ ὀσφρήσεως καὶ τῶν ἄλλων αἰσθήσεων ὁ λόγῳ αὐταῖς χρώμενος ἄριστος
論到嗅覺以及其他各樣感官也是如此：那按著理性運用它們的人，乃是最優越的。
So too concerning smell and the other senses: he who uses them according to reason is the best.
1:1715
Ἄρχει γὰρ ὁ λογισμ̣ὸς τῆς αἰσθήσε̣ω̣ς, ἐπὰν δὲ ὁ λογισμὸς κατακρατηθῇ, κατὰ τὰ πάθη λοιπὸν δέχεται τὰς προσηγορίας ὁ ἄνθρωπος, ὡς μὲν διὰ τὸν θυμὸν λέων καλεῖσθαι, διὰ δὲ τὸ πανοῦργον ἀλώπηξ, διὰ δὲ τ[ὸ] γεῶδες ὄφις, οὕτως ὡς καί τινας διὰ τὸ ἡδονικὸν καλεῖσθαι ἵππος·
因為理性當轄制感官；但當理性被制伏時，人此後便按其情慾而被稱呼—因憤怒被稱為獅子，因狡詐被稱為狐狸，因屬地的情慾被稱為蛇，照樣，有些人因貪愛淫慾而被稱為馬。
For reason rules over sense perception; but when reason is overpowered, the human being thereafter receives his appellations according to his passions—so that on account of anger he is called a lion, on account of cunning a fox, on account of what is earthly a serpent, and likewise some are called a horse on account of their pleasure-loving.
1:1716
Ἵπποι γάρ φησιν θηλυμανεῖς ἐγενήθητε, καὶ ἄλλους ἀνθρώπους καλεῖσθαι διὰ τὸ ὅλους τῶν αἰσθήσεων ὄντας μηδὲν θεῖον ἀπογεννᾶν ἡμιό- νους·
因為經上說：「你們變成貪淫的馬」，另有些人被稱為騾子，因為他們完全屬乎感官，不能生出任何屬神之物。
For it says, 'You have become like lustful horses,' and other men are called mules because, being wholly given over to the senses, they beget nothing divine.
1:1717
Μὴ γίγνεσθε γάρ φησιν ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστιν σύνεσις. Ὁ μὲν οὖν κτηνοτρόφος τοιοῦτος, φαῦλος τις ὑπάρχων, οὐκ οἶκον οἰκῶν, ἀλλὰ σκηνάς, πρᾶγμα ἀβέβαιον, οὐκ ἐκείνους μιμούμενος τοὺς διὰ προκοπὴν σκηνοῦντας, ἵν' ἀπὸ τούτου καὶ εἰς τὸν οἶκον εἰσελθῶσιν, οἳ καὶ λέγουσιν ὡς ἐν τῷ ψαλμῷ·
因為經上說：「你們不要像那無知的騾馬」。因此，牧養牲畜者便是這樣的人，是個卑劣之輩，不住在房屋裡，而住在帳棚裡—這是不穩固之物—他並不效法那些為求長進而暫居帳棚、好從此進入房屋的人；那些人也如詩篇中所說：「
For it says, 'Do not be like the horse or the mule, which have no understanding.' The cattle-keeper, then, is such a one, being a base fellow, dwelling not in a house but in tents—an unstable thing—not imitating those who dwell in tents for the sake of progress, that from this they may afterward enter into the house, who also say, as in the psalm:
1:1718
Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων·
萬軍之耶和華啊，你的居所何等可愛！
'How lovely are your dwelling places, O Lord of hosts!
1:1719
ἐπιποθεῖ καὶ [ἐ]κλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς τοῦ Κυρίου·
我的心渴慕，甚至昏厥，切慕耶和華的院宇。」
My soul longs and even faints for the courts of the Lord.'
1:1720
ἀπὸ γὰρ σκηνῶν ὁ προκόπτων αὐλῶν ἐπιθυμεῖ ψάλλων·
因為那長進的人是從帳棚渴慕院宇，歌唱說：「
For from the tents he who progresses desires the courts, singing:
1:1721
Διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ Θεοῦ. Ὁ δ' ἕτερος ἀδελφός ἐστιν ὁ καταδείξας ψαλτήριον καὶ κιθ[άραν], ἐν δίκῃ ἀδελφὸς αὐτοῦ τυγχάνων·
我要經過那奇妙帳幕之地，直到神的殿。」那另一個兄弟就是發明琴瑟的人，他理所當然是牧養牲畜者的兄弟。
'I will pass through the place of the wondrous tent, even to the house of God.' The other brother is the one who invented the harp and the lyre, rightly being his brother.
1:1722
γειτνίασιν γὰρ ἔχει πρὸς [τὴν] τῶν ἡδέων ἀπόλαυσιν καὶ ἡ διὰ μουσικῆς ἀπατὴν ἐνεργ[ουμέ]ν̣η̣ τ̣α̣ῖς ἀκοαῖς·
因為那藉著音樂的迷惑而作用於聽覺的享樂，與貪愛聲色之樂有著密切的親緣。
For the enjoyment which is worked upon the hearing through musical seduction has a close kinship with the enjoyment of pleasures.
1:1723
Οὐαὶ γὰρ οἱ ἐγειρόμενοι τὸ πρωῒ καὶ τὸ σίκε[ρα διώ]κοντες καὶ μένοντες τὸ ὀψέ·
因為經上說：「禍哉！那些清早起來追求濃酒、留連到夜深的人；
For 'Woe to those who rise early in the morning and pursue strong drink, and who linger until late evening;
1:1724
ὁ γὰρ οἶνος αὐτοὺς συγκαύσει·
酒必燒灼他們；
for the wine will inflame them;
1:1725
μ[ετὰ] γὰρ κιθάρας καὶ ψαλτηρίου τὸν οἶνον πίνουσιν, τὰ δὲ ἔργα τοῦ Κυρίου οὐκ ἐμβλέπουσιν. Ὁ δὲ ἐκ τῆς ἑτέρας τεχνιτεύει σκεύη πολέμια διὰ χαλκοῦ καὶ σιδήρου, τοῦ μὲν χαλκοῦ τὴν φωνὴν σημαί- νοντος, ὡς καὶ Παῦλος γράφει·
因為他們彈琴鼓瑟飲酒，卻不顧念耶和華的作為。」至於那從另一個妻子所生的，則用銅和鐵打造戰爭的兵器—銅象徵那空響的聲音，正如保羅所寫；
for with lyre and harp they drink their wine, but the works of the Lord they do not regard.' And the one from the other wife fashions weapons of war out of bronze and iron—the bronze signifying the (mere) sound, as Paul too writes;
1:1726
ὁ δ' αὐτὸς καὶ σιδήρου ἐργατής ἐστιν, σοφιστής τις ὢν καὶ διὰ δῆθεν δυνατῶν πιθανοτήτων ἀπατῶν
而這同一個人也是鐵匠，是一種詭辯家，藉著貌似有力的花言巧語來欺哄人。
and this same man is also a worker of iron, being a kind of sophist who deceives by means of seemingly powerful plausibilities.
1:1727
Εἶπεν δὲ Λάμεχ ταῖς ἑαυτοῦ γυναιξὶν Ἀδὰ καὶ Σελλά·
拉麥對他自己的兩個妻子亞大和洗拉說：「
And Lamech said to his own wives, Ada and Sella:
1:1728
Ἀκούσατέ μου τῆς φωνῆς γυναῖκες Λάμεχ, ἐνωτίσασθέ μου τ̣ο̣υ`̣ς̣ λ̣ο´̣γ̣ο̣υ̣ς̣·
拉麥的妻子啊，你們要聽我的聲音；要側耳聽我的言語；
'Hear my voice, you wives of Lamech; give ear to my words;
1:1729
ὁ´̣τι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοί, καὶ νεανίσκον εἰς μώλωπά μοι·
因為我殺了一個傷我的男子，殺了一個損我的少年人；
for I have slain a man for wounding me, and a young man for bruising me;
1:1730
ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Κάιν, ἐκ δ[ὲ] Λάμεχ ἑβδομηκοντάκις ἑπτά
若殺該隱要遭報七倍，那麼殺拉麥就要遭報七十七倍。」
for if Cain is to be avenged sevenfold, then Lamech seventy-sevenfold.'
1:1731
Τὸ ἐνωτίζεσθαι παρὰ τῇ θείᾳ παιδεύσει νομίζω μόνῃ φέρεσθαι, διαφέρει δὲ τοῦ ἀκοῦσαι, ὅτε σὺν αὐτῷ συνάπτεται, ὅτι τὸ μὲν ἐνωτίζεσθαι τὴν ἐκ τοῦ σύνεγγυς ἀκοήν, τὸ δὲ ἀκοῦσαι τὸ ὁπωσοῦν ἀκοῦσαι, καὶ εἰ μὴ ἐγγὺς ὁ λόγος ἐστίν
我認為「側耳而聽」這說法唯獨見於神聖的聖經之中；當它與「聽見」連用時，二者是有分別的，因為「側耳而聽」表示從近處聆聽，而「聽見」則表示以任何方式聽見，即使說話者並不在近旁。
The expression 'to give ear' (to lend one's ear) I consider to be found only in the divine Scripture; and it differs from 'to hear' when it is joined together with it, in that 'to give ear' signifies hearing from close at hand, whereas 'to hear' signifies hearing in any manner whatever, even if the speaker is not near.
1:1732
Καὶ ἐν τῷ Ἠσαίᾳ δὲ τὸ Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν οὐκ ἐκ παραλ- λήλου ἐστὶν λεγόμενον, ὃ καὶ τὸ Ἐνωτίζου, οὐρανέ, καὶ λαλήσω–ἀντὶ γὰρ τοῦ Πρόσεχε τὸ Ἐνω̣τίζου ἄλλοι λέγουσιν ἑρμηνευταί–καὶ ἀκουέτω γῆ ῥήματα ἐκ στόματος μου
在以賽亞書中也是如此，「天哪，要聽！地啊，要側耳而聽！因為耶和華說了」這話並非平行同義而說—因為這與「天哪，要側耳而聽，我要說話」相同（因為別的譯者用「側耳而聽」代替「留意」）—「地啊，要聽我口中的言語。」
And in Isaiah too, the words 'Hear, O heaven, and give ear, O earth, for the Lord has spoken' are not said as though in parallel—for this is the same as 'Give ear, O heaven, and I will speak' (since other translators say 'Give ear' instead of 'Attend')—'and let the earth hear the words from my mouth.'
1:1733
Καί φασιν τοιαύτην εἶναι τὴν παρα- τήρησιν·
他們說，這觀察是這樣的：「
And they say that the observation is of this sort:
1:1734
ὅτε ὁ νόμος πρὸς τοῦ Θεοῦ ἐδίδοτο, ἐπεὶ πλ[η]σίον ἐτύγχανον τῶν οὐρανίων ἔργων, διὰ τοῦτο ὁ οὐρανὸς ἐνωτίζεσθαι παραγγέλ̣λεται, ὅτε δὲ ἀπέστησαν τῆς ἐναρέτου πολιτείας, ὡς ἐγγὺς γενέσθαι τῆς γῆς, τ[ο´̣]τε λοιπὸν εἴρηται·
當律法由神所賜下時，因為他們接近天上的作為，故此天被吩咐要側耳而聽；但當他們離開了有德的生活方式，以致變得接近地時，此後便說：「
When the law was being given by God, since they were near to the heavenly works, on this account the heaven is commanded to give ear; but when they departed from the virtuous way of life, so as to have become near to the earth, then thereafter it is said:
1:1735
Ἄκουε, [οὐρα]νέ–πόρρω γὰρ αὐτῶν ἐτύγχανεν–καὶ ἐνωτίζου, γῆ– πλη̣[σίον γ]ὰρ αὕτη διὰ τῶν ἐπιτηδευμάτων ὑπῆρχεν
天哪，要聽！」—因為天遠離他們—「地啊，要側耳而聽！」—因為地藉著他們的行徑而近在他們旁邊。
'Hear, O heaven'—for he was far from them—'and give ear, O earth'—for she was near through their pursuits.
1:1736
[ ···] ὁ Λάμεχ οὖν <οὐκ> ἐκ παραλλήλου εἶπεν τὸ Ἀκούσατε καὶ Ἐ[νω]τίσασθε, ἀλλὰ γοῦν οὐκ ἀκαίρως τὴν διαφορὰ[ν] αὐτω῀̣ν κειμένην ἐν τῇ γραφῇ παρετηρησάμεθα·
〔……〕因此，拉麥並非把「你們要聽」和「你們要側耳而聽」當作平行同義來說；無論如何，我們如此考察它們在聖經中所擺明的分別，並非不合時宜。
[...] Lamech, then, did <not> say 'Hear' and 'Give ear' as parallels; but at any rate we have not inopportunely observed the difference between them as it lies set forth in the Scripture.
1:1737
τί δέ ἐστιν ὃ, λέγει, μαθῶμεν·
然而，讓我們來明白他所說的是甚麼。
But let us learn what it is that he says.
1:1738
Ἀκούσατέ μου τῆς φωνῆς, γυναῖκες̣ Λάμεχ·
「拉麥的妻子啊，你們要聽我的聲音；
'Hear my voice, you wives of Lamech;
1:1739
ἐνωτίσασθέ μου τοὺς λόγους. Καὶ τὴν φωνὴν οὖν καὶ τοὺς λόγους ἐκ παραλλήλου τις ἂν λέγοι·
要側耳聽我的言語。」如今或有人會說「聲音」與「言語」是平行同義而用的；
give ear to my words.' Now one might say that 'the voice' and 'the words' are used in parallel;
1:1740
ὁ δὲ καὶ ἐπὶ τούτων ἀκρίβειαν ζητῶν λέγοι ἂν ὅτι ἐπὶ μὲν τῆς φωνῆς τὸ Ἀκούσατε, ἐπὶ δὲ τῶν λόγων τὸ ἀκριβέστερον, ὅπερ ἐστὶν τὸ ἐνωτί- ζεσθαι, ἔταξεν
但那在這些事上也力求精確的人或會說：他就「聲音」而言用了「要聽」，而就「言語」而言則用了更為精確的詞，即「要側耳而聽」。
but he who seeks precision even in these matters might say that with respect to 'the voice' he set 'Hear,' whereas with respect to 'the words' he set the more precise term, which is 'to give ear.'
1:1741
Εἰς ταύτην τὴν διαφορὰν ὁρῶν̣ τις λέγοι ὅτι Ἰωάννης φωνὴ βοῶντος ἐτύγχανεν, ἐκλαμβάνων τὴν μὲν πρόχειρον λέξιν τῶν γραφῶν φωνήν, τὸν δὲ μυστικὸν νοῦν λόγον
著眼於這一分別，或有人會說：約翰是「呼喊者的聲音」，把聖經那顯明易見的字面用詞理解為「聲音」，而把那奧祕的含義理解為「言語」。
Looking to this distinction, someone might say that John was 'a voice of one crying,' understanding the plain, ready wording of the Scriptures as the 'voice,' but the mystical sense as the 'word.'
1:1742
μοι. Λέγε<ται> ἐν τῇ βίβλῳ τῆς διαθήκης ὑπὸ τοῦ Λάμεχ τὸν Κάιν ἀνῃρῆσθαι ἀκουσίως·
在約書中記載，該隱是被拉麥無意中殺死的；
It is said in the Book of the Covenant, by Lamech, that Cain was slain unintentionally;
1:1743
τοῖχον γάρ τινα οἰκοδομῶν προσανέτρεψεν αὐτόν, ὄπιθεν ὄντος τοῦ Κάιν, ὃς καὶ ἀνῃρέθη ἀκουσίως
因為當拉麥建造一堵牆時，把牆推倒壓在該隱身上，那時該隱正在牆後，於是就這樣被無意中殺死了。
for while building a certain wall he toppled it upon him, Cain being behind (it), who was thus slain unintentionally.
1:1744
Τῷ μὲν οὖν ἀνῃρῆσθαι φησίν, εἰς τραῦμα ἐμοὶ γέγονεν, τῷ δὲ μὴ ἑκὼν εἰς μώλωπά μοι
因此，就那被殺一事而言，他說：「這成了我的傷」；而就那並非出於故意而言，則說：「成了我的損傷」。
So then, with respect to the fact that (Cain) was slain, he says, 'it happened as a wound to me,' but with respect to the fact that it was not willingly (done), 'as a bruise to me.'
1:1745
Ἔγνω δὲ Ἀδὰμ Εὕαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν υἱὸν καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Σὴθ λέγουσα·
亞當又認識了他的妻子夏娃，夏娃懷孕，生了一個兒子，給他起名叫塞特，說：「
And Adam knew Eve his wife, and having conceived she bore a son and called his name Seth, saying:
1:1746
Ἐξανέστησεν γάρ μοι ὁ Θεὸς σπέρμα ἕτερον ἀντὶ Ἄβελ, ὃν ἀπέκτεινεν Κάιν
神另給我立了一個後裔代替亞伯，因為該隱殺了他。」
'For God has raised up for me another seed in place of Abel, whom Cain slew.'
1:1747
Πρότερον διαστέλλοντες τὰ σημαινόμενα τοῦ ἔγνω τὸ ἐγνωκέναι Ἀδὰμ τὴν Εὕαν γυναῖκα αὐτοῦ οὐ τὸ ἐπί- στασθαι ἐλέγομεν, ἀλλὰ τὸ σ̣υ̣ν̣εληλυθέναι, ὅπερ καὶ νῦν σημαίνει
先前我們在區分「認識」一詞的含義時曾說：亞當「認識」他的妻子夏娃，並非指「知曉」，而是指「與她結合」，而這也正是此處所表達的意思。
Earlier, when distinguishing the meanings of 'knew,' we said that Adam's 'knowing' Eve his wife did not mean 'to be acquainted with' but 'to have come together (with her),' which is precisely what it signifies here too.
1:1748
Ἥτις συλλαβοῦσα ἔτεκεν υἱόν, ὃν καὶ ἐπωνόμασεν Σὴθ λέγουσα·
她懷孕，生了一個兒子，就給他起名叫塞特，說：「
She, having conceived, bore a son, whom she also named Seth, saying:
1:1749
Ἀνέστησεν γάρ μοι ὁ Θεὸς σπέρμα ἀντὶ Ἄβελ, ὃν ἀπέ[κ]τεινεν Κάιν
神給我立了一個後裔代替亞伯，因為該隱殺了他。」
'For God has raised up for me a seed in place of Abel, whom Cain slew.'
1:1750
Οἱ τῆς Οὐαλεντίνου αἱρέσεως φύσεις διαφόρους εἰσ[άγο]ντες ὡς τὴν μὲν αὐτῶν ἀνεπίδεκτον ἀρετῆς εἶναι, ἥντινα καὶ χοϊκὴν καλοῦσιν, τὴν δὲ ἀνεπίδεκτον κακίας, ἣν δὴ καὶ πνευματικὴν ὀνομάζουσιν, τρίτην λέγοντες εἶναι τὴν ψυχικήν, ἥτις μεμιγμένη τις παρ' αὐτοῖς νομίζεται·
那些屬於瓦倫提努異端的人，引進了各種不同的本性—以致其中一種本性不能領受美德，他們稱之為「屬土的」；另一種本性不能領受敗壞，他們則稱之為「屬靈的」；他們又說有第三種，即「屬魂的」，在他們看來乃是某種混合的本性—
Those of the heresy of Valentinus, introducing different natures—so that the one of them is incapable of receiving virtue, which they also call 'earthy'; and another incapable of receiving vice, which indeed they name 'spiritual'; and saying there is a third, the 'psychic,' which is regarded by them as a kind of mixed nature—
1:1751
καὶ τῆς μὲν ἀνεπιδέκτου ἀρετῆς σημεῖον τὸν Κάιν λαμβάνουσιν, τῆς δὲ πνευματικῆς τὸν Ἄβελ, τὴν λοιπὴν ἐπὶ τὸν Σὴθ ἀναφέροντες
他們以該隱作為那不能被領受之德性的表徵，以亞伯作為屬靈德性的表徵，而將其餘的一類歸諸塞特。
And they take Cain as the sign of the virtue that cannot be received, and Abel as the sign of spiritual virtue, referring the remaining kind to Seth.
1:1752
Οὐ τοῦ παρόντος δὲ καιροῦ τὴν δυσσεβὴ ταύτην διελέγξαι αἵρεσιν, ἵνα μὴ ὁ λόγος μηκύνηται·
然而現今並非駁斥這不敬虔異端的時機，免得論述過於冗長。
But this is not the fitting moment to refute this impious heresy, lest the discourse be drawn out too long.
1:1753
σ[··]νομεθα δὲ καὶ τὸν λόγον τῆς Εὕας ὥσπερ μαρτυρίαν εἶναι τοῦ τρόπου τοῦ Σήθ
我們也領會夏娃所說的話，彷彿是為塞特的品格作見證。
But we also understand the word of Eve to be, as it were, a testimony to the character of Seth.
1:1754
Ἀντὶ γὰρ σπουδαίου τοῦ Ἄβελ οὗτος ἑρμηνευόμενος ποτισμός·
因為代替那殷勤的亞伯，這一位按其名的解釋乃是「澆灌」。
For in place of the earnest Abel, this one, when interpreted, means 'watering'.
1:1755
ζωτικῆς δὲ χορηγείας τοῦτο σύμβο[λο]ν·
而這正是那賜生命之供應的表號。
And this is a symbol of the life-giving supply.
1:1756
ἔδει γὰρ τὸν ἀναφέροντα τοῦτον γὰρ Ἄβελ ἑρμηνεύ[ε]ται–ποτισμὸν ἔχειν ἀδελφόν, ἵνα πρῶτός τις ὢν καὶ τελειότερος ἐκεῖνος ἱερέως δίκην ἀναφέρῃ τῷ Θεῷ τὰς πνευματικὰς θυσίας, ὁ δὲ Σὴθ δευτερεῖα ἄγων προσφέρῃ διὰ ποτισμοῦ καὶ διδασκαλίας τοὺς παιδευομέ[ν]ους τῷ Θεῷ, ὃς ἀντὶ Κάιν ὑπάρχει αὐθεκάστου τινὸς ὄντος [ κα]ὶ ἐφ' ἑαυτῷ βαλλομένου·
那獻上者—亞伯正是照此意解釋—必須有一位「澆灌」的弟兄，好使那居首且較為完全的一位，如祭司一般，向神獻上屬靈的祭物；而塞特居於次位，藉著澆灌與教導，將那些受教之人獻與神。塞特乃是代替該隱的，該隱是一個任性自恃、只倚靠自己的人。
For it was necessary that the one who offers up—for this is what Abel is interpreted to mean—should have a brother who is 'watering', so that the one who is first and more perfect might, after the manner of a priest, offer up to God the spiritual sacrifices, while Seth, holding the second rank, might present to God through watering and teaching those who are being instructed—Seth who stands in the place of Cain, who was a self-willed man and cast back upon himself.
1:1757
κτῆσις γὰρ ἑρμηνεύεται Κάιν
因為該隱按解釋乃是「得著」（財產）之意。
For Cain is interpreted as 'possession'.
1:1758
[ Κ]αὶ τῷ Σὴθ ἐγένετο υἱός, ἐπωνόμασεν δὲ τὸ ὄνομα αὐτοῦ Ἐνώς·
塞特也生了一個兒子，給他起名叫以挪士。
And to Seth also there was born a son, and he called his name Enos.
1:1759
οὗτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου τοῦ θεοῦ
這人指望求告主神的名。
This man hoped to call upon the name of the Lord God.
1:1760
Οἱ ἐξ ἁγίου ἅγιοι πολλάκις καὶ τὴν κατὰ σάρκα γένεσιν ἐξ ἐκείνων ἀπέχουσι καὶ τὴν κατὰ ψυχήν, ὅνπερ τρόπον Ἀβραὰμ τοῦ Ἰσαὰκ πατὴρ γέγονεν καὶ Ἰσαὰκ τοῦ Ἰακὼκαὶ Ἰακὼβ τοῦ Ἰωσήφ·
那些出於聖者的聖人，往往從其祖先兼得肉身的出生與心靈的出生，正如亞伯拉罕作了以撒的父親，以撒作了雅各的父親，雅各作了約瑟的父親。
Those who are holy, born of the holy, often derive from those forebears both their birth according to the flesh and their birth according to the soul—in the manner in which Abraham became the father of Isaac, and Isaac of Jacob, and Jacob of Joseph.
1:1761
οὗτοι γὰρ ἅμα τε τῇ ἀνθρωπίνῃ διαδοχῇ ἐξ αὐτῶν ὑπάρχουσιν καὶ μιμηταὶ τῆς ἀρετῆς αὐτῶν κατέστησαν
因為這些人既藉人類的世系從他們而出，同時也成了效法他們德性的人。
For these were at once descended from them by the human succession and also established as imitators of their virtue.
1:1762
Ὁ δὲ Ἠσαὺ κατὰ σάρκα μόνην γέγονεν τοῦ Ἰσαάκ, ἀλλοτριούμενος αὐτοῦ διὰ γνωμήν·
惟獨以掃只是照肉身出於以撒，卻因其心志而與他疏遠。
But Esau came of Isaac according to the flesh alone, being estranged from him in his disposition of mind.
1:1763
Ὁ Σὴθ οὖν ἀντὶ τοῦ δικαίου τεχθεὶς γεννᾷ τὸν Ἐνὼς δίκαιος δίκαιον, ὃς ἀντὶ τοῦ κυρίου ὀνόματος ἄνθρωπος καλεῖται, τῆς τοιαύτης προση- γορίας, τῆς ψυχῆς αὐτοῦ τὴν ἀρετὴν δηλούσης, σῳζούσης τὸ κατ' εἰκόνα καὶ τὴν τοῦ ὄντως ὄντ[ο]ς ἀνθρώπου κατάστασιν·
所以塞特既是代替那義人而生，本身為義，便生下以挪士這義人；以挪士不用主的名，反被稱為「人」。這樣的稱謂彰顯出他心靈的德性，這德性保存了那照著形像的本質，以及那真正存在之人的地位。
Seth, therefore, being born in place of the righteous one, being righteous begets Enos, a righteous man, who instead of the Lord's name is called 'man'; such a designation makes plain the virtue of his soul, which preserves that which is according to the image and the condition of the man who truly is.
1:1764
Ἐνὼς γὰρ παρ' Ἑβραίοις ἄνθρωπός ἐστιν
因為在希伯來人中，「以挪士」就是「人」的意思。
For among the Hebrews Enos means 'man'.
1:1765
Ἀμέλει γοῦν καὶ τὸ ἴδιον τοῦ ἀνθρώπου προσάπτει αὐτῷ·
的確，經文也將那專屬於人的事歸諸於他。
Indeed, then, Scripture attaches to him also that which is proper to man.
1:1766
Οὗτός φησιν ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου·
論到這人，經上說：「他指望求告主的名。」
Of this man it says, 'he hoped to call upon the name of the Lord.'
1:1767
προσήκουσα δὲ αὕτη ἀνθρώπῳ ἐναρέτῳ πρᾶξις·
這乃是合乎有德之人的行為。
And this is an action befitting a virtuous man.
1:1768
ἐλπὶς δὲ ἡ τῷ ὄντι αὕτη ἐστὶν τὸ ὁμοιωθῆναι τῷ Θεῷ κατὰ τὸ δυνατόν·
而這才是真正意義上的盼望：就是儘可能地效法神、與神相似。
And this is hope in the true sense: to be made like to God so far as is possible.
1:1769
ἐλπίζειν δὲ ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ ἅμα καὶ ὑπὸ ἐξουσίαν καὶ ὑπὸ τὴν διδασ- καλίαν τὴν θείαν ἐστὶν ἑαυτὸν ὑποτά[τ]τοντος
至於指望求告主神的名，同時也就是將自己順服於神的權柄之下，並順服於神聖的教導之下。
But to hope to call upon the name of the Lord God is at the same time to subject oneself both to His authority and to the divine teaching.
1:1770
Αὕτη ἡ βίβλος γενέσεως ἀνθρώπων
這是人類世代的冊子（記載）。
This is the book of the generation of men.
1:1771
Ἧι ἡμέρᾳ ἐποίησεν ὁ Θεὸς τὸν Ἀδάμ, κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτόν·
在神造亞當的日子，就照著神的形像造他。
In the day that God made Adam, He made him according to the image of God.
1:1772
ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς, καὶ εὐλόγησεν αὐτούς, καὶ ἐπων[ό]μασεν τὸ ὄνομα αὐτῶν Ἀδάμ, ᾗ ἡμέρᾳ ἐποίησεν αὐτούς
他造男造女，並且賜福給他們，在造他們的日子，稱他們的名為亞當。
Male and female He made them, and He blessed them, and He called their name Adam, in the day that He made them.
1:1773
Βίβλ[ον] ἐνταῦθα τὴν διήγησιν τὴν περὶ τοῦ Ἀδὰμ καὶ τῆς διαδοχῆς αὐτοῦ ἕως τῶν παρόντων ἐκάλεσεν
在此，他將關於亞當及其世系直到當前的敘述稱為「冊子」。
Here he called 'book' the narrative concerning Adam and his succession down to the present.
1:1774
Πρὸ μὲν οὖν τῆς ἕκτης ἡμέρας, καθ' ἣν ὁ ἄνθρωπος συνέστη, βίβλος ἐλέγετο οὐρανοῦ καὶ γῆς·
在人被造成的第六日之前，那記載被稱為「天地的冊子」。
Now before the sixth day, on which man was constituted, it was called 'the book of heaven and earth'.
1:1775
ὅλην γὰρ ἐκείνην τὴν διήγησιν τοῖς πρ[ὸ] τοῦ ἀνθρώπου γεγονόσιν ἀπένειμεν, ἄλλην ἀρχὴν τῆς τῶν [ἀνθρώπων] γενέσεως κατατιθέμενος·
因為他把那整段敘述歸給人以前所造之物，並為人類的世代另立了一個開端。
For that whole narrative he assigned to the things that had come into being before man, laying down another beginning for the generation of men.
1:1776
γένεσιν δὲ τὸν λόγον δ̣ιαγρ[άφοντα] τὴν ποίησιν αὐτοῦ φησιν, ὡς καὶ περὶ τοῦ Ἰησοῦ εἴρηται·
他所謂的「世代」，乃指那描述他受造的記述，正如論到耶穌時也如此說。
And he speaks of 'generation' as the account that describes his making, just as it was also said concerning Jesus.
1:1777
γε]νέσεως Ἰησοῦ Χριστοῦ, τὴν κατὰ σάρκα λέγων·
「耶穌基督的世代」，這是指照肉身而言的。
'...the generation of Jesus Christ,' speaking of that which is according to the flesh.
1:1778
ἡ γὰρ ἀΐδιος ἄγν[ωστος] ἀνθρώποις·
因為他那永恆的世代（受生）是人所不能知曉的。
For His eternal generation is unknown to men.
1:1779
Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; Ὥ[σ]περ δὲ οὐ πλῆθος ἡμερῶν τὰς ἓξ ἡμέρας ἐλέγομεν εἶναι, οὕτως οὐδὲ τὴν μίαν·
「誰能述說他的世代呢？」正如我們曾說那六日並非眾多的日子，那一日也照樣不是。
'Who shall declare His generation?' And just as we said that the six days were not a multitude of days, so neither was the one day.
1:1780
οὐ γὰρ ἐν χρόνῳ Θεὸς δημι- ουργεῖ
因為神並不在時間之中創造。
For God does not create in time.
1:1781
Ἄνθρωποι μὲν γὰρ τὰς πράξεις χρόνῳ συμμε- τρουμένας ἔχουσιν, Θεὸς δὲ οὐχ οὕτως·
因為人的作為是以時間量度的，神卻不是這樣。
For men have their actions measured out by time, but God is not so.
1:1782
Αὐτὸς̣ γὰρ εἶπεν καὶ ἐγεννήθησαν, καὶ οὐκ ἔχομεν διαστεῖλαι τὸ θελῆσαι τοῦ ὑπᾶρξαι ὃ βούλεται ὑποστῆσαι, τάξεως δ' ἕ<νεκεν>, ὡς εἴρηται, ὁ πρῶτος ἐν τελείοις εἴλημπται
因為他一發命，它們就被生出來了；我們無法把他的意願與他所要使之存在之物的成形加以區分。然而，如前所述，為著次序的緣故，那眾完全者中的首位被首先提及。
For He Himself spoke, and they were brought into being; and we cannot distinguish His willing from the coming-to-be of what He wills to bring into existence; yet for the sake of order, as has been said, the first among the perfect ones is taken up.
1:1783
Ἀλλὰ καὶ περὶ τοῦ κατ' εἰκόνα τὸν ἄνθρωπον γεγονέ- ναι τότε ὁμοίως εἴρηται
至於人是照著形像被造的這件事，那時也照樣說過。
But also concerning man's having come to be according to the image, the same thing was then said.
1:1784
Τὸ δὲ καὶ εὐλόγησεν αὐτοὺς ἐμφατικὸν τοῦ ἀγαθοὺς εἶναι·
而「並且賜福給他們」這句話，強調了他們是良善的。
And the phrase 'and He blessed them' is emphatic of their being good.
1:1785
εὐλογία γὰρ εἰς ἀγαθοὺς φθάνει·
因為祝福是臨到善人身上的。
For blessing reaches unto the good.
1:1786
Οὗτος γὰρ λήμψεται εὐλογίαν παρὰ Κυρίου
「這樣的人必蒙主賜福。」
'For this man shall receive blessing from the Lord.'
1:1787
Σημειωτέον ὅτι ἀμφοτέρους Ἀδὰμ καλεῖ, καὶ περὶ τοῦ ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς εἰπόντες ἐν τοῖς πρώτοις, οὐ παλιλλογήσομεν
應當注意，他稱二者為亞當；至於「他造男造女」一語，我們既已在前面論及，就不再重複。
It should be noted that He calls them both Adam; and having already spoken in the earlier passages about 'male and female He made them', we shall not repeat ourselves.
1:1788
Εἰ δὲ καὶ τὸ Ἐνὼς καὶ Ἀδὰμ τὸν ἄνθρωπον σημαίνει, οὐ ξενιστέον·
若「以挪士」與「亞當」都指「人」，這不足為奇。
And if both Enos and Adam signify 'man', this need not be found strange.
1:1789
παρ' Ἑβραίοις γὰρ πολυώνυμος ὁ ἄνθρωπος, ὥσπερ καὶ παρὰ τοῖς ἑλληνιστὶ λαλοῦσιν ἄνθρωπον, μέροπα, βροτόν, φῶτα·
因為在希伯來人中，「人」有許多名稱，正如在說希臘話的人中也是如此—anthropos、merops、brotos、phos。
For among the Hebrews 'man' has many names, just as also among those who speak Greek—anthropos, merops, brotos, phos.
1:1790
ἐτυμολογίαις δὲ ταῦτα ὑποπίπτοντα φύσει καὶ οὐ θέσει εἰσίν, ὡς καὶ πρότερον εἴρηται
這些名稱既受詞源的支配，便是出於本性而非出於約定，這一點前面也已說過。
And these, being subject to etymologies, exist by nature and not by convention, as has also been said before.
1:1791
Ἔζησεν δὲ Ἀδὰμ τριάκοντα καὶ διακόσια καὶ ἐγέννησεν κατὰ τὴν ἰδέαν α[ὐτ]οῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ, καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Σήθ
亞當活到二百三十歲，就照著自己的樣式、按著自己的形像生了一個兒子，給他起名叫塞特。
And Adam lived two hundred and thirty years, and he begot a son according to his likeness and according to his image, and he called his name Seth.
1:1792
Ἐγένοντο δὲ αἱ ἡμέραι Ἀδὰμ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Σὴθ ἑπτα- κόσια ἔτη, καὶ ἐγέννησεν υ[ἱο]ὺς καὶ θυγατέρας
亞當生塞特之後的日子有七百年，並且生兒養女。
And the days of Adam after he begot Seth were seven hundred years, and he begot sons and daughters.
1:1793
Καὶ ἐγένον- [το π]ᾶσαι αἱ ἡμέραι Ἀδὰμ ἃς ἔζησεν τριάκοντα καὶ ἐν[νακόσ]ια ἔτη καὶ ἀπέθανεν
亞當一生的年日共有九百三十年，他就死了。
And all the days of Adam which he lived were nine hundred and thirty years, and he died.
1:1794
[ Ἡ ζωὴ μ]ὲν ἀνθρώπων νῦν εἰς ὀλίγον ἀριθμὸν συντέτμηται·
如今人的壽數已被縮短為一個小小的數目。
Now the life of men has at present been cut short to a small number.
1:1795
ῥ[ηθήσ]εται γὰρ ὕστερον ἐκ τῶν ἱστοριῶν οὕτω κατ' ὀλίγο[ν] χωρῆσαν τὸ πρᾶγμα, ὡς καὶ προανα- φωνηθῆναι πρὸς τοῦ Θεοῦ λέγοντος·
因為後面要從史事中述說這事如何漸漸縮減，以致神甚至預先宣告說：
For it will be told later from the histories how the matter thus diminished little by little, so that it was even foretold beforehand by God, who says:
1:1796
Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις διὰ τὸ εἶναι αὐτοὺς σάρκας, ἔσονται δὲ αἱ ἡμέραι αὐτῶν ἔτη ἑκατὸν εἴκοσι, εἴρηται δὲ καὶ ὑπὸ τοῦ ψαλμῳδοῦ·
「我的靈不永遠住在這些人裡面，因為他們是屬肉體的；然而他們的年日必為一百二十年。」詩人也曾說：
'My spirit shall not remain among these men, because they are flesh; but their days shall be a hundred and twenty years.' And it was also said by the psalmist:
1:1797
Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἑβδομήκοντα ἔτη, ἐὰν δὲ ἐν δυνα- στείαις ὀγδοήκοντα ἔτη, τὸ δὲ πλεῖον αὐτῶν κόπος καὶ πόνος·
「我們一生的年日是七十歲，若是強壯可到八十歲；但其中所矜誇的不過是勞苦愁煩。」
'The days of our years are seventy years, but if in strength, eighty years; and the greater part of them is toil and trouble.'
1:1798
τὰ γὰρ μετὰ τὸ ὀγδοηκοστὸν ἔτος τῆς ζωῆς πόνος ἐστὶν καὶ κόπος
因為過了八十歲以後的年日，乃是愁煩與勞苦。
For the years after the eightieth year of life are trouble and toil.
1:1799
Τότε δὲ οὐδὲ ταχέως ἐγήρων·
然而在那些日子，人甚至不會迅速衰老。
But in those days men did not even grow old quickly.
1:1800
ἑκατὸν γοῦν καὶ ἑξήκοντα ἐτῶν ἀκμαῖς ἐδόκουν εἶναι
無論如何，到了一百六十歲，他們看來還正當盛壯。
At any rate, at a hundred and sixty years of age they seemed to be in their prime.
1:1801
Καὶ εἰκότως γε κατ' ἀρχὰς πολυχρόνιοι οἱ ἄνθρωποι ἐτύγχανο[ν], ἵνα μή, ὠκυμόρων αὐτῶν τυγχανόντων, ἐπιλείψῃ τὸ τῶ[ν] ἀνθρώπων γένος ἀπὸ μιᾶς ἀρχῆς κατα- γόμενον·
起初的人得享長壽是合宜的，免得他們若是短命，那從單一源頭而出的人類就會斷絕。
And with good reason men in the beginning happened to be long-lived, lest, if they were short-lived, the human race, being derived from a single origin, should give out.
1:1802
οὕτω γὰρ καὶ πλείονα<ς> ἐγ<έν>νων, τοῦ χρόνου τῆς ζωῆς πλείονος ὄντος, ἑνὸς δὲ μνήμη γίνεται διὰ τὸν τῆς διαδοχῆς λόγον, τῶν πρωτο[τό]κων ὀνομαζομένων
因為壽命既長，他們也就生育得更多；然而由於世系傳承的緣故，只有一人被記念，就是那被稱為長子的。
For in this way they also begot more children, since the span of life was longer; yet the memory of only one is preserved, on account of the principle of succession, the firstborn being the ones named.
1:1803
Καὶ μὴν Σὴθ τρίτος, οὐ πρωτότοκος, ἐστίν, λεκτέον ὡς οὔτε ἀπὸ Κάιν ἔπρεπεν φαύλου ὄντος οὔτε ἀπὸ Ἄβελ ἀτέκνου ἀναχωρήσαντος, διόπερ εἰκότως ἀπὸ τοῦ Σὴθ τρόπον τινὰ πρωτοτόκου ὑπάρχοντ[ος]
既然塞特是第三，而非長子，就當說：既不宜從惡人該隱起算，也不宜從無嗣而逝的亞伯起算，因此理當從塞特起算，他在某種意義上乃是長子。
And indeed, since Seth is the third, not the firstborn, it must be said that it was fitting neither to reckon from Cain, who was wicked, nor from Abel, who departed childless; and therefore with good reason from Seth, who was in a certain sense the firstborn.
1:1804
Τὸ δὲ κατὰ τὴν ἰδέαν καὶ κατὰ τὴν εἰκόνα δόξει μὲν ἁπλ[ο]ύστερον λαμβανόμενον ταὐτὸν ἂν εἴη, ὁ δὲ φιλοτεχνῶν λέγοι ἂν ὅτι κατὰ μὲν τὴν ἰδέαν τῷ , κατὰ δὲ τὴν εἰκόνα τῷ
至於「照著樣式、按著形像」一語，若取其較樸素的意思，似乎所指相同；但精於推究者或許會說，「照著樣式」是指這一方面，「按著形像」則指另一方面。
And the phrase 'according to the likeness and according to the image', if taken more simply, would seem to mean the same thing; but one who inquires more artfully might say that 'according to the likeness' refers to the one, and 'according to the image' to the other.
1:1805
Ταῦτα μὲν οὕτω νῦν ἀποδέδοται·
這些事到此便如此加以闡釋了。
These things, then, have thus now been expounded.
1:1806
εἰ δέ τις καὶ τῷ πλήθε[ι τῶν ἐ]τῶν καὶ τῇ ἑρμηνείᾳ τῶν ὀνομάτων < τῶν> γεννωμένων ἔ[νσχοι, Φί]λων ἀποδοίη λόγον μυστικὸν μετὰ τοῦ μὴ ψυχρολογ[εῖ]ν̣·
但若有人要探究那眾多的年數以及所生之人名字的解釋，斐羅會給出一番奧秘的說解，而且不至於流於乾枯的鑽牛角尖。
But if anyone should occupy himself both with the multitude of the years and with the interpretation of the names of those begotten, Philo would render a mystical account, and that without frigid over-subtlety.
1:1807
πρόσεστε οὖν τούτῳ, ὠφέλιμον γάρ
因此當留意這一點，因為它是有益的。
Attend, then, to this, for it is profitable.
1:1808
Ἔζησεν δὲ Σὴθ πέντε καὶ διακόσια ἔτη καὶ ἐγέννησεν τὸν Ἐνώς
塞特活到二百零五歲，就生了以挪士。
And Seth lived two hundred and five years, and he begot Enos.
1:1809
Καὶ ἔζησεν Σὴθ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Ἐνὼς ἑπτὰ ἔτη καὶ ἑπτακόσια καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας
塞特生以挪士之後，又活了七百零七年，並且生兒養女。
And Seth lived after he begot Enos seven hundred and seven years, and he begot sons and daughters.
1:1810
Καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Σὴθ δώδεκα καὶ ἐννακόσια ἔτη καὶ ἀπέθανεν
塞特一生的年日共有九百一十二年，他就死了。
And all the days of Seth were nine hundred and twelve years, and he died.
1:1811
Ὁμώνυμος δέ ἐστιν οὗτος ὁ Ἐνὼς τοῦ πρὸ τούτου, ὃς υἱὸς ἦν τοῦ Κάιν
這位以挪士與他以前那位同名，那位乃是該隱的兒子。
And this Enos is namesake of the one before him, who was a son of Cain.
1:1812
Οὗτος δὲ ὁ Ἐνὼς ἔζησεν ˉϠ καὶ ἀπέ- θανεν·
這以挪士活了九百歲就死了。
And this Enos lived nine hundred years and died.
1:1813
υἱὸς δὲ αὐτοῦ Καινάν, ὃς καὶ αὐτὸς ἔζησεν ˉι καὶ ˉϠ καὶ ἀπέθανεν·
他的兒子是該南，該南自己也活了九百一十歲就死了。
And his son was Cainan, who himself also lived nine hundred and ten years and died.
1:1814
ἐν πέντε καὶ ἐνενήκοντα ἔτεσιν συνετελέσθη·
他在九十五歲時被生成（成孕）。
In ninety-five years he was brought to his completion.
1:1815
καὶ τούτου δὲ υἱὸς Ἰάρεδ, ὃς ἔζησεν δύο καὶ ἑξήκοντα ἔτη καὶ ἐννακόσια καὶ ἀπέθανεν, ὃς ἐ[γ]έννησεν τὸν Ἑνώχ
這人的兒子是雅列，雅列活了九百六十二年就死了，他生了以諾。
And of this man too the son was Jared, who lived nine hundred and sixty-two years and died, who begot Enoch.
1:1816
Καὶ ἔζησεν Ἑνὼχ πέντε καὶ ἑξήκοντα καὶ ἑ[κα]τὸν ἔτη καὶ ἐγέννησεν τὸν Μαθουσαλά, εὐηρέστησεν δὲ Ἑνὼ[χ] τῷ Θεῷ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Μαθουσαλὰ διακόσια ἔτη, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας
以諾活到一百六十五歲，生了瑪土撒拉；以諾生瑪土撒拉之後，與神同行二百年，並且生兒養女。
And Enoch lived a hundred and sixty-five years and begot Methuselah; and Enoch was well-pleasing to God after he begot Methuselah two hundred years, and he begot sons and daughters.
1:1817
Καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Ἑν[ὼ]χ πέντε καὶ ἑξήκοντα καὶ τριακόσια ἔτη
以諾一生的年日共有三百六十五年。
And all the days of Enoch were three hundred and sixty-five years.
1:1818
Καὶ εὐηρέστησεν Ἑνὼχ [τ]ῷ Θεῷ, καὶ οὐχ ηὑρίσκετο̣, ὅτι μετέθηκεν αὐτὸν ὁ Θεός
以諾與神同行，神將他取去，他就不在世了。
And Enoch was well-pleasing to God, and he was not found, because God translated him.
1:1819
Τὴν περ[ὶ τοῦ] Ἑνὼχ λέξιν παραλαβὼν ὁ Ἀπόστολος ἐν τῇ πρὸς Ἑβραίους λέ[γ]ει·
使徒在《希伯來書》中引用了關於以諾的這句話，說：
Taking up the phrase concerning Enoch, the Apostle says in the Epistle to the Hebrews:
1:1820
Πίστει Ἑνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον
「以諾因著信被接去，不至於見死。」
'By faith Enoch was translated that he should not see death.'
1:1821
Περιγράφετα[ι] δ̣' ἡ ζωὴ αὐτοῦ εἰς ἀριθμὸν ἡμερῶν ἐνιαυτὸν καὶ λοιπὸν μετε[τ]έθη, ὅπερ συνετῶς λογίσαιτο ἄν τις ὅτι τελειότητος καὶ πληρό[τ]ητος ἐπειλημμένος κατὰ τὴν ἐν ἀνθρώποις ὑπᾶρξαι ὀφείλουσαν ἀρετὴν μετετέθη [ εἰς] τὰ κρείττονα
他的生命被界定為相當於一年的日數，此後便被遷去了；有見識的人會合理地推想：他既已按照人間所當具備的德行達到了完全與豐滿，就被遷到那更美好的境界去了。
His life is delimited to a number of days amounting to a year, and thereafter he was translated; and one might sensibly reckon that, having attained perfection and fullness in accordance with the virtue that ought to exist among human beings, he was translated to the better things.
1:1822
Ἡ δὲ μετάθεσις [ α]ὐτοῦ οὐ κατὰ τοὺς ἄλλους γέ[γονεν] ἀνθρώπους·
他的被遷去，並不像其他世人那樣發生；
His translation did not come about after the manner of other human beings;
1:1823
τὰ γὰρ τῶν ἄλλων σω´̣ματα ἐνταῦθα διαμείναν[τα καὶ δια]λυ- θέντα ἐχωρίσθη τῶν ψυχῶν, περὶ δὲ τούτου λέγε[ται ὅτι μ]ετετέθη, περὶ οὗ νοοῦμεν ὅτι ἢ ὡς Ἠλίας ἀνελήμφθη ἢ καθ' ἕ[τ]ερον τρόπον εἰς θεῖον ἡρπάγη χῶρον
因為其他人的身體停留在此地而分解，遂與靈魂分離；然而論到這人，卻說他被遷去了，我們理解他或是如以利亞那樣被接上去，或是以另一種方式被提到神聖之境。
for the bodies of the others, having remained here and been dissolved, were separated from their souls; but concerning this man it is said that he was translated, whom we understand either to have been taken up as Elijah was, or in some other manner to have been caught up into a divine region.
1:1824
Ἐνταῦθα λοιπὸν σκοπεῖν προσήκει τὸ ὑπὸ Παύλου εἰρημένον Καὶ καθὼς ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν πῶς ἀληθεύεται
至此，我們該當思考保羅所說的話：「按著定命，人人都有一死」，這話如何得以成真。
At this point it is fitting to consider how the saying spoken by Paul, 'And inasmuch as it is appointed unto men once to die,' is verified.
1:1825
Εἰ γὰρ οὗτοι, Ἠλίας λέγω καὶ Ἑνώχ, μετὰ τῶν παχυτάτων σωμάτων ἄχρις̣ καὶ νῦν καὶ τοῦ παντὸς αἰῶνος ἔσεσθαι μέλλοντες ἀνελήμ- φθησαν, ψευδὴς ὁ λόγος ὁ περὶ τοῦ δεῖν πάντας ἀνθρώπους ἀποθανεῖν παρὰ Παύλου τοῦ σοφοῦ καὶ ἁγίου λεγόμενος
因為倘若這些人——我是指以利亞與以諾——是連同他們那極粗糙的身體被接上去，並要一直存留到如今、直到全世代，那麼智慧而聖潔的保羅所說「眾人都必須死」的話，便成了謊言。
For if these men — I mean Elijah and Enoch — were taken up together with their coarsest bodies, destined to continue even now and throughout the whole age, then the saying spoken by the wise and holy Paul, that all men must die, is false.
1:1826
Θεωρίαν ἄρα πρέπουσαν ἔχει τὸ προ- κείμενον, εἰ καὶ μὴ τῷ εἰθισμένῳ τ̣ὸ νῦν τοῖς ἄλλοις ἀνθρώποις θανάτῳ κεκοινωνήκασιν, ἀλλὰ τῷ τὴν ἔνυλον ζωὴν ἀποτεθεῖσθαι κατὰ τὸν ἀπόρρητον ἡμῖν τοῦ Θεοῦ λόγον τὸ θνητὸν αὐτῶν δεῖ νο̣η῀̣σαι
所以擺在我們面前的這段經文自有相稱的屬靈解釋：他們雖然如今並未分擔其餘世人所習慣的那種死亡，然而藉著按照神那對我們不可言喻的旨意將屬物質的生命卸下，我們就當領會他們的可死性。
The passage before us therefore admits of a fitting spiritual interpretation: even though they have not now shared in the death that is customary for the rest of mankind, yet by the fact that their material life was laid aside according to the reckoning of God, which is unutterable to us, we must understand their mortality.
1:1827
Εἰ γὰρ πρωτότοκος ἐκ τῶν νεκρῶν ὁ Σωτήρ, καὶ τούτων ἂν εἴη πρωτότοκος
因為若救主是從死裡復活的頭生者，那麼他也必是他們的頭生者。
For if the Savior is the firstborn from the dead, then he would be their firstborn as well.
1:1828
Ἄδοξον γὰρ τὸ ἐκτὸς αὐτοὺς εἶναι τοῦ τοιούτου λόγου, ἄλλως τε, εἰ οὐκ ἀπέθε<ν>το τὴν ἔνυλον ζωήν, ὡς εἴπομε[ν, ο]ὐδὲ τῆς θείας ἀναστάσεως κεκοινωνήκασιν, καθ' ἣν ἐξ ἀτίμ[ο]υ ἔντιμον, ἐξ ἀδόξου ἐπίδοξον, ἐξ < ἀ>σθενοῦς δυνατόν, ἐξ ψυχικοῦ πνευματικὸν ἀπολημψόμεθα πάντες τὸ σῶμα
因為若他們竟外於這樣的道理，實屬不合宜；此外，正如我們所說，倘若他們未曾卸下屬物質的生命，那麼他們也未曾分享那神聖的復活——照著這復活，我們眾人都要領回身體：所種的是羞辱的，得回的是尊榮的；所種的是卑賤的，得回的是榮耀的；所種的是軟弱的，得回的是有能力的；所種的是屬血氣的，得回的是屬靈的。
For it would be unseemly for them to be outside such a principle; and besides, if they did not lay aside their material life, as we have said, neither have they shared in the divine resurrection, according to which we shall all receive back the body: from dishonor honored, from ignoble glorious, from weak powerful, from natural spiritual.
1:1829
Εἰ δέ τῳ φίλον κα̣[ὶ] τὴν βίβλον τῆς διαθήκης ἀναγιγνώ- σκειν, γνώσεται ὡς [ εἰς] τὸν παράδεισον ἡρπᾶσθαι λέγεται·
然而若有人也樂於誦讀那盟約之書，他便會得知：據說他被提入了樂園；
But if it is dear to anyone also to read the book of the Testament, he will learn that he is said to have been caught up into paradise;
1:1830
καὶ τοῦτο γὰρ εἰδέναι, [ εἰ κα]ὶ μὴ ἐξ ἀναντιρρήτου βιβλίου ἐστίν, οὐκ ἄτοπον
因為知曉此事，縱使它並非出自無可爭辯的書卷，也並非不合宜。
for to know this too, even if it is not from an incontrovertible book, is not out of place.
1:1831
Εἰσὶ δὲ οἳ τὴν μετάθεσιν τὴν ἐκ τρόπου εἰς τρόπον φασὶν εἶναι, καθ' ἣν [ το]ῖς μαθηταῖς ὁ Σωτὴρ ἔλεγεν·
但也有人說，這遷移乃是從一種生活方式遷到另一種生活方式，正如救主對門徒所說：「
But there are those who say that the translation is one from a manner of life to another manner of life, according to which the Savior said to his disciples:
1:1832
Οὐκέτι ἐκ τοῦ κόσμου τούτου [ἐσ]τέ, ἐγὼ δὲ ἐξελεξάμην ὑμᾶς, τῆς ἐκλογῆς μετάθεσιν ἐκ τῶν κοσμικῶν ποιούσης, καὶ ἕτερον δὲ ῥητὸν τούτου κατα- σκευαστικὸν δέχονται·
你們不再屬於這世界，乃是我揀選了你們」——這揀選成就了一種脫離屬世事物的遷移；他們又採納另一段可資佐證的經文：
'You are no longer of this world, but I have chosen you' — the choosing effecting a translation out of worldly things; and they accept another text as well that is corroborative of this:
1:1833
Ἡμεῖς οἴδαμεν ὅτι μεταβεβή[κ]αμεν ἐκ τοῦ θανάτου εἰς τὴ[ν ζω]ήν·
「我們曉得自己已經出死入生了」；
'We know that we have passed from death unto life;'
1:1834
οἱ γὰρ μεταβεβηκότες ἐκ τοῦ θανάτου τοῦ ἑπ[ομένου] τῇ κακίᾳ ἐπὶ τὴν ζωὴν τὴν ἐξ ἀρετῆς μετεληλύ[θαμεν]
因為凡從那隨惡而來的死亡遷往那由德行而生的生命的人，就是遷移了。
for those who have passed from the death that follows upon wickedness to the life that comes from virtue have migrated.
1:1835
Αὕτη δὲ ἡ ἀπόδοσις οὐ μόνῳ τῷ Ἑνώχ, ἀλλὰ καὶ πᾶ[σι]ν τοῖς ἁγίοις ἁρμόζει·
這樣的解釋不僅適用於以諾，也適用於一切聖徒；
This rendering fits not only Enoch, but all the saints as well;
1:1836
διόπερ ἐπιστῆσον εἰ τὴν προτέραν ἐγκρίναι προσήκει
因此當仔細斟酌，看是否宜於採納前一種解釋。
wherefore consider carefully whether it is fitting to give the preference to the former interpretation.
1:1837
Καὶ ἦν Νῶε ἐτῶν ˉφ, καὶ ἐγέννησεν Νῶε τρεῖς υἱούς, τὸν Σήθ, τὸν Χάμ, τὸν Ἰάφετ
挪亞五百歲，挪亞生了三個兒子：閃、含、雅弗。
And Noah was five hundred years old, and Noah begot three sons, Shem, Ham, and Japheth.
1:1838
Παρατηρητέον ὅτι οὐκ εἶπεν ἐπὶ τούτου πόσων ὑπάρχων ἐτῶν ἤρξατο γεννᾶν, ἀλλὰ ˉφ τυγχάνων εἶχεν τρεῖς οὐχ ἅμα γεννηθέντας υἱούς
當留意：論到他，經上並未說他到幾歲才開始生育，只說他五百歲時已有三個兒子，並非同時所生。
It is to be observed that in his case Scripture did not say at what age he began to beget, but that being five hundred years old he had three sons, not begotten at the same time.
1:1839
Εὖ δὲ καὶ ὅτι οὐ θυγατέρας γεγεννηκέναι ἀναγέγραπται, ἀλλ' υἱούς, διὰ συμβόλου δεικνυμένο̣υ ὅτι οὐ θηλυτόκος ὁ δίκαιος, ὡς καὶ περὶ Μωσέως καὶ Ἀβραὰμ ἀναγέγρα[πτ]αι·
又值得注意的是，經上記載他所生的不是女兒而是兒子，藉此象徵性地表明義人並不生女，正如論到摩西與亞伯拉罕所記的那樣；
And it is well that Scripture records not that he begot daughters but sons, showing by way of symbol that the righteous man is not a begetter of females, just as it is recorded also concerning Moses and Abraham;
1:1840
οὐδὲ γὰρ οὗτοι θυγατέρας ἔσχον
因為這些人也都沒有女兒。
for neither did these men have daughters.
1:1841
Μακαρίζεται γοῦν τις κατὰ ψυχὴν πατὴρ εὐτόνων γεννημάτων ὑπάρχων, ἀκούων·
無論如何，凡按靈魂為父、擁有剛健子嗣的人，都被稱為有福，聽見說：
At all events, one who is a father according to the soul, having vigorous offspring, is called blessed, hearing:
1:1842
Μακάριο[ς] εἶ καὶ καλῶς γὰρ ἔσται
「你便為有福，你必享福樂。
'Blessed art thou, and it shall be well with thee.'
1:1843
Οἱ υἱοί σου ὡς νεόφυτα ἐλαιῶν κ[ύκλ]ῳ τῆς τραπέζης σου·
你的兒女圍繞你的桌子，好像橄欖栽子；
'Thy sons are like young olive plants round about thy table;'
1:1844
οὕτως εὐλογηθήσεται ἄνθρωπος ὁ φοβούμενος τὸν Κύριον
敬畏耶和華的人必要這樣蒙福。」
'thus shall the man be blessed that fears the Lord.'
1:1845
Αἰσθητῶν δὲ σύμβολα τυγχάνουσιν αἱ θυγατέρες
然而女兒乃是那些屬感官可覺之事的象徵。
But daughters are symbols of things perceptible to the senses.
1:1846
τὰ [ θή]λεα περιποι- ούμενος
就是那為自己謀取屬陰柔之事的人。
one who acquires for himself the female things.
1:1847
Τὰ γὰρ γεννήματα τῆς ψυχῆς τὰ [ ε]ὔτονα οἱ περὶ τὰ κάτω στρεφόμενοι ἀναιρεῖν σπουδάζουσιν, χαίροντες περὶ πλοῦτον καὶ τὰ ἀνθρώπινα
因為那些傾向於下界之事的人，熱衷於毀滅靈魂那剛健的子嗣，反倒以財富和屬人的事為樂。
For the vigorous offspring of the soul, those who are turned toward things below are eager to destroy, rejoicing over wealth and human affairs.
1:1848
Αὐτίκα γοῦν κ[αὶ] τὸ ἑξῆς ῥητὸν τοῦτο παιδεύει·
至少接下來的經文正教導了這一點：
At any rate, the text that follows teaches this very thing:
1:1849
ὡς γὰρ πλῆθος ἐγένοντο, [θ]υγατέρες αὐτοῖς ἐγεννή<θη>σαν αὐτοῖς
因為當他們成了眾多時，便有女兒為他們而生。
for when they became a multitude, daughters were born to them.
1:1850
Καὶ ἐγένοντο ἡνίκα ἤρξαντο οἱ ἄνθρωποι πολλοὶ γίνεσθαι ἐπὶ τῆς γῆς, καὶ θυγα[τ]έρες ἐγεννήθησαν αὐτοῖς
當人在地上開始增多的時候，就有女兒為他們而生。
And it came to pass, when men began to become numerous upon the earth, that daughters also were born to them.
1:1851
[ Τὸ πολ]λοὶ δυνατὸν καὶ ἐπὶ πλήθους, ἐφ' οὗ μάλιστα καὶ κυριόλε[κτον, ἐκλ]αμβάνεσθαι καὶ ἐπὶ τοῦ χυδαίου
「眾多」一詞既可指數量之多——在此意義上用得最為恰切——也可指那些平庸低賤之輩。
The word 'numerous' can be taken both of multitude — in which sense it is used most properly — and of the common, base sort.
1:1852
Καὶ ἐν τῇ Ἐξόδῳ γὰρ [εἴρηται·
因為在《出埃及記》中也說：
For in Exodus too it is said:
1:1853
Κ]αὶ ἐπλη- θύνθησαν οἱ υἱοὶ Ἰσραὴλ καὶ χυδαῖοι ἐγένον[το]
「以色列的子孫繁衍增多，成了低賤的眾人。」
'And the sons of Israel were multiplied and became a base multitude.'
1:1854
Ἀλλὰ καὶ τὸ Πολλοὶ λέγουσι τῇ ψυχῇ μου ἀντὶ το[ῦ] χυδαῖ- οι·
此外，「有許多人論到我的性命說」一語，也是指「那些低賤之輩」；
But also the words 'Many say to my soul' stand for 'the base sort';
1:1855
οὐ γὰρ σπουδαῖα ἐπιφέρουσιν ῥήματα
因為他們並不發出認真嚴肅的言語。
for they do not bring forth earnest words.
1:1856
Οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ Κυρίου, τοὺς ἠμελημένους δηλοῖ
「因為我們不像那許多人，為利混亂神的道」——這指的是那些疏忽怠慢的人。
'For we are not, as the many, adulterating the word of the Lord' — this indicates the neglectful ones.
1:1857
Εὖ δὲ καὶ τὸ ἐπὶ τῆς γῆς λέγειν τούτους πεπλη- θύνθαι·
經上說這些人是「在地上」增多的，這也甚好；
And it is well too that Scripture says these were multiplied 'upon the earth';
1:1858
γήϊνα γὰρ φρονοῦντες εὐτελεῖς ἦσαν καὶ τοῖς πολλοῖσμᾶλλον οἰκειότεροι·
因為他們思念屬地的事，便成了卑微無價值的，更與那眾人相近；
for minding earthly things they were of little worth and more akin to the many;
1:1859
οὐ γὰρ ἐν οὐρανῷ οὗτοι, ἀλλ' ἐπὶ γῆς
因為這些人並不在天上，乃在地上。
for these are not in heaven but upon earth.
1:1860
Εἰκότως δὲ καὶ θυγατέρες αὐτοῖς ἐγεννήθησαν αὐτοῖς·
而且理所當然，有女兒為他們而生；
And reasonably too were daughters born to them;
1:1861
θηλυτόκον γὰρ ἠμελημένον ὁ φαῦλος
因為卑劣的人乃是疏忽而生女之人。
for the base man is a neglectful begetter of females.
1:1862
Ἰδόντες δὲ οἱ ἄγγελοι τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων <ὅτι καλαί εἰσιν>, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πάντων ὧν ἐξελέξαντο
神的眾使者看見人的女兒美貌，就隨意挑選，娶來為妻。
And when the angels of God saw the daughters of men, that they were fair, they took to themselves wives of all whom they chose.
1:1863
Παρὰ Κυρίου ἁρμόζεται γυνὴ ἀνδρί·
妻子與丈夫的結合乃是出於主；
From the Lord is a wife joined to a husband;
1:1864
διόπερ ὁ χωρὶς τῆς̣ εἰς τὸν Θεὸν ἐλπίδος τῇ συζυγίᾳ χρώμενος [ἑ]αυτῷ καὶ οὐκ ἐκ Θεοῦ δέχεται, ἐπεὶ καὶ τῷ Ἀδὰμ ὁ Θεὸς [τὴ]ν γυναῖκα ἤγαγεν
因此凡離了對神的盼望而運用婚配之人，乃是從自己領受妻子，而非從神領受，因為神也曾將女人領到亞當面前。
wherefore he who makes use of the marriage-union apart from hope in God receives her from himself and not from God, since indeed to Adam also God brought the woman.
1:1865
Ὠφέλιμον οὖν καὶ τὸ ῥητὸν πρὸ[ς τ]ὸ μὴ χωρὶς Θεοῦ τι ποιεῖν
故此這段經文對於「凡事不離神而行」是有益的。
The text is therefore profitable toward doing nothing apart from God.
1:1866
Ὁ γὰρ τὸν τίμιον γάμον σπου- δάζων οὐκ εἰς πλοῦτον ὁρᾷ, οὐκ εἰς εὐγένειαν, οὐκ εἰς εὐμορ[φίαν], ἐὰν ἀκόλαστος ᾖ
因為凡熱心於尊貴婚姻的人，若女子放蕩無節，他就不看重財富，不看重門第，也不看重容貌。
For he who is zealous for honorable marriage looks not to wealth, not to nobility, not to beauty of form, if she be undisciplined.
1:1867
Οὕτω καὶ ὁ ἅγιος Ἀβραὰμ ἐ[κπ]έμπει τὸν ἑαυτοῦ παῖδα πρὸς μνηστείαν τρόποις [ ···]ομένην δέξασθαι τῷ Ἰσαὰκ προστεταγμένος
聖潔的亞伯拉罕也是如此，打發自己的僕人去求親，受命為以撒娶一位具備良善品性的女子。
So also the holy Abraham sends forth his servant to seek a betrothal, being charged to receive for Isaac one adorned with the right dispositions.
1:1868
Ἀμέλει γοῦν καὶ τὸ συγγραφικὸν Πνεῦμά φησιν περὶ αὐτῆ[ς·] Παρθένος ἦν·
誠然，那撰述此記載的聖靈論到她說：「她是個處女；
Indeed, the Spirit that composed the narrative says concerning her: 'She was a virgin;'
1:1869
ἀνὴρ οὐκ ἔγνω αὐτήν, διὰ μὲν τοῦ π[αρθ]ένος ἦν καὶ τὴν τῆς ψυχῆς δεικνὺς καθαρότητα, διὰ δὲ τοῦ ἀνὴρ οὐκ ἔγνω αὐτὴν αὐτὸ τοῦτο τὸ τοῦ σώμ[ατ]ος ἀδιάφθορον
並無男子親近過她」——藉「她是個處女」一語，也顯明她靈魂的純潔；藉「並無男子親近過她」一語，則顯明此事本身，即她身體的無玷污。
'a man had not known her' — by the words 'she was a virgin' showing also the purity of her soul, and by the words 'a man had not known her' showing this very thing, the incorruption of her body.
1:1870
Καὶ ὅτι οὐ πᾶς γάμος ἐκ Θεοῦ ἐστιν, γρ[ά]φει Παῦλος·
至於並非每樁婚姻都出於神，保羅寫道：
And that not every marriage is from God, Paul writes:
1:1871
Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις, ὅπερ οἰκείως ἐν ἀρχῇ τοῦ κηρ̣ύγ̣μ[α]τος προσέταττεν, εἰ καὶ φαίνεται ὁ Παῦλος ·····[·] Εἴ τις γυναῖκα ἔχει ἄπιστον·
「你們與不信的人不要同負一軛」——這是他在傳道之初所恰當吩咐的，儘管保羅看似又說：「倘若某弟兄有不信的妻子。」
'Be not unequally yoked together with unbelievers' — which fittingly he enjoined at the beginning of the preaching, even though Paul appears to say, 'If any brother has a wife that believes not.'
1:1872
δῆλον γὰρ ὅτι πρὸ πίστεως ἦσαν συναφθέντες, οὓς οὐκ ἐβούλετο διαιρεῖσθαι μετὰ τὴν πίστιν ἵνα μὴ ὁ λόγος ἐμποδίζηται
因為顯然，他所不願在信主之後彼此分離、免得道理受攔阻的，乃是那些在信主之先已經結合的人。
For it is plain that those he did not wish to be separated after their faith, lest the word be hindered, were those who had been joined together before their faith.
1:1873
Καὶ πρὸς ἀλληγορίαν δὲ γνώμην καὶ εὐσέβειαν καὶ σοφίαν συνάπτει Θεὸς ἀνδρί, ἵν' ἀπογεννήσῃ ἀρετάς·
而且按寓意來說，神也將決志、敬虔與智慧配與那人，好使他生出諸般德行；
And in the way of allegory too, God joins to the man resolve and piety and wisdom, that he may beget virtues;
1:1874
Ἡ σοφία γοῦν τίκτει ἀνδρὶ φρόνησιν, καὶ Σολομὼν δέ φησιν περὶ τῆς σοφίας·
無論如何，智慧為那人生出明哲，所羅門也論到智慧說：
Wisdom at any rate bears prudence to the man, and Solomon says concerning Wisdom:
1:1875
Ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς καὶ ἤγαγον αὐτὴν πρὸς συμβίωσιν ἐμαυτῷ
「我愛慕她的美麗，就領她來與我同住。」
'I became a lover of her beauty, and I brought her to dwell with me.'
1:1876
Ταύτην τὴν γυναῖκα ὁ Θεὸς ἁρμόζει·
這就是神所配合的妻子；
This is the wife whom God joins;
1:1877
ὁ γὰρ Κύριος δίδωσιν σοφίαν
因為智慧乃是主所賜的。
for the Lord gives wisdom.
1:1878
Οὗτοι οὖν περὶ ὧν τὰ προκείμενα ἑαυτοῖς ἔλαβον γυναῖκας, οὐκ ἐκδεξάμενοι παρὰ Θεοῦ το[ῦτο] γενέσθαι
那麼，擺在我們面前的經文所論到的這些人，乃是隨意為自己娶妻，並未仰望神使此事成就。
These men, then, concerning whom the passage before us speaks, took wives to themselves, not looking to God for this to come to pass.
1:1879
Τοῦτο γὰρ αὐτῶν ἐλέγχει τὴν ἄλογον ἐπιθυμίαν ὅτι πρὸς εὐμορφίαν ἔβλεψαν·
因為這正定了他們那非理性情慾的罪，就是他們注目於容貌之美；
For this convicts their irrational desire, that they looked to beauty of form;
1:1880
τὸ γὰρ καλαὶ τοῦτο σημαίνει
因為「美貌」一詞正指此意。
for the word 'fair' signifies this.
1:1881
Ζητ[ε]ῖται παρὰ πολλοῖς πότερον ἄγγελοι φύσει συνεμί- γησαν ταῖς γυναιξὶν ····ν ἕτερον ἔχει τὸ λεγόμενον
許多人探究：究竟是天使按其本性與眾女子交合，抑或這話另有含義。
It is inquired by many whether angels mingled with the women by their nature, or whether the saying has some other meaning.
1:1882
Ἔ[νιο]ι μὲν οὖν φασιν ἡδυπαθεῖς δαίμονας ἐρασθέντας [ σ]ωμάτων γυναιξὶν συνεύνασθαι, ἀλλὰ τοῦτο νοεῖν κωλύει ἡ γενομένη ἐξ αὐτῶν σύλλημψις·
有些人說，貪愛享樂的邪魔迷戀肉身，遂與婦女同寢；但由此而生的受孕，卻攔阻我們如此理解；
Now some say that pleasure-loving demons, enamored of bodies, lay with women; but the conception that came about from them prevents us from understanding it thus;
1:1883
οὐ γὰρ οἷόν τ[ε] ἀνθρώ- πων διαδοχὴν ὑπᾶρξαι οὕτως
因為人類的傳衍斷不能以那樣的方式產生。
for it is not possible for a succession of human beings to come about in that way.
1:1884
Ἕτεροι δέ φασιν ὅτι [ ἄγ]γελοι τῶν σωμάτων ἐπιθυμήσαντες αἰσθήσει συνε- [πλ]α´̣κησαν Θεοῦ τοῦτο οἰκονομοῦντος, ἵνα κορεσθέντες τοῦ πόθου ἐπιστρέψωσιν εἰς ὃ καταλελοίπασιν, ἀλλη- γο[ρο]ῦντες δὲ τὰς γυναῖκας εἰς τὴν αἴσθησιν καὶ τὰ σώματα τοῦτό φασιν, ἐξ ὧν γίγαν[τας τ]οὺς λογισμοὺς καὶ πράξεις ἀπεγέννησαν
另有人說，天使既貪戀肉身，便藉感官與之交纏，這乃是神如此安排的，好叫他們在情慾上得了飽足之後，便可歸回他們所離棄之處；然而他們把眾女子寓意解為感官與肉身，說由此而生出巨人，即他們的意念與行為。
Others say that angels, having desired bodies, were entwined with them in perception, God so ordering it, that having been sated with the longing they might return to that which they had forsaken; but interpreting the women allegorically as perception and the bodies, they say this — that from these they begot giants, that is, their reasonings and deeds.
1:1885
Εἰσὶ δ' οἱ φάσκοντες ὡς δαίμονες δι' ἡδυπαθείας ὀργάνῳ χρῶνται φαύλοις ἀνθρώ- ποις, δι' ὧν ὥσπερ οἷόν τε συνεῖναι γυναιξίν, τῇ ἀπ' ἐκείνων ἁμαρτίᾳ αὐτοὶ ἡδόμενοι
還有人主張，邪魔藉貪求享樂而利用卑劣之人作工具，藉這些人以某種方式與婦女交往，自己則以那些人所犯的罪為樂。
And there are those who assert that demons, through pleasure-seeking, use base men as instruments, through whom in some fashion they consort with women, themselves taking delight in the sin that proceeds from those men.
1:1886
ἀνθρώποις εἰς τὸν αἰῶνα διὰ τὸ εἶναι αὐτοὺς σάρκας
永遠向著世人，因為他們是屬肉體的。
to men forever, because they are flesh.
1:1887
Τὸ τοῦ Θεοῦ Πνεῦμα παραμένει ἐν τοῖς ἀνωτέρω χωρήσασιν τῶν ὑλικῶν, δι' ἃ σάρκες λέγονται οἱ προσ- πελ[άζ]οντες αὐτοῖς, σαρκῶν νοουμένων τῶν ὑλικῶν καὶ ἐμπαθῶν καταστάσεων
神的靈住在那些已超越物質之事的人裡面；由於這些物質之事，凡緊附於它們的人便被稱為肉體，因為所謂「屬肉體之事」乃是指那屬物質、受情慾轄制的境況。
The Spirit of God abides in those who have advanced above material things; on account of these things those who cleave to them are called flesh, since 'fleshly things' are understood to be the material and passion-ridden conditions.
1:1888
Οὐ γὰρ τὴν πρόχειρον σάρκα λέγει·
因為他所指的並非那尋常意義上的肉身；
For he does not mean the flesh in its ordinary sense;
1:1889
οὕτω γὰρ ἂν συνέβ[α]ινεν μηδένα ἄνθρωπον μετέχειν τοῦ Πνεύματος τοῦ Θεοῦ
因為若然如此，便會落到無一世人得以有分於神的靈的地步。
for so it would come about that no human being partakes of the Spirit of God.
1:1890
Ὅτι δὲ [ἔσ]τι[ν] ἄλλη σὰρξ παρὰ ταύτην τὴν ὁρ[ω]μένην ἣν περικείμεθα, Παῦλος γράφει·
至於在我們所披戴的這可見肉身之外，另有一種肉體存在，保羅寫道：
And that there is another flesh besides this visible one with which we are clothed, Paul writes:
1:1891
Τὸ φρόνημα τῆς σαρκ̣[ὸς] ἔχθρα εἰς Θεόν·
體貼肉體的意念就是與神為敵；
The mind of the flesh is enmity toward God;
1:1892
τῷ γὰρ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται, οὐδ[ὲ γ]ὰρ δύναται·
因為這意念不服神的律法，也是不能服的。
for it is not subject to the law of God, nor indeed can it be.
1:1893
οἱ δὲ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύναν- ται·
而屬肉體的人不能得神的喜悅。
And those who are in the flesh cannot please God.
1:1894
εἰ γάρ τις σάρκα λάβοι τὴν ὁρωμένην, πολλοὶ σὺν αὐτῇ Θεῷ [ἤρε]σαν, οἱ ἅγιοι πάντες
因為若有人把「肉體」理解為那看得見的肉身，那麼許多人連同這肉身都曾得神的喜悅，就是眾聖徒。
For if one were to take 'flesh' to mean the visible flesh, then many together with it have pleased God, namely all the saints.
1:1895
Καὶ πάλιν λέγων Ὑμεῖς δὲ οὐκ ἐστὲ [ἐν σ]αρκί, ἀλλ' ἐν πνεύματι, τὴν ψεγομένην σάρκα σημαίνει·
他又說：「你們卻不屬肉體，乃屬聖靈」，這裡所指的是那受責備的肉體；
And again, when he says, 'But you are not in the flesh but in the Spirit,' he signifies the flesh that is blameworthy;
1:1896
ἐν σαρκ̣[ὶ γὰρ ἦ]σαν ἔτι, τοῦτο τῷ ζῆν ἔχοντες
因為他們仍然在肉身之中，這是因著他們還活著而有的。
for they were still in the flesh, having this by reason of their being alive.
1:1897
[] Εἶτα λέγεται σὰρξ ἣν περικείμεθα καὶ τὸ ἄλογον ζῷον καὶ ὁ ἄνθρωπος·
其次，「肉體」一詞也指我們所披戴的肉身，並指無理性的動物，以及指人。
Next, 'flesh' is said of that with which we are clothed, and also of the irrational animal and of man.
1:1898
Ἐκχεῶ γὰρ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα, ἀντὶ τοῦ ἐπὶ ἀνθρώπους, καὶ ὄψεται πᾶσα σὰρξ τὸ [ σω]τήριον τοῦ Θεοῦ
「因為我要將我的靈澆灌凡有血氣的」──意即澆灌在世人身上──「凡有血氣的都要看見神的救恩。」
'For I will pour out from my Spirit upon all flesh'—that is, upon men—'and all flesh shall see the salvation of God.'
1:1899
Λέγεται δὲ καὶ ἡ λέξις τῆς γραφῆς σάρξ·
聖經的字面文句也被稱為「肉體」；
The very wording of Scripture is also called 'flesh';
1:1900
Ἡ σὰρξ γάρ φησιν οὐκ ὠφελεῖ οὐδέν, τὸ πνεῦμά ἐστι τὸ ζωοπ[οι]οῦν
因為經上說：「肉體是無益的，叫人活著的乃是靈。」
'for the flesh,' it says, 'profits nothing; it is the Spirit that gives life.'
1:1901
Ψιλῶς γὰρ ἡ γραφὴ λαμβανομένη καὶ αἰσθητῶς οὐ [ ζω]οποιεῖ, ὡς εἰ λέγοιμεν ὅτι καὶ ὁ κατὰ γεωμετρίαν σχήματα π[οιῶ]ν ὠφελεῖ, ὁ δὲ μόνον ἄνευ λόγου τοῦτο ποιῶν ἐλάττων ἂν εἴη ζωγράφου
因為聖經若只按字面、按感官來領受，就不能叫人活；正如我們若說，那按幾何學繪製圖形的人是有益的，而那只憑手作、不憑理解如此行的人，反倒不如一個畫匠。
For Scripture taken merely and in a sensible manner does not give life—just as if we were to say that even one who makes geometric figures according to geometry is useful, while one who does this alone without understanding would be inferior to a painter.
1:1902
Ἐπεὶ οὖν πολλοὶ οἱ ἄνθρωποι γεγενημένοι φαυλ[ότη]τος ἦσαν πλήρεις, οὐ μὴ κατοικήσει, φησίν, τὸ πνεῦμά μου ἐν αὐτοῖς·
既然那已然生出的許多人充滿了敗壞，祂就說：「我的靈必不常住在他們裡面。」
Since, then, the many who had come into being as men were full of wickedness, 'my Spirit,' he says, 'shall not dwell in them.'
1:1903
Ἅγιον γὰρ πνεῦμα παιδεί[α]ς φεύξεται δόλον·
因為「教訓人的聖靈必躲避詭詐」；
'For the Holy Spirit of instruction will flee deceit';
1:1904
χείριστον δὲ πάθος ὁ δόλος·
而詭詐乃是眾情慾中最惡劣的。
and deceit is the worst of passions.
1:1905
Τὸ δ' εἰς τὸν αἰῶνα σημαίνοι ἂν τὸ διὰ βίου αὐτῶν ὁπόσον τοιοῦτοί εἰσιν
而「直到永遠」則意指他們一生之久，即他們是這樣的人有多久。
And 'unto the age' would signify their whole lifetime, for as long as they are such.
1:1906
Τούτω̣ ἰσοδυναμεῖ τὸ οὐ [ μ]ὴ φαγῶ κρέας εἰς τὸν αἰῶνα
與此意義相當的，是那句「我就永遠不吃肉」。
Equivalent in force to this is the saying, 'I will not eat flesh unto the age.'
1:1907
Εἴτ' οὖν ἄνθρωποι ὑπὸ δαιμόνων ἐλαυνόμενοί εἰσιν θυγατέρας δεξάμενοι, εἴτε, ὡς προαποδέδοται, οἱ ἄγγελοι αἰσθήσεων ἐπιθυμηταί, οὐδὲν τούτοις τὸ πνεῦμα καταμένει
那麼，無論是被邪魔驅使而娶了女子的人，或者如前面所解釋的，是貪戀感官之物的天使──這靈都不常住在他們裡面。
Whether, then, they are men driven by demons who took wives, or, as has been previously explained, angels who lusted after sensible things—in none of these does the Spirit abide.
1:1908
Ὅσοι γὰρ πάθει καὶ ἁμαρτήμασιν ἐπὶ τούτῳ ἦλθον, δῆλον ὡς ἀμετόχως ἔχουσι π[ν]εύματος θείου·
因為凡因情慾與罪過而陷入這境地的，顯然都與神的靈無份；
For as many as came to this through passion and sins, it is clear that they have no share in the divine Spirit;
1:1909
οὐδὲ γὰρ οἱ διὰ βοήθειαν ἐλθόντες πνεύματος θείου στέρονται
然而那些為著幫助而來的人，並不因此被剝奪神的靈。
for neither are those who came for the sake of help deprived of the divine Spirit.
1:1910
Εἰ δέ τις ξενίζοιτο ἐπὶ τῷ τὰς ψυχὰς ἀγγέλους εἰρῆσθαι, οὐ δεῖ θαυμάζειν·
但若有人因靈魂被稱為「天使」而感到詫異，他不必希奇；
But if anyone is puzzled that souls are called 'angels,' he need not marvel;
1:1911
τὸ γὰρ νοερὸν ἀμφοτέρων ταὐτόν, κἂν ἄγγελος λεπτὸν ἔχῃ σῶμα, ὁ δὲ ἄνθρωπος παχύ·
因為二者的理智本性是相同的，縱然天使有精微的身體，而人有粗重的身體；
for the intellectual nature of both is the same, even though an angel has a subtle body and a man a coarse one;
1:1912
κοινὸν γὰρ ἀμφοτέροις τὸ Θεῷ ἀρέσκειν, ἐπεὶ καὶ τὸ τῆς λογικῆς φύσεως κοινόν
因為得神喜悅這事乃是二者所共有的，既然那有理性的本性也是二者所共有的。
for common to both is the pleasing of God, since the rational nature is also common to them.
1:1913
Εἰ δὲ καὶ ἔνστασίν τις κομίζοι ὅτι πῶς αἱ προϋπάρχουσαι ψυχαὶ σωμάτων ἐπεθύ- μησαν, ὧν οὐκ ᾔδεσαν, πρὸς ὃν λεκτέον ὅτι τὸ ἐπιθυμεῖν λέγεται πολλάκις οὐχ ὡς πάντως τοῦτο εἰς ὃ αἱ πράξεις ἄγουσιν ἐπιθυμεῖν
但若有人提出反對，說：那先存的靈魂怎能貪戀他們所不認識的身體呢？對此當回答說：「貪戀」一詞常常並非指人絕對地貪戀其行為所導向的那事物本身。
But if someone should raise an objection—how did preexisting souls desire bodies which they had not known?—to him it must be said that 'to desire' is often spoken of not as though one absolutely desires the very thing to which one's actions lead.
1:1914
Πολλάκις γοῦν καὶ ἐπιτιμῶντες τοῖς οὐ καλῶς πολιτευομένοις [ ὅτι] ἐπιθυμεῖς ἀπολέσθαι, οὐ τοῦτό φαμεν ὅτι αὐτὸ τοῦτο ποθεῖς ἀλλὰ τοιαῦτα πράττεις ἃ ἄγει σε εἰς ἀπώλειαν
例如，當我們責備那些行事不端的人，說「你巴不得滅亡」，我們並不是說你渴慕那事本身，乃是說你所行的事引你走向滅亡。
For example, when we rebuke those who conduct themselves badly, saying 'you desire to perish,' we do not mean that you long for that very thing, but that you do such things as lead you to destruction.
1:1915
Εἰ οὖν τις λέγοι ὅτι ἐπεθύμησαν αἱ ψυχαὶ σώματα, οὕτω δεῖ δι[ανο]εῖσθαι ὅτι τοιαύτης καταστάσεως ὑπήρξαντο, ἥτις χρε[ία]ν εἶχεν τῆς ἐν σώματι διαγωγῆς, ἀναξίων αὐτῶν οὐσῶν μετὰ πράξε[ω]ν τοιούτων ἐν χ̣ωρίῳ εἶναι μὴ τοιούτῳ
所以，若有人說靈魂貪戀了身體，就當如此理解：他們陷入了這樣一種光景，需要在身體中度過一段生活，因為在做了那樣的事之後，他們已不配住在一個並非如此的境地。
If, then, someone should say that the souls desired bodies, it must be understood thus: that they came into such a condition as had need of a sojourn in a body, since they were unworthy, after such deeds, to be in a place that was not of that kind.
1:1916
Ἔσονται δὲ αἱ ἡμέραι αὐτῶν ἑκατὸν ε[ἴκ]οσι ἔτη
「他們的日子還可到一百二十年。」
'And their days shall be a hundred and twenty years.'
1:1917
Πᾶν ὃ ποιεῖ καὶ λέγει Θεός, κρίσει τιν[ὶ] ἀληθινῇ καὶ πο[ι]εῖ καὶ λέγει
凡神所行所說的，祂都是憑著某種真實的判斷去行、去說。
Everything that God does and says, he both does and says with some true judgment.
1:1918
Ἐπεὶ οὖν ὡς ἀναγκαῖον λέγ[ει τ]ὸ ἔσονται αἱ ἡμέραι αὐτῶν ἑκατὸν εἴκοσι, οὐ φα[ίνε]ται δὲ τοῦτο, ἀναγκαῖον ἑτέρως θηρεῦσαι τὴν τοῦ προ[κει]- μένου διάνοιαν
既然祂彷彿說出一件必然的事，說「他們的日子必是一百二十年」，然而事實看來並非如此，那麼就必須用別的方法去探究眼前這段話的含意。
Since, then, he speaks as of something necessary, saying 'their days shall be a hundred and twenty,' yet this does not appear to be so, it is necessary to hunt out in another way the meaning of the text before us.
1:1919
Οἱ παραλαμβανόμενοι ἐν ταῖς γραφαῖς ἀριθμοὶ οὐχ ὡς ἔτυχεν παρελήμφθησαν, ἀλλὰ λόγου τινὸς χ̣[άρ]ιν·
聖經中所採用的數字並非偶然選取的，乃是為著某種意義；
The numbers taken up in the Scriptures were not taken up at random, but for the sake of some meaning;
1:1920
πολλάκις οὐδ' οἰκείως τῇ ἱστορίᾳ εἰσά- γονται, λόγου τ[ιν]ὸς ἕνεκα παραλαμβανόμενοι
它們往往甚至不是以合乎史實敘述的方式被引入的，乃是為著某種意義而被採用。
often they are not even introduced in a manner proper to the historical narrative, being taken up for the sake of some meaning.
1:1921
Τὸ γὰρ εἰπεῖν Κατέλιπον [ ἐμ]αυτῷ ἑπτακι<σ>χιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν [ γό]νυ τῇ Βαὰλ τὴν ἱστορί[αν] οὐκ ἔχον–οὐδὲ γὰρ ἐλάνθανον τοσοῦτοι τὸν ἅγιον– διε̣λήμφθη τῆς διανοίας χάριν δηλούσης ὅτι πᾶς ὁ ὑπερβὰς τὰ αἰσθητὰ καὶ τὸν ἐν ἓξ ἡμέραις γενάμενον κόσμον, ἐν τῇ ἑβδομάδι τῇ ἀνα̣γ̣ω̣γικῇ γεγενημένος, ὑπὸ τοῦ Θεοῦ καταλείπεται σκοπὸς τῶν ἄλλων καὶ ὄφελος
因為那句「我為自己留下七千人，是未曾向巴力屈膝的」，若按歷史來說並不成立──因為那些人的數目不至於多到能瞞過那位聖先知──乃是為著含意而記下的，這含意顯明：凡超越了感官之物、並那六日之內所造之世界的人，既已進入那屬於上達之義的第七日，就蒙神留下，作為眾人的標記與益處。
For the saying, 'I have left for myself seven thousand men who have not bowed the knee to Baal,' does not hold as history—for those men were not so many that they should escape the holy prophet's notice—but was recorded for the sake of the meaning, which shows that everyone who has transcended sensible things and the world that came into being in six days, and has come to be in the anagogical hebdomad, is left by God as a mark and a benefit to the others.
1:1922
γένεσιν το̣υ῀̣ κ̣όσμου παρείλημπται ὡς τέλειος, καθὰ καὶ ἐν τοῖς φθάσασιν εἴρηται
它是就世界的創始而被採用為某種完全之物，正如在前面所已說過的。
It is taken up in relation to the genesis of the world as something complete, as has also been said in what has gone before.
1:1923
Καὶ τὸ Ἑξάκις ἐξ ἀναγκῶν ἐξελεῖται οὐ διὰ τὸν ἀριθμὸν ἢ διὰ τ̣ο`̣ τ̣οσαυτάκις ῥύεσθαι ἀπὸ ἀναγκῶν εἴρηται, ἀλλ' ἐπεί, ἕως τις ε̣ν̣ τοῖς πράγμασιν τοῦ ἐν ἓξ γενομένου ἐστίν, ὑπὸ ἀνάγκας ἐστ̣ίν, οὕτως εἴρηται·
而那句「六次祂必救你脫離患難」，並非因著那數目，也非因祂如此多次拯救人脫離患難才這樣說，乃是因為，只要人還處在那六日內所造之物的事務中，他就在諸般必然的束縛之下──所以才這樣說；
And the saying, 'Six times shall he deliver you out of necessities,' is not spoken because of the number, or because he rescues so many times from necessities, but because, so long as one is among the affairs of that which came into being in six, he is under necessities—so it is said;
1:1924
τῆς κατα- παύσεως, ἣ διὰ τοῦ ἑβδόμου δηλοῦται, κάθ̣α̣ρ̣σιν οὐκ ἔχουσιν, ὡς εἴρηται τοῖς μαθηταῖς πρὸς τοῦ Σωτῆρος·
因為他們沒有那藉著第七日的安息所表明的潔淨，正如救主對門徒所說的：
for they do not have the purification which is signified by the seventh (day of) rest, as was said by the Savior to the disciples:
1:1925
Οὐχ [ ὑμεῖς] ἐστὲ ἐκ τοῦ κόσμου τούτου ὑπερβάντες τὰς ἐν αὐτῷ [ἀνά]γκας
「你們不屬這世界」，就是已超越了這世界中的種種束縛。
'You are not of this world,' having transcended the necessities in it.
1:1926
Ταῦτα δὲ προκατεσκευάσθη πρὸς τὸ δειχθῆναι ὡς οὐ μάτην ὁ ἑκατὸν εἴκοσι ἀριθμὸς ἐνταῦθα παρείλημπται·
這一切乃是預先鋪陳的，為要顯明一百二十這數目在此並非徒然被採用；
These things have been prepared beforehand in order to show that the number one hundred and twenty is not taken up here in vain;
1:1927
δεῖ δὲ καὶ τοῦτο ἐπ̣ιτηρεῖν, ὅτι ἡ γρα[φὴ] παραλαμβάνουσα τοὺς ἀριθμοὺς συνάπ̣τ̣ε̣ι αὐτοῖς οἰκεῖα ὡ[ς ἐπ]ὶ τοῦ ἐν ἓξ ἡμέραις κόσμου γεγενημένου
還當留意這一點：聖經在採用這些數字時，將與其意義相稱的事物與它們相連，正如那在六日之內成就的世界一樣。
and this too must be observed, that Scripture, in taking up the numbers, joins to them things proper (to their meaning), as in the case of the world that came into being in six days.
1:1928
Λάβωμέ[ν τι] παρά- δειγμα
讓我們舉一個例子。
Let us take an example.
1:1929
Οὐ γὰρ φέρε εἰπεῖν ἐν ἓξ ἀγγέλοις ἢ ἐ[ν ἓξ] μονάσιν ἢ ἐν ἓξ ἀνθρώποις <π>εποίηκεν ὁ Θ̣εὸς τὸν κόσμον·
因為神並非，姑且這樣說，用六位天使、或用六個單位、或用六個人造成了世界；
For God did not, to put it so, make the world in six angels, or in six monads, or in six men;
1:1930
Προσφόρως οὖν ἐν ἓξ ἡμέραις εἴ[ρηται δ]ιὰ τὸ ἕπεσθαι τῇ γενέσει χρόνον, οἰκείως τῇ ἡμ[έρᾳ συγχ]ρώμενος, ἵνα μὴ ἔτη ἢ μῆνας ἢ ὥρας·
所以說「在六日之內」是恰當的，因為時間伴隨著受造而來，而祂適切地使用「日」這個單位，好叫祂不說「年」或「月」或「時辰」；
fittingly, therefore, it is said 'in six days,' because time follows upon the coming-into-being, and he uses the 'day' appropriately, so as not to say years or months or hours;
1:1931
τὸ μὲ[ν γὰρ ἀ]νάξιον τοῦ Θεοῦ, τὸ δὲ ἀτελοῦς ὄνομα·
因為前者於神並不相稱，而後者則是某種不完全之物的名稱；
for the one would be unworthy of God, while the other is the name of something incomplete;
1:1932
μὴ γὰρ εἰδ[ότες ἡ]μέραν τί ἐστιν, ὥραν ἠγνοοῦ- μεν
因為我們既不知道一日是甚麼，也就不明白一時辰是甚麼。
for not knowing what a day is, we were ignorant of an hour.
1:1933
Καὶ ἐνταῦθ[α δέ], ἐπεὶ περὶ ζωῆς ἦν, ἐτῶν ἐμνη- μόνευσεν
而在此處，既然所論的是生命，祂便提到「年」。
And here too, since it was about life, he made mention of years.
1:1934
ὁ] πολὺς λέξει ὡς συντέμνων ὁ Θεὸς αὐτῶν τὴν [ ζωὴν] εἰς ἑκατὸν εἴκοσι αὐτὴν περιέστησεν, τῶν π[ροτέρ]ων πολλοῖς ἔτεσιν ἐπιβιούντων·
眾人會說，神既縮短了他們的壽命，就把它限制為一百二十年，然而先前的世代卻活了許多年；
The multitude will say that God, in cutting short their life, restricted it to a hundred and twenty, whereas the former (generations) lived on for many years;
1:1935
ἀλλὰ τοῦτο [ οὐ προ]σῆκεν·
但這樣的說法並不合宜；
but this was not fitting;
1:1936
φαίνονται γὰρ πλείονα ἔτη ζήσαντες
因為他們被記載為活了更多的年歲。
for they are found to have lived more years.
1:1937
Ἴ[δωμε]ν τοίνυν τὸ ἰδίωμα τοῦ ἀριθμοῦ
所以讓我們來察看這數目的特性。
Let us therefore look at the peculiar property of the number.
1:1938
Λέγεται τοίνυν ὅ[τι οὗτος] ὁ ἀριθμὸς ἐκ τῶν ἑαυτοῦ μερῶν συντεθέντων δι[πλασιά]ζεται·
那麼據說，這數目藉著它自身各部分相加之和而被加倍；
It is said, then, that this number is doubled by the sum of its own parts;
1:1939
ἐὰν γὰρ συντεθῇ τὸ ἥμισυ, ὅ ἐστιν ἑξήκον[τα, τρ]ίτον ˉμ, τέταρτον ˉλ, πέμπτον εἴκοσι τέσσερα, ἕκτο[ν] εἴκοσι, ὄγδοον δέκα πέντε, δέκατον ˉιˉβ, δωδέ- κατ[ον] ˉι, πεντεκαιδέκατον ὀκτώ, εἰκοστὸν ˉϛ εἰκοστο- τέ[ταρ]τον πέντε, τριακοστὸν τέσσερα, τεσσερακοστὸν τρεῖσ[, ἑξ]εκοστὸν δύο, ἑκατοστοεικοστὸν ἕν, ἀποτελεῖ τὸν δ[ιακό]σια τεσσεράκοντα, διπλασίονα ὄντα τοῦ ἑκατὸν εἴκο[σι, οὗ] τὰ μέρη δέκα πέντε τυγχάνει, ὅσπερ δέκα πέντε αυ̣[ξόμ]ενος κατὰ παραύξησιν ποιεῖ τὸν ἑκατὸν εἴκοσι
因為若把它的二分之一，即六十，三分之一（四十），四分之一（三十），五分之一（二十四），六分之一（二十），八分之一（十五），十分之一（十二），十二分之一（十），十五分之一（八），二十分之一（六），二十四分之一（五），三十分之一（四），四十分之一（三），六十分之一（二），一百二十分之一（一）加起來，便得出二百四十，正是一百二十的兩倍；而其各部分之數恰為十五，這同一個十五，藉著逐步累加的增長，便構成了一百二十。
for if one adds together the half, which is sixty, a third (40), a fourth (30), a fifth (24), a sixth (20), an eighth (15), a tenth (12), a twelfth (10), a fifteenth (8), a twentieth (6), a twenty-fourth (5), a thirtieth (4), a fortieth (3), a sixtieth (2), a hundred-and-twentieth (1), it produces two hundred and forty, which is double a hundred and twenty; and the parts of this (fifteen) turn out to be fifteen, which same fifteen, by increment through augmentation, makes up the hundred and twenty.
1:1940
Ὁ δὲ δέκ[α π]έντε ὅτι εἰς τὸν τελειότατον βαθμὸν παρελήμφθη, δῆλόν ἐστιν·
而十五乃是取自那最完全的等次，這是顯而易見的；
And that fifteen was taken up as being of the most perfect degree is clear;
1:1941
τοῦ γὰρ [ αὐ]τοῦ ἀριθμοῦ ἓξ βαθμοί Ἀλλὰ καὶ τὸ δὸς μερίδα τοῖς ἑπτά, [ ὅπε]ρ δηλοῖ τὰ τῆς παλα̣ι̣ᾶς διαθήκης, καί γε τοῖς ὀκτώ, ὅ[περ] ἀναστασίμου [ καὶ] καινῆς διαθήκης ἐστὶν σύμβολ[ον, τ]ὸν δέκα πέντε [ συ]νάπτει
因為這同一數目有六個等次。而且那句「你要分給七人」──這表明舊約的事物──「甚至分給八人」──這乃是復活與新約的表號──把十五連結為一。
for there are six degrees of this same number. But also the saying 'give a portion to the seven,' which signifies the things of the Old Testament, and indeed 'to the eight,' which is a symbol of the resurrectional and new covenant, joins together the fifteen.
1:1942
Ἰουδαῖοι γοῦν τὴν πα[λαιὰ]ν μόνον δεχόμε̣νοι τοῖς ἑπτὰ διδόασιν μερίδα, [ μὴ] ἀκούοντες τοῦ καὶ τοῖς ὀκτὼ αὐτὴν διδόναι·
至少猶太人只接受舊約，就把份分給七人，卻不聽從那也要分給八人的命令；
The Jews, at any rate, receiving only the old (covenant), give a portion to the seven, not hearkening to (the command) to give it also to the eight;
1:1943
ἀλλὰ [καὶ οἱ ἑ]τερόδοξοι ἀθετοῦντες τὴν παλαιάν, τοῖς ὀκτὼ μ[ερίδα] διδόντες, παραιτοῦνται τοῖς ἑπτὰ παρέχειν·
然而那些異端之人也是如此，他們廢棄舊約，把份分給八人，卻拒絕分給七人；
but the heterodox too, rejecting the old (covenant) and giving a portion to the eight, refuse to grant it to the seven;
1:1944
τοῦ ἐκ[κλησια]στικοῦ ἀμφοτέρας δεχομένου τὰς διαθήκας, ἀ[μφοτέ]ροις μερίδα δίδωσιν
唯有屬教會的人，兼受這兩約，就把份分給兩者。
whereas the man of the Church, receiving both covenants, gives a portion to both.
1:1945
Ἐπεὶ οὖν καὶ ὁ ἑκατὸν εἴκοσι [ἀριθμὸς] διπλασιάζεται, σύμβολον ὑπάρχει διδασκαλ[ίας διε]γειρούσης ἐπὶ τὴν ἀληθῆ ζωὴν κατά τε πρᾶξιν [ καὶ θε]ωρίαν τιμ̣ω̣μέν[η]ν̣, ἵνα διπλασιάσαντες τὸν βίο[ν τὴν] ζωὴν ταυ´̣την ἔχωσιν διὰ τοῦ ἀριθμοῦ δηλουμ[ένην, ἵ]ν' ᾗ τὸ λεγόμενον ὅτι ὁ μὴ καὶ πράξει καὶ θεωρίᾳ ζῶ[ν οὐ ζῇ], ἀλλὰ καθάπερ ἡ σπαταλῶσα τέθνηκεν
既然一百二十這數目也可被加倍，它便是那激勵人歸向真生命之教訓的表號，這真生命在行為與默觀兩方面同受尊崇，好叫那些將其生活加倍的人，可以得著這藉此數目所表明的生命──使那句話得以成立，就是凡不在行為與默觀兩方面活著的人，並非真活著，乃像那奢華宴樂的婦人一樣，是死的。
Since, then, the number one hundred and twenty is also doubled, it is a symbol of teaching that rouses one to the true life, honored in both practice and contemplation, so that those who double their manner of living may possess this life which is signified through the number—so that the saying may hold, that whoever does not live both in practice and in contemplation does not truly live, but, like the woman who lives in luxury, is dead.
1:1946
Οἱ δὲ γίγαντες ἦσαν ἐπὶ τῆς γῆς ἐν τα[ῖς ἡ- μ]έραις ἐκείναις καὶ μετ' ἐκεῖνο, ὡς ἂν εἰσεπορεύοντο [οἱ] υἱοὶ τοῦ Θεοῦ πρὸς τὰς θυγατέρας τῶν ἀνθρώπων καὶ ἐγέννων ἑ[αυτοῖ]ς·
「那時候有偉人在地上，後來也是如此，神的兒子們和人的女子們交合生子；
'Now the giants were upon the earth in those days, and after that, when the sons of God went in to the daughters of men and begot children for themselves;'
1:1947
ἐκεῖνοι ἦσαν οἱ γίγαντες οἱ ἀπ' αἰῶνος, οἱ ἄνθρωποι οἱ [ ὀνο]μαστοί
他們就是上古英武有名的人，就是有名望的人。」
'those were the giants that were of old, the men of renown.'
1:1948
Οἱ μὲν ἔξω τῆς πίστεως γίγαντας εἰσάγοντες ἀ[πὸ μ]ύθων τοῦτο εἰσάγουσι<ν>, ἐν δὲ τῇ θείᾳ γραφῇ ἀντὶ ἰσχυρῶν ἀ[νθρώπων] ὀνομάζονται
那些在信仰之外的人，從神話中引入了「巨人」的觀念；但在神聖的聖經中，這些人是用來代指強壯有力之人的。
Those outside the faith, who bring in giants from myths, introduce this notion; but in the divine Scripture they are named in place of strong men.
1:1949
Ἐν γοῦν τῷ Ἠσαΐᾳ ἀπειλῶν ὁ Θεὸς ἀφαιρήσειν [το]ύτων τὰ χρήσιμα, ἐπεὶ τούτου ἄξιοι ἐτύγχανον, συν[άπτ]ει καὶ γίγαντα καὶ ἰσ- χύοντα ἐν τοῖς ἀφαιρουμένοις
至少在以賽亞書中，神威嚇要奪去這些人有用之物──因為他們已配受這事──祂就在所要奪去之物中列上「勇士」與「有力的人」。
In Isaiah, at any rate, when God threatens to take away from these people their useful things—since they had become worthy of this—he numbers among the things to be taken away both a 'giant' and one who is 'strong.'
1:1950
Καὶ [τὸν] Γολιὰδ δὲ οὕτως ἐκάλεσεν μαρτυρήσασα ἡ γραφὴ ὅ[τι ἰ]σχυρὸς ὑπῆρχεν καὶ πολεμιστής
還有歌利亞，聖經也如此稱呼他，見證他是強壯的，並且是個戰士。
And Goliath too Scripture so called, testifying that he was strong and a warrior.
1:1951
Ἀλλὰ καί, ὅτε Μωσῆς ἐξέ- [ γρ]αψεν τοὺς κατασκόπ[ου]ς εἰς̣ τὴν πολεμίαν ἀπαγ- [γέλλ]οντας, περὶ τῆς χώρας ἔλεγον·
並且，當摩西差派探子進入敵境去回報時，他們論到那地說：
But also, when Moses sent out the spies into the enemy's land to bring back report, they said concerning the country:
1:1952
Κα[ὶ ἦμ]εν ἐνώπιον αὐτῶν ὡσεὶ ἀκρίδες
「我們在他們眼中就如蚱蜢一樣。」
'And we were in their sight as grasshoppers.'
1:1953
Οὕτ̣ω̣ς μεγαλοσώμ[ατ]α αὐτοὺς εἶναι μαρτυρεῖ
聖經如此見證他們是身量高大的。
In this way Scripture testifies that they were of great bodily stature.
1:1954
Καὶ εἰμ̣ε`̣ν̣ ε̣πι<τε>τευγμένως ε[ἴρη]ται ὡς ὀργάνοις δαίμονες ἐχρῶντ̣ο̣ [ ἀ]νθρώποις ἐμπαθέσι[ν, λέ]γοι ἄν τις ὅτι πρὸς ἔλεγχον αὐτῶν τῆ[ς] σωματικωτάτη[ς ἕξ]εως τηλικοῦτοι ἀπεγεννήθησαν αὐτοῖς, οἳ καὶ ὀνο[μαστο]ὶ ἐκαλοῦντο ἀπ' αἰῶνος, δηλοῦντος τοῦ ἀπ' αἰῶνος τ[ὸ πολ]υχρονίως τὸν περὶ αὐτῶν ὡς μεγαλοσωμάτων λόγ[ον ἐκφ]έρεσθαι
而若說邪魔曾把有情慾的人用作工具，這說法是恰當的，那麼人或許可說：為要駁斥他們那極其屬肉體的狀況，就從他們生出了如此高大的後裔──這些人也被稱為「自古以來有名的」──「自古以來」這詞乃是表明，關於他們身量高大的傳述已流傳了長久的時日。
And if it has been fittingly said that demons used passionate men as their instruments, one might say that, to their conviction concerning their most bodily condition, offspring of such great size were begotten to them—those who were also called 'renowned from of old'—the phrase 'from of old' making clear that the account of them, as being of great bodily stature, has been reported over a long time.
1:1955
Εἰ δὲ καὶ γίγαντας λέγοις <αὐ>τοὺς διὰ τὸ τῆ[ς ἕξεως] φαῦλον καλεῖσθαι, οὐκ ἂν ἔξω λόγου εἴη τὸ λεγόμ[ενον, οἵτ]ινες κατὰ κακίαν τοὺς ὑφ' ἑαυτοὺς ἐγέννων, ἐπ[ὶ μέγεθ]ος φαυλότητος ἀλείφοντες
但你若也稱他們為巨人，因他們是因其光景之卑劣而得此名，這說法也不算離題──他們是按著邪惡生出在他們之下的人，把他們塗抹、推向極大的敗壞。
But if you should also call them giants because they are named such on account of the baseness of their condition, the saying would not be beside the point—those who according to wickedness begot those under them, anointing them unto a magnitude of depravity.
1:1956
Εἰ δὲ τὸ μετ' ἐκεῖνο ὑ[πάρχ]ον ἐν τῷ προκειμένῳ πρὸς τῷ χρόνῳ δηλοῖ καὶ τ[ὸ μετ]ὰ τὸ κεχωρίσθαι αὐτῶν τὸ πνεῦμα περὶ ο̣ὑ῀̣ εἶπεν ὁ [Θεός·
但若眼前這段話中「後來也是如此」一語，除了指時間之外，也指出那在靈已離開他們之後所發生的事──神論到他們曾說：
But if the phrase 'and after that' in the text before us, besides (referring to) time, also indicates what happened after the Spirit had departed from them—concerning whom God said:
1:1957
Οὐ] μὴ καταμείνῃ τὸ πνεῦμά μου ἐντοῖς ἀνθρώποις τούτοις [διὰ τὸ] εἶναι αὐτοὺς σάρκας, συνεπισκ[έ]ψαι·
「我的靈就不永遠住在這些人裡面，因為他們是屬乎肉體的」──就把這一點一同思想。
'My Spirit shall not abide in these men, because they are flesh'—consider this together.
1:1958
τότε γὰρ ἀλ[λοτρι]ω- θέντες τῆς μετουσίας αὐτοῦ, εἴτ' ἄνθρωποι εἴτε κα[ὶ ἄλλο]ι, γεννήματα εἶχον ἐπαιρόμενα κατὰ τῆς γνώ[μης] τοῦ Θεοῦ οὐ μόνον νοήματα ἀλλὰ καὶ ἀνθρώπους
因為那時，他們既與祂的相通隔絕──無論是人或其他的存有──他們就有了後裔，起來抵擋神的心意，不僅是思想的產物，也有實在的人。
For then, being estranged from participation in him—whether men or others—they had offspring rising up against the mind of God, not only thoughts but also men.
1:1959
Ἰδὼν δὲ Κύριος ὁ Θεὸς ὅτι ἐπλ[ηθ]ύνθησαν αἱ κακία<ι> τῶν ἀνθρώπων ἐπὶ τῆς γῆς καὶ πᾶς τις δ[ιανο]- εῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελ̣ω῀̣ς̣ ἐπὶ τὰ πονηρὰ [πάσ]ας τὰς ἡμέρας, καὶ ἐνεθυμήθη ὁ Θεὸς ὅτι ἐποίησεν τὸ[ν ἄνθρωπ]ον ἐπὶ τῆς γῆς καὶ διενοήθη καὶ εἶπεν ὁ Θεός·
「主神見人在地上罪惡甚多，終日所思想的盡都是惡，神就後悔造人在地上，心中憂傷，於是神說：
'And the Lord God, seeing that the wickednesses of men were multiplied upon the earth, and that everyone deliberated diligently in his heart upon evil things all the days, God also reflected that he had made man upon the earth, and he pondered and God said:'
1:1960
Ἀπαλείψ[ω τὸ]ν ἄνθρωπον ὃν ἐποίησα ἀπὸ προσώπου τῆς γῆς ἀπὸ ἀνθρώπου ἕω[ς κτ]ήνους καὶ ἀπὸ ἑρπετῶν ἕως τῶν πετεινῶν τοῦ οὐρανο[ῦ, ὅτι] ἐθυμώθην ὅτι ἐποίησα αὐτούς
我要將所造的人和走獸，並昆蟲，以及空中的飛鳥，都從地上除滅，因為我造了他們就發怒。」
'I will blot out man whom I made from the face of the earth, from man even to cattle, and from creeping things even to the birds of heaven, because I was angered that I made them.'
1:1961
Ἀκολούθως, εἰ καὶ μὴ πρ[οαι]ρετικόν τι τὰ ἄλογα ἔπραττον, μετὰ τοῦ ἀνθρώπου συ[ν]απόλλυνται, δι[' ὃν κ]αὶ γεγόνασιν πρὸς τ̣ο`̣ αὐτοῦ χρείας ἐκτ̣ε̣λεῖν, ζωπύρου κ[ατα]λιμπανομένου μ[ε]τ̣α`̣ τοῦ Ν]ῶε καὶ ἀπ̣' α̣ὐτῶν
順理成章地，那些無理性的動物雖然並非出於自由抉擇而行事，卻與人一同滅亡，因為牠們原是為了人、為滿足人的需用而受造的；然而仍有存活的餘種與挪亞一同被保留下來，其中甚至有些是出於這些動物的。
Consistently, even though the irrational animals did nothing by deliberate choice, they perish together with man, for whose service they also came into being; yet a living remnant is left behind together with Noah, some even from among them.
1:1962
Ἀκολούθω[ς δὲ] καὶ διαφθείροντ̣α̣ι̣ ἄ[νθρωπο]ι, κακίας πλ̣ε̣ο̣νασάσης ἐπὶ γῆ[ς, ὅτι] μετὰ τοῦ κακοῦ [ τ]ῷ δια- νοεῖσθαι ἡμάρτανον, οὐ παρέ[ργως] ἀλλ' ἐπιμελῶ[ς τ]α̣ι῀̣ς̣ ἁμαρτίαις χρω´̣μενοι
同樣地，當罪惡在地上增多的時候，人也一併被毀滅；因為他們不僅行惡，且連在思念中也犯罪，且不是漫不經心地犯，而是刻意殷勤地行其罪。
And consistently men too are destroyed, when wickedness had multiplied upon the earth; for together with the evil they were also sinning in their thinking, employing their sins not carelessly but deliberately.
1:1963
Ἐπιμελῶς [ ἐξ]ετάσωμεν τὸ ε[ἰρη]θὲν ἄνωθεν ἀρ̣ξ̣α´̣μενοι·
讓我們從最起頭開始，仔細查考所說的話。
Let us examine carefully what has been said, beginning from the very start.
1:1964
Ἰδών φ[ησιν] Κύριος ὁ Θεὸς ὅτι ἐπλ[η]θ̣υ´̣ν̣θησαν αἱ κακίαι τῶν ἀνθρώπων ἐπὶ [ τῆς γῆ]ς. Ἄρα γὰρ πρότερ̣ο̣ν̣ οὐχ ἑώρα αὐτῶν τὰς κακίας; Ἀλ[λὰ δῆλο]ν ὅτι νῦν ἐπὶ ἐκ̣δ̣ι̣κ̣η´̣σει τεθέαται
經上說：主神看見人的罪惡在地上增多了。難道祂先前沒有看見他們的罪惡嗎？其實顯然可知，祂如今乃是為著施行報應而察看的。
The Lord God, it says, seeing that the wickednesses of men had been multiplied upon the earth. Did He then not see their wickednesses before? But it is clear that now He has beheld them with a view to retribution.
1:1965
Ὅτε γὰρ οὐ βούλ[εται κόλ]ασιν ἐπιπέμψαι τ̣ο̣ι῀̣ς̣ ἁμαρτάνουσιν, λέγεται μὴ ὁρ[ᾶν αὐτού]ς, ἔστιν δ' ὅτε κο̣ι̣μᾶσθαι, ἄλλοις δὲ γρηγορένα[ι
因為當祂不願降罰於犯罪之人時，經上便說祂看不見他們；有時也說祂睡了，而對另一些人祂則儆醒看守。
For when He does not wish to send punishment upon those who sin, He is said not to see them; and there are times when He is said to sleep, and towards others to keep watch.
1:1966
Λέγεται] γοῦν ὑπό τι̣ν̣ος·
至少有一人這樣說：
At any rate, it is said by a certain one:
1:1967
Ε̣γ̣ρ̣η̣γορήθη ἐπὶ τὰ ἀσεβήματά μο[υ, ἐπὶ δὲ π]ο̣λλὰ ἀσεβήμ̣ατ̣α̣ τ̣α`̣ς̣ μακροθυμίας Θεοῦ πειραθείς, [παρελθόν]των τῶν ἐπιπο´̣[νω]ν φησίν·
祂儆醒察看我的不虔之行；那人在許多不虔的行為中經歷了神的忍耐寬容之後，待勞苦過去，便說：
He kept watch over my impieties; and having experienced the long-suffering of God amid many impieties, when the toils had passed, he says:
1:1968
Ἐγρηγορήθη ἐπὶ τὰ ἀσεβή[ματά] μου
祂儆醒察看我的不虔之行。
He kept watch over my impieties.
1:1969
Καὶ ἄλλος δέ τις εἶπεν ἅγιος·
又有另一位聖者說：
And another holy man said:
1:1970
Ἐξηγέρθη ὡς ὁ ὑπνῶ[ν Κύριος], ὡς δυνατὸς κεκραιπαληκὼς ἐξ οἴνου·
主醒起，好像睡覺的人，好像因酒歡呼的勇士。
The Lord awoke as one that sleeps, as a mighty man made heavy with wine.
1:1971
πολὺ γὰρ μ[ακρο- θ]υμήσας ἐπάγει ὑπερ̣βαλλόντως καὶ ἀθρόως τὰς κο[λάσει]ς τοῖς οὕτω δεομένοις, ὅπερ διὰ τὸ ἀθρόον καὶ πλῆθ[ος ἐξ]έγερσις καὶ κραιπάλη̣ ἐξ οἴνου λέγεται
因為祂大大忍耐寬容之後，便將刑罰格外地、一舉之間傾降在那些如此當受的人身上；這事因其猝然與眾多，就被稱作「醒起」與「因酒而昏沉」。
For having shown much long-suffering, He brings on the punishments to those who so need them exceedingly and all at once; and this, because of its suddenness and abundance, is called an awakening and a heaviness from wine.
1:1972
Ἰατροῦ γὰρ ἀγαθο[ῦ τυγ]χάνει τὸ καιρίως̣ κεχρῆσθαι τοῖς πάθεσιν, ὅπερ διὰ τ[οῦ Ἰδ]ὼν δὲ Κύριος ὁ Θεὸς δ[η]λοῦται
因為在恰當的時機對症下藥，乃是良醫的作為；這正是「主神看見」這句話所表明的。
For it belongs to a good physician to apply remedies to the maladies at the fitting moment, which is indicated by the words, And the Lord God, seeing.
1:1973
Εἰ δὲ πρόσκειται τὸ πᾶς τις [διανο]εῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπὶ τὰ πονηρά καίτοι τοῦ Νῶε [οὐχ ο]ὕτως ἔχοντος, οὐ δεῖ ξενίζεσθαι·
至於若加上「各人心裡所思念的盡都是惡」這句話，儘管挪亞並非如此，人也不必詫異；
And if there is added the phrase, everyone ponders in his heart upon evil things, even though Noah was not so disposed, one need not be surprised;
1:1974
πρὸς γὰρ τὸ ὡς ἐπὶ [τὸ π]λεῖστον οὕτως εἴρηται, καθὰ καὶ τὸ πᾶς ἀδελφὸς πτέρ[νῃ π]τερνιεῖ καὶ πᾶς φίλος δολίως πορεύσεται·
因為這是就「大多數而言」而說的，正如那句「每一個弟兄都要暗中欺哄，每一個朋友都要行詭詐」一樣。
for it was said in the sense of 'for the most part,' just as also the saying, every brother will utterly supplant, and every friend will walk deceitfully.
1:1975
δυνατὸν δὲ δ[ή, ἐ]πεὶ ὁ Νῶε οὐ κα̣θόλου̣ ἀ´̣ν̣θ̣ρ̣ω̣π̣ο̣[ς ἦν – ἀ]ναβεβήκει γὰρ [ τὴν] ἀνθρώπων κατάστασιν–, τοῦτο εἰρῆσ̣[θαι ὡς] μὴ ὑποκειμέν[ου αὐ]τοῦ τῷ τῶν ἀνθρώπων καθόλου, θεοῦ [ τυγχ]άνοντος καθὸ [εἴρητ]αι·
但確實也可能是——因為挪亞並非全然只是個人（他已上升超越了人的境況）——這話乃是就他不被歸入人類的普遍範疇而說的，因為按照那句話，他實在是神：
But it is indeed possible—since Noah was not altogether a man (for he had ascended above the human condition)—that this was said inasmuch as he was not subject to the general category of men, being in fact a god according to that which is said:
1:1976
Ἐκείνους θεοὺς εἶπεν πρὸς οὓς [ὁ λόγο]ς τοῦ Θεοῦ ἐγέ[νετο]
祂稱那些神的話所臨到的人為神。
He called those gods to whom the word of God came.
1:1977
Τούτῳ ὅμοιον καὶ τὸ ἐγὼ εἶπα [ἐν] τῇ ἐκστάσει μ[ου·
與此相似的，還有那句話：「我在驚惶中曾說」；
Similar to this is also the saying, I said in my ecstasy;
1:1978
θεὸς γὰρ ἦν, ὡς ἀ[ποδ]εδώκαμεν, ὁ τ[αῦτα] λέγων
因為說這話的人是神，正如我們已經解明的。
for he who said these things was a god, as we have explained.
1:1979
Εἰ γὰρ μὴ οὕτως εἶχεν και`̣ [ ἄνθρωπο]ς ψεύστης ἦν [··
因為若不是如此，而人乃是說謊的……
For if it were not so, and man were a liar . . .
1:1980
οὐ]κέτι ἀληθὲς τὸ πᾶς ἄνθρωπος ψ[εύστη]ς·
那麼「人都是說謊的」這句話就不再為真了；
then the saying, every man is a liar, would no longer be true;
1:1981
῞Ο̣π̣[ου γὰ]ρ ἔρις καὶ ζῆλ[ος, οὐχὶ ἄ]νθρωποί ἐστε, ὡς καὶ οὗτοι περι[πατεῖ]τε; Οὐ γὰρ ὡς ἔ[τυχεν ἐπ]ράττετο παρὰ αὐτῶν η̣ κ̣[ακία] ἀλλ' ἐπιμελῶ[ς καὶ βεβο]υλευμένως·
因為在有紛爭嫉妒的地方，你們豈不是屬乎人、豈不像這些人一樣行事嗎？因為他們所行的惡並非偶然為之，而是刻意且蓄意謀劃的；
For where there is strife and jealousy, are you not men, and do you not walk as these also do? For the wickedness was not done by them at random, but deliberately and with premeditation;
1:1982
τοῦτο γὰρ δηλ[οῖ τὸ ἐ]ν τῇ καρδίᾳ
因為這正是「在心裡」這句話所要表明的。
for this is what the phrase in the heart makes clear.
1:1983
[Ὡσαύτως] τὸ ἐκ νεότητος διττῶς ἂ[ν νοη]θείη, ἤτοι ἐκ μ[ικρᾶς] ἡλικίας εἰς κακίαν ἀλειφόμ̣[ενοι], ἢ ὅτι οὐδεὶς τ[ῶν κατὰ] τὸν διαγραφέντα ἄνθρωπον π[ρεσβύ]της ἐστί, κἂν τὴ[ν φύσι]ν οὕτως ὑπάρχῃ, τὰ νεω[τεροπο]ιὰ καὶ ἐπιπόλαι[α προ]ταττόμενος·
同樣，「從幼年」這句話也可作兩種解釋：或是指人自幼小之年便被塗抹傾向於罪惡，或是指凡合乎此處所描繪之人的，沒有一個算得上是長者，縱使按本性他已年長，因為他把幼稚膚淺的事擺在首位；
Likewise the phrase from youth might be understood in two ways: either as being anointed toward wickedness from a tender age, or that none of those conforming to the man here described is an elder, even if by nature he be such, since he sets in front of himself youthful and superficial pursuits;
1:1984
Γῆρας γὰρ τίμ[ιον οὐ] τὸ πολυχρόνιον [ οὐδὲ ἀ]ριθμῷ ἐτῶν μεμέτρηται·
因為可尊敬的老年並不在於年歲的長久，也不是以年數來衡量的；
for honourable old age is not that which is of long duration, nor is it measured by number of years;
1:1985
π̣[ολιὰ] γάρ ἐστιν φρόν[ησις ἀ]νθρώ- ποις καὶ γῆρας βίος ἀκηλίδωτ̣[ος
因為對人而言，智慧乃是白髮，無瑕疵的生命就是老年。
for grey hairs are wisdom to men, and old age is an unspotted life.
1:1986
Οὐ]κ ἀνοικείως δὲ [ καὶ τὸ ἁ]μαρτίας νεότητος καὶ τὰς [ ἀγνοία]ς μου μὴ μνησθ[ῇς ἑρ]μηνεύσεις λέγων ὅτι ὅσα [ πονηρ]ῷ ἤθει ἔπραξα [ μὴ μ]νησθῇς
你也可以不失恰當地這樣解釋「求你不要記念我幼年的罪愆和我的無知」這句話，說它的意思是：凡我以邪惡心性所行的，求你不要記念。
And not inappropriately will you also interpret the phrase, remember not the sins of my youth and my ignorances, saying that it means: whatever I did with a wicked disposition, do not remember.
1:1987
Τούτων οὕτως εἰ[ρημέν]ων ἄξιον θεωρῆσ[αι τί δ]ηλοῦται ἐκ τοῦ ἐνεθυμήθη [ὁ Θεὸς ὅ]τι ἐποίησεν τὸν [ἄνθρωπον] ἐπὶ τῆς γῆς καὶ διενοήθη καὶ ἐ[θυμώθ]η̣ν ὅτι ἐποίησα α[ὐτούς], ὅπερ ἰσοδυναμεῖ τῷ μετε[μελήθ]ην ὅτι ἔχρισα τὸ[ν Σαο]ὺλ εἰς βασιλέα
既已如此陳明這些，就值得思想「神因造人在地上而思慮，並且籌算，說：我後悔造了他們」這話所表明的是什麼——這話與「我後悔立掃羅為王」是同等意義的。
These things having been thus stated, it is worth considering what is indicated by the words, God took thought that He had made man upon the earth, and He pondered, and I was angry that I made them—which is equivalent to, I repented that I anointed Saul as king.
1:1988
Λεκτέον [δὲ ὅτ]ι̣ ἀνθρωπο- πα[θῶς πε]ρὶ Θεοῦ λέγεται καὶ οὐχ οὕτως ὡς αἱ λέξεις καὶ ἡ νόησις ἔχε[ι
但必須說，這些關於神的話乃是按著人的情態說的，並非照字面詞句與其字面意思所含的那樣。
But it must be said that these things are spoken of God in a human manner, and not in the way that the words and their literal sense imply.
1:1989
Ἐ]ὰν γὰρ περὶ χειρω̣[ν] καὶ ποδῶν καὶ ὀφθαλμῶν καὶ [ ὤτω]ν ἐν τῇ γραφῇ μ[ετα]φέρηται, οὐ δεῖ οἴεσθαι ἀνθρ[ωπ]ίνως ἐσχημα[τῖσθαι] τὸν Θεόν, ἀλλὰ δῆλον ὡς δυν[άμε]ις αὐτοῦ δραστι̣κ̣α`̣ς̣ τὰς χεῖρας καὶ τὸ ἀναπόδρασ[τον ὀ]φθαλμοὺς καὶ οὑ´̣τ̣ω̣ς̣ ἕκαστον ὡς περὶ δυνάμεως [ἐκλη]μψόμεθα Θεοῦ ···
因為聖經中若把手、腳、眼、耳歸給祂，人就不可以為神被塑造成人的形狀；反倒顯然可知，我們要把「手」領會為祂那有作為的能力，把「眼」領會為祂那無可逃避的鑒察，其餘各項也照樣，都當作神的能力來理解。
For if hands and feet and eyes and ears are transferred to Him in Scripture, one must not suppose that God is fashioned in human form; rather it is clear that we shall understand the hands as His active powers, the eyes as His inescapability, and each thing likewise as pertaining to a power of God.
1:1990
εἰ καὶ καθ' ἑτέραν διάνοιαν το[ὺς ἐν τ]ῇ ἐκκλησίᾳ διο[ρατικοὺς] ὀφθαλμοὺς αὐτοῦ καὶ τοὺς πρα[κτικοὺ]ς χεῖρας καὶ τα`̣ λ̣ο̣ι̣π̣α`̣ ὁμοίως
縱然按另一層意思，我們也可把教會中那些有洞察力的人視為祂的眼，把那些務實行事的人視為祂的手，其餘的也照樣類推。
Even if, according to another meaning, we understand the discerning ones in the Church to be His eyes, the practical ones His hands, and the rest likewise.
1:1991
Καὶ γὰρ τῷ ὄντι ἐπὶ μ[ὲν τῶν] αἰσθητῶν ἕκασ[τον τῶν] ὀνομαζομένων οἷον ξύλον μ[όνον] τι σημαίνει, ἐπὶ δ[ὲ τοῦ] Θεοῦ πλειόνων ὀνομάτων λεγο[μένων], ἃ νοεῖσθαι προίσ[τησι] λόγῳ τὰ διάφορα περὶ αὐτοῦ·
而且事實上，就可感之物而言，每一個被命名之物，例如「木頭」，僅指某一件事物；但就神而言，既有許多名稱被用來稱呼祂，這些名稱藉著理性向我們陳明關於祂的種種不同屬性；
And indeed, in truth, in the case of sensible things each of the things named, such as wood, signifies only some one thing; but in the case of God, since many names are spoken of Him, which by reason set forth for our understanding the diverse attributes concerning Him;
1:1992
[οὕτω]ς γὰρ ὁ Θεὸς καὶ πν[εῦμα καὶ πη]γὴ καλεῖται καὶ πάλιν χεῖρα[ς καὶ] πόδας ἀνάγετ[αι ἔχειν]·
因為神既被稱為靈，又被稱為泉源，並且又被說成有手有腳；
for thus God is called both spirit and fountain, and again He is referred to as having hands and feet;
1:1993
οὐδήπου δέ, εἴπερ αἰσθητόν τ[ι ἔτυ]χον, τοσαῦτα ἦσ̣[αν αὐτοῦ] τὰ ὀνόματα·
然而，倘若祂果真是某種可感之物，祂的名稱就斷不會這樣繁多；
yet surely, if He happened to be something sensible, His names would not be so many;
1:1994
οὐ γὰρ τὸ φῶς ἢ τὸ [ πνεῦμα ἢ ἡ] πηγὴ χεῖρας ἔχο̣[υσιν]
因為光、或靈、或泉源都沒有手。
for the light, or the spirit, or the fountain do not have hands.
1:1995
Καὶ ἐπὶ τοῦ διενοήθη καὶ μετε[μελήθη] ὡς περὶ ἀτρέπτου [ νοή]σομεν
至於「祂籌算並後悔」這句話，我們要按著那位不改變者來理解。
And concerning the phrase He pondered and He repented, we shall understand it as of One who is unchangeable.
1:1996
Ὅνπερ γὰρ τρόπον καὶ ἄ[νθρωποι τὴν] ἔμφασιν παρασ[τῆσαι] βουλόμενοι τοῖς ὑφ' ἑαυτῶν διδ[ασκομέ]νοις ἁμαρτη´̣μ̣α̣τ̣[ος ὅτι] μεγάλως ἐσφάλησαν καὶ ἀνάξι[οί εἰσι] μαθημάτων λέ[γουσι]·
因為正如人也常常，為要使受他們教導的人深刻體會某罪之嚴重——即他們已大大犯錯、不配再受教導——便說：
For just as men also, wishing to impress upon those taught by them the gravity of a sin—that they have greatly erred and are unworthy of instruction—say:
1:1997
Μετεμελήθην ὅτι τὰ τηλικαῦ[τα σοι π]αραδέδωκα, εἰς ἐ[πίγνω]σιν τοῦ πταίσματος αὐτὸν ἀγαγ[όντες, τ]ὸν αὐτὸν τρόπον [ καὶ ὁ] Θεὸς οὐ πάθος ὑπομένων μετα[μέλεσ]θαι λέγεται, ἀλ[λὰ δι'] ἔμφασιν τοῦ μεγέθους τοῦ ἁμ[αρτή- μ]ατος
「我後悔把這樣重大的事交託給你」，藉此引他認識自己的過失——照樣，神也並非真受了後悔之情的影響而說祂後悔，乃是為要使人深切領會那罪的重大。
I repent that I handed over to you such great matters, thereby leading him to a recognition of his fault—in the same way God too, without undergoing any passion of repenting, is said to repent, but this is for the sake of impressing the magnitude of the sin.
1:1998
Οὐδὲ γὰρ ἠγ̣[νόει ὅ]τι τοιοῦτοι ἔσονται, ἀγαθότητι δ[ὲ ἐθε]ώρει εἴ πως ἐκ τῶ[ν νό]μων τῶν κατὰ διάνοιαν ἐπιγρα[φέντων]
因為祂並非不知道他們將要成為這樣的人；乃是祂憑其良善鑒察，看是否或許能藉著那按悟性所銘刻的律法……
For He was not ignorant that they would be such; but in His goodness He was observing whether by any means, through the laws inscribed according to the understanding . . .
1:1999
Εἰκόνι δὲ χρησο´̣[μεθα] πρὸς τὸ μὴ αὐτοῦ εἶναι πάθος το[ῦ Θεοῦ ἀ]λλὰ τῶν μεταβαλ[λομέ]νων τοιαύτῃ
我們要用一個比喻來說明，這情感並非屬於神自己，而是屬於那些以此方式改變之人的。
And we shall use an image to show that the passion belongs not to God Himself, but to those who are changed in such a manner.
1:2000
Ἔστω τις σοφὸς ε[····]·ιοις πάλιν ·····[····] τιθέμενος, εἰ συμβαίη τινὰς τ[·····]ιδων ·········
假設有一位智者……又……擺明其意，倘若碰巧有某些人……
Let there be a certain wise man . . . again . . . setting forth, if it should happen that certain ones . . .
1:2001
[ ····] καὶ διὰ τοῦτο ἀποκλήρους, οὐκ αὐτ[ὸς ἐπὶ] τῶν μετ̣αβληθ[έντων] τ]ῇ γνώμῃ μετέβαλεν, εἰς τοὺς δικαίους μόνους ἐλθούσης τῆς] περιουσίας·
……並因此被剝奪繼承之分；並非他自己對那些在心志上改變的人有所改變，因為那產業只臨到義人身上；
. . . and on this account disinherited; it was not he himself who changed with regard to those who were changed in disposition, since the inheritance came only to the righteous;
1:2002
τοῦτον γὰρ ἐξ ἀρχῆς εἶχεν τὸν σκοπόν
因為這正是他從起初所定的旨意。
for this was the purpose he held from the beginning.
1:2003
Εὖ δὲ τὸ ἀπαλείψω τὸν ἄνθρωπον ὃν ἐποίησα ἀπὸ προσώπου τῆς γῆς·
「我要把我所造的人從地面上除滅」這話說得好；
And well is it said, I will blot out the man whom I made from the face of the earth;
1:2004
οὐ γὰρ εἰς ἀνυπαρξίαν αὐτὸν περιάγει, οὐδὲ κατὰ ψυχὴν ἀπαλείφει, ἀλλ' ἀπὸ γῆς
因為祂並非使他歸於虛無，也不是就其靈魂而抹除他，乃是把他從地上除去。
for He does not bring him into non-existence, nor does He blot him out with respect to his soul, but from the earth.
1:2005
Οὐ τοῦτο δὲ μόνον ἔργον ἐστὶ Θεοῦ τό, ἐπιπολασάσης κακίας, ἀναιρεῖν τοὺς ἀνθρώπους, ἀλλὰ καὶ διὰ συμβόλου ἀπόλλυσιν τὸν ἐν τῇ γῇ κατοικοῦντα φαῦλον ὄντα·
而且神的作為並不只是在罪惡氾濫時毀滅眾人，祂也藉著象徵毀滅那住在地上、卑劣邪惡之人；
And this is not the only work of God—to destroy men when wickedness has abounded—but also, by way of a symbol, He destroys the one dwelling in the earth who is base;
1:2006
κάτοικος γὰρ γῆς ὁ φαῦλος, τοῦ ἁγίου οὐ κατοίκου ἀλλὰ παροίκου τυγχάνοντος
因為卑劣之人乃是地上的居民，而聖者卻不是居民，而是寄居的客旅。
for the base man is a dweller of earth, whereas the holy one is not a dweller but a sojourner.
1:2007
Οὕτω γοῦν καὶ ἐν Ἰερεμίᾳ λέγεται·
至少在耶利米書中也照樣說：
Thus at any rate it is also said in Jeremiah:
1:2008
Ἐκκαυ-θήσεται τὰ κακὰ ἐπὶ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς, τοὺς ῥιζώσαντας ἐπὶ γῆς, ὅπερ οὐ παθὼν ὁ ἅγιός φησιν εὐχαριστῶν·
災禍必如火焚燒那些住在地上、在地上扎根的人——聖者未受這災，反倒感恩地說：
Evils shall be kindled against those dwelling upon the earth, those who have taken root in the earth—which the holy one, not suffering it, says as he gives thanks:
1:2009
Παρὰ βραχὺ συνετε´̣[λε]σάν με ἐν τῇ γῇ, καὶ ἐν τῇ Ἀποκαλύψει δὲ λέγεται·
他們幾乎在地上把我滅盡了。啟示錄中也說：
They had almost made an end of me in the earth. And in the Apocalypse too it is said:
1:2010
Οὐαὶ ἐπὶ τοὺς κατοικοῦντας τὴν γῆν, οὐ τοὺς παροικοῦντας·
住在地上的人有禍了——而非那些寄居的人；
Woe to those dwelling upon the earth—not to those sojourning;
1:2011
σκοπὸς δὲ Θεοῦ ἀπὸ τῶν γηΐνων τὸν ἄνθρωπον ἀποσπᾶσαι, κἂν αὐτὸς τῶν γηΐνων ἀντέχηται
神的目的乃是要把人從屬地之物中拉出來，縱然人自己緊緊抓住屬地之物不放。
and the aim of God is to draw man away from earthly things, even if he himself clings to earthly things.
1:2012
Νῶε δὲ εὗρεν χάριν ἐναντίον Κυρίου τοῦ Θεοῦ
惟有挪亞在主神眼前蒙了恩。
But Noah found grace before the Lord God.
1:2013
Μέγα καὶ οὐράνιόν ἐστιν τὸ εὑρεῖν χάριν ἐναντίον τοῦ Θεοῦ, τοῦτο δὲ κατορθοῦται ἐκ τῆς πρὸς αὐτὸν ἀρεσκείας, ᾧ ἕπεται καὶ τὸ ἀνθρώποις ἀρέσ̣κ̣ει̣ν, τοῦ ἀρέσκοντος ἀνθρώποις οὐ πάντως Θεῷ ἀρέσκοντος
在神眼前蒙恩乃是何等偉大而屬天的事；這事乃是藉著討祂喜悅而成就的，隨之也就得以討人喜悅——雖然討人喜悅的並不一定就討神喜悅。
Great and heavenly it is to find grace before God; and this is accomplished through one's being pleasing to Him, upon which there also follows the being pleasing to men—though he who pleases men does not by all means please God.
1:2014
Ὅρα γὰρ τί ὁ μακάριος Παῦλός φησιν·
你且看看有福的保羅怎麼說：
For consider what the blessed Paul says:
1:2015
Εἰ ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην, καὶ ὁ ψαλμῳδός·
「我若仍舊討人的喜歡，就不是基督的僕人了」；詩人也說：
If I were still pleasing men, I should not be a servant of Christ; and the psalmist:
1:2016
Κύριος διεσκόρπισεν ὀστᾶ ἀνθρωπαρέσκων·
「神打散了那安營攻擊你之人（討人喜悅者）的骨頭」；
The Lord has scattered the bones of the men-pleasers;
1:2017
οἱ δὲ ἐκ Θεοῦ τὴν χάριν ἔχοντές φασιν·
但那些從神得著恩典的人卻說：
but those who have grace from God say:
1:2018
Ὃς ἐχαρίτωσεν ἡμᾶς σὺν τ[ῷ] ἠγαπημένῳ, ἅμα καὶ Μαρία ἀκούει πρὸς τοῦ ἀγγέλου·
「祂使我們在那蒙愛者裡面蒙恩」。同時馬利亞也從天使聽見：
He graced us in the Beloved. And at the same time Mary too hears from the angel:
1:2019
Χαῖρε κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ
「蒙大恩的女子，願你喜樂，主與你同在」。
Hail, thou that art highly favoured, the Lord is with thee.
1:2020
Αὕτη γάρ ἐστιν ἡ χάρις τὸ ἐ´̣χειν μεθ' ἑαυτοῦ τὸν Κύριον·
因為這就是恩典：使主與自己同在；
For this is grace: to have the Lord with oneself;
1:2021
ἔχει δὲ μεθ' ἑαυτοῦ τὸν Κύριον ὁ δι' ἀρε[τὴ]ν καὶ πράξεις ἐναρέ- τους λέγων·
凡因著美德與有德之行而能說出這話的人，就是有主與他同在的人：
and he has the Lord with himself who, on account of virtue and virtuous deeds, says:
1:2022
Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ [λα]λοῦντος Χριστοῦ
「你們既然尋求那在我裡面說話之基督的憑據」。
If you seek a proof of Christ who speaks in me.
1:2023
Αὐτὸς γὰρ δίδωσιν χάριν καὶ εἰρήνην·
因為祂自己賜下恩典與平安；
For He Himself gives grace and peace;
1:2024
τοῦτο γὰρ [ ἐ]πεύχεται ὁ ἅγιος λέγων·
因為這正是聖者所祈求的，他說：
for this is what the holy one prays for, saying:
1:2025
Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ
「願恩惠、平安從神我們的父並主耶穌基督歸與你們」。
Grace to you and peace from God the Father and our Lord Jesus Christ.
1:2026
Δίδωσιν δὲ Θεὸς τὸ δῶρον τοῦτο, ἡμῶν τὴν ἀφορμὴν τοῦ λαβεῖν αὐτὸ παρεχόντων
神賜下這恩賜，而我們則要供給領受它的機緣。
And God gives this gift, while we furnish the occasion for receiving it.
1:2027
Εἴρηται γοῦν ἐν Παροιμίαις·
至少箴言中這樣說：
At any rate, it is said in Proverbs:
1:2028
Χάρις καὶ φιλία ἐλευθεροῖ, ἃς τήρησον σεαυτῷ, ἵνα μὴ ἐπονείδιστος γένῃ·
「恩慈與友愛使人得自由；你要為自己持守這些，免得你成為被人責備的」；
Grace and friendship set free; keep these for yourself, that you may not become reproached;
1:2029
ἐν γὰρ τῇ τῆς προαιρέσεώς ἐστιν ἐξουσίᾳ † ·τιη† τηρῆσαι αὐτὰς καὶ κατορθῶσαι
因為持守並成全這些，乃在乎自由抉擇的權柄之內 †……†。
for it lies within the authority of the free will † . . . † to keep them and to accomplish them.
1:2030
Οὕτως οὖν καὶ Νῶε ἐκ τῆς̣ οἰκείας προπαρασκευῆς εὗρεν χάριν ἐναντίον Κυρίου τοῦ Θεοῦ, αὐτὸς διὰ τῶν τῆς ἀρετῆς ἔργων χαριτώσας ἑαυτὸν καὶ ἐκ τούτου δεξάμενος παρὰ Θεοῦ χάριν·
因此，挪亞也照樣，出於他自己先前的預備，在主神眼前蒙了恩；他藉著美德的行為使自己蒙恩，並由此從神領受了恩典。
So then in this way Noah too, out of his own prior preparation, found grace before the Lord God, having by the works of virtue graced himself, and from this having received grace from God.
1:2031
τοῖς γὰρ ἀφ' ἡμῶν κατορθουμένοις καὶ ἀνυομένοις συνέργων ὁ τῶν ὅλων Θεὸς προστιθεὶς ἐπι- κοσμεῖ καὶ εἰς̣ μέγεθος ἀγαθοῦ ἄγει
因為對於那些出於我們自己所成就、所完成的事，萬有的神加上祂的協同工作，使之更加美好，並將其提升至美善的偉大境地。
For to the achievements and accomplishments that proceed from us the God of all things adds His own cooperation, adorning them and raising them to the greatness of a good.
1:2032
Τοῦτ' αὐτὸ εἰδότες οἱ τοῦ Σωτῆρος μαθηταὶ ἤδη δι' ἑαυτῶν προκατορθώσαντες τὴν εἰς αὐτὸν πί[σ]τιν ἔλεγον αὐτῷ εἰδότες ὅτι καὶ θεοδώρητος πίστις ἐστίν·
救主的門徒正是知道這一點，他們既已憑自己先前成就了對祂的信，便對祂說話，因為他們知道信也是神所賜的：
Knowing this very thing, the disciples of the Saviour, having already for their own part first attained faith in Him, said to Him — for they knew that faith is also God's gift:
1:2033
Ὡς γὰρ λόγος σοφίας δίδοται διὰ τοῦ πνεύματος καὶ λόγος γνώσε̣ως κατὰ τὸ πνεῦμα, οὕτω καὶ πίστις ἐν τῷ αὐτῷ πνεύματι
因為正如智慧的言語是藉著聖靈賜下，知識的言語是照著聖靈賜下，照樣，信也是在同一位聖靈裡賜下的。
For just as a word of wisdom is given through the Spirit, and a word of knowledge according to the Spirit, so too is faith in the same Spirit.
1:2034
Ἀδύνατον γάρ ἐστιν δέξασθαι τὴν ἐκ Θεοῦ κατὰ χάριν διδομένην πίστιν μὴ ἔχοντα τὴν ἐκ τοῦ ἐφ' ἡμῖν συνισταμένην
因為人若沒有那出於我們自己所能成就的信，就不可能領受神照恩典所賜下的信。
For it is impossible to receive the faith that is given by God according to grace unless one has that faith which is constituted from what lies within our own power.
1:2035
Τοῦτ' αὐτὸ γὰρ δηλοῦται ἐκ τοῦ πρόσθες ἡμῖν πίστιν·
因為這一點正是從「求主加增我們的信心」這句話顯明出來的。
For this very thing is made clear by the words, 'Increase our faith.'
1:2036
ἀλλὰ γὰρ καὶ Ἠσαΐας ἐκ προσώπου τοῦ ἀνθρώπου τοῦ κυριακοῦ, ἔστω δὲ καὶ ἐκ τοῦ ἰδίου, φησίν·
但以賽亞也是如此，他以主的人性之名說話，或也可說是以他自己之名說：
But indeed Isaiah too, speaking in the person of the Lord's manhood — though let it be also in his own person — says:
1:2037
Προσέθηκέν μοι ὠτίον τοῦ ἀκούειν καὶ ἡ παιδεία Κυρίου διανοίγει μου τὰ ὦτα·
「祂為我加添了聽的耳朵，主的訓誨開通我的耳朵。」
'He has added to me an ear to hear, and the discipline of the Lord opens my ears.'
1:2038
ἡ γὰρ πρὸς τοῦ Θεοῦ διδομένη ἀκοὴ καὶ παιδεία δ[ι]ανοίγει καὶ ταῦτα τὰ ὦτα πρὸς τὸ τὴν διάνοιαν θειότερον ἀκούειν
因為神所賜的聽覺與訓誨也開通這些耳朵，使人的悟性能以更屬神的方式聆聽。
For the hearing and discipline given by God opens even these ears, so that the understanding may hear in a more divine manner.
1:2039
Οὕτω καὶ τὸ χάριν ἀντὶ χάριτος νοήσομεν, τὴν ἐκ Θεοῦ ἀπὸ τῆς ἐφ' ἡμῖν προσγινομένην νοοῦντες
照樣，我們也要如此理解「恩上加恩」這句話，將它理解為那出於神、加添在我們自己所能之上的恩典。
In the same way we shall understand also the phrase 'grace in place of grace,' taking it to mean the grace from God that comes in addition to that which lies within our power.
1:2040
Εὖ δὲ καὶ τὸ εὗρεν εἴρητα[ι, ἵ]να δειχθῇ ὅτι ζητήσας δεόντως εὗρεν, τῶν μὴ ὃν δεῖ τρόπο[ν] ζητούντων οὐχ εὑρισκόντων·
經上也美好地說「他尋見了」，為要顯明他既按當有的方式尋求，就尋見了；因為那些不按當有方式尋求的人是尋不見的。
And it is well said too that 'he found,' so that it might be shown that having sought as he ought, he found; for those who do not seek in the manner they should do not find.
1:2041
Ζητήσουσίν με γάρ φησιν κακοὶ καὶ οὐχ εὑρήσουσιν
經上說：「惡人必尋找我，卻尋不見。」
'For the wicked shall seek me,' it says, 'and shall not find me.'
1:2042
Ἐντεῦθεν δὲ γνωρίζεται ὅτι καλῶς ἐζήτησεν ἐκ τῆς τοῦ Θεοῦ ἐπικρίσεως καὶ δωρείας, ὅταν ὥσπερ ἐπισφραγίζων αὐτὸς τὴν χα´̣ριν δῷ·
由此可知，從神的判定與賞賜看來，他是好好尋求了，因為神彷彿印證這事，賜下恩典。
From this it becomes known that he sought rightly, on the basis of God's judgement and gift, whenever He as it were sets His seal upon it by granting the grace.
1:2043
Οὐ γὰρ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεοῦντ̣ο̣ς Θεοῦ, καὶ Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν̣ οἱ οἰκοδομοῦντες αὐτόν
「因為這不在乎那定意的，也不在乎那奔跑的，只在乎那施憐憫的神」；又說：「若不是耶和華建造房屋，建造的人就枉然勞力。」
'For it is not of him who wills nor of him who runs, but of God who shows mercy'; and, 'Unless the Lord build the house, in vain have those who build it laboured.'
1:2044
Αὗτ̣αι δὲ αἱ γενέσεις Νῶε
「挪亞的後代記在下面。」
'Now these are the generations of Noah.'
1:2045
Νῶε ἄνθρωπος δίκαιος, τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ τῷ Θεῷ εὐηρέστησεν Νῶε
「挪亞是個義人，在當世的世代中是完全的；挪亞與神同行，蒙神喜悅。」
'Noah was a righteous man, being perfect in his generation; Noah was well-pleasing to God.'
1:2046
Τοῦ δικαίου ἡ γενεαλογία οὐκ ἔστιν τοσοῦτον ἐξ ἀνθρώπων ὅσον ἐξ ἀρετῶν·
義人的家譜與其說是出於人，不如說是出於各樣德行；
The genealogy of the righteous man is not so much from human beings as from virtues;
1:2047
αὗται γὰρ αὐτοῦ προηγούμενα γεννήματα
因為這些德行乃是他首要的後裔。
for these are his pre-eminent offspring.
1:2048
Τοῦτό τοι διδάσκει τὸ συγγραφικὸν πνεῦμα·
這正是那默示聖經的聖靈所教導的；
This is what the Spirit that authored the Scripture teaches;
1:2049
προκειμένου γὰρ ὄντος τοῦ τὰς γενέσεις τοῦ Νῶε εἰπεῖν, ἐπήνεγκεν·
因為當經文要述說挪亞的後代時，隨即加上說：
for when it was proposed to tell of the generations of Noah, it added:
1:2050
Νῶε ἄνθρωπος δίκαιος, τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ τῷ Θεῷ εὐηρέστησεν
「挪亞是個義人，在當世的世代中是完全的；他蒙神喜悅。」
'Noah was a righteous man, being perfect in his generation; he was well-pleasing to God.'
1:2051
Τί δὲ δηλοῦται ἐκ τοῦ τέλειος ἐν τῇ γενεᾷ αὐτοῦ, ἴδωμεν
但讓我們看看「在他那世代中是完全的」這話所指的是什麼。
But let us see what is signified by 'perfect in his generation.'
1:2052
Καὶ κατὰ μὲν πρώτην ἀπόδοσιν λέγοι ἂν ὅτι, τῶν ἀνθρώπων τῶν κατ' αὐτὸν αὐτοῦ καιρὸν εἰς ἄμετρον κακίαν ἐπιδεδωκότων, ἐκ τῆς πρὸς αὐτοὺς συγκρίσεως τέλειος ἦν, ὅπερ οὐ μέγα τυγχάνει, εἰ πρὸς ἀπεγνωσμένους συγκρίνοιτο, τάχα δυναμένου λεχθῆναι ὅτι τῶν σὺν αὐτῷ εἰς τὴν κιβωτὸν εἰσελθόντων διαφέρων τέλειος ἐλέγετο·
按第一種解釋可以說：既然他那時代的人已陷入無度的邪惡，他與他們相比就顯為完全——但這算不得偉大，若只是與那些無可救藥的人相比；或許也可以說，他被稱為完全，是因為他勝過那些與他一同進方舟的人。
According to the first interpretation one might say that, since the people of his own time had given themselves over to measureless wickedness, he was perfect by comparison with them — which is no great thing, if he is compared with those who are past all hope; and perhaps it might be said that he was called perfect as surpassing those who entered the ark with him.
1:2053
καὶ γὰρ εἰκὸς αὐτοὺς εἶναι τοιούτους ἐκ τῆς πρὸς τὸν ἅγιον συνηθείας
因為他們既與這聖潔之人親密相處，很可能也就成了那樣的人。
For it is likely that they too were of such a kind, on account of their close association with the holy man.
1:2054
ὁμοιοτροπία, καὶ τοῦτο σημαίνεται ἐκ τοῦ Αὕτη ἡ γενεὰ ζητούντων αὐτόν·
這裡有品性上的相似，這也是「這是尋求祂之人的世代」這話所指明的。
There is a likeness of character, and this too is signified by the words, 'This is the generation of those who seek Him.'
1:2055
εἰπὼν γὰρ Τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου ἢ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; ἀθῷος χερσὶν καὶ καθαρὸς τῇ καρδίᾳ καὶ τὰ ἑξῆς, ἐπήγαγεν·
因為他先說：「誰能登耶和華的山？誰能站在祂的聖所？就是手潔心清的人」，以及其後的話，然後接著說：
For having said, 'Who shall ascend into the mountain of the Lord, or who shall stand in His holy place? He that is innocent in his hands and pure in his heart,' and what follows, he added:
1:2056
Αὕτη ἡ γενεὰ ζητούντων αὐτόν, τοὺς τῇ αὐτῇ κεκοσμένους ἀρετῇ μίαν γενεὰν εἰπών
「這是尋求祂之人的世代」——他把那些以同樣德行為裝飾的人稱為一個世代。
'This is the generation of those who seek Him' — calling those adorned with the same virtue a single generation.
1:2057
Τούτῳ κατὰ τὸ ἐναντίον ἀναλόγως ὅμοιόν ἐστιν τὸ λεγόμενον·
與此相對應、但意思相反的，是這句話：
Analogous to this, but in the opposite sense, is what is said:
1:2058
Υἱοὶ τοῦ αἰῶνος το[ύ]του φρονιμώτεροί εἰσιν τῶν υἱῶν τοῦ φωτὸς ἐν τῇ γενεᾷ τῇ ἑαυτῶν·
「今世之子在自己的世代中，比光明之子更加精明。」
'The sons of this age are more prudent than the sons of light in their own generation';
1:2059
γενεὰ γὰρ τῶν τοιούτων ἡ ὁμοία κατάστασις καὶ πολιτεία
因為這等人的「世代」乃是相似的處境與生活方式。
for the 'generation' of such people is the similar condition and manner of life.
1:2060
Δεῖ δὲ οὕτως ἀκούειν τέλειον ὡς ἐν ἀνθρώποις, ὅπερ τέλειον ὁ Παῦλος ἐκ μέρους γιγνώσκειν ἔφη, λέγων περὶ τοῦ τελείου·
但我們必須按著在人中間所適用的方式來理解「完全」——就是保羅所說我們只在部分中認識的那種完全，他論到那完全的說：
But one must understand 'perfect' in the way that applies among human beings — the kind of perfection which Paul said we know in part, when he says concerning that which is perfect:
1:2061
Ὅταν ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται·
「那完全的來到，這部分的就要歸於無有了。」
'When that which is perfect is come, that which is in part shall be done away.'
1:2062
πᾶσα ἡ ἐν ἀνθρώποις κατορθουμένη τελειότης ὡς πρὸς τὸ ἐν τῷ μέλλοντι αἰῶνι τέλειον ἐκ μέρους ἐστίν
凡在人中間所成就的完全，與將來那世代裡的完全相比，都是部分的。
All the perfection accomplished among human beings is, in comparison with the perfect state in the age to come, partial.
1:2063
Καὶ ἔστω ἐπὶ παραδείγματος σαφὲς τὸ λεγόμενον·
讓我們用一個例子把這話說明白：
And let what is said be made clear by an example:
1:2064
ὁ ἐν τοῖς πρώτοις γράμμασιν τέλειος ὡς πρὸς τὸν γραμματικῶν λόγων ἀκούοντα ἀτελής ἐστιν
在最初的字母入門上算為完全的人，相對於那能領會文法家論述的人，卻是不完全的。
he who is perfect in the first rudiments of letters is, in relation to one who hears the discourses of grammarians, imperfect.
1:2065
Καὶ αὐτὸς δὲ ὁ Ἀπόστολος λέγων Ἐκ μέρους γιγνώσκομεν καὶ ἐκ μέρους προφητεύομέν φησιν περὶ ἑαυτοῦ καὶ τῶν ὁμοίων·
使徒自己說「我們所知道的有限，所講的道也有限」時，也是論到他自己和與他相似的人。
And the Apostle himself, when he says, 'We know in part and we prophesy in part,' speaks concerning himself and those like him.
1:2066
Ὅσοι οὖν τέλειοι τοῦτο φρονῶμεν, καὶ Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις·
「所以我們中間凡是完全人，總要存這樣的心」；又說：「我們在完全的人中，也講智慧。」
'As many of us therefore as are perfect,' let us be thus minded; and, 'We speak wisdom among the perfect.'
1:2067
ὡς γὰρ πρὸς τὴν ἐντῷ μέλλοντι, ὡς ἔφαμεν, γνῶσιν πρόσωπον πρὸς πρόσωπον οὔσαν ἀτέλης ἡ ἐνταῦθα ὑπάρχει πολιτεία, κἂν εἰς ἄκρον φθάσασα τυγχάνῃ
因為相對於將來那世代裡「面對面」的認識——正如我們所說——今生的生活縱使已臻至頂峰，仍是不完全的。
For in relation to the knowledge in the age to come, which, as we said, is 'face to face,' the manner of life here is imperfect, even if it should have reached the very summit.
1:2068
Τὸ δὲ δίκαιον καὶ τὸ τέλειον καὶ τὸ εὐαρεστεῖν τῷ Θεῷ περὶ τοῦ Νῶε λεγόμενον ἅμα ἐκλαμβάνειν δεῖ, κἂν τὰ ῥήματα τάξιν ἔχῃ·
但論到挪亞所說的義、完全與蒙神喜悅這三者，必須一併理解，縱使這些詞句有一定的次序；
But the righteousness, the perfection, and the being well-pleasing to God that are said of Noah must be taken together, even if the words have a certain order;
1:2069
δίκαιος γὰρ καὶ τέλειος ὢν τὴν πρὸς Θεὸν εἶχεν εὐαρέστησιν·
因為他既是義的、完全的，就有了蒙神喜悅這件事。
for being righteous and perfect, he had his being well-pleasing to God.
1:2070
προεπινοεῖται δὲ τῆς εὐαρεστήσεως τὸ τέλειον καὶ δίκαιον·
而完全與義乃是先於蒙神喜悅而被想到的；
And the perfect and the righteous are conceived as prior to the being well-pleasing;
1:2071
οὐ γὰρ ὅτι εὐηρέ- στησεν, γέγονεν δίκαιος καὶ τέλειος, ἀλλ' ὅτι δίκαιος καὶ τέλειος ἀνεφάνη, ἀποδέδεικται εὐαρεστῶν τῷ Θεῷ
因為並非他蒙了喜悅纔成為義的、完全的，乃是因他顯為義的、完全的，纔顯明他是蒙神喜悅的。
for it is not that because he was well-pleasing he became righteous and perfect, but that because he was shown to be righteous and perfect he was proved to be well-pleasing to God.
1:2072
Εἰ δὲ καὶ τηλικαύτης ὑπάρχων ὁ Νῶε καταστάσεως ἄνθρωπος εἴρηται, οὐ δεῖ ξενίζεσθαι, πολλάκις ἡμῶν παρατηρησαμένων ὅτι πλείονα σημαίνει τὸ τοῦ ἀνθρώπου ὄνομα·
挪亞既有這等崇高的境界，卻仍被稱為「人」，這不足為怪，因為我們常常留意到「人」這名稱可以指多種意思；
And if Noah, being of so great a state, is called a 'man,' one need not be surprised, since we have often observed that the name 'man' signifies more than one thing;
1:2073
οὐ γὰρ ἐπὶ ψεκτοῦ μόνου, ὡς εἴρηται·
因為它不單用於那受責備的人，正如經上所說：
for it is not used only of one who is blameworthy, as has been said:
1:2074
Ὅπου γὰρ ἔρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε; καὶ περὶ τοῦ ἐπ[ι]σπείροντος δὲ διαβόλου κακὰς ἐννοίας εἴρηται·
「你們中間既有嫉妒紛爭，這豈不是屬乎肉體的人，照著世人的樣子行嗎？」又論到那撒下惡念的魔鬼說：
'For where there is strife and jealousy among you, are you not carnal men, and do you not walk according to man?' And it is said also of the devil who sows evil thoughts:
1:2075
Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν·
「這是仇敵，一個人，作的。」
'An enemy, a man, has done this.'
1:2076
ἐνταῦθα δὲ πρὸς τῷ τὴν φύσιν δηλοῦν ἔτι καὶ τὸν κυρίως ἄνθρωπον σημαίνει τὸν σῴζοντα τὸ κατ' εἰκόνα
但在此處，除了指明本性之外，它更指那真正意義上的人，就是那保守自己按著神形像之樣式的人。
But here, besides indicating the nature, it further signifies the man in the proper sense — the one who preserves that which is according to the image.
1:2077
Εὖ δὲ καὶ τὸ τέλειος ὢν τῷ Θεῷ εὐηρέστησεν·
經上也美好地說：「他既是完全的，就蒙神喜悅」；
And it is well said too, 'being perfect, he was well-pleasing to God';
1:2078
ἤδη γὰρ τελειότητος ἐπειλημμένος εὐηρέστησεν τῷ Θεῷ, οὐ παντὸς εὐαρεστοῦντος τῷ Θεῷ εὐαρεστοῦντος, ἀλλ' ἐσθότε, καὶ δικαίοις ἀνδράσ[ι] καὶ ἄλλως ἀνθρώποις·
因為他既已把握了完全，就蒙神喜悅——並非凡蒙人喜悅的都蒙神喜悅，乃是有時蒙義人喜悅，或別樣地蒙眾人喜悅；
for having already laid hold of perfection, he was well-pleasing to God — not that everyone who is well-pleasing is well-pleasing to God, but sometimes to righteous men and otherwise to human beings;
1:2079
καὶ γὰρ εἰ ἐπαινεῖται ὁ δικαίῳ ἀρέσκων, ἀλλ[ὰ] μετὰ τὸ τῷ Θεῷ ἀρέσκειν
因為那討義人喜悅的人縱然受稱讚，卻仍要在討神喜悅之後纔算數。
for even if he who pleases a righteous man is praised, yet it is after pleasing God.
1:2080
Ἐγέννησεν δὲ Νῶε τρεῖς υἱοὺς τὸν Σὴμ τὸν Χὰμ τὸν Ἰάφετ
「挪亞生了三個兒子，就是閃、含、雅弗。」
'And Noah begot three sons, Shem, Ham, and Japheth.'
1:2081
Τρεῖς μὲν υἱοὺς ἐγέννησεν καὶ τοσούτων γέγονεν πατὴρ ὁ Νῶε·
挪亞生了三個兒子，就作了這麼多兒子的父親；
Three sons Noah begot, and became the father of just so many;
1:2082
οὐδὲ γὰρ πρὸ τούτου εἴρηται ἐσχηκέναι ἄλλο τέκνον
因為在此之前並未提及他有別的兒女。
for before this it is not said that he had any other child.
1:2083
Καὶ τὸ μὲν ῥητὸν φανερόν·
字面的意思是明白的；
And the literal sense is plain;
1:2084
εἰ δὲ πρὸς ἀναγωγήν τις βλέποι, λέγοι ἂν ὅτι δύο τις γεννῶν ὑλικῆς ἕξεως ἂν εἴη σύμβολα τίκτων·
但若有人著眼於更高的靈意解釋，便可以說：凡生出兩樣的，所生的乃是物質性狀態的表徵；
but if one looks toward the higher, anagogical meaning, one might say that whoever begets two things would be begetting the symbols of a material disposition;
1:2085
τὰ γὰρ δύο τῇ ὕλῃ οἴκεια·
因為「二」這數與物質相稱；
for the number two is proper to matter;
1:2086
ὁ δὲ τριαγεννητικὸς τέ<λειος> λέγεται πρῶτος ὢν ἄρτιος εἰκόνα φέρων τοῦ δημιουργοῦ, δρα- στήριος γάρ, καὶ ἔτι ἡ ἀφαίρεσις ἀπ' αὐτοῦ ἑνὸς ἀριθμοῦ δυάδα ποιεῖ, ὡς δηλονότι κατὰ προσθήκην τὰ τρία γεγένηται·
但那由三而生成的數被稱為完全，因為它是第一個奇數，帶著造物主的形像，因為它有果效；再者，從它減去一個數就成為二，可見「三」顯然是藉著加添而生成的；
but the number that generates by three is called perfect, being the first odd number, bearing the image of the Creator, for it is effective; and further, the subtraction of one number from it produces a dyad, so that plainly the three came into being by addition;
1:2087
τοῖς δὲ ἀνθρωπίνοις, ἃ δηλοῦται διὰ τῶν δύο, εἰ προστεθείη λογισμός, οὐκέτι ὑλικὰ ἢ ἀνθρώπινα μένουσιν, ὀρθότητος μετέχοντα·
而對於那由「二」所表明的屬人之事，若加上理性，它們就不再是物質的或屬人的了，因為它們已分有了正直；
and to human things — which are signified by the two — if reason be added, they no longer remain material or human, since they now partake of rectitude;
1:2088
οὐ γὰρ ἁπλῶς πράττειν δεῖ, ἀλλὰ καὶ λόγῳ ὀρθῷ, ἵν' ἔχῃ τὸν ἔπαινον
因為人不當單單行事，乃要按正確的理性行事，好得著稱讚。
for one must not act simply, but with right reason, in order that one may have praise.
1:2089
Δύναται δέ τις καὶ τροπολογῶν εἰς τὴν ψυχῆς τελείωσιν ταῦτα λαμβάνειν·
但也有人可以按喻意解釋，將這些事理解為靈魂的完全化；
But one may also, interpreting figuratively, take these things as referring to the perfecting of the soul;
1:2090
δεῖ γὰρ πρότερον ἐγγενέσθαι τι τῇ ψυχῇ πάθος, εἶθ' οὕτω διάθεσιν γενέσθαι, καὶ οὕτως ἐπὶ τὴν πρᾶξιν ὁρμῆσαι·
因為在靈魂裡必先生出某種情感，然後纔形成一種傾向，這樣纔向行動邁進；
for there must first arise in the soul a certain affection, then a disposition come to be, and thus one set out toward the action;
1:2091
πάθος δέ φαμεν οὐ τὸ ψεγόμενον, ἀλλὰ τὴν ὡς ἂν ἐκτύπωσιν τῆς ψυχῆς ἐπὶ ἐνάρετον ὁρμήν·
我們所說的「情感」並非那受責備的一種，乃是彷彿印刻在靈魂上、朝向德行之衝動的形塑；
and by 'affection' we mean not the blameworthy kind, but as it were the impression stamped upon the soul for an impulse toward virtue;
1:2092
γίνεται δὲ καὶ ἐκ τοῦ ἐναντίου ταῦτα
而這些情形也會從相反的方面產生。
and these come to be from the opposite quarter as well.
1:2093
Τρία οὖν ταῦτα γεννήματα τοῦ σπουδαίου·
所以這三樣乃是那殷勤之人的後裔；
These three, then, are the offspring of the earnest man;
1:2094
ἐάσθω γὰρ νῦν ἡ προπάθεια ὡς ῥοπὴν εἰς τὰ ἀδιάφορα ἔχουσα
至於那「先起的情感」，如今姑且不論，因它是傾向於那無關緊要之事的。
for let the pre-affection be left aside for now, as having an inclination toward things indifferent.
1:2095
Εἰ δὲ καὶ ταῖς ἑρμηνείαις τις ἐπιβάλλων εὐπορήσοι τινὸς ὠφελίμου, σκοπητέον
但若有人專心研究這些名字的解釋，能得著什麼有益之處，就當加以留意。
But if one, applying oneself to the interpretations of the names, should find something useful, this must be considered.
1:2096
τέλειος, Ἰάφετ πλατυσμὸς ἢ καλλονή, Χὰμ δὲ τολμηρὸς ἢ προπετὴς ἢ θέρμη ἢ ἔκτασις
「閃」意思是完全，「雅弗」意思是寬闊或美麗，「含」意思是大膽、或魯莽、或炎熱、或伸展。
'Shem' means perfect, 'Japheth' breadth or beauty, and 'Ham' bold, or rash, or heat, or extension.
1:2097
Ποῖα δὲ ἄλλα γεννήματα τῷ δικαίῳ ἥρμοζεν ὡς ἡ τελειότης πλατυσμός τε καὶ καλλονή, ἅπερ ἅπαντα τῆς ἀρετῆς ἐστιν γνωρίσματα; Καλλονὴ γὰρ μετὰ πλατυσμοῦ συναπτομένη ἔξω ποιεῖ τῆς πλατείας ὁδοῦ, ἥτις ἐπὶ τὴν ἀπώλειαν ἄγει·
還有什麼別的後裔比完全、寬闊與美麗更配得上這義人呢？這一切都是德行的標記。因為美麗與寬闊聯合起來，便使人脫離那引到滅亡的寬路。
And what other offspring befitted the righteous man than perfection, breadth, and beauty — all of which are marks of virtue? For beauty, joined together with breadth, sets one outside the broad way which leads to destruction.
1:2098
εἰ δ' ὅτι ὁ Χὰμ ἑρμηνεύεται τολμηρὸς ἢ προπετὴς ἢ θέρμη ἢ ἔκτασις, εἴη μὲν ὡς πρὸς τὸν φαῦλον υἱὸν ἐπὶ ψόγου λαμβανόμενα οἴκεια τῷ ἐκείνου τρόπῳ, ὡς δὲ πρὸς τὸν τέλειον τῇ χρήσει σπουδαίως εἴλημπται·
但若「含」被解為大膽、或魯莽、或炎熱、或伸展，這些詞用在那不肖之子身上時，便帶著責備之意，與他的品性相稱；然而用在那完全之人身上時，卻是按著莊重良善的用法來理解的；
But if 'Ham' is interpreted as bold, or rash, or heat, or extension, these would, in reference to the worthless son, be taken in a censorious sense as proper to his character; yet in reference to the perfect man they have been taken in a serious and good usage;
1:2099
ἀβιαστικώτατον γὰρ ὁ ἐνάρετος, ἐπεὶ καὶ βιασταὶ τὴν βασιλείαν ἁρπάζουσιν·
因為有德之人是最不受強迫的，既然「努力進入的人就得著國」；
for the virtuous man is most free from all constraint, since even 'the violent seize the kingdom';
1:2100
ἀλλὰ καὶ τολμηρὸς ὁ τοιοῦτος κατὰ τῶν ἐναντίων δυνάμεων κατὰ Παῦλον τὸν μακάριον λέγοντα·
但這樣的人也是大膽地抵擋那些敵對的權勢，正如蒙福的保羅所說：
but such a one is also bold against the opposing powers, according to the blessed Paul, who says:
1:2101
Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα καὶ τὰ ἑξῆς·
我們並不是與屬血氣的爭戰，以下經文亦然。
Our wrestling is not against blood and flesh, and what follows.
1:2102
προπετὴς δὲ οὗτος ὡς καὶ τολμηρός, τὴν προπέτειαν οὐκ ἐπὶ κακῷ κτώμενος, ἀλλ' ἐπιτυχὼν ἐπ' ἀρετὴν θερμὸς καὶ ζέων τῷ Πνεύματι τυγχάνων, ἐξ οὗ καὶ τῶν ἀνθρωπίνων ἐξίσταται
這人性情急切，甚至可謂勇猛，然而他所得的急切並非用於作惡；反倒是他既已達於美德，便在聖靈裡火熱而沸騰，因此連屬人的事也超越了。
This man is impetuous, indeed even daring, yet he acquires his impetuosity not for evil; rather, having attained to virtue, he is fervent and boiling in the Spirit, whereby he even stands outside of human concerns.
1:2103
Ἐφθάρη δὲ ἡ γῆ ἐναντίον τοῦ Κυρίου καὶ ἐπλήσθη ἡ γῆ ἀδικίας
地在神面前敗壞了，地上滿了不義。
But the earth was corrupted before the Lord, and the earth was filled with unrighteousness.
1:2104
Καὶ εἶδεν Κύριος ὁ Θεὸς τὴν γῆν, καὶ ἦν κατεφθαρμένη, ὅτι κατέφθειρεν πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς
神觀看地，見地已經敗壞，因為凡有血氣的人在地上都敗壞了自己的行為。
And the Lord God saw the earth, and it was corrupted, for all flesh had corrupted its way upon the earth.
1:2105
Φθο̣ρα`̣ν γῆς οὐ τὴν εἰς τὸ μὴ εἶναι ἀπώλειαν τοῦ οὕτω καλοῦ στοιχείου δηλοῖ, ἀλλὰ τὴν τῶν ἁμαρτιῶν τῶν ἀνθρώ- πων ὑπερβολήν, γῆν τοὺς ἀνθρώπους μετωνυμικῷ τρόπῳ καλῶν, καθὰ καὶ ὁ ψαλμῳδός φησιν·
「地的敗壞」所指的，並非這如此美好的元素被毀滅至於不存在，而是指人罪惡的過度；因為他以借代的方式稱人為「地」，正如詩人所說：
The 'corruption of the earth' signifies not the destruction of so good an element into non-existence, but rather the excess of the sins of men; for by a metonymic manner he calls men 'earth,' just as the psalmist also says:
1:2106
Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι καὶ ψαλλάτωσάν σοι, καὶ πάλιν Ἄισατε τῷ Κυρίῳ πᾶσα ἡ γῆ·
全地都要敬拜你，向你歌頌；又說：全地都要向耶和華歌唱。
Let all the earth worship you and sing praises to you; and again: Sing to the Lord, all the earth.
1:2107
ὅταν γὰρ λέγηται Συνετελέσθη ὁ οὐρανὸς καὶ ἡ γῆ, τὸ στοιχεῖον τοῦτο σημαίνεται, καὶ Βλαστησάτω ἡ γῆ
因為當經上說「天地都造齊了」時，所指的乃是這元素；又說「地要發生青草」。
For when it is said, 'The heaven and the earth were completed,' this element is signified; and 'Let the earth put forth vegetation.'
1:2108
Τοσαύτη δὲ ἡ κακία τῶν ἀνθρώπων γεγένηται, οἵτινες γῆκαλοῦνται, ὡς Θεὸν ἰδεῖν αὐτὴν τὸν διὰ πολλὴν ἀγαθότητα παρορῶντα καὶ τὰ μεγάλα τῶν πταισμάτων·
這些被稱為「地」的人，其罪惡竟到了如此地步，以致那因極大良善而寬容連重大過犯的神，也定睛觀看了。
So great had the wickedness of men become — men who are called 'earth' — that God, who out of his great goodness overlooks even the great faults, beheld it.
1:2109
Ἐὰν ἀνομίας παρατηρήσῃ Κύριε, Κύριε τίς ὑποστήσεται; Οὐκ ὀργὴν οὖν ἐπάγει καθ' ἑκάστην ἡμέραν, ἐπειδὰν δὲ τὰ μέτρια τῶν ἁμαρτημάτων γένηται, ὡς λεχθῆναι καθάπερ ἐν τῷ προφήτῃ Ἰωνᾴ·
主耶和華啊，你若究察罪孽，誰能站立得住呢？所以他並非天天降怒，唯有當罪惡滿盈之時才如此，以致可以如約拿先知書中所說的：
If you, Lord, should mark iniquities, O Lord, who shall stand? He does not, then, bring wrath each and every day, but only when the measure of sins is filled up, so that it may be said, just as in the prophet Jonah:
1:2110
Ἀνέβη ἡ κραυγὴ τῆς κακίας πρὸς τὸν Θεόν, καὶ περὶ Σοδόμων·
惡行的哀聲上達於神；又論到所多瑪：
The cry of wickedness went up to God; and concerning Sodom:
1:2111
Κραυγὴ Σοδόμων καὶ Γομόρων πεπλήθυνται, καὶ αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα, ὡς καὶ ἐνταῦθα τὸ ὅμοιον·
所多瑪和蛾摩拉的罪惡甚是嚴重，他們的罪孽極其重大——正如此處也有相似之語：
The cry of Sodom and Gomorrah is multiplied, and their sins are very great — as here too the like is found:
1:2112
Καὶ ἐπλήσθη ἡ γῆ ἀδικίας τό τε λοιπόν
地上滿了不義，以下經文亦然。
And the earth was filled with unrighteousness, and the rest.
1:2113
Ὁρᾷ οὐ πρότερον ἀγνοῶν, ἀλλὰ τὴν ἐπὶ ἐκδικίας ἐποπτικὴν δύναμιν δηλῶν, καθὰ ἐν τῷ Καὶ εἶδεν ὁ Θεὸς τὴν γῆν, καὶ ἦν κατεφθαρμένη
他觀看，並非先前無知，乃是彰顯那為施行公義報應而鑒察的能力，正如「神觀看地，見地已經敗壞」一語所示。
He sees, not as one previously ignorant, but as one making manifest the overseeing power that acts for vengeance, as in the passage: And God saw the earth, and it was corrupted.
1:2114
Φθορὰν δὲ τὴν κακίαν καλεῖ καὶ τὴν ἐπ' αὐτῇ τιμωρίαν, οὕτω πολλάκις τῆς γραφῆς δηλούσης ἐν τῷ ὑπὸ Παύλου εἰρημένῳ·
他以「敗壞」一詞既指罪惡，也指隨之而來的刑罰，因為聖經常如此表明，正如保羅所說的：
By 'corruption' he calls both the wickedness and the punishment that follows upon it, since Scripture often indicates this, as in the saying of Paul:
1:2115
Εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός·
若有人毀壞神的殿，神必毀壞那人。
If anyone corrupts the temple of God, God will corrupt him.
1:2116
ὁ γὰρ δι' ἀκολασίας ἁμαρτάνων φθορὰν τοῦ ναοῦ τοῦ Θεοῦ ἐργαζόμενος ὑπὸ κόλασιν εὑρισκόμενος φθείρεται, τῆς κολάσεως τὰ νῦν ὑπὸ τῆς φθορᾶς δηλουμένης
因為那藉放縱情慾犯罪、以致敗壞神殿的人，既被判當受刑罰，就必被毀壞；此處的刑罰乃是以「敗壞」一詞來表明。
For he who sins through licentiousness, working corruption of the temple of God, being found deserving of punishment, is corrupted — the punishment now being indicated by the word 'corruption.'
1:2117
Φθορὰ δέ ἐστιν καὶ τὸ εἰς ἀδόκιμον παραδοθῆναι νοῦν·
被交給那存邪僻的心，這也是一種敗壞。
And it is also a corruption to be handed over to a reprobate mind.
1:2118
Οὐ δεῖ δὲ κατὰ τοὺς Μανιχαίους οἴεσθαι ὅτι ἡ ἄποιος ὕλη περιλειφθεῖσα ἐν τῷ περιπολεῖν φθορὰν τῆς γῆς ἐργάζεται·
然而人不可像摩尼教徒那樣，以為那無性質的物質殘留下來、在四處游走中造成了地的敗壞。
One ought not, however, to suppose with the Manichaeans that unqualified matter, left over in its wandering about, works the corruption of the earth.
1:2119
τοῦτο γὰρ ἀμέμπτους ἐποίει τοὺς ἀνθρώπους, εἰ τὸ μὴ δυνηθὲν διακοσμηθῆναι πρὸς Θεοῦ τὴν λύμην εἰργάζετο·
因為若那不能被神整飭成序之物造成了敗壞，這反倒使人無可指責了。
For this would render men blameless, if that which was unable to be set in order by God wrought the ruin.
1:2120
ἀλλὰ τρόπων μοχθηρία διὰ τῆς φθορᾶς τῆς γῆς δηλοῦται, καθὰ καὶ προείρηται, τῶν ἀνθρώπων διαφ- θειράντων τὴν ὁδὸν αὐτοῦ τοῦ Θεοῦ, ἣν ἐπὶ τῷ εὐοδεύειν ἐπὶ μακαριότητα εἰλήφεσαν
反倒是道德的敗壞乃是藉「地的敗壞」來表明的，正如前面所說，因為人敗壞了神自己的道路——這道路本是他們所領受，為要在其上順利行向福樂的。
Rather, the depravity of manners is indicated through the corruption of the earth, as has been said before, since men corrupted the way of God himself, which they had received in order to journey well toward blessedness.
1:2121
Τοιοῦτοί εἰσιν οἱ ἀκούσαντες τοὺς Ἰησοῦ λόγους καὶ μὴ ποιήσαντες
那些聽了耶穌的話卻不去行的人，正是這樣。
Such are those who have heard the words of Jesus and have not done them.
1:2122
Εἰ δὲ καὶ σάρκα τὸν ἄνθρωπον, ὡς πολλαχοῦ εἴρηται, δηλοῖ, σκοπητέον μὴ τὸ Κατέφθειρεν πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ δηλοῖ ὡς ἕκαστος ἄνθρωπος διεστράφη ἀπὸ τῆς οἰκείας γνώμης
但若「肉體」一詞也指人（如多處所言），則當思想：「凡有血氣的都敗壞了自己的行為」是否意指每個人都偏離了自己本有的心志。
But if by 'flesh' it also signifies man, as has been said in many places, one must consider whether 'All flesh corrupted its way' signifies that each man was turned aside from his own proper judgment.
1:2123
Ὅτι δὲ ἡ σὰρξ ἀντὶ τοῦ ἀνθρώπου λέγεται, σαφὲς ἐκ τοῦ Ἐκχέω ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ Κρίνεται αὐτὸς πρὸς πᾶσαν σάρκα
「肉體」代指「人」，這從以下經文可見清楚：「我要將我的靈澆灌凡有血氣的」，以及「他自己要與凡有血氣的相爭辯」。
That 'flesh' is used in place of 'man' is clear from the passage: I will pour out of my Spirit upon all flesh, and: He himself is judged with respect to all flesh.
1:2124
Ὅλοι οὖν οἱ κατὰ τὴν τοῦ Νῶε γενεὰν γήϊνοι καὶ σάρκινοι γεγενημένοι διέστρεψαν τὴν ὁδὸν αὐτοῦ ἕκαστος, ἣν παρείληφεν·
如此，那些屬挪亞世代的人，都成了屬地屬肉體的，各人都敗壞了自己所領受的道路。
All those, then, in the generation of Noah, having become earthly and fleshly, each perverted his way which he had received.
1:2125
οὕτω γὰρ τῷ μὲν δεδέχθαι αὐτοῦ, τῷ δὲ δεδόσθαι Θεοῦ ἡ ὁδὸς λέγεται
因為這樣，那道路一方面被稱為人所領受的，另一方面又被稱為神所賜的。
For thus the way is spoken of, on the one hand as received by him, and on the other as given by God.
1:2126
Κατέφθειραν οὖν τὴν ἑαυτῶν ὁδὸν ἢ τὴν τοῦ Θεοῦ·
所以他們或是敗壞了自己的道路，或是敗壞了神的道路。
They corrupted, therefore, either their own way or that of God.
1:2127
Καιρὸς παντὸς ἀνθρώπου ἥκει ἐναντίον ἐμοῦ, ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ' αὐτῶν
凡有血氣之人的盡頭已經來到我面前，因為地上因他們的緣故滿了強暴。
The time of every man has come before me, for the earth is filled with unrighteousness from them.
1:2128
Πολλὰ τῶν γεγραμμένων ὠφελιμωτέραν ἔχει τὴν ἱστορίαν τοῖς πολλοῖς
許多被記載的事，其歷史敘述對眾人更為有益。
Many of the things that have been written have a narrative more beneficial to the multitude.
1:2129
Οὗτοι γὰρ αἰσθήσει καὶ δόξῃ ζῶντες οὐκ ἐφικνοῦνται τῶν ἀληθῶς μεγάλων καὶ ἐπωφελῶν
因為這些人憑感官和意見而活，達不到那真正偉大而有益的事。
For these people, living by sense-perception and opinion, do not attain to the things that are truly great and beneficial.
1:2130
Καὶ ἔστω ἐπὶ παραδείγματος τὸ λεγόμενον
現在所說的，權且作為一個例子。
And let what is said be by way of example.
1:2131
Τυφλὸν ἀπὸ γενετῆς Ἰησοῦς ἰάσατο καὶ Λάζαρον τέσσαρας ἡμέρας ἐν τῷ μνημείῳ ἔχοντα ἐξήγαγεν προστάξει μόνῃ, καὶ πάλιν τὸν ἐν ˉλˉη ἔτεσιν ἐν πολλῇ παρέσει μένοντα ἤγειρεν
耶穌醫好了一個生來瞎眼的人，又單憑一句命令，叫已在墳墓裡四天的拉撒路出來；並且再次使那三十八年臥在嚴重癱瘓中的人起來。
Jesus healed a man blind from birth, and brought forth Lazarus, who had been four days in the tomb, by a command alone; and again he raised up the man who had remained thirty-eight years in great paralysis.
1:2132
Ταῦτα δὲ πρὸς τῷ αἰσθητῶς πληροῦσθαι καὶ συμβολικὰ ἦσαν, τοῦ μὲν ἀπὸ γενετῆς τυφλοῦ δηλοῦντος ἀνάβλεψιν ψυχῆς μηδέποτε βλεψάσης διὰ τὸ ἐξ ἁπαλῶν ὀνύχων ἐν ἁμαρτίᾳ καὶ ἀγνοίᾳ ἀνατετρᾶφθαι, καὶ πάλιν ὁ ἤδη ὀδωδὼς καὶ ἀπεγνωσμένην ἔχων τὴν ἐλπίδα, ἐκπεσών τε τῆς μακαρίας ζωῆς, ἐπ' αὐτὴν διὰ Ἰησοῦ συμβολικῶς ἐλθὼν ἐδείκνυτο, καὶ ὁ παρέσει δὲ κατειλημμένος εἶτα σωθεὶς ἐμήνυεν ψυχῆς εἰς ἀναισθησίαν πεσούσης ἐπι- στροφήν
這些事除了以可感的方式成就之外，也是象徵性的：那生來瞎眼的人，象徵一個從未見過的靈魂重見光明，因為它從幼年起就在罪與無知中長大；而那已經發臭、其指望已被放棄無望、又已從那有福生命中墜落的人，則象徵性地表明藉著耶穌來到那生命；至於那被癱瘓所困、後又得救的人，則表明一個墜入麻木無感之靈魂的回轉。
These things, besides being fulfilled in a perceptible manner, were also symbolic: the man blind from birth signifying the recovery of sight of a soul that had never seen, because from tender infancy it had been reared in sin and ignorance; and again, he who already stank and had a hope given up for lost, having fallen away from the blessed life, was symbolically shown coming to it through Jesus; and he who had been seized by paralysis and then saved indicated the conversion of a soul that had fallen into insensibility.
1:2133
Θαυμασιώτερα δὲ ταῦτα καὶ μείζονα τῆς σωμάτων ἰάσεως, ὅσῳ καὶ ἡ ψυχῆς οὐσία τιμιωτέρα σώματος, ἀλλ' ὅπερ οἱ πολλοὶ ἀγνοοῦσιν
這些事比醫治身體更為奇妙、更為偉大，正如靈魂的本質比身體更為尊貴一樣——只是眾人卻不曉得這事。
And these things are more wonderful and greater than the healing of bodies, in the degree that the substance of the soul is more honourable than the body — but this the multitude do not know.
1:2134
Ὁ οὖν τὰ παράδοξα οὕτως αὐτοῖς διηγούμενος ὠφελι- μώτερον ποιεῖ, καὶ ἐν τοῖς νῦν συνεκτεθεῖσιν τὰ τῆς ἱστορίας πολλὴν καὶ εὐσυνοπτοτέραν τοῖς πολλοῖς ἔχει τὴν ὠφελίαν
因此，那用這種方式向他們述說奇事的人，所行的更為有益；而在現今一併陳列的經文中，其歷史敘述的部分對眾人有著豐富而更易一目了然的益處。
He, then, who relates the marvellous things to them in this way does the more beneficial thing; and in the passages now set forth together, the elements of the narrative have a benefit for the multitude that is great and more readily surveyed.
1:2135
Τί γάρ φησιν; Καιρὸς παντὸς ἀνθρώπου ἥκει ἐπὶ τῆς γῆς, λέγει δὲ καὶ ὁ Πέτρος μακροθυμίᾳ τοῦ Θεοῦ ἐπῆχθαι τὸν κατακλυσμόν, ἵνα μετάνοια δοθῇ
因為經上怎麼說呢？「凡有血氣之人的盡頭已經來到地上。」彼得也說，洪水乃是因神的寬容忍耐而臨到的，好使人有悔改的機會。
For what does it say? The time of every man has come upon the earth. Peter also says that the flood was brought on by the longsuffering of God, in order that repentance might be granted.
1:2136
Προδεδήλωται γὰρ ὅτι ἐν ἑκατὸν ἔτεσιν ἐγίνετο τὸ τῆς κιβωτοῦ κατασκεύασμα, ἵνα ὁρῶντες οἱ ἄνθρωποι καὶ πυνθανόμενοι τὴν αἰτίαν λάβωσιν καιρὸν μετανοίας
因為前面已經說明，方舟的建造歷經一百年之久，好叫人看見並查問其緣由，便可得著悔改的機會。
For it has been shown beforehand that the building of the ark took place over a hundred years, so that men, seeing and inquiring the cause, might take an opportunity for repentance.
1:2137
Καιρὸν δὲ ἐνταῦθα οὐ δεῖ νομίζειν τὸν παρά τισιν ὡροσκόπον καλούμενον·
此處不可將「時候」設想為某些人所謂的星象命盤。
One must not here suppose the 'time' to be what is called by some the horoscope.
1:2138
οὐδὲ γὰρ εἱμαρμένη κρατεῖ τῶν πραγμάτων, ἀλλὰ ψήφῳ Θεοῦ πάντα γίνεται
因為命運並不掌管萬事，反倒是萬事都憑神的定旨而成。
For neither does fate rule over affairs, but all things come to pass by the decree of God.
1:2139
Διόπερ ἡγητέον τὸ Καιρὸς παντὸς ἀνθρώπου ἥκει ἐπὶ τῆς γῆς σημαίνειν τὴν ὡσανεὶ συμπλήρωσιν τῶν ἡμαρτημένων ἀνθρώποις, καθ' ἣν ἡ τῆς ἐκδικίας ἐπαγωγὴ προσάγεσθαι ὀφείλει, καθὸ λέγεται·
因此當認定，「凡有血氣之人的盡頭已經來到地上」乃是指人所犯之罪彷彿已然滿盈，按此，公義的報應理當臨到，正如經上所說：
Wherefore one must hold that 'The time of every man has come upon the earth' signifies, as it were, the filling-up of the sins committed by men, according to which the infliction of vengeance ought to be brought on, as it is said:
1:2140
Οὔπω γὰρ ἀναπεπληρῶνται αἱ ἁμαρτίαι τῶν Ἀμαρραίων ἕως τοῦ νῦν ἀντὶ τοῦ οὔπω τοσαῦτα ἥμαρτον ὡς ἀπογνωσθῆναι αὐτῶν τὴν μετάνοιαν
因為亞摩利人的罪孽直到如今還沒有滿盈——就是說，他們還沒有犯罪到那地步，以致對他們的悔改絕望。
For the sins of the Amorites are not yet filled up until now — that is, they have not yet sinned so greatly that their repentance should be despaired of.
1:2141
Καὶ γὰρ οὐκ ὀργὴν ἐπάγει ὁ Θεὸς καθ' ἑκάστην ἡμέραν, καίτοι ἁμαρτημάτων γινομένων, τοῦτο δὲ ποιεῖ τόπον μετανοίας παρέχων καὶ διδοὺς καιρὸν τοῦ καταγνῶναι ἑαυτῶν τοὺς ἁμαρτάνοντας·
因為神確實並非天天降怒，儘管人仍在犯罪；他之所以如此行，乃是為要給人留下悔改的餘地，並賜下時間，使犯罪的人自我定罪。
For indeed God does not bring wrath each and every day, even though sins are being committed; but this he does in order to afford a place for repentance and to give time for sinners to condemn themselves.
1:2142
ὅταν δὲ οὕτω συνετελεσθῇ τὰ κατ' αὐτοὺς ὡς μηκέτι ἔχειν καιρὸν τοῦ μεταγνῶναι, καιρὸς ἦλθεν τοῦ παθεῖν αὐτούς
但當他們的情形已經到了不再有悔改時機的地步，那時他們受苦的時候便到了。
But when their affairs have been so completed that they no longer have time for repentance, then the time has come for them to suffer.
1:2143
Ἅπαξ δὲ ὑπομνήσεως γεγενημένης τοῦ ἀναπληροῦσθαι ἁμαρτίας, τοῦτο σημειωτέον, ὅτι οὐ ταὐτὸν ἕνα πληροῦσθαι ἄνθρωπον ἁμαρτιῶν καὶ ὅλον λαόν·
既然已提到罪惡滿盈這事，就當注意這一點：一個人罪惡滿盈，與整個民族罪惡滿盈，並非同一回事。
Now, once mention has been made of sins being filled up, this must be noted: that it is not the same thing for one man to be filled with sins and for a whole people.
1:2144
ἐν μὲν γὰρ τοῖς πολλοῖς πάσας ἐγχωρεῖ τὰς ἁμαρτίας εὑρίσκεσθαι, ὡς τὸν μὲν φέρε ἄσωτον εἶναι, τὸν δὲ φειδωλόν, καὶ τὸν μὲν θρασύν, τὸν δὲ δειλόν, καὶ πάλιν τὸν μὲν ἀκόλαστον, τὸν δὲ ἠλίθιον·
因為在眾人當中，各樣的罪都可能被找到——譬如一個人放蕩，另一個人吝嗇；一個人魯莽，另一個人怯懦；又如一個人縱慾，另一個人愚昧。
For among the many it is possible for all the sins to be found — as, for instance, one being prodigal, another stingy; one rash, another cowardly; and again one licentious, another foolish.
1:2145
περὶ ἕνα δὲ ἄνθρωπον τὰς ἐναντίας ταύτας κακίας, ὑπερβολὰς οὔσας καὶ ἐλλείψεις, εὑρίσκεσθαι ἀδύνα- τον
但要在一個人身上找到這些彼此相反的惡行——既是過度又是不及——乃是不可能的。
But for these contrary vices, being excesses and deficiencies, to be found in one man is impossible.
1:2146
Πάσας μὲν γὰρ ἐν ἀνθρώπῳ τὰς ἀρετὰς εἶναι δυνατόν, ἀλλήλαις γὰρ ἀντακολουθοῦσιν, τὰς δὲ κακίας οὐχ οἷόν τε διὰ τὰ προειρημένα
因為一切美德都可能同在一人身上，因為它們彼此相隨；但諸惡卻不能如此，理由如前所述。
For it is possible for all the virtues to be in one man, since they follow upon one another; but the vices are not so, for the reasons stated before.
1:2147
Καὶ ταῦτα μὲν ὡς παρεκβάσει, ἐπανελθῶμεν δὲ ἐπὶ τὸ ἐξ ἀρχῆς·
這些話權且作為題外的插敘；如今讓我們回到起初的題目：
And let these things stand as a digression; but let us return to the matter from the beginning:
1:2148
Καιρὸς παντὸς ἀνθρώπου ἥκει
凡有血氣之人的盡頭已經來到。
The time of every man has come.
1:2149
Οὐδεὶς τοιαῦτα ἁμαρτήματα ἔχει ὡς συγχωρηθῆναι αὐτῷ·
沒有一人的罪惡是可蒙赦免的〔按其罪之極重而言〕。
No one has such sins that he should be granted pardon.
1:2150
καὶ ὥσπερ ἄριστος ἰατρὸς καιρὸν τοῦ τροφὴν δέξασθαι τὸν κάμνοντα, κἂν ἐν νυκτὶ γίνηται, κατὰ τὴν τοῦ νοσήματος τοιάνδε κατάστασιν τίθεται, οὕτω καὶ τὸ νῦν λεγόμενον
正如最良善的醫生，會按病症當時的情況，為病人定下進食的時候——縱然是在夜間也無妨——現今所說的也是如此。
And just as the best physician appoints the time for the sick man to take nourishment — even if it should be at night — according to such-and-such a condition of the disease, so also is that which is now being said.
1:2151
Τοιῶσδε γὰρ ἐχόντων τῶν ἀνθρώπων ὡς εἰς ἔσχατον ἁμαρτίας ἥκειν, δι' ἃς ὁ κατακλυσμὸς ἐπάγεται, γίνεται τοῦτο ἀσυγγνώστατα πράττουσιν
因為，人既已陷入犯罪的極處、以致洪水因此臨到這樣的境地，這事便臨到那些行事全然不可饒恕的人身上。
For, men being in such a state as to have come to the utmost of sin, on account of which the flood is brought on, this comes upon them as they act in a wholly unpardonable manner.
1:2152
Οὐ δεῖ δὲ οἴεσθαι ψεῦδος εἶναι τὸ καιρὸν παντὸς ἀνθρώπου ἥκειν, εἰ καὶ ὀκτὼ ἐν τῇ κιβωτῷ διεσώθησαν·
人不可因方舟中有八人得救，便以為「凡有血氣之人的盡頭已經來到」乃是虛謊。
One must not suppose it to be false that 'the time of every man has come,' even if eight were saved in the ark.
1:2153
ἐνταῦθα γὰρ τὸ καθόλου ἀντὶ τοῦ ὡς ἐπὶ τὸ πλεῖστον εἴληπται
因為此處「凡」這普遍之詞，乃是取其「大體而言」的意思。
For here the universal term is taken in the sense of 'for the most part.'
1:2154
Εἰ δὲ κατὰ τὸ Ὅπου γὰρ ἔρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε λέγει τὸ παντὸς ἀνθρώπου, οὐχ ὑπόκειται ὁ Νῶε τούτῳ ὑπερβαίνων τὴν ἀνθρώπου κατάστασιν·
但若按「你們中間既有紛爭嫉妒，這豈不是屬乎肉體、照著世人的樣子行嗎」一語來理解「凡有血氣之人」，那麼挪亞就不在此列，因為他超越了屬人的光景。
But if, according to the passage 'For where there is strife and envy among you, are you not men?', 'of every man' is meant, Noah is not subject to this, since he transcends the human condition.
1:2155
ἀνθρώπου καιρὸν ἥκειν, τοῦ κατὰ τὸ ἁμαρτάνειν οὕτω καλουμένου
「人的盡頭已經來到」——是指那按其犯罪而如此被稱為「人」的。
'The time of man has come' — of him who is so called with reference to sinning.
1:2156
Οὐδὲ <ματαίως> καὶ τὸ ἐναντίον ἐμοῦ πρόσκειται·
「在我面前」這句話也非徒然加上的。
Nor is the phrase 'before me' added in vain.
1:2157
οὐδενὸς γὰρ γενητοῦ ὑπάρχει τὸ γνῶναι καιρόν, καθ' ὃν ἄξια πεποίηκέν τις τοῦ λοιπὸν ἀπογνωσθῆναι
因為知道某人何時已行了那使自己此後被絕望放棄之事的時候，這乃是任何受造之物所不能的。
For it belongs to no created being to know the time at which someone has done things worthy of being henceforth despaired of.
1:2158
Καὶ τοῦτό γε δεόντως οὐδεὶς οἶδεν γενητός·
而這事誠然，正如理所當然，沒有一個受造之物能知道。
And this indeed, as is fitting, no created being knows.
1:2159
εἰ γὰρ ἐγίγνωσκον τὰς καρδίας, οὐδ' ἂν ἐβοήθουν ἀποστρεφόμενοι ταχέως τοὺς ἐν ἁμαρτίᾳ γεγενημένους
因為他們若知道人心，就不會施予幫助，反倒會迅速轉離那些已陷在罪中的人。
For if they knew hearts, they would not even give help, quickly turning away from those who had come to be in sin.
1:2160
Μόνης γὰρ τῆς ἀγαθότητός ἐστιν τῆς ἀνυπερβλήτου, τῆς κ[α]τ' οὐσίαν ἀγαθότητος τῆς μὴ μειουμένης, καὶ ὁρᾶν τὸ κρυπτὸν καὶ τὸν καιρὸν εἰδέναι
因為唯獨那良善——那無可超越的良善，那按本質而為良善、且不減損的良善——才能既看見隱密之事，又知道那時候。
For it belongs to goodness alone — the unsurpassable goodness, the goodness that is such by essence and is not diminished — both to see what is hidden and to know the time.
1:2161
Εἰ δὲ καί τις γενητῶν ἐκ Θεοῦ μ[ε]τέχει ἀγαθό- τητος κατὰ διάθεσιν, ἀλλ' οὖν τὰς ἐπιβολὰ[ς] τῶν ἁμαρτημάτων καὶ τὰς αἰτίας ἀγνοεῖ, ἅσπερ πάσας εἰδὼς ὁ Θεὸς τὸν καιρὸν τῆς ἐπιτιμίας γιγνώσκει, διὸ εἴρηται ἐναντίον ἐμοῦ καὶ ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ' αὐ- τῶν
縱然某受造之物照其品性也從神分享了良善，卻仍不知曉諸罪的謀劃及其緣由；唯有神盡知這一切，故也知道施行懲罰的時候。因此經上說「在我面前」，又說「因為地上因他們的緣故滿了不義」。
And if some created being also partakes of goodness from God according to disposition, yet it is ignorant of the designs of sins and their causes, which God, knowing all of them, knows also the time of retribution; wherefore it is said 'before me,' and 'because the earth is filled with unrighteousness from them.'
1:2162
Εἰκότως δὲ καὶ τοῦτο εἴρηται·
這句話也是恰如其分地說的。
And this too is fittingly said.
1:2163
οὐ γὰρ ἄ[λ]λων ἁμαρτόντων ἐπ' αὐτοὺς ἡ τιμωρία ἔρχεται
因為刑罰臨到他們，並非因別人犯了罪。
For the punishment does not come upon them because others have sinned.
1:2164
Δῆ[λο]ν δὲ καὶ ἐκ τούτου ὡς οὐχ εἱμαρμένη αὐτοῖς ἐπήνε[γ]κεν τὸν τοιοῦτον θάνατον·
從這一點也可清楚看出，並非命運將這樣的死亡帶到他們身上。
And it is clear from this too that it was not fate that brought upon them such a death.
1:2165
ἐπεὶ γὰρ ἐπλήσθη φησὶν [ἡ] γῆ ἀδικίας ἀπ' αὐτῶν, ὁ καιρὸς ἥκει, ὅσπερ οὐκ ἂν ἐνστήσῃ, [ ε]ἰ μὴ ἡμάρτανον
因為經上說，既然地上因他們的緣故滿了不義，那時候便來到了——這時候若非他們犯罪，本是不會臨到的。
For since, it says, the earth was filled with unrighteousness from them, the time has come — a time which would not have arrived, had they not sinned.
1:2166
Καὶ ἰδοὺ ἐ[γὼ] κ̣[ατ]αφθείρω αὐτοὺς καὶ τὴν γῆν
看哪，我要把他們和大地一同毀滅。
And behold, I destroy them and the earth.
1:2167
Φιλανθρωπ[ία] κ̣αὶ ἀγαθότης Θεοῦ καὶ διὰ τούτων δηλοῦται προλέγοντ̣ο̣ς [ τὸ] ἐσόμενον, ἵνα τῷ φόβῳ τῶν προσδοκωμένων̣ τ̣ὴ[ν] κακίαν ἀναστείλῃ, ὅπερ καὶ ἐπὶ Νινευειτῶν γέγονεν τοῦ προφήτου Ἰωνᾶ ἀκούσαντος·
神對人類的慈愛與良善，甚至藉這些話也得以顯明，因他預先宣告將要發生的事，好藉著對所預期之事的懼怕，抑制他們的惡行——這事在尼尼微人身上也曾發生，當他們聽見約拿先知說：
The love of mankind and the goodness of God are indicated even through these words, as he foretells what is to be, in order that by the fear of the things expected he may restrain their wickedness — which also happened in the case of the Ninevites, when they heard the prophet Jonah:
1:2168
Ἔτι τρεῖς ἡμέραι καὶ Νινευὴ καταστραφήσεται
再等三日，尼尼微必傾覆了。
Yet three days, and Nineveh shall be overthrown.
1:2169
Ἀκολούθως οὖν καὶ τῷ δικαίῳ ταῦτα προλέγει καὶ προδιατάττει τὴν κιβωτὸν γενέσθαι, παντὸς κηρύγματος ἐναργέστερον πρὸς μετάνοιαν τὴν ταύτης κατασκευὴν προβαλλόμενος, φθείρειν δὲ αὐτοὺς καὶ τὴν γῆν κατ- επαγγελεῖται, ἐπεὶ τούτου ἔχρῃζον
於是他照樣也將這些事預先告訴那義人，並預先吩咐建造方舟，把方舟的建造立為一種比任何宣講都更為鮮明的悔改呼召；他又宣告他要毀滅他們和大地，因為他們正需要如此。
Accordingly, then, he foretells these things also to the righteous man, and ordains beforehand that the ark be made, setting forth its construction as a call to repentance more vivid than any preaching; and he announces that he will destroy them and the earth, since they had need of this.
1:2170
Εἴσι μὲν γὰρ ἐπιτιμίαι πολλαὶ πρὸς Θεοῦ διδό- μεναι ἐπὶ τῷ μετάγνωσιν γενέσθαι τῶν ἁμαρτημάτων·
因為神所施行的許多懲罰，其目的乃是要叫人對所犯的罪生出悔改。
For there are many punishments given by God for the purpose that repentance for sins may come about.
1:2171
θέλε[ι] γὰρ πάντας ἀνθρώπους σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν λέγων·
因為祂願意萬人得救，並且明白真理，祂說：
For He wills all men to be saved and to come to the knowledge of the truth, saying:
1:2172
Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελή- σατε
「我多少次願意聚集你的兒女，好像母雞把小雞聚集在翅膀底下，只是你們不願意。」
How often would I have gathered together thy children, even as a hen gathereth her chicks under her wings, and ye would not!
1:2173
Ἀνάγκη γὰρ οὐ βιάζεται ἀγαθοὺς γενέσθαι, οὐδὲ γὰρ οἷόν τε·
因為強迫並不能逼人成為善良，這樣的事根本也不可能。
For necessity does not compel men to become good; nor indeed is such a thing even possible.
1:2174
οὐκέτι γὰρ ἀγαθὸν τὸ τοιοῦτον
因為那樣就不再是善了。
For such a thing is no longer good.
1:2175
Ἐπὰν δὲ Θεὸς ὁ τὰ πάντα ἐπιστάμενος μετὰ πολλὰς τὰς νουθεσίας μὴ ἔχῃ ὑπακούοντα τὸν νουθετούμενον, τούτους, περὶ ὧν ὁ [λό]γος, καταφθείρει αὐτούς, καὶ τούτου κρίσει αὐτοῦ συμφέροντος
但當那知曉萬事的神，在多次勸戒之後，仍見那受勸戒的人不肯聽從，祂便毀滅那些話語所論及的人，並且這是出於祂那有益於人的判斷。
But when God, who knows all things, after many admonitions does not find the one admonished giving heed, then those of whom the word speaks He destroys, and this by His judgment which is for their profit.
1:2176
Συμφθείρεται δὲ καὶ ἡ γῆ–τουτέστιν τὰ ἐν τῇ γῇ, τοῦτο γὰρ σημαίνει τὰ νῦν ἡ γῆ–εἰκότως·
地也隨之一同被毀——就是地上的萬物，因為這裡「地」所指的正是如此——而這是合宜的；
And the earth also is destroyed together with them—that is, the things upon the earth, for this is what 'the earth' here signifies—and rightly so;
1:2177
τῶν γὰρ ἀνθρώπων ἀπολλυμέν[ων], ἔδει καὶ τὰ δι' αὐτοὺς συστάντα παραπόλεσθαι
因為當人被毀滅時，那些為他們而設立的事物也理當一同消亡。
for as men were being destroyed, it was fitting that the things which had been established for their sake should perish along with them.
1:2178
Ἐπεὶ καὶ ζ[ωπύ]ρου πα<ρα>- καταλιμπανομένου διὰ τοῦ Νῶε καὶ τῶν σὺν αὐ[τ]ῷ, καὶ τῶν ἄλλων ζῴων ὁμοίως ζώπυρα κατελείφθησ̣[α]ν̣
既然藉著挪亞和那些與他同在的人保留了活命的種子，照樣其他動物也同樣有活命的種子被保留下來。
Since indeed a living seed was left behind through Noah and those with him, in like manner living seeds of the other animals also were left behind.
1:2179
[ Π]οίησον οὖν σεαυτῷ κιβωτὸν ἐ<κ> ξύλων τετραγώνων·
所以你要用方形的木料為自己造一隻方舟；
Make thee therefore an ark of squared timbers;
1:2180
ν[οσ]σ̣ι̣α`̣ς ποιήσ̣ε̣ι̣ς̣ τὴν κιβωτόν·
你要分間造這方舟；
in compartments shalt thou make the ark;
1:2181
καὶ ἀσφαλ- τώσεις αὐτὴν ἔσωθε[ν] καὶ [ἔ]ξωθεν τῇ ἀσφάλτῳ
你要用瀝青把它裡外抹上。
and thou shalt pitch it within and without with pitch.
1:2182
Καὶ οὕτως ποιήσεις τὴν κιβωτό[ν]·
你要這樣造方舟：
And thus shalt thou make the ark:
1:2183
τριακοσίων πήχεων τὸ μῆκος τῆς κιβωτοῦ καὶ πεντήκ̣[ο]ν̣τ̣[α] πήχεων τὸ πλάτος καὶ τριάκοντα πήχεων τὸ ὕψος αὐτῆς
方舟長三百肘，寬五十肘，高三十肘。
three hundred cubits the length of the ark, and fifty cubits the breadth, and thirty cubits its height.
1:2184
Ἐπισυνάγων ποιήσεις τὴν κιβωτὸν καὶ εἰς πῆχυν συντελέσεις αὐτὴν ἄνωθεν·
你要把方舟造得漸漸收攏，上面收成一肘寬；
Drawing it together thou shalt make the ark, and thou shalt finish it to a cubit above;
1:2185
τὴν δὲ θύραν τῆς κιβωτοῦ ποιήσεις ἐκ πλαγίων
方舟的門你要開在旁邊。
and the door of the ark thou shalt make in the side.
1:2186
Κατάγαια διώροφα καὶ τριώροφα ποιήσεις αὐτῇ
你要為它造下層、二層和三層的艙房。
Lower chambers, of two storeys and three storeys, shalt thou make for it.
1:2187
Ἐγὼ δὲ ἰδοὺ ἐπάγω τὸν κατακλυσμόν, ὕδωρ ἐπὶ τὴν γῆν, καταφθεῖραι πᾶσαν σάρκα, ἐν ᾗ ἐστιν πνεῦμα ζωῆς ὑποκάτω τοῦ οὐρανοῦ·
看哪，我要使洪水氾濫在地上，毀滅天下凡有生命氣息的一切血肉之軀；
And behold, I bring the flood, water upon the earth, to destroy all flesh in which is the breath of life under heaven;
1:2188
καὶ ὅσα ἐὰν ᾖ ἐπὶ τῆς γῆς τελευτήσει
凡在地上的都必死亡。
and whatsoever is upon the earth shall die.
1:2189
Πλείστην ἀκολουθίαν ἔχει τὸ ῥητόν, ἐκ ξύλων τετρα- γώνων προσταττομένου ποιῆσαι τὴν κιβωτὸν τοῦ Νῶε, πρῶτον μὲν ἵνα μὴ καὶ πολὺς χρόνος καταναλίσκηται εἰς διαίρεσιν α̣υ̣τ̣ω῀̣ν̣, ἔπειτα, ὅπερ καὶ ἀληθέστερόν ἐστιν, ἵν' ἐξ ὁλοκλή[ρ]ω̣ν ξ̣υ´̣λ̣ω̣ν̣ γινομένη ἀσφαλεστέρα τυγχάνῃ·
這話極有條理，因為吩咐挪亞用方形木料造方舟：其一，是為免耗費許多時間去劈開木頭；其次——這也是更真確的緣由——是要方舟以整全的木料造成，好更加穩固；
The saying carries very great logic, when it is commanded that Noah make the ark of squared timbers: first, that much time might not be consumed in splitting them; then—which is also the truer reason—that, being made of whole timbers, it might prove the more secure;
1:2190
ἔμελλεν γὰρ καὶ ὄρεσιν προσπελάζειν καὶ ζάλην οὐ μικρὰν ὑφίστασθαι, πρὸς ἅπερ οὐκ ἂν <ἀν>τεῖχεν, εἰ μὴ ἐξ ὁλοκλήρων ξύλων κατεσκεύαστο
因為它注定既要靠近山嶺，又要承受不小的風暴，若不是用整全的木料造成，它斷不能抵擋這些。
for it was destined both to draw near to mountains and to endure no small tempest, against which it would not have held out, had it not been constructed of whole timbers.
1:2191
μεθ' ἑαυτοῦ, καὶ πρὸς τὸ σύνδ[ε]σιν εἶναι τοῦ κατασκευάσματος·
與自身相連，並且為使整個構造得以緊密結合；
with itself, and for the sake of the fastening together of the structure;
1:2192
ἀσθενέστερον γὰρ ἦν, εἰ πεν[τ]ήκοντα τὸ πλάτος καὶ τριακοσίων τὸ μῆκος καὶ τὸ ὕψος τριά[κ]οντα πηχῶν ὑπάρχον ἀσύνδετον ἔμενεν
因為它若是寬五十肘、長三百肘、高三十肘卻沒有緊密接合，那就會比較脆弱。
for it would have been weaker, if, being fifty in breadth and three hundred in length and thirty cubits in height, it had remained unfastened.
1:2193
Ἀσφαλτοῦτ[αί τ]ε καὶ ἔξωθεν καὶ ἔσωθεν πρὸς τὸ μηδεμίαν παρείσ[δυ]σιν ὕδα[τος] γενέσθαι
它裡外都抹上瀝青，好使水無從滲入。
It is pitched both without and within, so that no seepage of water might occur.
1:2194
Εὖ δὲ καὶ τὸ εἶναι τὸ μῆκος τοῦ πλάτους μ̣[εῖ]ζον·
而長度大於寬度也是好的；
And it was well too that the length was greater than the breadth;
1:2195
οὕτ[ω γὰρ] εὐκίνητον ἦν, ἐπεὶ καὶ τὰ σκάφη ταύτης εἰσὶ τῆς τοῦ σχήμα[τος ἀ]ναλογίας
因為這樣它便容易移動，正如船隻也是這樣的形狀比例。
for thus it was easily moved, since ships too are of this proportion of shape.
1:2196
Εἰ δ' ὅτι τετράγωνος κάτωθεν γέγονέν τις λέ[γοι, καὶ] τοῦτο οὐκ ἀπεικότως·
但若有人說它下面是造成方形的，這也並非不可能；
But if one should say that it was made square below, this too is not unlikely;
1:2197
ἐπεὶ γὰρ οὐκ εἰς τὸ πλεῖν προηγ̣ο̣υμέ[νως ἀ]λλ' εἰς τὸ φυλάττειν ἐγίνετο, διὰ τοῦτο οὕτως γέγονεν·
因為它的存在主要不是為了航行，而是為了保存，所以才這樣造成；
for since it came into being not primarily for sailing but for preserving, on this account it was made thus;
1:2198
ἄ[λ]λως [ τ]ε καὶ κατεποντοῦτο τάχεως, εἰ μὴ τετράγωνος ἦν
此外，若不是方形的，它早就迅速沉沒了。
and besides, it would quickly have sunk, had it not been square.
1:2199
Ἐπισυνη[γ]μένη δὲ οἰκείως ἐγίνετο, ἵνα ἡ τῶν ὑδάτων ἐπιφορὰ ἔχ[ῃ τὸ]ν ὄλισθον καὶ μὴ καθάπερ εἰς πέτραν πάντοθεν ἔχουσαν ὕψος προσαράττῃ τὰ κύματα
它上面適當地收攏，好使那湧來的洪水有滑落之處，免得波濤如同衝擊四面高聳的巖石一般，從各方撞擊它。
And it was suitably drawn together at the top, so that the onrush of the waters might have a way to slip off, and the waves might not dash against it from all sides as against a rock rising up on every side.
1:2200
Καὶ τὸ τὴν θύραν δὲ ἐκ πλαγίων γε[ν]έσθαι ἐπιτηδείως προσ- ετάττετο ( λιγνες εν βλανξ̣ Κατάγαια δὲ διώροφα καὶ τριώροφα οἰκείως κατεσκευάζετο πρὸς τὸ διαρκέσαι πάντα τὰ εἰσαγόμενα ζῷά τε καὶ τὰ πρὸς τροφὴν τούτω̣ν̣
門開在旁邊也是合宜的吩咐（此處原文有殘缺空白）。下層二層和三層的艙房也是適當地建造，好足以容納一切帶進來的動物以及牠們的食糧。
And that the door should be made in the side was fittingly commanded (a gap is left blank). And the lower chambers of two and three storeys were suitably constructed, so as to suffice for all the animals brought in and for their provisions.
1:2201
Τὸ δὲ ἐγὼ δὲ ἰδοὺ ἐπάγω τὸν κατακλυσμόν, ὕδωρ ἐπὶ τὴν γῆν, καταφθεῖραι πᾶσαν σάρκα ἐν ᾗ ἐστιν πνεῦμα ὑποκάτω τοῦ οὐρανοῦ, κα[ὶ ὅ]σα ἐὰν ᾖ ἐπὶ τῆς γῆς τελευ- τήσει ἐστὶ μὲν καὶ διεγερτικόν, [ καθὰ πρότερον] εἴρηται, δηλοῖ δὲ ὅτι τά τε ἐν τῇ γῇ καὶ τὰ ἀεροπό[ρα φθαρήσετ]α̣[ι·
至於那句「看哪，我要使洪水氾濫在地上，毀滅天下凡有氣息的一切血肉之軀，凡在地上的都必死亡」，這話正如先前所說，既是警醒人心的，也表明地上的萬物與空中的飛鳥都必被毀滅；
As for the words, 'And behold, I bring the flood, water upon the earth, to destroy all flesh in which is breath under heaven, and whatsoever is upon the earth shall die,' this is indeed both rousing, as was said before, and it makes clear that both the things on the earth and the creatures of the air shall be destroyed;
1:2202
τ]άχα γὰρ τὰ ἔνυδρα διεσῴζετο
因為水中的生物或許得以存留。
for perhaps the water-creatures were preserved.
1:2203
Καὶ στήσω τὴν διαθήκην μου πρὸς σέ
我要與你堅立我的約。
And I will establish my covenant with thee.
1:2204
Οὐ φαίνεται πρὸς τοῦ Θεοῦ τῷ Νῶε γεγενημένη δ[ια]θή[κη] ἡ συνόρκη, ὡς Σύμμαχος καὶ Ἀκύλας ἡρμή- νευσαν
神向挪亞所立的約，並不像敘馬庫斯和亞居拉所翻譯的那樣，是一個起誓的盟約。
It does not appear that the covenant made by God to Noah was the sworn pact, as Symmachus and Aquila rendered it.
1:2205
Μὴ δ[ή]που καταπορῇ τοὺς λόγους, ἀπεκαλύφθη τῷ Νῶε τὸ ἐσόμε[νον, ἵνα] εὔελπις [ ᾖ] περὶ τῶν μελλόντων καὶ παιδεύῃ καὶ τὴν ἑαυτοῦ γενε[ὰν] ὡς ἁμαρτημάτων ἕνεκεν ὁ Θεὸς ταῦτα ἐπήγαγεν·
不要有人因這些話感到困惑：將要臨到的事已向挪亞啟示，好叫他對將來的事存美好的盼望，並教導他自己的世代，明白神是因罪的緣故才降下這些災禍；
Let no one be perplexed at the words: what was to come was revealed to Noah, that he might be of good hope concerning things to come, and that he might also instruct his own generation that God brought these things on account of sins;
1:2206
καὶ ὑμεῖς διὰ δικα̣ι̣οσύνην σῴζεσθε, ἵνα τὸ αἶσχος τῆς κακίας ὑποδειχ[θ]ῇ καὶ [τὸ] τῆς ἀρετῆς ἐράσμιον, οὐχ ὡς τῶν ἡδέων μισθοῦ ὄ[ν]τος ἀρε̣τῆς, ἀλλ' ὅτι οὐ συναναπαύει τοῦ τρόπου τῆς κολάσεως ὁ σπουδα̣ι῀̣ος οὐχ ὑποκείμενος αὐτῇ
你們是因義而得救，好使罪惡的醜陋和德行的可愛都得以顯明——這並非說快樂是德行的酬報，乃是因為那殷勤追求德行的人，因不服在罪惡之下，就不與那受刑罰的方式有分。
and you are saved on account of righteousness, that the shamefulness of vice may be shown forth and the loveliness of virtue—not as though pleasures were the reward of virtue, but because the earnest man, not being subject to it, does not share in the manner of punishment.
1:2207
Τὸ δὲ στήσω ἐνταῦθα τὸ βέβα̣ι̣ο̣ν̣ δηλοῖ
這裡「我要堅立」表明那穩固不移之意。
And the 'I will establish' here signifies the firmness.
1:2208
Εἰσελεύσῃ δὲ εἰς τὴν κιβωτὸν σὺ καὶ οἱ υἱοί σου και`̣ η̣ γ̣υ̣ν̣η´̣ σου καὶ αἱ γυναῖκες τῶν υἱῶν σου μετὰ σοῦ
你同你的兒子、你的妻子，和你兒子的妻子，都要進入方舟。
And thou shalt enter into the ark, thou and thy sons and thy wife and thy sons' wives with thee.
1:2209
Ὁ Σωτὴρ ἐν εὐαγγελίῳ εἶπεν περὶ παντὸς ἀργοῦ ῥήματος δ[ώσειν] ἀνθρώπους λόγον ἐν ἡμέρᾳ κρίσεως, ἀργὸν δὲ ῥῆμα ἐ[···
救主在福音書中說，人在審判的日子必要為所說的每句閒話交帳；所謂閒話乃是……
The Saviour in the Gospel said that men shall give account for every idle word in the day of judgment; and an idle word is...
1:2210
·]κον καὶ μὴ ἔχον τι ἐπωφελές·
……並且其中毫無益處；
...and having nothing profitable in it;
1:2211
εἰ δὲ τοῦτο ἀνθρώποις π[ροσ]τ̣[άττεται] μὴ προφέρειν, πολλῷ πλέον οὐδὲ τὰ θεῖα λόγια περι[έ]χε[ι τι τοι]οῦτον, ἀλλὰ χρησίμως ἅπαντα ἐν αὐτοῖς φέρεται και̣[·]ατα̣[··] η[··]·μεν ἐκ τῶν ἐκτεθέντων
若這事既吩咐人不可說出，那麼神聖的言語就更不含這類無益之言，反倒其中一切都是有益地陳明的，並且……從所陳述的事上可見。
and if this is enjoined on men, that they should not utter it, much more do the divine oracles contain nothing of the kind, but everything in them is set forth usefully, and ... from the things set forth.
1:2212
Εἰσερχομένῳ εἰς τὴν κ[ι]βω[τὸν] [ τ]ῷ Νῶε τοὺς υἱοὺς συνέταξεν, καὶ τῇ γυναικὶ τὰς γυναῖκας τῶν υ̣ι̣ω῀̣ν·
當挪亞進入方舟時，神吩咐眾子與他一同進去，眾兒媳與挪亞的妻子一同進去；
As Noah was entering into the ark, He ordered the sons to go in with him, and the wives of the sons with the wife;
1:2213
ὅτε δὲ [ λ]οιπὸν καιρὸς τοῦ ἐξελθεῖν εἰς τὴν γῆν, παυσαμένου τοῦ κ[α]τακλυσμοῦ, ἐπισημαίνεται τὸ λόγιον οὕτως·
但到後來，洪水止息，是出來到地上的時候，那諭示便這樣說：
but when at last it was time to go out onto the land, the flood having ceased, the oracle indicates it thus:
1:2214
[Κα]ὶ εἶπεν ὁ [Θ]εὸς τῷ Νῶε·
神對挪亞說：
And God said to Noah:
1:2215
Ἔξελθε ἐκ τῆς κιβωτοῦ σὺ καὶ ἡ γυνή [σου κ]αὶ οἱ υἱ[οί σ]ου καὶ αἱ γυναῖκες τῶν υἱῶν σου μετὰ σοῦ
你同你的妻子、你的兒子，和你兒子的妻子，都要出方舟。
Go forth out of the ark, thou and thy wife and thy sons and thy sons' wives with thee.
1:2216
Ἔπρ[ε]π[εν] γάρ, με[λλο]ύσης φθορᾶς ἀνθρώπων γίνεσθαι, μὴ ἀσυμπαθε[ῖς] γενέσθαι τ[οὺς] δικαίους, ὥστε τοῖς γαμικοῖς ἀδέως χρᾶσθαι
因為既然人的毀滅將要臨到，義人理當有同情之心，不該毫無顧忌地行夫妻之事，這才是合宜的。
For it was fitting, since the destruction of men was about to come to pass, that the righteous should not be without sympathy, so as to make use of marital relations without concern.
1:2217
Ε̣χ̣ώρισεν ο[ὖν τ]ὰς γυναῖκας τῶν ἀνδρῶν λέγων·
因此祂把婦女與男子分開，說：
He therefore separated the women from the men, saying:
1:2218
Εἰσελεύσῃ σὺ [κ]αὶ οἱ υἱοί [σου καὶ] ἡ γυνή σου καὶ αἱ γυναῖκες τῶν υἱῶν σου·
你和你的兒子、你的妻子，和你兒子的妻子都要進去；
Thou shalt enter, thou and thy sons and thy wife and thy sons' wives;
1:2219
ὅτε δὲ [ ἐδ]έχετο [ ὅτι ἔμπ]αλιν ἤμελλεν ἀποδοθῆναι ἡ διαδοχή, ἀποδέ[δω]κεν, ὡ[ς παρεθ]έμεθα, τῷ Νῶε τὴν γυναῖκα λέγων·
但當祂認可子孫的傳承將要再度恢復時，祂便如我們所陳述的，把妻子歸還給挪亞，說：
but when He received that the succession of offspring was again to be restored, He gave back—as we have set forth—the wife to Noah, saying:
1:2220
Ἔξελθε σὺ [κ]αὶ ἡ γυνή [σου, οἱ υἱοί] σου καὶ αἱ γυναῖκες τῶν υἱῶν σου
你和你的妻子、你的兒子，和你兒子的妻子都要出來。
Go forth, thou and thy wife, thy sons and thy sons' wives.
1:2221
Καὶ ὅτι δι' ἔθους [οὐκ] ἐ´̣φη ε[ἰκαίως, ἀ]λλὰ μετὰ παρατηρήσεως, λέγειν ἔστιν, καὶ [ τὸ ε]ὐαγγ[έλιον π]ιστώσασθαι, εἰρημένου πρὸς τοῦ Σωτῆρος·
而這話不是隨便說的，乃是按著慣例、帶著細心的觀察而說，這是可以肯定的，福音書也證實了這一點，因為救主曾說：
And that it was not said carelessly but with careful observation, according to custom, one can affirm, and the Gospel confirms it, since it was said by the Saviour:
1:2222
Οὐδεὶς [ δύν]α̣ται δ[υσὶ κυρίοι]ς δουλεύειν·
一個人不能事奉兩個主；
No one can serve two masters;
1:2223
ἢ γὰρ τὸν ἕνα μισήσει καὶ τ[ὸν ἕτερ]ον ἀγ[απήσει] ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου κατα[φρονήσει]·
不是惡這個愛那個，就是重這個輕那個；
for either he will hate the one and love the other, or he will cleave to the one and despise the other;
1:2224
οὐ δ[ύνασθ]ε Θεῷ δουλεύειν καὶ μαμωνᾷ
你們不能又事奉神，又事奉瑪門。
ye cannot serve God and mammon.
1:2225
Καὶ δηλο[νότι δουλεί]α̣ τοῦ [μαμω]νᾶ ἡ φιλαργυρία, καὶ ἐπὶ πάσης δὲ κακίας [···
顯然那事奉瑪門的乃是貪愛錢財，而在各樣的惡行上也是如此……
And clearly the service of mammon is the love of money, and in every kind of vice as well...
1:2226
Οὐ[δαμῶς] γὰρ οἷόν τε κακίᾳ καὶ ἀρετῇ δουλεύειν·
因為斷不可能同時事奉惡與德；
For it is in no way possible to serve vice and virtue;
1:2227
δοῦλός ἐστι τῆς ἁμαρτίας καὶ πᾶσα με[·····
他是罪的奴僕，並且一切……
he is a slave of sin, and every...
1:2228
···]ωντα μισεῖν τὰ πονηρά
……去恨惡邪惡的事。
...to hate wicked things.
1:2229
Ἢ γὰρ τὸν ἕνα μισήσει καὶ τ[ὸν ἕτερον ἀγαπήσει] – ἀγαπᾷ γὰρ Θεὸν ὁ ἐνάρετος μισῶν τὴν κακί[αν–ἢ τοῦ ἑνὸς ἀνθέ]ξεται καὶ τοῦ ἑτέρου καταφρονήσει, ὅπερ [···
因為不是惡這個愛那個——因為有德的人愛神而恨惡罪惡——就是重這個輕那個，這……
For either he will hate the one and love the other—for the virtuous man loves God while hating vice—or he will cleave to the one and despise the other, which...
1:2230
τὸ γὰρ ἀντέχεσθαι εἶπεν [ἐπὶ τῆς κακία]ς, οὐ τὸ ἀγαπᾶν
因為祂論到惡，是說「緊緊抓住」，而不是說「愛」。
for He said 'cleave to' with respect to vice, not 'love.'
1:2231
Οὐδεὶς γὰρ ἀγάπῃ τῇ πρὸς [··]α[···
因為沒有人藉著那向……的愛……
For no one, by the love toward...
1:2232
··]ην ἐνεργεῖ, ἀλλ' ὀλισθήσας ἀντέχεται, οὐδὲ [ μ]ισ[εῖν λέ]γεται τὸν Θεόν, ἀλλὰ κατα- φρονεῖν·
……行事，乃是因失足滑跌而緊抓住它；也不說他恨神，乃說他輕看神。
...works, but having slipped he cleaves to it; nor is he said to hate God, but to despise.
1:2233
···]ενι μὲν ῥῆμα, τῷ μὲν Θεῷ τὸ ἀγαπᾶσθαι ὑπὸ τοῦ σπουδαίου, τῇ δὲ κακίᾳ τὸ μισεῖσθαι, καὶ πάλιν τῇ μὲν κα̣κίᾳ τὸ ἀντέχεσθαι αὐτῆς τὸν ἐνεχόμενον φα[ῦ]λον, τῷ δε`̣ Θ̣ε̣ῷ τὸ καταφρονεῖσθαι ὑπὸ τοῦ τοιούτου
……這話：於神而言是受那殷勤之人所愛，於惡而言是被恨惡；再者於惡而言是那陷在其中的卑劣之人緊緊抓住它，於神而言是被這樣的人所輕看。
...the word: to God belongs being loved by the earnest man, to vice being hated; and again to vice belongs the cleaving to it by the base man held fast therein, and to God the being despised by such a one.
1:2234
Οὐδεὶς γὰρ εἴ[πο]ι ἄν ποτε̣ κ̣αταφρονεῖν τινα τῆς ἁμαρτίας ἢ μισεῖν τὸν Θεό[ν], εἰ καὶ πρὸς [ ἐ]πί- πληξιν οἱ φαῦλοι διὰ τὸ ῥοπὴν ἐσχηκέν[αι π]ρὸς κακ[ίαν μ]ισεῖν λέγονται Θεὸν κατὰ τὸ κύριε οὐχὶ τ[ο]ὺς μισο[ῦν- τ]άς σε ἐμίσησα; οὐ γὰρ τοῦτο κυρίως ποι[εῖ, ἀ]λλ' ὀλισ[θών], ὡς ἐλέχθη, μισεῖν λέγεται
因為沒有人會說有人輕看罪或恨神；縱然為了責備的緣故，卑劣之人因傾向於惡而被說成恨神，正如那句「主啊，恨惡你的，我豈不恨惡他們嗎？」但他並非真正如此行，乃如所說，是因失足滑跌才被說成恨。
For no one would ever say that a man despises sin or hates God; even if, for reproof, the base are said to hate God because they have an inclination toward vice, according to the words 'Lord, have I not hated them that hate thee?' For he does not do this properly, but having slipped, as was said, he is said to hate.
1:2235
Τὸ δὲ κατα[φρον]εῖν κυριώτατον τοιαύτης ἀκριβείας καὶ παρατηρή[σεώς] ἐστ[ι κατὰ] τὸ λεγόμενον πάλιν ὑπ' αὐτοῦ τοῦ Σωτῆρος·
然而那「輕看」最恰當地正是這般精確與細察之事，正如救主自己再次所說的：
But the 'despise' is most properly a matter of such precision and observation, according to what is again said by the Saviour Himself:
1:2236
Πᾶ[ς ὃς ἂ]ν ὁμολ̣ο̣γήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώ- πων, ὁμ[ολογ]ήσω κἀγ[ὼ] ἐν αὐτῷ, καὶ πᾶς ὃς ἂν ἀρνήσηται–οὐκ ἐ[ν ἐμο]ὶ εἶ[πεν]–ἀρνήσομαι κἀγὼ αὐτόν·
凡在人面前在我裡面認我的，我也要在他裡面認他；凡不認的——祂沒有說「在我裡面」——我也要不認他。
Every one who shall confess in me before men, I also will confess in him; and every one who shall deny—He did not say 'in me'—him I also will deny.
1:2237
ὁ γὰρ ὁμολογ[ῶν τὸν] Θεὸν ἐν̣ [Χριστῷ] τοῦτο ποιεῖ, ὁ δὲ ἀρνούμενος οὐκ ἐν [ Χριστῷ τ]οῦτο πο[ιεῖ]
因為那在基督裡認神的人是這樣行，而那否認的人卻不是在基督裡如此行。
For he who confesses God in Christ does this, but he who denies does not do it in Christ.
1:2238
Δεῖ οὖν τὴν ὁμολογίαν ἐν αὐτῷ εἶνα[ι ···
所以那認信必須是在祂裡面……
The confession therefore must be in Him...
1:2239
··]ση πρὸς τοὺς μὴ τοιούτους, ἀλλὰ μόν[ον τοῖς] λόγο̣[ις λέ]γοντας ὁμολογεῖν εἴρηται·
……對於那些並非如此、只在言語上承認的人，這話是這樣說的；
...toward those who are not such, but who confess only in words, it is said;
1:2240
Θεὸν ὁμολ[ο- γοῦσι]ν εἰδ[έναι, τοῖ]ς δὲ ἔργοις ἀρνοῦνται, καὶ Ὁ λαὸς οὗτ[ος τοῖ]ς χείλ[εσίν με] τιμᾷ, τῇ δὲ καρδίᾳ πόρρω ἄπεστιν ἀ[π' ἐμοῦ·
他們承認認識神，卻在行為上否認祂；並且「這百姓用嘴唇尊敬我，心卻遠離我。」
they confess that they know God, but by their works they deny Him; and 'This people honoureth me with their lips, but their heart is far from me.'
1:2241
ἐν γὰρ τῷ ὁ]μολογοῦντι ὁ ὁμολογούμενός ἐστιν κ[αὶ ὁ ὁμολογῶν ἐντῷ] ὁμολο- γουμένῳ
因為在那認信之人裡面有那被認信者，而那認信之人也在那被認信者裡面。
For in the one who confesses is the One confessed, and the one who confesses is in the One confessed.
1:2242
Ἀλλὰ μη´̣ τις ταὐτὸν οἴη[ται τῷ ἐγὼ ἐν τῷ Πατρ]ὶ καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν·
但不要讓任何人以為這與那句話「我在父裡面，父也在我裡面」是同一回事。
But let no one suppose this to be the same as the saying, 'I am in the Father and the Father is in me.'
1:2243
····]γ̣ίας δηλοῖ, τὸ δὲ τὴν ἐν τῷ ὁμολογου[μένῳ ···
……表明〔聖潔〕，而那在被認信者裡面的〔則表明另一件事〕……
...it signifies [holiness], while the being in the One confessed [signifies something else]...
1:2244
·, ὅπ]ερ δηλοῦται ἐν τῷ πᾶς ὁστισοῦν ὁμολο[γήσῃ ἐν ἐμοί, τ]οῦ ὁμολογήσω κἀγὼ ἐν αὐτῷ οὐ μετο[···
……這一點藉著那句話得以顯明：「凡在我裡面認我的，我也必在自己裡面認他」，並非分享〔……〕
...which is made clear in the saying, 'Whosoever shall confess in me, him will I also confess in myself,' not partaking [of...]
1:2245
··]τος, – οὐ γὰρ Θεὸς ἀνθρώπου μετέχει, –ἀλλὰ κρίσιν [···
……因為神並不分享人，卻是〔施行〕審判……
...for God does not partake of man, but [renders] judgement...
1:2246
···] ἐκ Θεοῦ τοῦ ὁμολογοῦντος
……出於那認信的神。
...from God who confesses.
1:2247
εἴ]ρηται καὶ τὸ περὶ τῶν υἱῶν τοῦ Νῶε καὶ αὐτοῦ καὶ τῆ[ς γυναικὸς] αὐτοῦ καὶ τῶν υἱῶν, ἀλλ' ὡς παρετηρησάμεθα κα̣λῶ[ς ···
關於挪亞的眾子、他自己、他的妻子以及眾子的話語也已經說過了；然而正如我們已妥善地留意到的……
What has been said concerning the sons of Noah, and himself, and his wife, and the sons, has also been spoken; but as we have rightly observed...
1:2248
··] Εἴσελθε σὺ καὶ οἱ υἱοί σου μετὰ σοῦ
……「你和你的眾子要與你一同進入。」
...'Enter, you and your sons with you.'
1:2249
Οὐ γὰρ αὐτὸς δι' αὐτούς, ἀλλὰ [α]ὐτ[οὶ] δι' αὐτ[ὸ]ν καὶ τὴν ἀπ' αὐτοῦ ὠφελίαν διεσώθησαν
因為並非他因著他們得救，而是他們因著他、並藉著從他而來的益處得以保全。
For it was not he who was saved on their account, but they who were saved on his account and through the benefit that came from him.
1:2250
Καὶ τοῦτ[ο βεβαι]οῦτα[ι ἐκ] τοῦ ἐν τοῖς μετέπειτα ἐπιφερομένου, λέγο[ντος τοῦ Θεο]υ῀̣ πρὸς [ τὸ]ν Νῶε·
這一點也藉著隨後所引入的話得以證實，那時神對挪亞說：
And this is confirmed by what is brought in afterward, when God says to Noah:
1:2251
Ὅτι σε εἶδον δίκαιον ἐναντίον ἐμοῦ ἐ[ν τῇ γεν]εᾷ ταύ[τῃ]
「因為在這世代中，我見你在我面前是義人。」
'Because I have seen you righteous before me in this generation.'
1:2252
Τὸ μέγεθος γὰρ αὐτοῦ τῆς ψυχῆς δηλοῦτ[αι τῷ δί]καιος, ἐ[πε]ὶ οὐχ ἁπλῶς μεμαρτύρηται, ἀλλ' ἐναντίον τ[οῦ Θεοῦ]
因為他靈魂的偉大藉著「義人」一詞得以顯明，蓋這見證並非只是泛泛而言，而是「在神面前」。
For the greatness of his soul is made clear by the word 'righteous,' since it is not simply attested, but 'before God.'
1:2253
Καὶ ἀπ[ὸ πά]ντων κτηνῶν καὶ ἀπὸ πάσης σαρκὸς δύο δύ[ο ἀπὸ πάντ]ων
「並從一切牲畜、從一切有血肉的，每樣兩個、兩個地，從萬類中。」
'And of all cattle and of all flesh, two by two of all.'
1:2254
Εἰ[ς τὰς] φύσεις τῶν ἀριθμῶν τις ἀποσκοπῶν καὶ γιγ[νώσκων] ὡς [ὁ ἑπτὰ ἐν] γραφαῖς πολλὰ ἔχων προ- νόμια μνημονεύετ̣[α]ι, ὁ δὲ δύο [ ἐστὶ τῇ ὕ]λῃ οἰκεῖος, καθὰ καὶ πρότερον εἴρηται, ἐπιστήσει πῶς ἐπὶ [ μὲν τῶν] καθαρῶν ἐν τοῖς ἑξῆς τὸν ἑπτὰ ἔταξεν ἀριθμόν, ἐπὶ δὲ [ τῶν ἀκα]θάρτων καὶ νῦν τὸν δύο·
若有人察看諸數的本性，並知道「七」在聖經中如何被記念為擁有諸多殊榮，而「二」則屬於物質——如同前面所說的——他便會明白，為何在下文中祂把「七」這數分派給潔淨的，而在此處又把「二」這數分派給不潔淨的。
If one looks into the natures of numbers, and knows how the number seven is remembered in the Scriptures as possessing many privileges, while two is proper to matter—as has also been said before—he will understand why, in what follows, He assigned the number seven to the clean, but here again the number two to the unclean.
1:2255
ἔτι δὲ καὶ τοῦτο ζητήσει πῶς, [ μηδέπω] τοῦ νόμου δεδομένου περὶ καθαρῶν καὶ ἀκα[θ]άρτων, [ ὁ δύο λέ]γεται, εἰ μή που ἀπολόγοιτό τις ὅτι τῷ δικαίῳ προ[εθεωρεῖ]το ἡ ἐπιστη- μονικὴ τοῦ νόμου διάταξι[ς]
此外，人還要探問：既然關於潔淨與不潔淨的律法尚未賜下，「二」怎能被提及呢——除非有人辯稱，在這義人身上，律法那合乎知識的規定已預先被觀見了。
Furthermore, one will also inquire how, when the law concerning clean and unclean had not yet been given, 'two' is spoken of—unless perhaps someone should reply that in the righteous man the scientific ordinance of the law was foreseen beforehand.
1:2256
Κἀκεῖ[νος π]ροσαπορῶν πῶς εἷς ἄνθρωπος τοσούτων [κτηνῶν] περι[κρατεῖ] ὥστε καὶ εἰσαγαγεῖν αὐτὰ εἰς τὴν κ[ιβωτὸν] ἀκου[έσθω ὅ]τι Θεοῦ συνεργείᾳ τῷ δικαίῳ δέδοται [ τὸ ἀναπ]λη[ροῦν] τὸ πρόσταγμα, οὐδὲν δὲ ἄπιστον τὸ [ ὑπὸ Θεοῦ κ]αὶ τὰ [ ἄγρια] ἡμεροῦσθαι
至於那進一步發出疑難的人，即一個人怎能駕馭這麼多的牲畜，甚至能將牠們領入方舟——讓他聽明白：藉著神的協同工作，這義人得以成就那命令，而由神使連兇猛的野獸也被馴服，這絲毫不足為奇。
And as for the one who further raises the difficulty how a single man could master so many beasts as even to bring them into the ark—let him hear that by the co-working of God it was granted to the righteous man to fulfil the command, and that it is nothing incredible that even wild creatures should be tamed by God.
1:2257
[ Εἰσ]άξεις εἰς τὴν κιβωτόν, ἵνα τρέφῃς μετ[ὰ σε]αυτοῦ [ἄρσ]εν καὶ θῆλυ·
「你要把牠們領入方舟，好使你與你自己一同養活牠們，公的母的都要有。」
'You shall bring into the ark, that you may nourish them with yourself, male and female.'
1:2258
ἔσονται ἀπὸ τῶν πετει- νῶ[ν κα]τὰ γένος [ καὶ] ἀπὸ τῶν κτηνῶν κατὰ γένος καὶ ἀπὸ [πάν]των ἑρπε[τῶν] τῶν ἐπὶ τῆς γῆς κατὰ γένος αὐτῶν
「必有各樣的飛鳥各從其類，牲畜各從其類，地上一切爬行的各從其類。」
'There shall be of the birds according to their kind, and of the cattle according to their kind, and of all the reptiles that are upon the earth according to their kind.'
1:2259
[Δύο δ]ύο ἀπὸ πάντων εἰσ[ελεύσον]ται πρὸς σὲ τρέφεσθαι μετὰ σοῦ ἄρσεν καὶ θῆ[λυ
「凡有血肉的，每樣兩個、兩個地要到你那裡來，與你一同得養活，公的母的都要有。」
'Two by two of all shall come in to you to be nourished with you, male and female.'
1:2260
Λεκτ]έον δὲ ὅτι ἐνταῦθα τὸ γένος ἀντὶ τοῦ εἴδου[ς ἐστίν], λεγομένου ποτὲ τοῦ εἴδους καὶ γένους
應當說，此處的「類」（genos）乃是指「種」（eidos），因為有時「種」也被稱作「類」。
It must be said that here 'kind' (genos) stands for 'species' (eidos), since sometimes the species is also called a kind.
1:2261
[ Σ]ὺ δὲ λήμψῃ̣ [σεαυ]τ̣ῷ ἀπὸ πάντων τῶν βρωμάτων ἃ ἔδεσθε, καὶ σ[υνάξ]εις πρὸς σεαυτόν, καὶ ἔσται σοι κἀ[κείν]οι̣ς φαγ̣ε̣ι῀̣[ν]
「你要拿一切你們所吃的食物，收聚到你那裡，作你和牠們的食物。」
'But you shall take to yourself of all the foods that you eat, and you shall gather them to yourself, and it shall be food for you and for them.'
1:2262
··]α ὑποτίθεσθαι τῷ δικαίῳ οὐ μόνον ἑαυτ̣ο̣υ῀̣ κ̣[αὶ τῶ]ν σὺν αὐτῷ, ἀλλὰ καὶ τῶν ἀλόγων φρονῆ- σαι·
……向那義人建議，不僅要為他自己和與他同在的人著想，也要為那沒有理性的活物著想。
...to counsel the righteous man to take thought not only for himself and for those with him, but also for the irrational creatures.
1:2263
δικα[ίως] γὰρ οἰκτείρει ψυχὰς κτηνῶν αὐτοῦ
因為「義人顧惜他牲畜的性命」，這是理所當然的。
For rightly does 'a righteous man have compassion on the souls of his cattle.'
1:2264
Το`̣ δ̣ὲ πρὸς [σεα]υτὸν συνάξεις παρατήρησιν ἂν ἔχοι ὅτι ἐν οἷς [σὺ] διαιτᾷ καταγωγίοις, καὶ ἄλλα ζῷα οὐ πλησιάζει, συνάγαγε τὰς τροφάς·
至於「你要收聚到你那裡」這句話，或許含有這樣的提醒：在你所居住、且其他動物不會靠近的住處中，把食物收聚起來。
As for the phrase 'you shall gather to yourself,' it might carry the observation that in those lodgings where you dwell, and where other animals do not draw near, gather the provisions.
1:2265
εἰ γὰρ [ἐν τοῖς ἐ]κείν[ων] τόποις ἀπέκειντο, ἀφειδῶς ἐπιβαί[νοντα ταῖς] τρο[φα]ῖς ἔνδειαν αὐτῶν ἐργάζοντο ( λιγνες εν βλανξ̣ ῃι
因為若這些食物存放在那些動物所在之處，牲畜毫不節制地踐踏那食物，便會使食物短缺。（此處抄本留有空白數行。）
For if they were stored in the places of those creatures, the animals treading unsparingly upon the provisions would bring about a scarcity of them. (Lines left blank here in the manuscript.)
1:2266
[Καὶ ἐπο]ίησεν Νῶε πάντα ὅσα ἐνετείλατ[ο αὐτῷ] Κύριος [ ὁ Θεός], οὕτως ἐποίησεν
「挪亞就這樣行了；凡主神所吩咐他的，他都照樣去行。」
'And Noah did all that the Lord God commanded him; thus he did.'
1:2267
[ Μέγας] ἔπαινός ἐστιν, ὅταν, ἐπιστήμονο[ς ποιή]σαν- [ τος, εἰ]πῇ τις ἀξιόπιστος καὶ ὀρθῶς κρίνε[ιν δυνά]μενος [ ὅτι οὕ]τως ἐποίησεν ὡς ὁ προστάξας ὑπέθ[ηκεν α]ὐτῷ·
當一個有才能的人行事之後，一位可信且能正確判斷的人說他所行的正如那發命令者所吩咐他的，這乃是極大的稱讚。
It is great praise when, after a skilled person has acted, someone trustworthy and able to judge correctly says that he did just as the one who gave the command directed him.
1:2268
[ἀρετῆ]ς γὰρ αὕτη ἡ πρᾶξις
因為這樣的行為乃是德行的作為。
For this deed is an act of virtue.
1:2269
··]ιν μὴ μὴν οὕτως ὡς προσέταξεν·
……確實並非如祂所吩咐的那樣……
...not, indeed, thus as He commanded...
1:2270
·]ν̣ην πρὸς τὸ θεαθῆναι τὴν πρᾶξι[ν ···
……為要使那行為被人看見……
...for the sake of the deed being seen...
1:2271
σ[··]θ̣αι τῆς διαθέσεως, οὐχ ὃν δεῖ τρόπον ἔχ[···]κα···τος
……那心意的態度，並未按當有的方式持守……
...of the disposition, not having it in the manner one ought...
1:2272
Πᾶ[σ]α πρᾶξις μὴ μετὰ τοῦ πρέποντος λογισ[μοῦ] γινομένη [ ἀ]τελής ἐστι, κἂν τὸ ἀποτέλεσμα γίνη̣[ται] τε´̣λειο̣ν, μ[αρ]τυρεῖται δὲ ὁ δίκαιος ὡς καὶ ποιήσας κα[···]···
凡不憑合宜的思慮而行的作為，即或其結果臻於完全，仍是不完全的；但這義人卻被見證為既行得〔正確〕……
Every deed that is not done with fitting reasoning is incomplete, even if the result should turn out perfect; but the righteous man is attested as one who both acted [rightly]...
1:2273
Το]ῦτο γὰρ καὶ ὁ Σωτὴρ παιδεύει λέγων·
因為救主也教導這事，說：
For this too the Saviour teaches, saying:
1:2274
Ἐλεᾶτε καὶ ἐ[λεηθήσεσ]θε, βούλεται δὲ τὸν ἔλεον μὴ μετὰ σ[αλ]πίγγω[ν γίνεσθ]αι, ὅ ἐστιν μὴ ἐμπομπεύειν καὶ ἐναλαζ[ον]εύεσ[θαι ταῖς] ἐνδείαις τῶν πενομένων·
「你們要憐憫人，就必蒙憐憫」；祂又願意人施行憐憫時不要吹號——就是說，不要藉著貧窮人的困乏來炫耀誇口。
'Be merciful, and you shall obtain mercy'; and He wills that mercy be shown not with trumpets—that is, not to make a display and boast over the needs of the poor.
1:2275
Γίνεσθε γάρ [φη]σιν τ[έλειοι ὡς] ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν·
因為祂說：「你們要完全，像你們的天父完全一樣。」
For 'Be perfect,' He says, 'as your heavenly Father is perfect.'
1:2276
ὁ [Θεὸς] γὰρ [ἑαυτοῦ] μεταδοτικός ἐστιν καὶ οὐκ ἄλλοθεν δ[εχό]μεν[ος·
因為神是那位將自己所有的分施出去的，而不是從別處領受。
For God is one who imparts of what is His own, and does not receive from elsewhere.
1:2277
οὕτ]ω καὶ ὑμεῖς τὸ μεταδοτικὸν ζηλώσατε, [ καθὰ] παρα[ινεῖ κ]αὶ ὁ μακάριος Παῦλος·
所以你們也要效法這樂於分施的心，正如蒙福的保羅所勸勉的：
So do you also emulate the imparting spirit, even as the blessed Paul exhorts:
1:2278
Μακάριόν ἐστι μᾶ[λλον] διδόν[αι ἢ λ]αμβάνειν
「施比受更為有福。」
'It is more blessed to give than to receive.'
1:2279
Οὐ γὰρ ὁ λαμβάνων μιμεῖται [τὸν] Θεόν·
因為那領受的並不效法神。
For the one who receives does not imitate God.
1:2280
ὁ [γὰρ Θεὸ]ς παρ' οὐδενός τι δέχεται, ἀλλὰ χορηγὸ[ς τῶν] πάντ[ων ἀ]γαθῶν
因為神不從任何人領受甚麼，反倒是一切美善之物的供應者。
For God receives nothing from anyone, but is the provider of all good things.
1:2281
Ὁ μιμητὴς οὖν τοῦ Θεοῦ δίδωσιν
所以，那效法神的人乃是施予。
The imitator of God, therefore, gives.
1:2282
Κ[αὶ εἶ]πεν Κύριο[ς ὁ Θεὸς] πρὸς Νῶε·
主神對挪亞說：
And the Lord God said to Noah:
1:2283
Εἴσελθε σὺ καὶ πᾶς ὁ οἰκό[ς σου] τὴν κ[ιβωτόν, ὅ]τι σε εἶδον δίκαιον ἐναντίον μου ἐ[ν τῇ γε]νεᾷ τ[αύτῃ]
「你和你的全家都要進入方舟，因為在這世代中，我見你在我面前是義人。」
'Enter, you and all your household, into the ark, because I have seen you righteous before me in this generation.'
1:2284
< Οὕτ>ως ἐμφ[αίνεται] ὅτι ἅπας ὁ οἶκος οἱ ὀκτὼ μόνοι ἐτύ[γχα]νον·
如此便顯明，全家只有那八個人。
In this way it is made evident that the whole household consisted of those eight only.
1:2285
θ[εραπευτὴ]ν γὰρ οὐκ ἐπηγάγοντο ἢ διὰ τὸ μήπω [ κα]ταδ[εδουλῶσ]θαι ἀνθρώπους ἢ διὰ τὸ ἀκτήμονας εἶναι τ[ῶν] τοιού[των]
因為他們並未帶著僕役同來，或是因為那時人尚未淪為奴隸，或是因為他們並不擁有這樣的人。
For they had brought no servant with them, either because men had not yet been reduced to slavery, or because they possessed none of such persons.
1:2286
[ Οἶκον] οὖν ἐνταῦθα τὴν ἐν τοῖς ὀκτὼ συγ[γέ]νειαν [καλεῖ, πο]λλάκις γὰρ τοιούτου ὀνόματος ὁμων[υ]μοῦντ[ος καὶ ἐ]πὶ τούτων, κυρίως ἐπὶ τοῦ οἰκοδομηθ[έν]τος λεγ[ο- μένο]υ
因此，祂在此以「家」稱那八人之間的親屬關係；因為這詞往往是同名異義的，既用於這些人，也按本義用於那所建造之物。
By 'household,' then, He here calls the kinship among the eight; for often this word, being homonymous, is used both of these and, properly, of that which has been built.
1:2287
Τὸ δ' αὐτὸ καὶ ἐπὶ πόλεως εὕροις ἄ[ν]
論到城，你也會發現情形相同。
You would find the same to be so of a city as well.
1:2288
Ἐν τῷ εὐα̣[γγελί]ῳ γοῦν εἴρηται·
無論如何，在福音書中記著說：
In the Gospel, at any rate, it is said:
1:2289
Καὶ ἤγαγον αὐτόν, δηλο- ν[ότ]ι τὸν Ἰησοῦν, ἕ[ως ὀ]φρύος τοῦ ὄρους, <ἐφ'> οὗ ἡ πόλις αὐτῶν ᾠκοδόμητο, δηλ[οῦντο]ς νῦν τοῦ ὀνόματος τῆς πόλεως τὴν κατασκευασθεῖ[σαν κ]αὶ οἰκοδομηθεῖσαν, ἐν δὲ τῷ ὡς δὲ ἦλθεν Ἰησοῦς εἰς Ἱ[εροσό]λυμα, ἐσείσθη πᾶσα ἡ πόλις τοῦ ἀθροΐσματ[ο]ς τοῦ περιεχ[ομέν]ου τῶν ἀνθρώπων ὑπὸ τῆς πόλεως σημαινομέ[ν]ου
「他們把他」——顯然是指耶穌——「帶到他們城所建之山的山崖，」此處城的名稱乃指那被構築並建造之物；而在「耶穌進了耶路撒冷，合城都驚動了」這段中，所指的則是那被城所包含的眾人的聚集。
'And they led him'—that is, Jesus—'to the brow of the hill on which their city was built,' the name of the city here indicating that which was constructed and built; whereas in the passage 'and when Jesus came into Jerusalem, all the city was shaken,' the assembly of people encompassed by the city is signified.
1:2290
Καὶ πάλιν ἐν τῷ ἤρξατο ὁ Ἰησοῦς ὀνειδίζειν τὰς πόλει[ς ἐν αἷς ἐ]γένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μ[ετε- νόησαν αὐ]τὸ [τοῦ]το δηλοῦται·
又在「耶穌就責備那些行了他大部分異能的城，因為它們不悔改」這段中，同樣的事也得以顯明。
And again, in the passage 'Jesus began to reproach the cities in which most of his mighty works had been done, because they did not repent,' this very thing is made clear.
1:2291
μετάνοια γὰρ οὐκ ἐν ἀψύχοι[ς οὐδὲ ἐν ὑλ]ικο[ῖς] γίνεται, τοῦ ὀνόματος τοῦ οἴκου σημαίνον[τος τὸ μὲ]ν οἰ[κο]δόμημα ἐν τῷ ἥδε τοῦδε οἰκ[ία···
因為悔改既不發生在無生命之物中，也不發生在物質之物中；「家」這名稱一方面表明建築物，如在「某人的這座房屋」這說法中……
For repentance takes place neither in inanimate nor in material things; the name of the house signifying, on the one hand, the building, in the expression 'this house of so-and-so'...
1:2292
ου··τη συναγωγή, τὸ δὲ ἀθρόϊσμα, ἐπὰν λέγητ[···
……會眾；而「聚集」，每當被提及之時……
...the congregation; and the assembly, whenever it is spoken of...
1:2293
·]υ [·]··δε ὁ βασιλικὸς καὶ ὁ δεσμοφύλαξ καὶ ἡ οἰκία [···
……那王室的官員、那看守監獄的、以及那家……
...the royal official and the jailer and the house...
1:2294
Τὴ[ν δ]ὲ αἰτίαν τοῦ εἰς τὴν κιβωτὸν εἰσελθεῖν ἐ[πάγων] φησίν·
祂又引出他進入方舟的緣由，說：
And bringing forward the reason for his entering into the ark, He says:
1:2295
Οὐχ ἁπλῶς [ὅτι σ]ὲ εἶδον [εἶπ]ε̣ν, –καὶ γὰρ ὁ Ἄβελ δίκαιος ἦν καὶ ὁ Ἐνὼς ο[ὗ ἐλπὶς] τὸ ἐ[πικαλ]εῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ, –ἀλλ' ὅτι σὲ εἶδ[ον δίκ]αιον [ἐνωπί]ον ἐμοῦ ἐν τῇ γενεᾷ ταύτῃ, τῇ παρού[σῃ δ]ηλον[ότι
祂並沒有只是說「因為我見了你」——因為亞伯也是義人，以挪士也是，他的盼望乃是求告主神的名——而是說「因為在這世代中，我見你在我面前是義人」，顯然就是指當下這個世代。
He did not say simply 'because I have seen you'—for Abel too was righteous, and Enos, whose hope it was to call upon the name of the Lord God—but 'because I have seen you righteous before me in this generation,' that is, evidently, the present one.
1:2296
Ο]ὐ παρίσταται ὅτι διὰ τὴν τούτου ἀρετὴ[ν καὶ ο]ἱ παῖ[δες αὐ]τοῦ μετέχοντες αὐτῆς ἐσώθησ̣α[ν, γενε]ὰν [ δέ, ὡς] προείρηται, τὴν ὁμοτροπίαν δηλ[οῖ, καθ]ὰ πα[ρεθέ]μεθα καὶ ἐν τοῖς φθάσασιν
並不能斷定他的兒女乃是因著這人的德行、藉著分享其德行而得救；而「世代」，如前面所說，乃是表明品行的相似，正如我們在前文中也已闡明的。
It is not established that on account of this man's virtue his children too, by partaking of it, were saved; but 'generation,' as has been said before, signifies likeness of manner, just as we set forth also in what preceded.
1:2297
Προσέ[τι δηλοῖ] τ̣ο̣ὺς [τοῦ α]ὐτοῦ τρόπου γενεὰν λέγεσθαι τὸ ζη[τηθή- σεται π]ᾶν αἷμα δ]ίκαιον ἐκκεχυμένον ἐπὶ τῆς γῆς ἀπὸ τ[ῆς γενεᾶς] τού[της]
此外，「一切流在地上義人的血，都要向這世代追討」這句話表明，那些品行相同的人被稱為一個「世代」。
Moreover, the saying 'all righteous blood shed upon the earth shall be required from this generation' shows that those of the same manner are called a 'generation.'
1:2298
Ἐν τῇ τῶν δικαίων γενεᾷ, ἵνα λάβωμ[εν τοὺς] σὺν [ αὐτ]ῷ δικαίους, αὐτὸς εὑρέθη ἐναντίον αὐ[τοῦ δίκαιο]ς, οὐ [ παν]τὸς δικαίου ἐναντίον Θεοῦ δικαίου < ὄ>ντος·
在義人的世代中——好叫我們明白那與他同在的義人——他自己在祂面前被見為義，儘管並非每個義人在那位為義的神面前都算為義。
In the generation of the righteous—that we may understand the righteous who were with him—he himself was found righteous before Him, though not every righteous man is righteous before God who is righteous.
1:2299
[ δίκαιοι] γὰρ υἱοὶ [ κ]αὶ γυναῖκες ἐναντίον Νῶε ἐτύγχανον [μόνον]
因為那時只有眾子和婦女們在挪亞面前算為義。
For it was only the sons and the women who happened to be righteous before Noah.
1:2300
Μέγα [δὲ ο]ὕτως ἐστὶν τὸ ἐναντίον τοῦ Θεοῦ εἶναι δίκα̣[ιον, ὡς] λέγεσ[θαι]·
在神面前為義乃是何等重大的事，以致經上說：
So great a thing is it to be righteous before God, that it is said:
1:2301
Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ καὶ [τὰ ἄλλ]α φῶτα·
「連星宿在祂眼中也不潔淨，」其餘的光體也是如此。
'Even the stars are not clean in his sight,' and the other luminaries.
1:2302
ἀλλὰ καὶ ἐν ψαλμοῖς λέγεται·
而且在詩篇中也記著說：
But also in the Psalms it is said:
1:2303
Οὐ δικαιω[θήσε]ται κατενώπιον σου πᾶς ζῶν, καὶ πάλιν ἕτερον [λόγιό]ν φησιν·
「在你面前，凡活著的人沒有一個是義的」；又有另一句神諭說：
'No living man shall be justified before you'; and again another oracle says:
1:2304
Ὡς ῥάκος ἀποκαθημένης πᾶσα ἦν δικαιοσύ[νη ἡ]μῶν ἐκ πρ[ο]σώπου πάντων τῶν δικαίων
「在眾義人的面前，我們一切的義都像污穢的破布。」
'All our righteousness was as a filthy rag in the sight of all the righteous.'
1:2305
Ἀπ[ὸ δὲ τῶν] κτηνῶν τῶν καθαρῶν εἰσάγαγε πρὸς σὲ ἑπτὰ ἑπτ[ὰ ἄρσεν] καὶ θῆλυ, ἀπὸ δὲ τῶν κτηνῶν τῶν μὴ ὄντω[ν καθα]ρῶν δύο δύο ἄρσεν καὶ θῆλυ, καὶ ἀπὸ τῶν πετε[ι]νῶν [ τοῦ οὐραν]ο̣υ῀̣ τῶν καθαρῶν ἑπτὰ ἑπτὰ ἄρσεν καὶ θῆλυ, καὶ ἀ[πὸ τῶν] πετεινῶν τῶν μὴ καθαρῶν δύο δύο ἄρ[σεν] καὶ θ[ῆλυ δια]θρέψαι σπέρμα ἐπὶ πᾶσαν τὴν γῆν
「潔淨的牲畜，你要每樣帶七個、七個到你那裡，公的母的；不潔淨的牲畜，每樣兩個、兩個，公的母的；空中潔淨的飛鳥，每樣七個、七個，公的母的；不潔淨的飛鳥，每樣兩個、兩個，公的母的，好在全地上留存種類。」
'And of the clean cattle bring in to yourself seven by seven, male and female; and of the cattle that are not clean, two by two, male and female; and of the clean birds of heaven, seven by seven, male and female; and of the birds that are not clean, two by two, male and female, to nourish seed upon all the earth.'
1:2306
Ἀκο[λούθως] ἑπτὰ [ἑπτὰ] ἀπὸ τῶν καθαρῶν προστάττει εἰσαγ[αγεῖν]
祂前後一致地吩咐，潔淨的每樣要帶七個、七個進來。
Consistently, He commands that seven by seven of the clean be brought in.
1:2307
Ἐπει[δὴ γὰρ] αὐτῶν καὶ πρὸς τροφὰς καὶ πρὸς ἱερουρ[γίας ἔ]μελλ[ον ἄνθρ]ωποι καὶ αὐτοὶ δὲ οἱ ἐν τῇ κιβωτῷ ἐ[μμένον]τες χ[ρείαν ἔχ]ειν, διὰ τοῦτο πλείονα κατα[λαμβάνο]ν[ται, ἵν' ἐξ α]υ̣τῶν καὶ πλείων γένηται διαδοχὴ π[ρὸς] τὰς α[ὐτῶν χ]ρείας κατάλληλος·
因為既然人們——甚至連那些將留在方舟中的人自己——都要用牠們作食物與獻祭之用，正因如此，這些牲畜被取得較多，好叫從牠們當中能生出更多的後代，以適合他們的需用。
For since men, and even those who were to remain in the ark themselves, would have need of them both for food and for sacrificial offerings, on this account more of them are taken, so that from them there might arise a greater succession suited to their needs.
1:2308
τ]οσαύτην εἰσαγόντων χρείαν δύο δύο [ εἰσ]άγεσ[θαι προσέ]τ̣αξεν
但對於那些涉及如此重大需用的牲畜，祂吩咐每樣只帶兩個、兩個進來。
But of those which involve so great a need, He commanded that two by two be brought in.
1:2309
Εἰ δὲ δεῖ καὶ φυσιολογίαν εἰσάγ[ειν] τῷ λόγ[ῳ ···
但若也必須在論述中引入自然的解釋……
But if one must also introduce natural explanation into the discourse...
1:2310
···]ωπονοις λέγοιτ' ἄν, ὡς καὶ πρὸ τούτου, [ ὅτι, ἐ]πεὶ ἡ δ[υὰς διαι]ρετή, τοῦτο δὲ τῇ ὕλῃ οἰκεῖον, οἰκεῖος [τοῖς] μὴ καθ[αροῖς ὁ] δύο ἀριθμός
……或許可以說，如同在此之前所說的，既然「二」是可分的，而這正屬於物質，所以「二」這數乃屬於那不潔淨的。
...it might be said, as also before this, that since the dyad is divisible, and this is proper to matter, the number two is proper to the unclean.
1:2311
Ἀλλὰ καί, τοῦ δύο ἀναιρέτ[ου], ὁ Σωτὴρ κ[αλεῖ εἰς] ἕνα καινὸν ἄνθρωπον τοὺς δύο, τόν τε ἐ[κ] περιτομ[ῆς καὶ] τὸν ἀπὸ ἐθνῶν εἰς τὴν ἑνότητα τῆς κ[α]τὰ τὸ ε[ὐαγγέλ]ιον πολιτείας εἰσάγων, ἥντινα οἱ παλαι[οὶ] ἅγιοι ἔ[σχον, μ]ηδεμιᾶς οὔσης διαφορᾶς ἑλληνισμο[ῦ] καὶ ἰουδαισμοῦ
而且，當那「二」被除去之後，救主將那兩者召成一個新人，把出於割禮的人與出於外邦的人一同帶入合乎福音之生活的合一之中；這正是古時眾聖徒所持守的生活方式，那時希臘主義與猶太主義之間尚無任何分別。
But moreover, when the number two has been done away with, the Saviour calls the two into one new man, bringing both the one from the circumcision and the one from the Gentiles into the unity of the way of life according to the Gospel — that very manner of life which the ancient saints possessed, when there was as yet no distinction between Hellenism and Judaism.
1:2312
Ἀφ' οὗ γὰρ τέχναι ἐξ ὧν ἀγάλ[ματα, καὶ ἡ] δὲ μετ' αὐτὰς εἰδωλολατρεία, καὶ ἐξότε νόμ[ος, γίνετα]ι̣ ἰο[υ]δαισμός
因為自從產生偶像的那些技藝興起、隨後又有拜偶像之事，以及自從律法出現以來，猶太主義便由此形成。
For from the time when the crafts arose out of which images are made, and after them idolatry, and from the time when the Law appeared, Judaism came into being.
1:2313
Ἡ πρώτη οὖν τῶν ἀνθρώπων πολιτεί[α, ἥτις χρι]στ[ια]- νισμοῦ ἐτύγχανεν, εἰ καὶ μὴ ἡ προσηγορί[α αὕτη, κ]ατὰ τὰς κοινὰς ἐννοίας ὑπάρχει, ὅπερ καὶ ὁ Σωτὴ[ρ ···
因此，人類最初的生活方式其實正是基督教的生活方式——縱使這一名稱本身當時尚未出現——因為它是依照那關於善的共通觀念而存在的，這正是救主所〔證實的〕……
The first manner of life of mankind, therefore, was in fact that of Christianity — even if this designation itself did not yet exist — inasmuch as it consisted in the common notions of the good; which the Saviour also [confirms] ...
1:2314
Πάντα ὅσα θέλετε ἵνα ποιῶ[σιν ὑμῖν οἱ] ἄνθρωποι, καὶ ὑμεῖς ποιεῖτε ὁμοίως
無論何事，你們願意人怎樣待你們，你們也要照樣待人。
All things whatsoever you would that men should do to you, do you also to them in like manner.
1:2315
Τοῦτο δὲ ἐν τ[ῇ κοινῇ κ]εῖται ἐννοίᾳ·
這乃是存於共通的觀念之中的。
This lies within the common notion.
1:2316
ἃ γὰρ μὴ βούλεταί τις παθεῖν, τα[ῦτα οὔ]τε τῷ πέλας ποιεῖν ὀφείλει
因為凡人所不願自己承受的事，他也不當如此對待他的鄰舍。
For whatever a person does not wish to suffer, this he ought not to do to his neighbour either.
1:2317
Διὰ δὲ τοῦτο κεῖται το[ῦτο ἐ]ν τῇ κοινῇ ἐννοίᾳ, ἵνα ἀναπολόγητος ᾖ ὁ ἄνθρωπος ε[···
正因如此，這誡命乃存於共通的觀念之中，好使人無可推諉……
And for this reason this precept lies within the common notion, so that man may be without excuse ...
1:2318
··]·αγόμενος ὑπὸ τοῦ Θεοῦ
……被神所引領。
... being led by God.
1:2319
Ὕστερον δέ, διαστραφείσης [ τῆς ἐν]νοί[α]ς, ὁ γραπτὸς δέδοται, οὐ μαχόμενος ἐκείνῳ, ἀλ[λὰ ···]·ιων [ τοὺς ἀν]θρώπους εἰς αὐτόν·
但後來，當這觀念被扭曲之後，成文的律法便被賜下——它並非與那〔內在的律法〕相爭，乃是……〔引導〕人歸向它（祂）；
But later, when this notion had been perverted, the written Law was given — not in conflict with that [inner one], but ... [drawing] men toward it (Him);
1:2320
Νόμον εἰς βοή[θειαν] δέ[δ]ω- κεν
祂賜下律法作為幫助。
He gave the Law as a help.
1:2321
Ο̣ὕτω καὶ τὸ εὐαγγέλιον ἐν ὅλῳ τῷ κόσμῳ [κεκή- ρυκ]ταιἵν[α μὴ] προφασίσηταί τις ὡς μὴ ὑπομνησθείς, [···
照樣，福音也已傳遍全世界，好叫無人得以推說自己未曾受過提醒，……
So too the Gospel has been proclaimed in all the world, so that no one may make the excuse that he was not reminded, [...]
1:2322
Ταῦτα μὲν οὖν ὡ[ς πρὸς τὸ ῥη]τὸν [ ···
這些話，乃是就字面的意義而言的……
These things, then, are said with regard to the literal sense [...]
1:2323
λεκτέον δὲ καὶ ὅτι τὰ καθαρὰ ζῷ[α ···
但也必須說到，那些潔淨的牲畜……
But it must also be said that the clean animals ...
1:2324
[ ···]ως ἑπτὰ ἑπτὰ εἰσάγεσθαι [ ···
……〔它們〕是七隻七隻地被帶進來的……
... [that they are] brought in seven by seven ...
1:2325
·] γὰρ τὸ εἰπεῖν τὸ ἀκόλουθον τῇ ἱστορίᾳ, ὅτ̣[ι διὰ τὸ] α̣υ̣τοῖς κ]αὶ πρὸς ἱερουργίαν καὶ πρὸς τροφὴν μέλ[λειν χ]ρ̣η῀̣[σθαι] τοὺς ἀνθρώπους διὰ τοῦτο πλείονα, ἔτι καὶ δι[ὰ τὸν ἀριθ]μῶν λ[όγο]ν, ὅτι πολυΰμνητός ἐστιν ἐν τῇ γραφῇ ·[···
因為若要說出與這記載相符之事，就是說：由於人將要用牠們既獻作祭物、又充作食物，正因如此〔才帶進更多牠們〕；此外，還因那數目的意義——因為它在聖經中備受稱頌……
For to say what accords with the narrative, namely that because men were going to use them both for sacred offerings and for food, and for this reason [more of them were brought in], and further, on account of the significance of the number — because it is much celebrated in Scripture ...
1:2326
··[·τ]ῃ ἑβδομάδι λέγω, κατέπαυσεν ὁ Θεὸς ···[···
……我是說，在第七〔日〕，神歇了工……
... on the seventh [day], I mean, God rested ...
1:2327
Εἰς γὰρ τὴν ἀγένητον οἱ περὶ τ[···
因為就那非受生（非受造）者而言，那些論及……的人……
For unto the ungenerated (uncreated), those who are concerned with ...
1:2328
ᾖ τὸ λεγόμενον τοιο̣[ῦ- το]ν̣
……好使所說的意思如此：
... that what is said may be of this sort:
1:2329
Πάντες οι̣ ἐντὸς δεκάδος ἀριθμοὶ διπλασιαζόμε[νοι ἢ τ]ριπλασ[ιαζόμενοι π]λὴν τοῦ ἑπτὰ καὶ γεννῶσιν καὶ γεν[νῶνται, ο]ἷον ὁ εἷς γεννᾷ τὸν δύο, καὶ ὁ δύο τὸν τέσσε[ρα] οὕτ[ως γεννη]θεὶς ὑπὸ τοῦ ἑνός, καὶ ὁ τέσσερα τὸν ὀκτὼ γεν[νη]θεὶς [καὶ αὐτὸς] ὑπὸ τῶν δύο, ὁ δὲ πέντε τὸν δέκα, καὶ ὁ ἓξ δέ ποτ[ε γεννώμεν]ος οὐ γεννῶν, ὁ δὲ ἑπτὰ οὔτε ὑπὸ τῶν φθασάντων γ[εννᾶται οὔ]τε τινὰ μεθ' ἑαυτὸν ἕως δεκάδος γεννᾷ·
在十以內的一切數目，凡被加倍或加三倍的——惟獨除了七以外——都既生又被生：如一生二，二又生四（二本身乃是由一所生），四又生八（四本身也是由二所生）；五生十，而六有時被生卻不生；惟有七，既不被在它以先的數所生，也不生出直到十的任何數。
All the numbers within the decad, when doubled or tripled — except for the seven — both generate and are generated: as the one generates the two, and the two generates the four (being thus generated by the one), and the four generates the eight (itself being generated by the two); the five generates the ten, while the six is at one time generated but does not generate; but the seven is neither generated by those that precede it nor does it generate any up to the decad.
1:2330
ἀλλὰ καὶ ὁ δύο τὸν ἓξ καὶ ὁ τρία τὸν ἐννέα τριπλασιαζόμενοι γεννῶσιν
但二被加三倍時生出六，三被加三倍時也生出九。
But also the two, when tripled, generates the six, and the three, when tripled, generates the nine.
1:2331
Ἔχει δὲ κα[ὶ ἕτερόν] τι προνόμιον·
它還有另一項殊榮：
It has yet another prerogative:
1:2332
ἐὰν γὰρ ἐν διπλασίονι λόγῳ πολυπλασιά[ζῃς το]ὺς ἀπὸ μονάδος ἀριθμοὺς ἕως ἑπτά, ἴσος ἅμα καὶ τετράγ[ωνος] γίνεται·
因為你若將自一至七的各數以加倍的比例相乘，所得的數便同時既是相等的、又是平方的；
for if you multiply the numbers from the monad up to seven in a doubling ratio, the result becomes at once equal and square;
1:2333
εἷς γάρ, δύο, τέσσερα, ὀκτώ, δέκα ἕξ, τριάκοντα δύο, [διπ]λασιασθέντα τὸν ἑξήκοντα τέσσερα, ὅστις τετράγωνος [ μέν ἐ]στιν, ὀκτὰ γὰρ ὀκτὼ ἑξήκοντα τέσσερα, κύβος δέ, τέτρα γ[ὰρ τέ]σσερα τέτρα ἑξήκοντα τέσσερα
因為一、二、四、八、十六、三十二，再加倍便〔得〕六十四，這數乃是一個平方數——因八乘八得六十四——又是一個立方數——因四乘四乘四得六十四。
for one, two, four, eight, sixteen, thirty-two, when doubled, [give] sixty-four, which is a square — for eight times eight is sixty-four — and a cube — for four times four times four is sixty-four.
1:2334
Ἀλλὰ καὶ τριπλα- σιαζόμ[ενοι] ἕως ἑπτὰ πάλιν ἀπὸ μονάδος ἀποτελεῖ τ[ὸν] ε̣π̣τ̣α̣κόσια ε[ἴκοσι ἐνν]έα καὶ αὐτὸν ὄντα τετράγωνον ἅμα κ[αὶ] κύβον·
但又，若自一起再加三倍直到第七，便得出七百二十九，這數也同時既是平方、又是立方；
But also, when tripled up to seven again from the monad, it yields the seven hundred twenty-nine, this too being at once a square and a cube;
1:2335
εἷς [ γάρ, τρία], ἐννέα, εἴκοσι ἑπτά, ὀγδοήκοντα εἷς, δ[ιακόσια τ[εσσε[ράκοντα τρ]ία, ἑπτα- κόσια εἴκοσι ἐννέα, ὡς εἴρηται, κ̣[ύβον] ἅμα κ[αὶ τετρά- γων]ον συμπληροῖ, τετράγωνον μὲν οὕτως·
因為一、三、九、二十七、八十一、二百四十三、七百二十九——如前所說，它同時完滿地構成立方與平方：平方乃是這樣，
for one, three, nine, twenty-seven, eighty-one, two hundred forty-three, seven hundred twenty-nine — as has been said, it fully makes up at once a cube and a square: a square thus,
1:2336
[ ἑπτὰ εἰ]- κοσάκ[ις εἴκοσι ἑπ]τὰ ἑπτακόσια εἴκοσι ἐννέα, κύβον οὕτως·
因為二十七乘二十七得七百二十九；立方乃是這樣，
for twenty-seven times twenty-seven is seven hundred twenty-nine; a cube thus,
1:2337
ε̣[ννεά]κις ἐνν[έα ἐννεά]κις ἑπτακόσια εἴκοσι ἐννέα·
九乘九乘九得七百二十九。
nine times nine times nine is seven hundred twenty-nine.
1:2338
σημαίνει μ[ὲν] τὸ τετρ[άγωνον] βεβαιότητα, ὁ δὲ κύβος Οὐκ ἀπεικ[ότως] οὖν ἂν εἴη τὰ περὶ τῶν ἀριθμῶν εἰρημέ[να] τῷ μηδὲ[ν ἀρ]γὸν ἐγκεῖσθαι τοῖς θείοις γράμμασιν πεπιστω̣[μέ][ν]ως
平方表明穩固，立方則……因此，這些論及數目所說的話並非不合理，因為那已被確信的事乃是：在神聖的經文中沒有一樣是徒然存在的。
The square signifies firmness, and the cube... Not unreasonably, then, would the things said concerning the numbers stand, since it is a matter of established faith that nothing lies idle in the divine writings.
1:2339
Κἀκείν[οις τοῖ]ς εἰρημένοις προσθεῖναι προσήκει ὅτι δεόντ[ως] ζώπυρον κ[αταλ]έλειπται ἐν τῇ κιβωτῷ, ἵνα μή, ἄλλης ἀρχῆς γινο[μέ]νης, ὡς περ[ὶ δύο δ]ημ̣ιουργῶν αἵρεσις εἰσαχθῇ
在已說的這些話之外，還當補充一點：那存留在方舟中的活種乃是合宜地被保存下來的，免得——當另一個起頭出現時——有一種論及兩位造物主的異端被引進來。
And to those things already said it is fitting to add that, appropriately, a living spark was left in the ark, lest — when another beginning was made — a heresy concerning two creators should be introduced.
1:2340
Εἰ γάρ, καὶ τοσαύτης ἀσφαλείας π[εποι]ημένης, εὑρησιλογοῦσιν οἱ αἱρετικοὶ διαφόρους εἰσά- γον[τες] θεότητας, πόσῳ πλέον εἰ καὶ λόγους πιθανοὺς πρὸς τὴν αὐτῶν κακὴν ὑπόθεσιν ηὕρισκον
因為既然縱使有如此周密的防範，異端者仍尋出他們的說詞，引進種種不同的神性，那麼倘若他們又為自己邪惡的臆說尋得了看似合理的理由，他們豈不更要如此行麼？
For if, even when so great a safeguard has been made, the heretics devise their arguments, introducing diverse divinities, how much more [would they have done so] had they also found plausible reasons for their evil hypothesis.
1:2341
Ἔτι γὰρ ἡμερῶν ἑπτὰ ἐπάγω ὑετὸν ἐπὶ τὴν γῆν τε[σσεράκοντ]α̣ ἡμέρας καὶ τεσσερ[ά]κοντα νύκτας·
「因為再過七天，我要降雨在地上，四十晝四十夜；」
'For yet seven days, and I will bring rain upon the earth forty days and forty nights;'
1:2342
καὶ ἐξαλείψω [πᾶσαν τὴ]ν ἀν[άσ]τασιν, ἣν ἐποίησα ἀπὸ προσ- ώπου τῆς γῆς
「我要把我所興起的一切從地面上除滅。」
'and I will blot out all that I have raised up from off the face of the earth.'
1:2343
Καὶ [τοῦ]το φιλανθρωπίᾳ Θεοῦ προείρηται ἐπὶ διορ- θώσε̣[ι ···
這事也是出於神的仁慈而被預先宣告的，為要使人得以改正……
And this too was foretold, out of the loving-kindness of God, for the purpose of amendment ...
1:2344
·]ον τ[ῷ] ἀκούσεσθαι περὶ τοῦ μετὰ ἑπτὰ ἡμέρας ἔσεσ[θαι κα]τακλυσμόν, καθὰ καὶ ἐν τοῖς φθάσασιν παρεθέμεθ[α τὸ κατὰ] τὸν Ἰωνᾶν κήρυγμα, ὃ καὶ αὐτὸ ἐπὶ μετανοίᾳ γέγονεν [τῶν Νι]νευειτῶν, καθὼς καὶ συμβέ- βηκεν
……藉著人聽見再過七天洪水就要臨到——正如我們在前面所引用有關約拿的宣告，那宣告同樣也是為使尼尼微人悔改而發出的，並且果然如此成就了。
... in that, by hearing that after seven days the flood would come — even as in what preceded we cited the proclamation concerning Jonah, which likewise came to pass unto the repentance of the Ninevites, just as indeed happened.
1:2345
Τεσσεράκοντα δὲ η̣[μερῶ]ν̣ καὶ τεσσεράκοντα νυκτῶν ἄνωθεν καὶ κάτωθεν ἐπ[ομβρί]α γεγένηται οὕτως, ὥστε ὑπερβαλέσθαι τὰ ὄρη πή[χεις πε]ντε[κα]ίδεκα
四十晝四十夜之久，大雨從上頭與從下頭傾降，以致漫過眾山十五肘。
And for forty days and forty nights the downpour came from above and from below in such a way that it overtopped the mountains by fifteen cubits.
1:2346
Εἰ δὲ καὶ ὁ ἀριθμὸς καθ' ὃν ὁ κατακλυσμ[ὸς γέγ]ονεν ἔχει λόγον, συνεπίσκεψαι ὅπως ἐξαλείψω πᾶσ[αν τὴ]ν ἀνά[στασι]ν, ἣν ἐποίησα ἐπὶ τῆς γῆς
洪水臨到所憑藉的那數目若有其含義，你也當一同思想「我要把我在地上所興起的一切除滅」這句話。
And if the number by which the flood came has a significance, consider also 'I will blot out all that I have raised up upon the earth.'
1:2347
Τινὲς τὸ τῆς [ἀνασ]τάσεως ·[···]·
有些人〔理解〕「所興起之物」這詞……
Some, [taking] the term 'that which was raised up' ...
1:2348
ἐξειληφότες ᾠήθησαν ἐκ προτέρου κό[σμου] πυρωθέντος [ κατ]ὰ τοὺς Στωϊκοὺς τοῦτον ὑφιστάναι κα[ὶ γενέ]σθαι, τῶν [ αὐ]τῶν ἐνυπαρχόντων ἐν τῇ ὕλῃ τῇ ἀπὸ τ[οῦδε κ]όσμου [ἀ]παραλλάκτου πρὸς τοῦτον
他們如此理解之後，便臆想說：既然按照斯多亞派的說法，先前的一個世界已被火焚盡，如今這世界便由此生成並存留，那些相同的元素乃是包含在源自先前世界的物質之中，而那物質與如今這世界毫無差別。
having so understood it, supposed that, a former world having been consumed by fire according to the Stoics, this present one comes into being and subsists, the same elements being contained in the matter derived from that former world, which is in no way different from this present one.
1:2349
Τοῦτο δὲ ἐσχε̣[δίασα]ν ἐν[τῇ τ]ῶν δογμάτων ἀποδείξει·
然而這乃是他們在證立自己教義時臨時杜撰出來的；
But this they improvised in the demonstration of their doctrines;
1:2350
οὐ γὰρ οἷόν τε [ἀπαραλλ]άκτως [τὰ κ]ινήματα τῶν ψυχῶν συμβῆναι τοῦ γε[γενημ]ένου [ καὶ] τοῦ μέλλοντος, ὥστε ἐν μηδενὶ διαλλά[ττειν]
因為已生成之物與將要生成之物，其眾魂的種種動作不可能毫無差別地彼此吻合，以致在任何一點上都無分別。
for it is not possible that the movements of the souls of what has come to be and of what is to come should coincide without any difference, so as to differ in nothing.
1:2351
Κα[ὶ ἐπ]οίησεν Νῶε πάντα ὅσα ἐνετείλατο αὐτῷ [ Κύριος ὁ Θ]εός
「挪亞就照著主神所吩咐他的，行了這一切的事。」
'And Noah did all things whatsoever the Lord God commanded him.'
1:2352
Ὅτι̣ [αὕ]τη ἀνθρώπῳ μαρτυρία ἐστὶν τὸ πάντα ἃ ἐνε[τείλατ]ο Κύριος ὁ [Θεὸς] ποιῆσαι, καὶ ἐν τοῖς προλα- βοῦσιν εἴρηται
所謂「行了主神所吩咐的一切」乃是對一個人的美好見證，這話在前面也已說過了。
That this is a testimony to a man — to do all that the Lord God commanded — has also been said in what went before.
1:2353
Το[ιαύτ]ης ἀποδοχῆς ἠξιώθη καὶ ὁ μακά- ριος Δαυίδ, περὶ οὗ εἶπε[ν ὁ Θ]εὸς εὑρεῖν Δαυὶδ τὸν τοῦ Ἰεσσαὶ ἄνδρα κατὰ τὴν καρδίαν [ μου, ὃ]ς ποιήσει πάντα τὰ θελήματά μου
蒙受這樣稱許的，還有那有福的大衛，論到他，神曾說：「我尋得了耶西的兒子大衛，是合乎我心意的人，他必遵行我一切的旨意。」
Of such approval the blessed David also was accounted worthy, concerning whom God said that He had found David the son of Jesse, a man after My own heart, who will do all My will.
1:2354
[ Νῶε δὲ ἦν ἐτ]ῶν ἑξακοσίων, καὶ ὁ κατακλυσμὸς τοῦ ὕδατος ἐ[γένετο ἐπὶ τ]ῆς γῆς
「當洪水泛濫在地上的時候，挪亞正六百歲。」
'Now Noah was six hundred years old, and the flood of water came upon the earth.'
1:2355
τ]ὴν ἀγαθότητα τοῦ Θεοῦ, πῶς ἐν ἑκατὸν ὅλοις ἔ[τ]εσιν [ τὴν κιβω]τὸν γίνεσθαι συνεχώρησεν·
……〔當思想〕神的良善，就是祂容許方舟在整整一百年之久的時間裡建造；
... [consider] the goodness of God, how He permitted the ark to be made over a whole hundred years;
1:2356
δῆλον γὰρ τοῦτο ἐκ [ τοῦ πεντα]κοσίων ἐτῶν εἶναι ὅτε ἤρξατο αὐτὴν ὁ Νῶε π̣οι [ ···
因為這一點從〔挪亞〕開始建造方舟時乃是五百歲這件事上便顯而易見……
for this is plain from the fact that [Noah] was five hundred years old when Noah began to make it ...
1:2357
κατασκευάσματος οἱ ἄνθρωποι καὶ ἀ[κούσαν]τές τε καὶ μαθόντες τὴν αἰτίαν καὶ παύσωνται τῆς κακίας
……論到那〔方舟的〕建造，好叫世人既聽見又明白其緣由，也就止住他們的惡行。
... of the [ark's] construction, so that men, both hearing and learning the cause, might also cease from their wickedness.
1:2358
[ Εἰ ἤκου]σαν μετανοήσαντες, οὐκ ἐπήγετο ὁ κατακλυσμός
他們若肯聽從而悔改，洪水就不會被降下來了。
Had they heard and repented, the flood would not have been brought on.
1:2359
Ὅτι δὲ μ[ακροθυ]μ̣ίας χάριν καὶ τοῦ ἐκκαλέσασθαι τοὺς ἀνθρώπους ἐπὶ μετάν[οιαν το]ῦτο γεγένηται, Πέτρος ὁ πρόκριτος τῶν ἀποστόλων ἐν τῇ [κατ' α]ὐτὸν ἐπιστολῇ χαράττει περὶ τοῦ Σωτῆρος·
至於這事乃是為了長久忍耐、並為呼召世人悔改而成就的，使徒中為首的彼得在他自己的書信裡論到救主時如此記載：
That this came about for the sake of long-suffering and for the calling of men unto repentance, Peter, the foremost of the apostles, sets down in his own epistle concerning the Saviour:
1:2360
Ἐν ᾧ κ[αὶ το]ῖ[ς] ἐν φυλα[κῇ πν]εύμασιν πορευθεὶς ἐκήρυξεν, ἀπειθήσασί[ν πο]τε ὅτε [ἀπεξεδέ]χετο ἡ τοῦ Θεοῦ μακροθυμία ἐν ἡμεραῖς Ν[ῶε κα]τασκευα[ζομένη]ς κιβωτοῦ
「祂藉這靈曾去向那些在監獄裡的靈傳道，就是從前在挪亞豫備方舟、神長久忍耐等候的時候，那些不順從的靈。」
'In which also He went and preached to the spirits in prison, who once were disobedient, when the long-suffering of God waited in the days of Noah, while the ark was being prepared.'
1:2361
Καὶ ἐκ τούτου σκοπῶμεν ὅτι εἶπ[εν ὅτι] πολλαὶ ἁ]μαρτίαι ἐ]πὶ τῆς γῆς γίνονται·
我們從此也當思想：祂說地上有許多罪惡發生；
And from this let us consider that He said that many sins are committed upon the earth;
1:2362
μὴ ἐπάγῃ δὲ ὁ Θεὸς α·[····] ἁμα[ρτ···
然而，願神不將〔刑罰〕降下……罪……
yet let not God bring [punishment] ... sin ...
1:2363
···] διά τινα μακροθυμίαν τοῦτο ποιεῖ τόπον μ̣[ε]τανοίας [ διδούς
……祂乃是出於某種長久忍耐而如此行，給人留下悔改的餘地。
... on account of a certain long-suffering He does this, giving place for repentance.
1:2364
Ο]ὕτω καὶ μετὰ παράβασιν νόμον δέδωκ[εν] κωλυτικ[ὸν καὶ μετὰ τ]ὰς νουθεσίας προσάγει ἐλέγχους ἀπε[ιλῶν]
照樣，在人違犯之後，祂賜下禁止的律法；在勸誡之後，祂又帶來責備並警戒。
So too, after transgression He gave a prohibitive law, and after admonitions He brings forward reproofs together with threats.
1:2365
Ὁ Ἰσραὴλ μερὶς Κυρίου κα[ὶ υἱ]ὸς Θεοῦ ὑπ[άρχων τ]ὰς αὐτοῦ προστάξεις παρέβαινεν, καίτοι Θεο[ῦ] πάντα εἰς [ αὐτοὺ]ς ποιοῦντος
以色列雖是主的份、又是神的兒子，卻不斷違犯祂的命令，儘管神為他們行了一切的事。
Israel, being the Lord's portion and a son of God, kept transgressing His ordinances, and that although God did all things for them.
1:2366
Τί γάρ φησιν ἐν τῷ Ἠσαΐᾳ; Ἀμπ[ελὼ]ν̣ ε̣γεν[ήθη τῷ ἠ]γα̣πημένῳ ἐν κέρατι ἐν τόπῳ πίονι, κέρα[τι μὲν] τὴν βα[σιλείαν] λέγων, πίονι δὲ τόπῳ σημαίνων τὴν διὰ [νό]μου καὶ πρ[οφητῶ]ν παίδευσιν
因為祂在以賽亞書中怎樣說呢？「我所親愛的有了一個葡萄園，在一座山岡上，在肥美之地」——祂用「山岡（角）」指那國度，用「肥美之地」表明那藉律法與眾先知而來的教導。
For what does He say in Isaiah? 'A vineyard came to be for My beloved, on a horn, in a fertile place' — by 'horn' meaning the kingdom, and by 'fertile place' signifying the instruction through the Law and the Prophets.
1:2367
Καὶ ἐφύτευσα ἄμπελον Σωρή[κ], ὅ ἐστιν ἐκλε[κτή·
「我又栽種了一棵佳美（梭烈）的葡萄樹」，這意思就是「精選的」；
'And I planted a Sorek vine,' which means 'choice';
1:2368
ἐ]πι`̣ γὰρ τῷ βασίλειον εἶναι ἱεράτευμα καὶ ἐκλεκτὴν ἄμπελο[ν εἶν]αι ἐφύτευσεν τὸν λαόν
因為他們既要作有君尊的祭司體系、又要作精選的葡萄樹，祂就栽種了這民。
for because they were to be a royal priesthood and a choice vine, He planted the people.
1:2369
Καὶ ᾠκοδόμησα πύργον ἐπὶ τῷ κα[ταφε]υ´̣γειν τοὺς ἐπερχομένους ἐχθρούς·
「我又蓋了一座樓，為叫人得以躲避那來攻擊他們的仇敵」；
'And I built a tower for the fleeing away from the enemies that come upon them';
1:2370
λόγος δὲ τούτου παιδευτικὸς ὁ πύργος, φρουρῶν ἅμα καὶ ἐκ̣παίων ἐχθρῶν ἔφοδον
這樓就是那教導人的話，它既護衛人、又擊退仇敵的來攻。
and the tower is the instructive word thereof, at once guarding and repelling the assault of enemies.
1:2371
Ἐὰν πνεῦμα τοῦ ἐξουσιάζον̣-τος [ἀ]νάβῃ ἐπὶ σέ, τόπον σου μὴ ἀφῇς
「掌權者的靈若上來攻擊你，你不要離開你的本位。」
'If the spirit of him that rules should come up against you, do not leave your place.'
1:2372
Θριγκόν τε ἐποίησεν κα[ὶ φρ]αγμὸν περιέθηκεν, ἃ δηλοῖ τὴν ἀπὸ τῶν ἀγ̣γέλων ἀσφάλ[ει]αν
「他又作了牆頭，四圍安設了籬笆」，這些事表明那藉眾天使而得的保障。
'He also made a coping and set a fence round about,' which things signify the security afforded by the angels.
1:2373
Καὶ ὁμῶς ἐν τῇ αὐτῇ ἀκαρπίᾳ, τοσούτων γεγενημένων, διέμεινεν·
然而，儘管行了這許多的事，它仍舊停留在同樣的不結果之中；
And nevertheless it remained in the same barrenness, though so many things had been done;
1:2374
Τί ἔτι ποιήσω τῷ ἀμπελῶνί μου καὶ οὐκ ἐποίησα αὐτῷ; πάντα πεποίηκα ἀνελλιπῶς, διόπερ, ἐπεὶ αὐτοὶ οὐκ ἔχουσιν εἰπεῖν ὃ δεῖ γενέσθαι, ἐγὼ ἐρῶ, ἀπαγγε̣λ̣ῶ ὑ[μ]ι῀̣ν τί ποιήσω τῷ ἀμπελῶνί μου·
「我為我葡萄園所能做的，還有甚麼是我沒有做的呢？我已毫無缺欠地行了一切；因此，既然他們自己說不出還當做甚麼，我便要說，我要向你們宣告我要向我葡萄園所行的：
'What more shall I do to My vineyard that I have not done for it? I have done all things without fail; wherefore, since they themselves are unable to say what ought to be done, I will speak; I will declare to you what I will do to My vineyard:'
1:2375
ἀφελῶ ἃ δέδωκα αὐτῷ, καθελῶ τὸν τοῖχον αὐτοῦ καὶ ἔσται εἰς καταπάτημα, καὶ τὸν φρα̣γμὸν ἀφελῶ καὶ ἔσται εἰς διαρπαγήν
我要奪去我所賜給它的；我要拆毀它的牆垣，使它被踐踏；我要撤去它的籬笆，使它被搶奪。」
'I will take away the things I have given it; I will pull down its wall, and it shall be for a trampling; and I will remove the fence, and it shall be for a plundering.'
1:2376
Χρήσιμον γὰρ τῶν ἀνωφελῆ τὴν ἀπ' ἀγγέλων δεξαμένων βοήθειαν ταύτην προσαφελεῖν·
因為對那些徒然領受這藉天使而來之幫助的人，將這幫助也一併奪去，乃是合宜的；
For it is fitting that from those who received this help from the angels in vain, this help too should be further taken away;
1:2377
[ ἵνα ὁρῶ]ντες οἷ κακῶν εἰσιν ποθήσωσιν ἐπιστρέψαι, [ δ]ι̣όπερ καὶ ἐ[λέγ]χει λέγων·
為要叫他們看見自己已陷入何等的惡境，便渴慕回轉；正因如此，祂也責備說：
so that, seeing to what evils they have come, they may long to turn back; and for this reason He also reproves, saying:
1:2378
Καὶ ταῖς νεφέλαις ἐντελοῦμαι τὸ μὴ βρέξαι ε̣[ἰς] α̣ὐτὸν <ὑετόν>, αἵτινες τοὺς προφήτας δηλοῦσιν καὶ τ̣οὺς δια- κόνους τ[οῦ πνε]υματικοῦ ὑετοῦ, περὶ ὧν εἴρηται·
「我要吩咐雲不降雨在其上」，這些雲乃是表明那些先知、以及那屬靈之雨的執事，論到他們有話說：
'And I will command the clouds that they rain no rain upon it,' which clouds signify the prophets and the ministers of the spiritual rain, concerning whom it is said:
1:2379
Αἱ νεφέλαι ῥανάτωσ[αν] δικαιοσύνην
「願諸天之雲降下公義。」
'Let the clouds rain down righteousness.'
1:2380
Τούτῳ γὰρ τῷ ὑετῷ οὐ δεόν[τως] ἐχρήσατο α̣[ντὶ] σ̣ταφυλῆς ἀκάνθας ἐνεγκών·
因為它沒有正當地運用這雨，反倒結出荊棘來代替葡萄。
For it made unfitting use of this rain, bringing forth thorns instead of grapes.
1:2381
διόπερ ἐξώ[λεια] το[ῦ] Ι̣σρα[ὴλ γέ]γονεν τοσαύτην ὠφελίαν μὴ δεξαμέ[νου]
正因如此，以色列的毀滅臨到，因為它不肯領受如此之大的益處。
For this reason the destruction of Israel came about, since it would not receive so great a benefit.
1:2382
Οὑ´̣τως̣ ει[·····] ὁ κατακλυσμὸς ἐπήχθη, μηδὲν τῶν ἀν̣θρώπω̣ν ἐν τῇ ἑαυ[τῶν] π̣ροθυμίᾳ ὠφεληθῆναι θελησάντων
照樣，洪水被帶了來，因為當時沒有一個人願意藉著自己的熱切追求而得益處。
In this way [...] the flood was brought on, when none of men were willing to be benefited by their own eagerness.
1:2383
Δ̣····η̣τ̣οι ἔσται [ἡ τοῦ] καθόλου συντέλεια σπάνει ἀρετῆς ὑφισταμέ[νη], καθὰ καὶ ὁ Σ[ωτήρ φ]ησιν·
萬物的終結將因美德的稀少而臨到，正如救主所說的：
[...] the consummation of the whole will come to pass through a scarcity of virtue, even as the Saviour also says:
1:2384
Ἄρα ἐλθὼν ὁ Υἱὸς τοῦ ἀνθρώπου εὑρήσει τὴν [π]ίστιν ἐπὶ τ[ῆς γ]ῆς; ῃιι
「人子來的時候，遇得見這信心在地上麼？」
'When the Son of Man comes, shall He find the faith upon the earth?'
1:2385
Εἰσῆ[λθ]εν δὲ Νῶε καὶ οἱ υἱοὶ αὐτοῦ καὶ ἡ γυνὴ αὐτοῦ καὶ [αἱ γ]υναῖκες τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ εἰς τὴν κιβωτὸν [ διὰ τ]ὸ ὕδωρ τοῦ κατακλυσμοῦ
「挪亞就同他的兒子、妻子、和兒婦們，都進入方舟，躲避洪水。」
'And Noah entered, and his sons, and his wife, and the wives of his sons with him, into the ark, because of the water of the flood.'
1:2386
Καὶ ἀπὸ τῶν πετεινῶν καὶ ἀπὸ [ τ]ῶν κτηνῶν τῶν̣ καθαρῶν καὶ ἀπὸ τῶν κτηνῶν τῶν μὴ καθαρῶν [καὶ] ἀπὸ πάντων τῶν ἑρπετῶν τῶν ἐπὶ τῆς γῆς δύο δύο εἰσῆλθον π[ρὸς Ν]ω῀̣ε εἰς τὴν κιβωτὸν ἄρσεν καὶ θῆλυ κατὰ ἐνετείλατο αὐτῷ ὁ Θεός
「潔淨的飛鳥、潔淨的牲畜、不潔淨的牲畜，和地上一切的爬物，都是一對一對地，有公有母，到挪亞那裡進入方舟，正如神所吩咐他的。」
'And of the birds, and of the clean beasts, and of the beasts that are not clean, and of all the creeping things upon the earth, two by two they came in to Noah into the ark, male and female, as God had commanded him.'
1:2387
Δῆ[λό]ν ἐστιν ὅτι, σημείων τινῶν τοῦ κατακλυσμοῦ ὑπαρξάντων καὶ φανέν̣των τῷ Νῶε οἷον τῆς ὑγρᾶς τῆς γῆς ἢ τῶν ὁμο[ιο]τ̣ρόπων, εἰσῆλθεν εἰς τὴν κιβωτὸν ὁ Νῶε, οὐ πολλοῦ διαγεγονότος̣ [ χρό]νου
顯然的是，既然洪水的某些徵兆已經出現，並向挪亞顯明——例如地面的潮濕，或諸如此類的現象——挪亞便在不久之後進入了方舟。
It is clear that, since certain signs of the flood had already appeared and become visible to Noah — such as the moistening of the earth or things of like kind — Noah entered into the ark when not much time had elapsed.
1:2388
Τὰ δὲ περὶ τοῦ μετὰ τοῦ Νῶε τοὺς υἱοὺς καὶ μετὰ τῆς γυναικὸς τὰς γυναῖκας τῶν υἱῶν εἰσεληλυθέναι παρατηρηθέντα πρότερον εἴρηται·
至於眾子與挪亞一同進入、以及眾子的妻子與挪亞的妻子一同進入這些事，前面所觀察到的已經說過了；
As for the matters concerning the sons entering together with Noah and the wives of the sons together with the wife, what was noted earlier has already been said;
1:2389
οὐ γὰρ ἥρμοζεν, τοσαύτης κολάσεως ἐπὶ πάντας ἐλθούσης, αὐτοὺς τὰ τῶν γάμων ἐπιτελεῖν·
因為當如此重大的懲罰臨到眾人身上時，他們去行婚姻之事是不合宜的；
for it was not fitting, when so great a punishment was coming upon all, that they should be performing the acts of marriage;
1:2390
συζυγίας ἀποδιδοὺς αὐτὰς ἐν τῇ ἀπὸ τῆς κιβωτοῦ ἐξόδῳ
他把他們的夫妻結合安排在出方舟之後。
he assigns to them their conjugal unions at the going forth from the ark.
1:2391
Ἀπὸ κοινοῦ δὲ καὶ τὰ ζῷα εἰσεληλυθέναι φησίν, τῶν καθαρῶν προτέρων μνημονεύσας διὰ τὸ τίμιον·
他說牲畜也是一同進入的，並且因著潔淨牲畜的尊貴，先提到牠們；
He says that the animals also entered in common, having mentioned the clean ones first on account of their honour;
1:2392
καὶ τὰ προειρη- μένα δέ, ὅτε πρὸς τοῦ Θεοῦ προσετάττετο Νῶε εἰσαγαγεῖν ἀπὸ τῶν ζῴων εἰς τὴν κιβωτόν, καὶ ἐνταῦθα συμβαλεῖς, ἵνα μὴ ἀεὶ τὰ αὐτὰ λέγωμεν
至於前面所論述的，就是挪亞蒙神吩咐要把牲畜帶進方舟的事，你在這裡也可將它們相互對照，免得我們總是重複同樣的話。
and the things spoken of before, namely when Noah was commanded by God to bring in of the animals into the ark, you will also compare here, so that we may not always be saying the same things.
1:2393
Καὶ ἐγένετο μετὰ τὰς ἑπτὰ ἡμέρας καὶ τὸ ὕδωρ τοῦ κατ[ακ]λυσμοῦ ἐγένετο ἐπὶ τῆς γῆς ἐν τῷ ἑξακοσιοστῷ ἔτει ἐν τῇ [ζωῇ] τ̣οῦ Νῶε, τοῦ δευτέρου μηνός, ἑβδόμῃ καὶ εἰκάδι τοῦ μην[ός]
「過了那七天，洪水的水就氾濫在地上，正當挪亞六百歲，二月二十七日。」
'And it came to pass after the seven days, that the water of the flood came upon the earth, in the six-hundredth year in the life of Noah, in the second month, on the twenty-seventh day of the month.'
1:2394
Παρετήρησάν [τ]ι̣νες διὰ τὸ ἐν ἀριθμῷ τοιούτῳ ἐπῆχθαι τὸ[ν κ]ατακλυ[σ]μὸ[ν λέ]γ̣οντες ὅτι, ἐπειδὴ ἐπὶ τελειότητι ἔργου ε[···
有些人注意到，洪水乃是在如此的數目上被帶來的，他們說，既然這是在工程的完成之時……
Some have observed that, because the flood was brought on at such a number, saying that, since it was at the completion of the work [...]
1:2395
·] γον[···]ε·[·]α̣[·]·ς̣ ἐξᾶραι, διὰ τοῦτο τούτου ἐμνήσθη, τε[λείας] ἐπιρύσεως γινομένης, ἥτις ἐπὶ σωτηρίᾳ τοῦ κόσμ[ου ἐγίνε]το
……要塗抹除滅……為此他提及此事，那時全然的水漲正在發生，這乃是為著世界的救恩而成就的。
[...] to blot out [...], for this reason he made mention of this, when the full inundation was taking place, which came about for the salvation of the world.
1:2396
Καὶ τὸ τοὺς ἁμαρτωλοὺς γὰρ ἀφαιρεθῆναι ἀπὸ τῆς [γῆς καὶ] τὸ ἀρχὴν λαβεῖν τὸ τῶν ἀνθρώπων γένος σὺν ἀρετῇ ζῆν τ[έλειόν] ἐστιν·
因為將罪人從地上除去，以及使人類開始按著美德而活，這乃是完全的事；
For both the taking away of sinners from the earth and the making of a beginning for the human race to live with virtue is a perfect thing;
1:2397
καὶ ὥ[σπ]ερ ἀρίστου ἰατροῦ ἐστιν οὐ μόνον ἐκτεμε[ῖν σῆ]ψιν γεγενημένην σωμάτων, ἀλλὰ καὶ ἐπαυξῆσαι σάρκ[ας ἀν]τὶ τῶν σῆψιν ὑπομεινασῶν, οὕτω Θεοῦ ἔργον ἁμαρτωλοὺς φ[θεῖρ]αι, ἵνα ἀρχὴν λάβωσιν οἱ κατὰ δικαιοσύνην ζῶντες
又如同最良善的醫生不僅要切除身上所生出的腐爛，也要使新的肌肉生長起來以取代那已朽壞的，照樣，除滅罪人乃是神的作為，好叫那些按公義而活的人可以有一個開始。
and just as it belongs to the best physician not only to cut away corruption that has arisen in bodies, but also to grow up fresh flesh in place of that which underwent decay, so it is God's work to destroy sinners, that those who live according to righteousness may take their beginning.
1:2398
Ἀμέλει γοῦν μ̣ετὰ ταῦτα ε̣[γ]ένοντο Ἀβραὰμ ἸσαὰκἸακώβ
誠然，此後果然有亞伯拉罕、以撒、雅各出現。
Indeed, at any rate, after these things there came to be Abraham, Isaac, and Jacob.
1:2399
Εἰ δὲ καὶ πρὸς ἀναγωγήν τις ἐθέλοι, [λ]έγοι ἂν ὅτι, ἐπεὶ ὁ <ἑ>πτὰ ἀριθμὸς ἀναπαύσεώς ἐστι σύμβολον, [ὁ ἐ]ν τούτῳ μένειν μὴ βουλόμενος διὰ τὸ μὴ ἐκλέγεσθαι τὴν ἀνάπαυσιν ἐκείνην, περὶ ἧς ὁ Σωτήρ φησιν·
但若有人也願意按著屬靈提升的意義來解釋，他或可說：既然「七」這數目是安息的象徵，那不願安住其中的人——因為他不揀選救主所論及的那安息：
But if anyone should also wish to interpret according to the higher (anagogical) sense, he might say that, since the number seven is a symbol of rest, the one who does not wish to abide in it — because he does not choose that rest concerning which the Saviour says:
1:2400
Ἄρατε τὸν ζυγόν μου ἐφ' ὑμᾶς καὶ μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι κ[α]ὶ τα[πε]ινὸς τῇ καρδίᾳ καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμ[ῶ]ν, ὑπὸ τὸν κατακλυσμὸν τῆς ἁμαρτίας γίνεται καὶ τὴν κόλασιν τὴν ἐπαγομένην διὰ τὴν κακίαν
「你們當負我的軛，學我的樣式，因為我心裡柔和謙卑，這樣你們心裡就必得享安息」——這樣的人便落在罪的洪水之下，並落在因惡行而招致的懲罰之下。
'Take My yoke upon you and learn of Me, that I am meek and lowly in heart, and you shall find rest for your souls' — such a one comes to be under the flood of sin and under the punishment brought on because of wickedness.
1:2401
Τοῦτο δὲ συμβαίνει ἐν τῷ ἑξακοσιοστῷ ἔτει οὔπω πληρωθέντι, διὰ συμβόλου δεικνυμένου ὅτι καὶ ἐν τοῖς αἰσθητοῖς ἀτελεῖς ἦσαν οἱ ὑπὸ τὸν κατακλυσμὸν γεγενημένοι, οὐχ ὡς δεῖ οὐδὲ τούτοις χρώμενοι
而這事發生在尚未滿足的第六百年，藉著象徵顯明：即便在可感之事上，那些落在洪水之下的人也是不完全的，就連這些事物他們也未按當有的方式使用。
And this comes to pass in the six-hundredth year not yet fulfilled, it being shown by a symbol that even in sensible things those who came to be under the flood were imperfect, using not even these as they ought.
1:2402
Τὰ γὰρ ἑξακόσια συγγένειαν ἔχει πρὸς τὸν ἕξ, ἐν ἒξ ἑκατοντάσιν συμπλη- ρούμεν<α>
因為「六百」與「六」有親緣關係，它是由六個「一百」所構成的。
For the six hundred have kinship with the six, being made up in six hundreds.
1:2403
Εἰ δὲ δεῖ καὶ εἰς τὸ ἑβδόμῃ καὶ εἰκάδι γεγενῆσθαι τὸν κατακλυσμὸν εἰπεῖν, λεχθείη ἂν τοῦτο·
但若也需要說明洪水為何在二十七日臨到，可以這樣說：
But if it is also needful to say something about the flood having come about on the twenty-seventh day, this might be said:
1:2404
οὐ πᾶσα ἀπειλὴ βεβαιοῦται, ἐξ ἡμῶν ἢ συμπληρου̣[μ]ένη ἢ παυο- μένη, καθὰ καὶ ἐπὶ Νινευειτῶν γέγονεν·
並非每一個威嚇都必然應驗，它或成就、或止息，乃取決於我們自己，正如在尼尼微人的事上所發生的那樣；
not every threat is confirmed, being either fulfilled or set aside according to us, even as also happened in the case of the Ninevites;
1:2405
ἐπεὶ ο[ὖ]ν ὁ ἀριθμὸς οὗτος βεβαιότητός ἐστι σύμβολον, –τρεῖς [γ]ὰρ τρὶς τρίς–, διὰ τοῦτο ἐν αὐτῷ ἐπήχθη κατὰ τῶν μ̣[ὴ ἐπι]στραφέντων ἀλλ' ἀμετακινήτως ἐχόντων πρὸς κακ[ίαν] βεβαία κόλασις
因此，既然這數目是確定的象徵——因為它是三乘三乘三——為此，藉著它，確定的懲罰便臨到那些不肯回轉、反倒堅定不移地朝向惡行的人身上。
since therefore this number is a symbol of certainty — for three times three times three — for this reason a sure punishment was brought on in it against those who had not turned back but were unmovably set toward wickedness.
1:2406
Ἐν ἑξακοσιοστῷ δὲ λέγει γεγενῆσθαι τ̣[ὸν] κατα- κλυσμὸν ἐξ ἄκρου αὐτοῦ ἁψάμενος
他說洪水發生在第六百年，這是從那一年的邊際（起頭）算起而言的。
And he says the flood came about in the six-hundredth year, touching upon it from its extremity (i.e., counting from its very edge).
1:2407
Τοῦτο δὲ ἔθος [τῇ γ]ρ̣αφῇ, καθὰ καὶ ὁ Σωτήρ φησιν·
這乃是聖經的慣例，正如救主也說：
This is a custom of Scripture, even as the Saviour also says:
1:2408
Ὥσπερ γὰρ Ἰων̣ᾶς ἔμενεν [ ἐν τῇ κ]οιλίᾳ τοῦ κήτους <τρεῖς ἡμέρας καὶ τρεῖς νύκτας>, οὕτως <ἔσται ὁ υἱὸς τοῦ ἀνθρώπου> ἐν τῇ καρ- [ δίᾳ τ]ῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας
「約拿三日三夜在大魚肚腹中，人子也要這樣三日三夜在地心裡。」
'For as Jonah remained in the belly of the whale three days and three nights, so shall the Son of Man be in the heart of the earth three days and three nights.'
1:2409
Εἰ γὰρ δι' ὅλου τις τού[του] ἔχοιτο, ὁλοκλήρους λέγων ἡμέρας τρεῖς καὶ νύκτας αὐ[τὸν] μεμενηκέναι, ψεύδεται·
因為若有人一味完全照字面堅持這話，說主整整地停留了三個晝夜，即三日三夜，那他就說了謊；
For if anyone should hold to this throughout in its entirety, saying that He remained for complete days, three days and three nights, he lies;
1:2410
τῇ γὰρ ἕκτῃ ὥρᾳ τῆς παρασκ[ευῆ]ς̣ ἐσταυρώθη, ἥντινα ἡμέραν καλεῖ, ἐκ τοῦ ἅψασθαι τῆς [ ἡμέρ]ας οὕτως ὀνομάζων – δηλονότι καὶ τῆς νυκτὸς παραλαμ̣[βα]νομένης, πάσῃ τῇ ἡμέρᾳ ἡ παρελθοῦσα νὺξ συμμετρεῖται, καὶ τῆς συνηθείας οὕτως ἐχούσης ὡς τὰς νύκτας ἐπιγινομένων ἡμερῶν λογίζεσθαι–, μεθ' ἣν νὺξ πληρεστάτ[η] καὶ ἡμέρα τοῦ σαββάτου, εἶτα νὺξ καὶ τὸ ἄκρον τῆς ἀνα- στασί[μο]υ ἡμέρας, ἥψατο γὰρ καὶ αὐτῆς
因為主是在預備日的第六時被釘十字架的，他以觸及那一日起頭的方式而稱之為「日」——顯然那夜也被計算在內，因為對每一整日而言，前面的那一夜是與之一同計算的，習俗乃是這樣把夜晚歸於隨後之日來算——在此之後有一個最完整的夜和安息日的白晝，接著又是一夜，以及復活之日的邊際，因為主也觸及了那一日。
for at the sixth hour of the Preparation He was crucified — which day He calls (a day) by touching upon (that) day, so naming it — the night also being reckoned in, for to each whole day the preceding night is measured together with it, since it is the custom thus to reckon the nights along with the following days; after which came a most full night and the day of the Sabbath, then a night and the extremity of the Resurrection day, for He touched upon that also.
1:2411
Καὶ οὕτω ἐξ ἄκρου τοῦ τε πρώ[του δια]στήματος τοῦ νυχθημέρου τῆς παρασκευῆς ἁψάμενος καὶ τοῦ τῆς κυριακῆς, ὅλου τε τοῦ νυχθημέρου τοῦ σαββάτου, τρεῖς ἡμέρα[ς κα]ὶ τρεῖς νύκτας διατετελεκέναι ἐν τῇ καρδίᾳ τῆς γῆς εἴρηται
如此，既從預備日那一晝夜的邊際起頭觸及，又觸及主日那一晝夜的邊際，再加上安息日那整整的一晝夜，主便被說成在地心裡度過了三日三夜。
And thus, touching from the extremity both of the first interval of the day-and-night of the Preparation, and of that of the Lord's day, together with the whole day-and-night of the Sabbath, He is said to have passed three days and three nights in the heart of the earth.
1:2412
[ Ταῦ]τα δὲ ὡς ἐν παρεκβάσει ἡμῖν εἴρηται, δηλῶσαι βουλομένοις ὅτι ἡ γραφὴ συνηθῶς ἐξ ἄκρου τῶν χρόνων ἁπτομένη χρῆται τοιούτοις τρόποις
這些話我們可說是插敘性地講的，意在表明：聖經按其慣例，常從時段的邊際起頭觸及，並運用這樣的表達方式。
These things we have said as it were by way of digression, wishing to make clear that Scripture, customarily touching upon periods of time from their extremity, employs such modes of expression.
1:2413
Τῇ ἡμέρᾳ ταύτῃ ἐρράγησαν πᾶσαι αἱ πηγαὶ τῆς ἀβύσσου, καὶ οἱ καταράκται τοῦ οὐρανοῦ ἠνεῴχ- θησαν, καὶ ἐγένετο ὁ ὑετὸς ἐπὶ τῆς γῆς τεσσεράκοντα ἡμέρας καὶ τεσσεράκοντα νύκτας
「當這一日，大淵的泉源都裂開了，天上的閘門也敞開了，四十晝夜降大雨在地上。」
'On this day all the fountains of the deep were broken up, and the cataracts of heaven were opened, and the rain was upon the earth forty days and forty nights.'
1:2414
Ὁ ἀριθμὸς οὗτος κακωτικός ἐστιν
這數目是帶來苦難的數目。
This number is one that brings affliction.
1:2415
καὶ Μωσῆς δὲ αὐτὸς τεσσεράκοντα ἡμέρας ἄρτον οὐκ ἔφαγεν, ἀλλὰ καὶ ὁ Σωτὴρ ἐν τούτῳ τῷ ἀριθμῷ τω῀̣ν ἡμερῶν ἐνήστευσεν, ὅπερ τοῖς μὴ παρε[ρ]χ̣ομένοις παρέργως τὰ θεῖα γράμματα παρέξει διάνοιαν ἀκόλουθον
摩西自己四十天沒有吃餅，而且救主也在這數目的日子裡禁食；對那些不輕忽略過神聖經文的人，這將提供一個前後一致的含義。
And Moses himself ate no bread for forty days, and indeed the Saviour also fasted for this number of days — which, to those who do not carelessly pass by the divine Scriptures, will afford a consistent meaning.
1:2416
Διὸ καὶ ἡ φορὰ τοῦ ὕδατος ἐν τοσούτῳ γέγονεν ἡ[μερῶν] ἀριθμῷ.Ζητήσειεν ἄν τις τὰ περὶ τῶν καταρακτῶν τοῦ οὐραν[οῦ] [ἐ]κ̣εῖνα παρατιθέμενος, ὅτι προσκαλούμενος ὁ Θεὸς τὸ ὕδωρ [ τῆς] θαλάσσης τὸν υ̣ετὸν ἐπιπέμπει, πῶς ὁ κατακλυσμὸς γέγονε[ν], τρόπον τινὰ μηχανῆς τρόπῳ ἐκ τῆς θαλάττης τοῦ ὑετοῦ [ γι]νομένου καὶ πάλιν ἐπ' αὐτὴν ἰόντος·
所以那水的流溢也是在如此多的日數之內發生的。有人或會提出疑問，並將關於天上閘門的那些事並列比較，即：既然神呼召海裡的水而降下雨來，那麼洪水是怎樣發生的呢？彷彿雨是藉著某種機巧的方式從海中生出，又再度回到海裡去？
Wherefore also the flowing of the water came about within so great a number of days. And someone might raise a question, setting alongside those things concerning the cataracts of heaven, namely that, since God summons the water of the sea and sends down the rain, how did the flood come about, the rain being produced from the sea as it were by a certain contrivance and going back again upon it?
1:2417
πρὸς ὃ λεχθείη ὅτι [ πρῶ]τον μὲν αἱ πηγαὶ τῆς ἀβύσσου ῥαγεῖσαι τὴν χορηγίαν παρέσχον, – καὶ γάρ, ἅτε ἐπισχεῖν ἐβουλήθη, ἀναγέγραπται·
對此可以回答說：首先，大淵的泉源裂開，供應了那豐沛的水源——因為，當神願意止住它時，經上記著說：
To which it might be said that, first, the fountains of the deep, being broken up, supplied the abundant provision — for indeed, when He willed to restrain it, it is written:
1:2418
Ἐπεκαλύφθη- σαν αἱ πηγαὶ τῆς ἀβύσσου, –ἔπειτα οὐδὲν ἀπεικὸς καὶ τὸ ποσ[ὸν] τοῦ ὕδατος ἐπαύξειν τὸν Θεόν, καθάπερ ἐν τοῖς εὐαγγελίοις [ ο]ἱ πέντε ἄρτοι ἐπὶ πεντακισχιλίους ηὐξήθησαν
「大淵的泉源都被遮蓋了」——其次，神也使水的量增多，這並非不可能的事，正如在福音書中，五個餅為五千人被增多了。
'The fountains of the deep were covered over' — and then it is nothing improbable that God should also increase the quantity of the water, just as in the Gospels the five loaves were multiplied unto five thousand.
1:2419
[Ἐν] τῇ ἡμέρᾳ ταύτῃ εἰσῆλθεν Νῶε, Σήμ, Χάμ, Ἰάφεθ, οἱ υἱοὶ Νῶε, καὶ ἡ γυνὴ Νῶε καὶ αἱ τρεῖς γυναῖκες τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ εἰς τὴν κιβωτόν, [κ]αὶ πάντα τὰ θηρία κατὰ γένος καὶ πάντα τὰ κτήνη κατὰ γέν̣[ος καὶ] πᾶν ἑρπετὸν κινούμενον ἐπὶ τῆς γῆς κατὰ γένος καὶ πᾶν πετεινὸν κατὰ γένος
「正當那日，挪亞和他三個兒子閃、含、雅弗，並挪亞的妻子和三個兒婦，都同他進入方舟；一切走獸各從其類，一切牲畜各從其類，地上一切爬物各從其類，一切飛鳥各從其類。」
'On this day entered Noah, Shem, Ham, Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him, into the ark, and all the wild beasts according to their kind, and all the cattle according to their kind, and every creeping thing that moves upon the earth according to its kind, and every bird according to its kind.'
1:2420
Εἰσῆλθον πρὸς Νῶε εἰς τὴν κι[βω]τὸν δύο δύο ἀπὸ πάσης σαρκός, ἐν ᾧ ἐστιν πνεῦμα [ ζ]ωῆς
「凡有生命之靈的血肉，都是一對一對地到挪亞那裡進入方舟。」
'They went in to Noah into the ark, two by two of all flesh, in which is the spirit of life.'
1:2421
Καὶ τὰ εἰσπορευόμενα ἄρσεν καὶ θῆλυ ἀπὸ πάσης σαρκ̣ὸς εἰσῆλθον, καθὰ ἐνετείλατο ὁ Θεὸς τῷ Νῶε
「凡進去的，各樣血肉的都是有公有母，正如神所吩咐挪亞的。」
'And the ones that entered, male and female of all flesh, went in, as God had commanded Noah.'
1:2422
Δῆλον ὡς οὐκ ἀθρόως ὁ κατακλυσμὸς γέγονεν, ἀλλὰ παρέσχεν τι καὶ σημεῖον, ὡς καὶ πρότερον εἴρηται, ἵν' εὐαγώγως τὰ <ἄλογα> ἐπὶ τὴν κιβωτὸν εἰσέλθωσιν καὶ μὴ συμπεφυρμένως, καὶ ὅπως μή, ἀθρόως τοῦ ὕδατος ἐπιρρεύσαντος, καὶ τῆς κιβωτοῦ βλάβη γένηται, προσαρα- ξάντων τῶν ὑδάτων
顯然洪水並非驟然一下子發生的，乃是如前面所說，也賜下了徵兆，好叫那些無理性的走獸能有秩序地、而非混雜地進入方舟；並且免得水一下子湧來、水衝擊方舟而使方舟受損。
It is clear that the flood did not come about all at once, but there was given also a sign, as was said before, in order that the irrational animals might enter into the ark in an orderly way and not in a jumbled confusion, and so that, the water not rushing on all at once, no harm might come to the ark from the waters dashing against it.
1:2423
Ἐν τάξει δὲ καὶ ἡ εἴσοδος γέγονεν πρώτου Νῶε, δι' ὃν καὶ οἱ ἄλλοι ἐσῴζοντο, εἶθ' ἑξῆς καὶ οἱ ἄλλοι καὶ οὕτω τὰ ἄλογα εἰσῆλθον, ὅπερ παρατηρητέον ὅτι θείᾳ δυνάμει γέγονεν·
進入之事也是按次序發生的：挪亞在先，其他人也是為著他的緣故得救的，其次依序是其餘的人，然後那些無理性的走獸才進入——這一點值得注意，乃是藉著神的能力成就的；
And the entering also came about in order, Noah first, on whose account the others too were saved, then next the others in turn, and thus the irrational animals entered — which is to be noted that it came about by divine power;
1:2424
οὐδὲ γὰρ ἀνθρωπίνης ἦν ἐπιχει- ρήσεως τὰ ἀτίθασα εἰσαγαγεῖν, εἰ μὴ Θεοῦ γεγόνει συνεργείᾳ
因為把那些未經馴服的野獸帶進來，並非人力所能為的事，除非藉著神的協同工作才能成就。
for it was not a matter of human undertaking to bring in the untamed animals, unless it had come about by God's co-operation.
1:2425
οὐ γὰρ οἷόν τε ἦν ἅμα εἶναι αὐτῶν τὴν δίαιταν, διῃρημένω[ν ταῖς] φύσεσιν
因為牠們既在本性上彼此有別，牠們的生活方式便不可能共處一處。
For it was not possible for their mode of life to be together, they being divided in their natures.
1:2426
Προσέθηκεν δὲ τὸ ἐν ᾧ ἐστιν πνεῦμα ζωῆς πρὸς ἀντιδιαστολὴν νεκρῶν
他又加上「其中有生命之靈的」這句話，是為了與死物相區別。
And he added the phrase 'in which is the spirit of life' by way of distinction from dead things.
1:2427
Σημειώσαιτο ἄν τις πῶς [οὖ]ν ο[ὐκ ἐ]μ̣νήσθη τῶν καθαρῶν ἀλλὰ τῶν μὴ καθαρῶν·
有人或會注意到，他為何竟未提到潔淨的牲畜，反倒提到不潔淨的；
Someone might note how then he made no mention of the clean animals, but of the unclean;
1:2428
δύο [ δύο] γ[άρ φη]σιν εἰσῆλθον εἰς τὴν κιβωτόν, δῆλον δὲ ὅτι ταῦτα [ ἦσ]α̣ν̣ [ τὰ μὴ] καθαρά·
因為他說牠們是一對一對地進入方舟，而顯然這些乃是不潔淨的；
for he says that two by two they entered into the ark, and it is clear that these were the unclean ones;
1:2429
πρὸς ὃ λέγοι τις ὅτι φανερὸν ὅτι, τῶν μ̣η`̣ κ[αθαρῶ]ν εἰσελθόντων, καὶ τὰ καθαρὰ εἰσῄει·
對此有人或可說，這是顯而易見的：既然不潔淨的都進去了，潔淨的自然也進去了；
to which someone might say that it is evident that, the unclean ones having entered, the clean ones also went in;
1:2430
εἰ γὰρ τὰ ἐλάτ̣[τονα] εἰσῄεσαν, δῆλον ὅτι τὰ κρείττω
因為若那較次的都進去了，顯然那較佳的也進去了。
for if the lesser ones went in, it is clear that the better ones did too.
1:2431
Ἔπειτα τὸ δύο δύο εἴη [ἂν καὶ] περὶ τῶν καθαρῶν ἐκλαβεῖν, δηλοῦντος τοῦ λόγου ὅτι κ[ατὰ] σ̣υζυγίαν τὰ πάντα εἰσῆλθεν
再者，「一對一對」這句話也可理解為關乎潔淨的牲畜，這段經文表明萬物都是按著配對進入的。
Then the phrase 'two by two' might also be understood concerning the clean ones, the passage showing that all entered according to pairs.
1:2432
Καὶ ἔκλ[εισε] Κύριος ὁ Θεὸς ἔξωθεν αὐτοῦ τὴν κιβωτόν, καὶ ἐγένετο ὁ κατα[κλ]υ̣σμὸς τεσσεράκοντα ἡμέρας καὶ τεσσεράκοντα νύκτα̣ς ἐπὶ τῆς γῆς, καὶ ἐπληθύνθη τὸ ὕδωρ κ<αὶ> ἐπῆρεν τὴν κιβωτόν, καὶ ὑψώθη ἀπὸ τῆς γῆς, καὶ ἐπεκράτει τὸ ὕδωρ καὶ ἐπληθύνετο σφόδρα ἐπὶ τῆς γῆς, καὶ ἐπεφέρετ[ο] ἡ κιβωτὸς ἐπάνω τοῦ ὕδατος
「耶和華神就從外面把方舟關閉了；洪水在地上氾濫四十晝夜，水往上長，把方舟從地上漂起，方舟就浮起來；水勢在地上極其浩大，方舟在水面上漂來漂去。」
'And the Lord God shut the ark on the outside of him, and the flood came upon the earth forty days and forty nights, and the water was multiplied and lifted up the ark, and it was raised from the earth, and the water prevailed and was multiplied exceedingly upon the earth, and the ark was borne upon the surface of the water.'
1:2433
Καὶ πρὸς τὴν ἱστορίαν αὐτὴν ἀκολούθως Θεοῦ δυνάμει ἔξωθεν κέκλεισται ἡ κιβωτός, ἀνθρώπου μὴ ὑπάρχοντος ἔξωθε̣[ν]
與這段記載相合，方舟是藉著神的能力從外面關閉的，因為外面並沒有人。
And in keeping with the narrative itself, the ark was shut on the outside by the power of God, no man being on the outside.
1:2434
Ἐπεὶ γὰρ ἅπασαν ἀσφαλτώσας ἐτύγχανεν ἔσωθεν κα̣[ὶ ἔ]ξωθεν, τὴν δὲ θύραν μήπω κλεισθεῖσαν οὐχ οἷός τε ἦν ἔξ[ω]θεν ἀσφαλτῶσαι, πρὸς τὸ μὴ ἄν τινα εἰπεῖν ὅτι διὰ τῆς θύρας εἴσοδος ἐγίνετο τῷ ὕδατι, τὴν ἀπὸ Θεοῦ ἀσφάλειαν προσέθηκεν·
因為他既已把方舟裡外都塗上了瀝青，卻無法從外面去塗那尚未關閉的門，為要使無人能說水是藉著門而進入的，他便加上那從神而來的安穩保障；
For since he had happened to pitch it all over with bitumen within and without, but was not able to pitch on the outside the door which had not yet been shut, in order that no one might say that entrance was afforded to the water through the door, he added the security that came from God;
1:2435
ποικίλη δὲ αὕτη καὶ εὔπορος
而這保障是多方面且豐富充裕的。
and this is manifold and abundant in resource.
1:2436
Καλῶς δὲ καὶ τὸ ἐπῆρεν τὴν κιβωτὸν ὁμαλῶς καὶ οὐκ ἀθρόως, καθὰ καὶ πρότερον τὴν αἰτίαν παρεθέμεθα
「把方舟漂起」這句話也說得好——是平穩地、而非驟然一下子地漂起，正合乎我們前面所陳述的緣由。
And well too is the phrase 'it lifted up the ark' — smoothly and not all at once, according to the reason we set forth before.
1:2437
Τὸ δὲ ὕδωρ ἐπεκράτει σφόδρα σφόδρα ἐπὶ τῆς γῆς καὶ ἐπεκάλυψεν πάντα τὰ ὄρη τὰ ὑψηλά, ἃ ἦν ὑποκάτω τοῦ οὐρανοῦ·
「水勢在地上極其極其浩大，天下所有的高山都淹沒了；」
'And the water prevailed exceedingly, exceedingly upon the earth, and covered all the high mountains that were under heaven;'
1:2438
πεντεκαίδεκα πήχεις ἐπάνω ὑψώθη τὸ ὕδωρ
「水勢比山高過十五肘。」
Fifteen cubits above did the water rise.
1:2439
Περιττῶς οἱ φάσκοντες διασεσῶσθαι ἀνθρώπους εἰς τὰ ὑψηλὰ ὄρη φασίν
那些聲稱有人逃到高山上而得存活的說法，乃是多餘無據的。
Superfluous are those who assert that men were saved by fleeing to the high mountains.
1:2440
βουλήματος τοῦ Θεοῦ τυγχάνει·
這乃是合乎神旨意的；
It accords with the will of God;
1:2441
τῷ Νῶε γὰρ δικαιοσύνης ἕνεκα κιβωτὸν κατασκευάσαι προσέ- ταξεν ο̣ [Θεὸς] λέγων ὅτι πᾶσαν σάρκα καταφθερεῖ, ὥστ' οὐ διεσώ[θη] τις ἔξω τῆς κιβωτοῦ
因為神因著挪亞的義吩咐他建造方舟，說祂要滅絕凡有血氣的，以致在方舟之外沒有一人得救。
for God commanded Noah on account of righteousness to build an ark, saying that He would destroy all flesh, so that no one was saved outside the ark.
1:2442
Καὶ περὶ τοῦ ὑψῶσθαι δὲ τ[ὸ ὕδωρ] ἐπάνω πήχεις δεκάπεντε, εἴ τις ἐθέλοι τῷ ἀριθ[μῷ ἐ]πιστάνων, θεωρήσει ὅτι πολλαχοῦ τῆς γραφῆς [ παρα]λαμβάνεται·
至於水漲高過十五肘這事，若有人願意留意這數目，他將觀察到它在聖經許多地方都被採用；
And concerning the water having risen fifteen cubits above, if anyone should wish to fix his attention upon the number, he will observe that it is taken up in many places of Scripture;
1:2443
οἱ τοῦ ναοῦ ἀναβαθμοὶ δεκάπεντε [ ἦσα]ν̣, καὶ διδόναι προστάττει ὁ λόγος μερίδα τοῖς ἑπ[τὰ] καί γε τοῖς ὀκτώ, νοουμένου τούτου ὅτι οἱ μὲν πρ[ο]σ̣ι̣έμενοι τὴν παλαιὰν μετὰ καὶ τῆς νέας μέρος τοῖς ἑπτὰ καὶ τοῖς ὀκτὼ παρέ- χουσιν
聖殿的台階有十五級；經上的話又吩咐要把一分給那七人，也給那八人，這可理解為：那些領受舊約又連同新約的人，把一分分給那七、又分給那八。
the steps of the temple were fifteen, and the word commands that a portion be given to the seven and also to the eight, this being understood in the sense that those who receive the Old together with the New give a portion to the seven and to the eight.
1:2444
Πιθανῶς ἂν εἴποι τις ὅτι οἱ καταφρονηταὶ γεγενη- μένοι τοῦ διὰ τοῦ ἀριθμοῦ σημαινομένου μυστηρίου ὑπὸ τὸν κατακλυσμὸν [ γε]γένηνται τῆς κακίας
有人或可合理地說，那些成了藐視這數目所表徵之奧秘的人，便落在惡行的洪水之下。
Plausibly might someone say that those who had become despisers of the mystery signified by the number came to be under the flood of wickedness.
1:2445
Σημαίνεται γὰρ πάλιν ἐνταῖς [γρα]φαῖς ὑπὸ τοῦ πλήθους τοῦ ὕδατος ὡς ἐν τῷ Τί λογίζεσθε ἐπὶ τὸν Κύριον; Συντέλειαν ·
因為在聖經中，終結又常藉著水的眾多而被表徵，正如那句「你們設何謀攻擊耶和華呢？祂必將這事滅絕淨盡」。
For again in the Scriptures a consummation is signified by the multitude of the water, as in the passage 'What do you devise against the Lord? A consummation.'
1:2446
εἰ γάρ τις λογίσαιτο ὅτι τὰ ῥευστὰ τοῦ βίου πράγματα ἀντὶ κατακλυσμοῦ λαμβανόμενα, ὅτε πληθύν̣ε̣ι̣, ψυχομένης [τ]ῆς τῶν πολλῶν ἀγάπης, συντέλεια ἔσται, προσεχῶς ἐν τῷ [λ]όγῳ νοήσειεν
因為若有人思想到，生命中那流變不定的事物，被當作洪水來看待，當它增多時——眾人的愛心漸漸冷淡——這便將成為終結，他就會敏於在那段經文中領會此意。
For if anyone should reckon that the fleeting affairs of life, taken in place of a flood, when it is multiplied — the love of the many growing cold — will be a consummation, he would attentively understand it in the passage.
1:2447
Καὶ ἀπέθανεν πᾶσα σὰρξ κινουμένη ἐπὶ τῆς γῆς τῶν πετεινῶν καὶ τῶν κτηνῶν καὶ τῶν θηρίων·
「凡在地上有血氣行動的活物，就是飛鳥、牲畜、走獸都死了；」
'And all flesh that moved upon the earth died, of the birds and of the cattle and of the wild beasts;'
1:2448
καὶ πᾶν ἑρπετὸν κινούμενον ἐπὶ τῆς γῆς καὶ πᾶς ἄνθρωπος καὶ πάντα ὅσα ἔχει πνοὴν ζωῆς καὶ πᾶς ὃς ἦν ἐπὶ τῆς ξηρᾶς ἀπέθανεν
「凡在地上爬行的爬物，以及各人，並一切有生命氣息的，和一切在旱地上的，都死了。」
'and every creeping thing that moves upon the earth, and every man, and all things that have the breath of life, and all that was upon the dry land, died.'
1:2449
Καὶ ἐξηλείφθη πᾶν τὸ ἀνάστημα, ὃ ἦν ἐπὶ προσώπου πάσης τῆς γῆς ἀπὸ ἀνθρώπου ἕως κτήνους καὶ ἑρπετῶν καὶ τῶν πετεινῶν τοῦ οὐρανοῦ·
「凡地面上一切站立而存的活物，從人到牲畜、爬物、以及空中的飛鳥，都被塗抹除滅了；」
'And every thing that stood up, which was upon the face of all the earth, was blotted out, from man to cattle, and to creeping things, and to the birds of heaven;'
1:2450
καὶ ἐξηλείφθησαν ἀπὸ τῆς γῆς
「牠們都從地上被塗抹除滅了。」
'and they were blotted out from the earth.'
1:2451
φθορὰν γὰρ πάντων τῶν ζώντων πλὴν τῶν ἐν τῇ κιβωτῷ δηλοῖ, {πρὸς δὲ διάνοιαν λογιζομένων γάμων}, ὅτι καὶ τὰ ἄλογα ἀπώλετο διὰ τὸ διὰ χρείαν γεγενῆσθαι
因為這表明除了在方舟中的以外，一切活物都遭毀滅；但若按深意去思量那些配合，這意味著連無理性的動物也一同滅亡，因為牠們原是為著人的需用而受造。
For it signifies the destruction of all living things except those in the ark. But if one reckons it with a view to the deeper meaning of the unions, it means that even the irrational animals perished because they had come into being for the sake of use.
1:2452
Πρὸς δὲ διάνοιαν πᾶς ἀπώλετο ὑπὸ τοῦ κολαστικοῦ ὕδατος ὁ τὸ κατ' εἰκόνα ἀπολω- λεκὼς καὶ τοῦ χοϊκοῦ ἔχων τὴν εἰκόνα, ὡς εἰς διάφορα ἤθη σχισθῆναι θηρίων τε καὶ ἑρπετῶν καὶ τῶν ἄλλων ἀλόγων, καθὰ ἀκούουσίν τινες·
然而按深意而言，凡失去了「照著形象」之本分、卻帶著屬土之人形象的，都被那施行懲罰的水所毀滅，以致分裂成各樣野獸、爬蟲及其他無理性動物的不同性情，正如有些人所領受的那樣：
But according to the deeper meaning, everyone who has lost the state of being 'according to the image' and bears the image of the earthy man perished by the punishing water, having been split into the diverse dispositions of wild beasts and creeping things and the other irrational creatures, just as some hear it said:
1:2453
Γεννήματα ἐχιδνῶν, καὶ [ἄλ]λοι ὄφεις καὶ σκορπίοι, ἕτεροι δὲ κύνες κατὰ τὸ εἰρημέ[νον]·
「毒蛇的種類」，另有些是蛇和蠍子，還有些是狗，正如所記的那樣。
'Offspring of vipers,' and others are serpents and scorpions, and yet others are dogs, according to what has been said.
1:2454
καὶ ὅλως τὸ πολύτροπον τῆς [κα]κίας ἀναδεξάμενοι εἰκότως τῇ ὑπὸ τῆς κακίας φθορ̣ᾷ διελύθησαν, ταύτην τοῦ ὕδατος συμβο- λικῶς ὑποδείκνυντος
總之，他們既承受了那千變萬化的罪惡本性，就理所當然地被那由罪惡而生的敗壞所瓦解，而這正是那水所象徵地指明的。
And in general, having taken on the manifold nature of evil, they were fittingly dissolved by the corruption that comes from evil, this being what the water symbolically indicates.
1:2455
Οὗτοι δ' αὐτοὶ καὶ γήϊνοι, ὡς ἀπο- λωλεκότες τὴν ε̣π̣ουράνιον εἰκόνα·
這些人同樣也是屬土的，因為他們已失去了屬天的形象；
These same ones are also earthy, inasmuch as they have lost the heavenly image;
1:2456
οἱ δ' αὐτοὶ καὶ ἐπὶ τῆς ξηρᾶς ἀπώλοντο, τῆς μηδὲν ζωτικὸν ἐχούσης κακίας
而這些人甚至在乾地上也滅亡了，就是那毫無生命之力的罪惡之地。
and these same ones perished even upon the dry land, that of the evil which has nothing life-giving in it.
1:2457
Καὶ κατελείφθη μόνος Νῶε καὶ οἱ μετ' αὐτοῦ ἐν τῇ κιβωτῷ, καὶ ὑψώθη τὸ ὕδωρ ἐπὶ τῆς γῆς ἑκατὸν πεντήκοντα ἡμέρας
「只留下挪亞和那些與他同在方舟裡的人;水在地上高漲了一百五十天。」
'And Noah alone was left, and those with him in the ark; and the water was raised upon the earth a hundred and fifty days.'
1:2458
Εἰκότως Νῶε σῴζεται μὴ μετέχων κακίας μετὰ καὶ τῶν σὺν αὐτῷ, ἅτε παρ' αὐτοῦ παιδευομ̣ένων, ὑπεραναβὰς τὴν φορὰν τοῦ ἀλληγορουμένου ὕδατος πεντεκαίδεκα πήχεις, φθάσας εἰς τὸν ναὸν διὰ τῶν ἀναβαθμῶν, καὶ τὰ προειρημένα δι<ὰ> τοῦ ἀριθμοῦ δηλοῦσθαι πληρώσας·
挪亞既不沾染罪惡，就理所當然地得救，連同那些與他同在的人，因他們受他教導;他超越了那被寓意化之水的高漲達十五肘，藉著台階抵達殿宇，並藉著這數目應驗了上文所指明的那些事。
Fittingly Noah is saved, not partaking of evil, together also with those who were with him, inasmuch as they were being instructed by him, having risen above the flood of the allegorized water by fifteen cubits, reaching to the temple by means of the steps, and having fulfilled the things that were said above as indicated by the number.
1:2459
Ὕδωρ γὰρ πολὺ οὐ δυνήσεται σβέσαι τὴν ἀγά- πην
「愛情，眾水不能熄滅。」
'For many waters will not be able to quench love.'
1:2460
Καὶ ἐμνήσθη ὁ Θεὸς τοῦ Νῶε καὶ πάντων τῶν θηρίων καὶ πάντων τῶν κτηνῶν καὶ πάντων τῶν πετεινῶν, ὅσα ἦν μετ' αὐτοῦ ἐντῇ κιβωτῷ
「神記念挪亞，和一切野獸、一切牲畜、一切飛鳥，就是凡與他同在方舟裡的。」
'And God remembered Noah, and all the wild beasts, and all the cattle, and all the birds, as many as were with him in the ark.'
1:2461
Καὶ ἐπήγαγεν ὁ Θεὸς π[ν]εῦμα ἐπὶ τὴν γῆν, καὶ ἐκόπασεν τὸ ὕδωρ·
「神叫風吹地，水就退落了;
'And God brought a wind upon the earth, and the water subsided;
1:2462
καὶ ἐπεκαλύφ- θησαν αἱ πηγαὶ τῆς ἀβύσσου καὶ [οἱ] καταράκται τοῦ οὐρανοῦ, καὶ συνεσχέθη ὁ ὑετὸς ἀπὸ τοῦ οὐρανοῦ
深淵的泉源和天上的閘門都被遮蓋，從天而降的雨也止住了。」
and the fountains of the abyss and the floodgates of heaven were covered over, and the rain from heaven was restrained.'
1:2463
Καὶ ἐνεδίδου τὸ ὕδωρ πορευόμενον ἀπ̣[ὸ τ]ῆς γῆς, ἐνεδίδου καὶ ἠλαττονοῦτο τὸ ὕδωρ μετὰ πεντήκοντα <καὶ ἑκατὸν ἡμέρας>
「水從地上漸漸消退;過了一百五十天，水就退去減少了。」
'And the water receded, going away from the earth; the water receded and was diminished after a hundred and fifty days.'
1:2464
Καὶ τὸ ἐμνη´̣σθη θεοπρ[ε]πῶς ἀκουστέον, οὐχ ὡς ἐκ λήθης, ἀλλ' ὥσπερ περὶ τῶν ἀσέβων λέγει·
「記念」一詞必須以與神相稱的方式來理解，並非出於遺忘，而是如同祂論到那些不敬虔之人所說的：
And the phrase 'remembered' must be understood in a manner befitting God, not as though from forgetfulness, but as He says concerning the impious:
1:2465
Οὐκ οἶδα ὑμᾶς πόθεν ἐστέ·
「我不曉得你們是從哪裡來的;
'I do not know you, whence you are;
1:2466
ἀποχωρεῖτε ἐργάται ἀνομίας·
你們這些作惡的人，離開我去吧;
depart, you workers of iniquity;
1:2467
οὐδέποτε ὑμᾶς ἔγνων, τῆς γνώσεως ἐνταῦθα δηλούσης τὸ οὐδέποτε ὡς ἡμετέρους ὑμᾶς ἔσχον, ἐμνήσθη οὐκ ἐκλαθόμ[ε]νος, –ἐνώπιον γὰρ διὰ παντός ἐστιν τοῦ Θεοῦ ὁ ἅγιος, –ἀλλὰ τὴν ἐπ[ὶ] τὸ ἀγαγεῖν αὐτὸν εἰς τὸ ἀρχὴν γενέσθαι γένους μνήμην αὐτο̣υ῀̣ εἶπεν, ὁμοίως δὲ καὶ τῶν ἄλλων
我從來不認識你們」——此處的「認識」表明那「從來」的意思，就是祂從未把你們當作屬祂自己的。祂「記念」並非因為曾經忘記——因為聖者常在神面前——乃是說到祂記念他，為要領他成為一族之始祖;論到其餘的也是如此。
I never knew you' — the 'knowing' here signifying the 'never' in the sense that He never held you as His own. He 'remembered,' not having forgotten — for the holy one is continually before God — but He said this concerning His 'remembrance' of him, with a view to bringing him to become the beginning of a race; and likewise also concerning the others.
1:2468
κατα- κλυσμοῦ, πνεύματος ἐπελθόντος, δι' ὃ κεκόπακεν τὸ ὕδωρ, ὅπερ ἢ τὸ βούλημα τοῦ Θεοῦ εἴη ἢ θεία δύναμις τοῦτο ἐγκεχειρισμένη·
論到那洪水，有風臨到其上，因此水就退落;這風或是神的旨意，或是受託執行此事的一種屬神的能力。
of the flood, a wind having come upon it, on account of which the water subsided; this wind being either the will of God or a divine power entrusted with this task.
1:2469
πρὸς δὲ τούτῳ καὶ συνεργὸν πρὸς τὸ κοπάσαι γέγονεν ἡ ἐποχὴ τῶν ἀβύσσων καὶ ἡ ἄνωθεν ἐπομβρία κωλυθεῖσα
此外，深淵的止息與上頭傾盆大雨的被攔阻，也一同成了水退落的助力。
And in addition to this, the checking of the abysses and the restraining of the downpour from above also became a co-worker toward the subsiding.
1:2470
Καὶ ἐκάθισεν ἡ κιβωτὸς ἐν μηνὶ τῷ ἑβδόμῳ, καὶ τὰ ἑξῆς
「到了七月，方舟停住了」，以及接下來的經文。
'And the ark settled in the seventh month,' and what follows.
1:2471
τὸ δὲ πρὸς διάνοιαν ἴδωμεν
然而讓我們按深意來察看此事。
But let us look at the matter with a view to the deeper meaning.
1:2472
Δύναται εἶναι ἡ κιβωτὸς ἡ ἐκκλησία σῴζουσα τοὺς διὰ φρονημάτων <καὶ> ἔργων ἀρετῆς πρὸς αὐτὴν κολλω- μένους, ἥτις καὶ ἐν ὕψει καθέζεται
方舟可以是教會，她拯救那些藉著正確的思念和美德的行為緊緊依附於她的人;她也坐落於高處。
The ark may be the Church, which saves those who cleave to her through right thoughts and works of virtue, she who also is seated on high.
1:2473
Οὐδέποτε γὰρ ἐν ταπεινῷ γίνεται, διόπερ οὐδὲ πύλαι ᾅδου κατισχύουσιν αὐτῆς·
因為她從不處於卑下之地;所以陰間的門也不能勝過她;
For she is never in a lowly place; wherefore neither do the gates of Hades prevail against her;
1:2474
παρίσταται τῷ Χριστῷ ἔνδοξος, οὐκ ἔχουσα σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἐπεὶ καὶ ὁ Χριστὸς ἐν ὕψει ἐστίν, ὃ δηλοῦται ἐν τῷ Ἰδοὺ οὗτος ἥκει πηδῶν ἐπὶ τὰ ὄρη, τοὺς προφήτας καὶ Μωσέα καὶ τὰς ἀοράτους δυνάμεις
她榮耀地侍立在基督旁邊，毫無玷污、皺紋等類的病，因為基督也在高處——這在下面這話中顯明了：「看哪，這位躍過眾山而來」，就是眾先知、摩西和那些看不見的能力。
she stands beside Christ in glory, having no spot or wrinkle or any such thing, since Christ too is on high — which is shown in the words, 'Behold, this one comes leaping upon the mountains,' that is, the prophets and Moses and the invisible powers.
1:2475
Ἐν τῇ πέτρᾳ οὖν καθέζεται, τῷ ἀρραγεῖ τῆς εὐσεβείας λόγῳ
因此她坐在磐石上，就是那不可摧毀的敬虔之道上。
Therefore she is seated upon the rock, the unbreakable word of piety.
1:2476
Οἱ θεμέλιοι γὰρ τοῦ Θεοῦ ἐν τοῖς ὄρεσιν τοῖς ἁγίοις, ἅπερ καὶ πόλις εἰσὶν Θεοῦ·
「因為神的根基立在聖山上」，這些山也就是神的城;
'For the foundations of God are in the holy mountains,' which are also the city of God;
1:2477
Ὁ Θεὸς γὰρ ἐθεμελίωσεν αὐτὴν εἰς τὸν αἰῶνα
「因為神建立她，直到永遠。」
'for God has founded her forever.'
1:2478
Ἐξεδέχοντο γάρ φησιν τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός
經上說：「因為他等候那座有根基的城，就是神所設計、所建造的。」
'For he awaited,' it says, 'the city that has the foundations, whose designer and maker is God.'
1:2479
Εἴη δὲ ὄρη καὶ εἰσαπομείναντα ˉˉϛˉˉΘˉ πρόβατα τὰ μὴ ὑποπεσόντα τῇ πλάνῃ
而這些山也可能就是那留下來的九十九隻羊，就是那些沒有陷入迷惑的。
And the mountains might also be the ninety-nine sheep that remained, which did not fall under deception.
1:2480
Εἰ δὲ καὶ διὰ τὸν ἀριθμόν τις ἐθέλοι τεχνολογεῖν, εἴποι ἂν ὅτι τὸ βέβαιον δηλοῦται δι' αὐτοῦ τῆς θείας ἐκκλησίας·
但若有人願意也藉著這數目來加以闡釋，或可說藉著它表明了那屬神教會的堅固;
But if one should wish to expound also by means of the number, one might say that through it the steadfastness of the divine Church is indicated;
1:2481
τετράγωνος γὰρ οὗτος, ὁ δ' αὐτὸς καὶ κύβος·
因為這數目是平方數，同一數目也是立方數;
for this number is square, and the same is also cubic;
1:2482
τρὶς τρία γὰρ τρὶς εἴκοσι ἑπτά
因為三乘三是九，其三倍是二十七。
for three times three is nine, and thrice that is twenty-seven.
1:2483
Ἀραριὰδ δὲ ἑρμηνεύεται μαρτυρία καταβάσεως·
「亞拉臘」被解釋為「降下的見證」;
And 'Ararad' is interpreted as 'witness of descent';
1:2484
Θεὸς δὲ μαρτυρεῖ τῷ ἐπὶ τὴν ἐκκλησίαν διὰ πολιτείας [ κ]αταφεύγοντι, ὅστις ἀχείμαστός ἐστιν·
神也為那藉著生活行事而逃到教會避難的人作見證，這人是不受風暴侵擾的;
and God bears witness to the one who takes refuge upon the Church through his manner of life, who is one untouched by the storm;
1:2485
Ἐὰν διέλθῃς [δι' ὕ]δατος, ποταμοὶ οὐ συγκλύσουσίν σε, καὶ πάλιν·
「你若從水中經過，江河必不漫過你」，又說：
'If you pass through water, rivers will not overwhelm you,' and again:
1:2486
Διήλθαμεν [διὰ] πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν
「我們經過水火，你卻使我們到了豐盛之地（安舒之處）。」
'We went through fire and water, and you brought us out into refreshment.'
1:2487
Εὖ δὲ καὶ τὸ ἐν ἐνιαυτῷ πληροῦσθαι τὸν κατακλυσμόν·
洪水在一年之內完成，這也是美好的;
And it is well too that the flood is completed within a year;
1:2488
ἐπὰν γὰρ ὁ ἀληθινὸς ἥλιος φωτίσῃ καὶ καταυγάσῃ ἡμῶν τὴν διάνοιαν, τότε πᾶσα περίστασις τῆς ψυχῆς ἐκποδὼν οἰχήσεται
因為當那真正的太陽照亮並光照我們的悟性時，那時靈魂一切困苦的境遇都要退去消逝。
for when the true Sun illumines and shines upon our understanding, then every distressing circumstance of the soul departs out of the way.
1:2489
Καὶ ἀνέῳξεν Νῶε τὴν θυρίδα τῆς κιβωτοῦ, καὶ τὰ ἑξῆς
「挪亞開了方舟的窗戶」，以及接下來的經文。
'And Noah opened the window of the ark,' and what follows.
1:2490
Κ̣αὶ ἐνταῦθα οὐκ ἀσαφὲς τὸ ῥητόν·
此處字面的敘述也並非不清楚;
Here too the literal statement is not unclear;
1:2491
εἰ δὲ πρὸς ἀνα- γωγὴν σκοπε̣ι῀̣ς̣ σ̣οι ἐραυνήσεις τὰ περὶ ἀνοίξεως, ὅτι καιρῶν ἐπίγνωσις πρέπουσα τῷ δικαίῳ καὶ πρὸς τὴν ἰδίαν ὠφελίαν ἐστὶν καὶ πρὸς τὴν ἄλλων
但你若朝向那屬靈上升的意義去看，就要探究關於「開啟」的事——就是對時節的恰當認識乃是屬於義人的，這既為他自己的益處，也為別人的益處。
but if you look toward the anagogical sense, you will search out the things concerning the opening — that a fitting recognition of the seasons belongs to the righteous man, and is both for his own benefit and for that of others.
1:2492
Ἔστιν γὰρ ὅτε κλείειν πρέπει καὶ ὅτε ἀν̣οίγειν·
因為有當關閉的時候，也有當開啟的時候;
For there is a time when it is fitting to shut, and a time when it is fitting to open;
1:2493
οὕτως, ἀνοι´̣ξαντος τοῦ Σωτῆρος, τοῖς περὶ Κλεοπᾶν εἴρηται·
照樣，當救主開啟時，對革流巴那一夥人說：
thus, when the Saviour opened, it was said to those around Cleopas:
1:2494
Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν, ὅτε διήνοιγεν ἡμῖν τὰς γραφάς; ἀλλὰ καὶ τὸ Ἀνοίξατέ μοι πύλας δικαιοσύνης σκοπήσεις εἰ συμβάλλεται τῷ ῥητῷ, καὶ τὸ προσταττόμενον ἐν τῷ Ἠσαΐᾳ Ἀνοίξατε οἱ ἄρχοντες ἀπὸ τῆς αὐτῆς ἀκολου-θίας σκοπήσεις·
「當祂給我們講解聖經的時候，我們的心豈不是火熱的嗎？」但你也要思想「給我敞開義門」這話是否與此經文相合;還有以賽亞書中所吩咐的「你們作官長的，要敞開」，你也要視之為屬於同一脈絡;
'Was not our heart burning within us, when he opened the Scriptures to us?' But also the words 'Open to me the gates of righteousness' you will consider whether they bear upon the passage; and the command in Isaiah, 'Open, you rulers,' you will consider as belonging to the same sequence;
1:2495
καὶ τὸ κεκλεῖσθαι κατὰ τὸ εἰρημένον·
至於那被關閉的，則照著所記的：
and the being shut, according to what has been said:
1:2496
Μὴ βάλητε τὰ ἅγια τοῖς κυσίν·
「不要把聖物丟給狗;」
'Do not cast the holy things to the dogs;'
1:2497
ὅτε γάρ τις καθη- κόντως κλείει ἢ ἀνοίγει, οὗτος μιμητὴς τοῦ Νῶέ ἐστιν
因為凡合宜地關閉或開啟的人，這人就是挪亞的效法者。
for whenever someone becomingly shuts or opens, this one is an imitator of Noah.
1:2498
Καὶ ἀπέστειλε τὸν κόρακα, καὶ τὰ ἑξῆς
「他就放出烏鴉」，以及接下來的經文。
'And he sent forth the raven,' and what follows.
1:2499
Οὐ πάντες οἱ ὑπὸ τὴν ἐκκλησίαν τῆς αὐτῆς ἀγωγῆς ὑπάρχουσιν, ἀλλ' οἱ μὲν περιστεραί, οἱ δὲ κόρακες τυγχά- νουσιν, σύμβολα τυγχάνοντες τρόπων καὶ ἠθῶν
並非所有在教會之下的人都有相同的品行，乃是有些人是鴿子，有些人恰是烏鴉，作為各種行徑與性情的象徵。
Not all those under the Church are of the same conduct, but some are doves and some happen to be ravens, being symbols of dispositions and characters.
1:2500
Καὶ περιστερὰ μέν ἐστιν καθαροῦ βίου σημεῖον, αὕτη γὰρ ἐν τοῖς καθαροῖς τέτακται καὶ εἰς θυσίαν ἀναφέρεται, ὁ δὲ κόραξ οὐδέτερον ἔχει
鴿子是潔淨生活的記號，因為牠列在潔淨的動物之中，並用來獻祭;而烏鴉則二者皆無。
And the dove is a sign of a pure life, for she is ranked among the clean and is offered for sacrifice, whereas the raven has neither of these.
1:2501
Κατὰ ταύτην τὴν διάνοιαν ἐκλημπτέα ἐστὶν καὶ ἡ κατὰ Ἠλίαν ἱστορία, ὡς κόρακες αὐτὸν ἔθρεψαν·
按這種理解，關於以利亞的記載也當如此領會，就是烏鴉如何餵養他;
According to this understanding, the history concerning Elijah must also be taken, how ravens fed him;
1:2502
ὅτε γὰρ διδάσκαλος ἀκάθαρτον μεθίστησιν τῆς ἀκαθαρσίας ὡς μεταβα[λ]εῖν αὐτὸν τοῦ τρόπου, τροφὴν ἔχει τὸν ὠφελούμενον
因為每當教師把一個不潔的人從其不潔中挪移出來，以致改變他的行徑時，那受益的人就成了他的養分。
for whenever a teacher removes an unclean person from his uncleanness so as to change him from his way of life, he has as nourishment the one who is being benefited.
1:2503
Οὗτος δ' αὐτός, ὁ τοιοῦτός φημι καὶ κατὰ τὸν κόρακα τρόπον ἔχων, κἂν ὑπὸ τὸν δίκαιον δοκεῖ τυγχάνειν, ἐξελθὼν ὡς ἐν ἀγῶνι πρὸς πειρασμὸν οὐχ [ ὑ]ποστρέφει
這同一個人，我是指這種帶有烏鴉性情的人，縱然看似恰好在義人之下，一旦如同進入競技場般出去面對試探，就不再回來了。
This same one, I mean such a one who has the character of the raven, even if he seems to happen to be under the righteous man, when he has gone out as into a contest against temptation, does not return.
1:2504
Μὴ θαυμάσῃς δὲ εἰ ὁ δίκαιος ἀποστέλλει τὸν τοιο[ῦτον] εἰς γυμνάσιον, ὅπου γε καὶ θεῖον λόγιόν φησιν·
但你不必詫異，若義人差這樣的人出去受操練，因為那屬神的話語也說：
But do not marvel if the righteous man sends such a one out into training, seeing that a divine oracle also says:
1:2505
Τέκνον, εἰ προσέ[ρχῃ] δουλεύειν Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμόν·
「我兒，你若前來事奉主，就當預備你的心靈迎接試探;」
'My child, if you come forward to serve the Lord, prepare your soul for temptation;'
1:2506
διόπερ̣ οὐδὲ ὑποστρέφει, ἀβέβαιός τις ὢν καὶ ζάλην ἐνεγκεῖν πειρασμῷ οὐ δεδυνημένος
因此他也不回來，他是個不穩定的人，無法在試探中承受那狂風暴雨。
wherefore he does not return either, being someone unstable and unable to endure the tempest amid temptation.
1:2507
Καὶ ἀπέστειλεν τὴν περιστεράν, καὶ τὰ ἑξῆς
「他又放出鴿子」，以及接下來的經文。
'And he sent forth the dove,' and what follows.
1:2508
Προοίμιον καὶ θεμέλιός ἐστιν τῆς ἀληθοῦς πολιτείας τὸ εἰς πειρασμοὺς πρόθυμον·
真實生活方式的序幕與根基，乃是甘心樂意迎接試探;
The prelude and foundation of the true manner of life is readiness for temptations;
1:2509
Περὶ τῶν σπουδαίων τὸ λόγιον πρὸς αὐτοῖς φησιν·
論到那些熱心的人，那話語除了這些之外還說：
concerning the zealous the oracle says, in addition to these things:
1:2510
Ἐὰν κοιμηθῆτε ἀνάμεσον τῶν κλήρων, πτέρυγες περι- στερᾶς περιηργυρωμέναι, καὶ τὰ μετάφρενα αὐτῶν ἐν χλωρότητι χρυσίου. Πρὸς τὴν τοιαύτην ψυχὴν ὁ λόγος φησίν·
「你們雖臥在羊圈之中，也必像鴿子的翅膀鍍白銀，牠的翎毛閃耀金子的黃綠光輝。」對這樣的靈魂，道說：
'If you sleep in the midst of the lots, the wings of a dove overlaid with silver, and her back parts in the greenish gleam of gold.' To such a soul the Word says:
1:2511
Καλή μου, περιστερά μου. Διότι βεβαία τυγχάνουσα ἡ τοιαύτη ψυχή, κἂν ἐν πειρασμοῖς γένηται καὶ ἔξω τῶν ὠφελού<ν>των ἀποστάλῃ, ὑποστρέφει ἀδιά- φορος πρὸς τὸν ὠφελητήν, ὅτε μάλισ̣τα σύνοιδεν οὔπω τέλος εἶναι πειρασμοῦ, ὥστε γῆς ἐπιλαβέσθαι
「我的佳偶，我的鴿子。」因為這樣的靈魂既是堅定的，縱然陷入試探，被差到那些使牠得益的人之外，牠仍毫不動搖地回到那使牠得益者那裡，尤其當牠意識到試探尚未終了，還不能踏上陸地時。
'My fair one, my dove.' For because such a soul happens to be steadfast, even if it comes into temptations and is sent forth outside those who benefit it, it returns unwaveringly to the one who benefits it, especially when it is aware that the end of temptation has not yet come, so as to lay hold of land.
1:2512
Καὶ πρέπει γὰρ μὴ εἰς τὰ ἄμετρα ἀντιτείνειν·
因為也當合宜地不去毫無限度地過度抗拒;
For it is also fitting not to strain against measure without limit;
1:2513
διόπερ καὶ ὁ δίκαιος ἐκτείνει τὴν χεῖρα ἐπικουρῶν καὶ βοήθειαν ὀρέγων
因此義人也伸出手來，施予援助、扶持幫補。
wherefore the righteous man too stretches out his hand, giving aid and extending help.
1:2514
Τοῦτο δὲ ἀνηγά<γο>μεν διὰ τὸ σαφές
這一點我們已因其明白之故而加以闡釋。
This we have expounded because of its clarity.
1:2515
Καὶ ἐπίσχων ἔτι ἡμέρας ἑπτὰ ἑτέρας πάλιν ἐξαπέστειλεν αὐτήν
「他又等了七天，再次放出鴿子。」
'And having waited yet another seven days, again he sent her forth.'
1:2516
Οἰκείως πάλιν ἐξαποστέλλει τὴν περιστεράν, καὶ ὑπο- στρέφει ἔχουσα ἐλαίας κάρφος ἐν τῷ στόματι
他理所當然地再次放出鴿子，牠就叼著一片橄欖葉回來。
Fittingly again he sends forth the dove, and she returns having an olive twig in her mouth.
1:2517
Λόγῳ γὰρ ἅπαντα πράττει ὁ σπουδαῖος·
因為熱心的人凡事都憑理性而行;
For the zealous man does all things with reason;
1:2518
φωτὸς οὖν φυλακτικὰς πράξεις ἤγαγεν πρὸς τὸν δίκαιον, σημεῖον τοῦ μὴ ἐφ' ἑαυτοῦ βάλλεσθαι, ἀλλ' ἢ πρὸς τὸν διδάσκαλον χωρεῖν, πρὸς ἑσπέραν, πλησίον λοιπὸν τοῦ τέλους
因此牠給義人帶來了那保守光明的作為，這是一個記號，表明不是倚靠自己，乃是趨向那教師，在傍晚時分，終於臨近那結局。
therefore she brought to the righteous man works that preserve the light, a sign of not casting himself upon his own, but rather of drawing toward the teacher, toward evening, near at last to the end.
1:2519
Καὶ τρίτον διαπο- σταλεῖσα οὐκέτι ὑποστρέφει·
當牠第三次被放出去，就不再回來了;
And having been sent forth a third time, she no longer returns;
1:2520
μετὰ γὰρ τοσαύτας προκοπὰς αὐτάρχης λοιπὸν γεγένηται χωρὶς διδασκάλου εἶναι
因為經過如此多的長進之後，牠終於能夠自足，可以離開教師而獨立了。
for after so many advances she has at last become self-sufficient to be apart from a teacher.
1:2521
Καὶ ἐγένετο ἐν τῷ ἑνὶ καὶ ἑξακοσιοστῷ, καὶ τὰ ἑξῆς
「到了六百零一年」等等。
'And it came to pass in the six hundred and first year,' and what follows.
1:2522
Τοῦ ῥητοῦ σαφοῦς ὄντος, τὰ τῆς διανοίας περιλαλητέον
既然字面的經文已然清楚，我們便須詳論其屬靈意涵。
Since the literal text is clear, we must discuss at length the matters pertaining to its deeper meaning.
1:2523
Ὁ ἄνω χωρήσας διὰ καλοκαγαθίαν ὁρᾷ τὴν κακίαν τέλος λαβοῦσαν, περιελὼν τὸ κάλυμμα τὸ ἐκ πειρασμῶν συμβαῖνον καὶ τούτων ἀνω[τέρ]ω γεγονώς
那因德行高尚而上升到高處的人，看見邪惡已到了盡頭，因為他已除去那從試探而來的帕子，並且超越了這些事物之上。
He who has ascended on high through nobility of soul beholds wickedness brought to its end, having stripped away the veil that comes from temptations and having risen above these very things.
1:2524
Τὸ δὲ ἑβδόμῃ καὶ εἰκάδι πεπαῦσθαι [ τὴν] βεβαιό[τ]ητα σημαίνει·
方舟在二十七日停住這件事，象徵著穩固；
The fact that it came to rest on the twenty-seventh signifies stability;
1:2525
τετράγωνος γὰρ ὁ ἀριθμὸς καὶ κύβος
因為這數目既是平方數，也是立方數。
for the number is both a square and a cube.
1:2526
Ἔξελθε ἐκ τῆς κιβωτοῦ σὺ καὶ ἡ γυνὴ καὶ οἱ υἱοί σου καὶ αἱ γυναῖκες τῶν υἱῶν σου, καὶ τὰ ἑξῆς
「你和你的妻子、兒子、兒婦都要出方舟」等等。
'Go forth from the ark, you and your wife and your sons and your sons' wives,' and what follows.
1:2527
Ἐπεσημηνάμεθα πρὸ τ[ού]του ὅτι ἐν ἀρχῇ τοῦ κατα- κλυσμοῦ ἁρμόνιον ἦν λεχθῆναι Εἴσελ[θε] εἰς τὴν κιβωτὸν σὺ καὶ οἱ υἱοί σου καὶ ἡ γυνή σου καὶ αἱ γυναῖκες τῶ[ν] υἱῶν σου μετὰ σοῦ, νῦν δέ Ἔξελθε ἐκ τῆς κιβωτοῦ σὺ καὶ ἡ γυνή σου καὶ οἱ υἱοί σου καὶ αἱ γυναῖκες τῶν υἱῶν σου
我們在此之前已指出，洪水開始時，合宜的說法是「你和你的兒子、妻子、兒婦都要進入方舟」，而如今卻是「你和你的妻子、兒子、兒婦都要出方舟」。
We have noted before this that at the beginning of the flood it was fitting to say, 'Enter into the ark, you and your sons and your wife and your sons' wives with you,' but now, 'Go forth from the ark, you and your wife and your sons and your sons' wives.'
1:2528
Ἔδει γὰρ τότε μέν, ἅτε πάντων ἀνθρώπων φθειρομένων, τρόπον τινὰ μὴ ἐντρυφᾶν αὐτοὺς τοῖς γάμοις ἀκολάζοντας, νῦν οἰκείως μετὰ τῆς γυναικὸς αὐτὸς ἐξελθεῖν κε̣λεύεται καὶ μετὰ τῶν ἰδίων οἱ υἱοί·
因為當時全人類都在被毀滅之際，他們理當在某種意義上不沉溺於婚姻、放縱情慾；而如今，挪亞蒙命合宜地與妻子一同出來，眾子也各與自己的妻子一同出來。
For it was necessary then—inasmuch as all mankind was being destroyed—that in some manner they should not indulge in marriage and give themselves to license; but now he is fittingly commanded to go forth together with his wife, and the sons together with their own wives.
1:2529
Πρεπόντως δὲ αὐτὸς μὲν ἀκούει ἐξελθεῖν, περὶ τῶν ζῴων ἐξαγαγεῖν προστάτ- τεται ὡς βασιλεὺς αὐτῶν καὶ δεσπότης πρὸς Θεοῦ χειρο- τονηθείς
合宜的是，他自己蒙吩咐「出來」，而論到那些活物，他卻蒙命令將牠們「帶出來」，因為他是神所立、作牠們的君王與主宰。
Fittingly he himself is told to go forth, while concerning the animals he is commanded to bring them out, as being their king and master, appointed by God.
1:2530
Παρατηρεῖται δὲ τὸ λόγιον ὅτι πάντα ἐξῆλθε, οὐδένος βλαβέντος
這神諭特別記明：眾生都出來了，無一受損。
The oracle observes that all went forth, none being harmed.
1:2531
Καὶ ᾠκοδόμησεν Νῶε θυσιαστήριον
「挪亞為神築了一座壇。」
'And Noah built an altar.'
1:2532
Εἰ καὶ συνε´̣πραξέν τι πρὸς σωτηρίαν Νῶε κατα- σκευάσας τὴν κιβωτὸν καὶ ἀσφαλῶς αὐτὴν ἀσφαλτώσας καὶ τὰ ἄλλα ποιήσας, ἀλλ' οὐκ ἐφ' ἑαυτῷ ἐβάλετο, ἀλλ' εὐχα- ριστῶν θυσιαστήριον οἰκοδομεῖ
挪亞雖然確實藉著建造方舟、用瀝青穩妥地塗抹它，並做了其餘的事，為自己的得救出了力，然而他並不歸功於自己，反倒以感恩之心築了一座壇。
Even though Noah did contribute something toward his own salvation by constructing the ark, sealing it securely with pitch, and doing the rest, yet he did not attribute it to himself, but in thanksgiving he builds an altar.
1:2533
Οἰκείως δὲ πρὸ τούτου ἐλέγομεν ὅτι πλείονα εἰκότως τῶν ζῴων τῇ κιβωτῷ καθαρὰ ζῷα εἰσήγαγεν·
合宜的是，我們在此之前曾說，他合理地把數目較多的潔淨牲畜帶進了方舟；
Fittingly, before this we were saying that he reasonably brought into the ark a greater number of the clean animals;
1:2534
ἔμελλεν γὰρ ἐξ αὐτῶν ἱερουρ- γεῖν
因為他將要從牠們當中獻祭。
for he was going to offer sacrifice from among them.
1:2535
Εἰ δὲ καὶ μήπω νόμῳ προστεταγμένον ἦν ἱερουργεῖν, ἀλλὰ δίκαιος ὤν, καθὰ καὶ Ἄβε̣λ̣ ἐξ̣ ὡ῀̣ν̣ ἔκαμνεν καὶ εἶχεν ἀπήρχετο Θεῷ, δίκαιον ἡ[γούμ]ενος τῷ δεδωκότι εὐχαριστητικῶς ἀπάρχεσθαι
縱然那時律法尚未規定要獻祭，然而他既是義人——正如亞伯也將自己勞碌所得與所有之物獻給神——便認為理當以感恩之心，向那賜下這一切的主獻上初熟之物。
And though it was not yet enjoined by law to offer sacrifice, nevertheless, being a righteous man—just as Abel also brought to God from the fruits of his labor and of what he possessed—he deemed it right to offer firstfruits in thanksgiving to the One who had given them.
1:2536
Τὸ δὲ ἀπὸ πάντων εἴρ̣ησθαι αὐτὸν τῷ θυσιαστηρίῳ προσανενεγκεῖν συνετῶς ἀκούειν δεῖ
至於經上說他「從各樣」牲畜中取來獻在壇上，這句話必須用智慧來理解。
The statement that he offered upon the altar 'from all' must be understood with discernment.
1:2537
Τρία γάρ ἐστι τὰ εἰς θυσίαν ἀνα- φερόμεν[α] ···
因為獻於祭物之列的有三類：
For there are three kinds of things offered in sacrifice:
1:2538
ζῴων τῶν ἐν κτήνεσιν μόσχος, πρόβατον, ·ει̣[··]··νων δὲ τούτων, καὶ περιστερά
在牲畜當中有牛犢與綿羊，在這些〔飛鳥〕當中還有鴿子。
of the animals among the cattle, the calf and the sheep, and of these [birds], also the dove.
1:2539
Καὶ ἔστι τοῦτο ἐκ τῶν γραφῶν εὑρεῖν, ὅτι, τοῦ καθόλου λεγομένου, πρὸς τὸ [ ἀκ]ολούθως αὐτὸ ἐκλαμβάνειν προσήκει·
這一點可從眾聖經中找到明證：當某事以普遍的方式陳述時，理當按其相應的意義（加以適當限定）來領會；
And this can be found from the Scriptures, that when something is stated universally, it is proper to take it accordingly [with due qualification];
1:2540
τὸ γὰρ Καὶ ὄψεται πᾶσα [σὰρ]ξ τὸ σωτήριον τοῦ Θεοῦ οὐχ ἁπλῶς πᾶσαν ἡγεῖσθαι δεῖ, ἀλλὰ τὴν [ πεφ]υκυῖαν, ἥτις ἐστὶν ἡ ἀνθρώπου φύσις
例如「凡有血氣的都要看見神的救恩」這話，不可視為指絕對的一切，而是指那有此本性者，也就是人的本性。
for as to 'And all flesh shall see the salvation of God,' one must not suppose it means absolutely all, but that which is capable of it, which is human nature.
1:2541
Καὶ εἶπεν Κύριος τῷ Ἀβράμ·
「耶和華對亞伯蘭說：」
'And the Lord said to Abram:'
1:2542
Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τ[ο]ῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆ[ν] ἣν ἐάν σοι δείξω·
「你要離開本地、本族、父家，往我所要指示你的地去；」
'Go forth from your land and from your kindred and from the house of your father, into the land that I will show you;'
1:2543
καὶ ποιήσω σε εἰς ἔθνος μέγα, καὶ εὐλογήσω σε, καὶ μεγαλυνῶ τὸ ὄνομά σου καὶ ἔσῃ εὐλογητός, καὶ εὐλογήσω το̣υ`̣ς̣ εὐλογοῦντάς σε, καὶ τοὺς καταρωμένους σε καταράσομαι·
「我必叫你成為大國，我必賜福給你，叫你的名為大，你也要叫別人得福；為你祝福的，我必賜福與他；那咒詛你的，我必咒詛他；」
'and I will make you into a great nation, and I will bless you, and I will magnify your name, and you shall be blessed; and I will bless those who bless you, and those who curse you I will curse;'
1:2544
καὶ ἐνευλογη- θήσονται ἐν σο[ὶ πᾶ]σαι αἱ φυλαὶ τῆς γῆς
「地上的萬族都要因你得福。」
'and in you shall all the tribes of the earth be blessed.'
1:2545
Οὐκ ἀποκληρωτικῶς τῷ Ἀβραὰμ ὁ Θεὸς κελεύει ἀποστῆναι τῆς γῆς καὶ τῆς συγγενείας ἑαυτοῦ, ἀλλ' ἐνιδὼν ἐν αὐτῷ ἄξιόν < τι> τοῦ ὑπὸ κηδεμονίαν αὐτοῦ λοιπὸν τετάχθαι, ὅπερ ἦν ἡ εἰς αὐτὸν πίστις, καὶ οὐχ ἥρμοζεν τὸν ἔχοντα πίστιν εἰς Θεὸν παραμενεῖν τοῖς φαύλοις·
神吩咐亞伯拉罕離開本地本族，並非任意而為，乃是因為祂在他身上察見了某種配得從此被安置在祂看顧之下的東西——就是對祂的信；而一個對神有信心的人，仍留在惡人當中，是不合宜的；
God does not command Abraham to depart from his land and his kindred arbitrarily, but because He perceived in him something worthy henceforth to be set under His guardianship—namely, faith in Him; and it was not fitting that one having faith in God should remain among the wicked;
1:2546
εἰδωλολάτρης γὰρ ἦν ὁ τούτου πατήρ
因為他的父親是拜偶像的。
for his father was an idolater.
1:2547
Πολλάκις γὰρ ἡ συνουσία τῶν κακῶν βλάπτει τοὺς σπουδαίους, καὶ μάλιστα ὅταν νεοπαγεῖς ὦσιν
因為與惡人相交往往傷害那些勤勉向善的人，尤其當他們根基還新弱之時。
For often the company of the wicked harms the earnest, and especially when they are newly established.
1:2548
Διά τοι τοῦτο καὶ ὁ Σωτὴρ κηρύττει·
正因如此，救主也宣告說：
For this very reason the Savior also proclaims:
1:2549
Εἴ τις θέλει ὀπίσω μου ἐλθεῖν καὶ οὐ μισεῖ τὸν πατέρα αὐτοῦ καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι δὲ καὶ τὴν γυναῖκα καὶ τέκνα, οὐ δύναται εἶναί μου μαθητής
「凡要跟從我，而不恨惡自己的父親、弟兄、姊妹，甚至妻子、兒女的，就不能作我的門徒。」
'If anyone wishes to come after me and does not hate his father and his brothers and sisters, and moreover his wife and children, he cannot be my disciple.'
1:2550
Οὐ μῖσος δὲ τῶν οἰκείων ἐνεργαζόμενος τοῦτ̣ο̣ ἔφη ὁ Κύριος, ἀλλ' εἰ ἐμπόδιον τούτων τι πρὸς ἀρετὴν γίνοιτο, [ μι]σητέον αὐτὸ δι' ἀρετήν, ὅπερ ποιήσαντες οἱ μαθηταὶ ἔλεγον·
主說這話，並非要在人心中激起對親人的仇恨，而是說：若這些人中有任何成為妨礙德行的障礙，就當為德行的緣故恨惡它；門徒既如此行了，便說：
The Lord said this not to instill hatred of one's own kin, but that if any of these should become an impediment to virtue, it must be hated for virtue's sake; and having done this, the disciples said:
1:2551
Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι
「看哪，我們已經撇下所有的跟從了你。」
'Behold, we have left all and have followed you.'
1:2552
Τοῦτ' οὖν καὶ νῦν τῷ πατριάρχῃ προστάττεται, < τοῦ Θεοῦ> ἐπαγγελομένου δείξειν αὐτῷ γῆν, ἵν' ἐκεῖ διάγῃ, ποιήσειν τε αὐτὸν εἰς ἔθνος μέγα, εὐλογήσει<ν> τε καὶ μεγαλυνεῖν τὸ ὄνομα αὐτοῦ καὶ εὐλογητὸν αὐτὸν ἀπο- δείξειν, ὡς τοὺς εὐλογοῦντας αὐτὸν τυγχάνειν παρ' αὐτοῦ εὐλογίας, τοὺς δὲ καταρωμένους κατάραν ὑφίστασθαι πα[ρ' αὐ]τοῦ
因此，這事如今也吩咐給這位族長：神應許要指示他一塊地，好讓他在那裡居住，並要使他成為大國，賜福給他，叫他的名為大，使他成為蒙福的，以致為他祝福的人必從神那裡得福，而咒詛他的人必從神那裡受咒詛。
This, then, is now also enjoined upon the patriarch, God promising to show him a land in which he might dwell, to make him into a great nation, to bless him and magnify his name and render him blessed, so that those who bless him should obtain blessing from Him, while those who curse him should incur a curse from Him.
1:2553
Πρὸς δὲ τούτοις ἐν ὑποσχέσει αὐτῷ κατε- παγ̣γ̣έλλεται ἐνε[υλο]γηθῆναι ἐν αὐτῷ πᾶσας τὰς φυλὰς τῆς γῆς, ἅπερ ἅπαντα οὐκ ἀνθρ[ώ]πινα τυγχάνει, ὡς ἐκ τῆς ἀναγωγῆς εἰσόμεθα [ τὰ] ἐντεῦθεν ἄν̣ω̣θε̣[ν] ἀρχόμενοι
除此之外，神以應許向他保證，地上的萬族都要因他得福——這一切都非僅屬人間之事，正如我們將從屬靈的解釋中得知的，我們就從此處開始，往上升到更高的意義。
In addition to these things, He promises him by way of pledge that in him all the tribes of the earth shall be blessed—all of which is not merely human, as we shall learn from the anagogical interpretation, beginning here to ascend to the higher meaning.
1:2554
Παντὸς ἁμαρτωλοῦ διάβολος πατή[ρ ἐσ]τιν κατὰ τὸ ε̣ι̣ρη- μένον·
按著所記的話，魔鬼是每一個罪人的父：
Of every sinner the devil is the father, according to what is said:
1:2555
Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν
「凡犯罪的，是屬魔鬼的。」
'Everyone who commits sin is of the devil.'
1:2556
Ὡς γὰρ ὁ πο̣ι̣ῶν τὸ θέλη[μα τοῦ] Θεοῦ γέννημα αὐτοῦ γίνεται, – Π̣[ᾶς] γάρ φησιν ὁ ποιῶν τὴν δικαι- [οσύν]ην ἐκ τοῦ Θεοῦ γεγέννηται–, οὕτως ὁ τὴν ἁμαρτίαν ποιῶν ἐκ τοῦ δ̣ιαβο´̣λου ἐστίν καὶ πατρὸς αὐτῆς̣
因為正如遵行神旨意的人成了祂的子女——經上說「凡行義的都是從神生的」——照樣，犯罪的人乃是屬魔鬼、屬那罪之父的。
For just as he who does the will of God becomes His offspring—'For everyone,' it says, 'who does righteousness has been born of God'—so he who commits sin is of the devil and of its father.
1:2557
Ἔχει δὲ καὶ συγγένειαν τὴν ἐκ τούτου̣ [ τοῦ] πατρὸς σύστασιν
它也有「本族」，就是那源於此父的組成關係。
And it also has kinship, namely the constitution that derives from this father.
1:2558
Ταύτην οὖν ὑπεξελθεῖν αὐτῷ παρακελε̣ύετ̣αι Θεὸς γῆν αὐτὴν καλ[ῶν, –ο]ὐδὲν γὰρ οὐράνιον ἀλλὰ πάντα γήϊν̣α ἐν τῷ ἀντικειμένῳ διαβόλῳ, –ἵν' οὕτω ἀποθέμενος τὴν εἰκόνα τοῦ χοϊκοῦ ἀναλάβῃ τὴν εἰκόν̣α̣ τοῦ ἐπουρανίου
因此神勸勉他從其中出來，並稱它為「地」——因為在那作對頭的魔鬼裡毫無屬天的事物，一切都是屬地的——好使他既如此脫去了屬土者的形象，便可穿上那屬天者的形象。
God therefore urges him to come forth out of this, calling it 'land'—for there is nothing heavenly but all things earthly in the adversary devil—so that having thus put off the image of the earthly, he might take up the image of the heavenly.
1:2559
Τοιοῦτον δ' ἐν ψαλμῷ φέρεται πρὸς τὴν ἀπὸ τῶν ἐθνῶν ἐκκλησίαν λεγόμενον·
在一篇詩篇中也有類似的話，是對那從外邦人中招聚而來的教會所說的：
Something of this sort is set forth in a psalm, spoken to the Church gathered from the nations:
1:2560
Ἄκουσον, θύγατερ, καὶ ἰδὲ καὶ κλῖνον τὸ οὖς σου καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου, ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου, καὶ αὐτός ἐστιν ὁ Κύριός σου
「女子啊，你要聽，要看，要側耳而聽；要忘記你的百姓和你的父家，王就羨慕你的美貌，因為他是你的主。」
'Hearken, O daughter, and behold, and incline your ear, and forget your people and the house of your father, for the king has desired your beauty, and he is your Lord.'
1:2561
Ἤδη γὰρ αὐτὴν ὑπαρξαμένην τοῦ κινεῖσθαι ἀπὸ τῆς εἰδωλολατρείας προφητικῷ ὀφθαλμῷ διεγείρων ὁ λόγος θυγατέρα καλεῖ προτρεπόμενος αὐτὴν ἀκοῦσαί τε καὶ ἰδεῖν, τοῦ τοῦ Θεοῦ λόγου ἅμα καὶ τὸ ἀκούεσθαι καὶ τὸ ὁρᾶσθαι ἔχοντος καρδίᾳ καθαρᾷ, πρὸς δὲ τοῦτο καὶ κλῖναι τὸ οὖς, ἵν' ἐκ τούτων ἐπιλάθῃ τοῦ λαοῦ σου οἰκείου καὶ πατρός σου ἀποταξαμένη αὐτῷ, προσθεὶς καὶ τὴν αἰτίαν, ἥνπερ καὶ ἐν τῷ πατριάρχῃ ἐφάσκομεν ἐνυπάρχειν, κάλλος ψυχῆς·
因為她既已開始從拜偶像的事中轉動起來，那道便以先知的眼目喚醒她，稱她為「女子」，勸她既要聽也要看——神的道對清潔的心，同時是可聽也是可見的——並且要她側耳而聽，好叫她藉此忘記自己的百姓，並與父家告別、脫離那父；祂又加上緣由，就是我們說在那位族長身上也存在的緣由，即靈魂的美麗；
For since she had already begun to stir from idolatry, the Word, rousing her with a prophetic eye, calls her 'daughter,' urging her both to hear and to see—the Word of God being at once heard and seen by a pure heart—and in addition to this to incline her ear, so that thereby she might forget her own people and, renouncing her father, be freed from him; and He adds also the reason, the very one which we said was present in the patriarch, namely beauty of soul;
1:2562
οὐδὲν γὰρ οὕτως καλλωπίζει τὴν ψυχὴν ὡς ἀρετη´̣
因為再沒有什麼能像德行那樣裝飾靈魂。
for nothing so adorns the soul as virtue.
1:2563
Δεῖ οὖν ἐπιλαθέσθαι πάντων τῶν γηΐνων ἃ διαιρεῖται εἰς τὰ προειρημένα
所以人必須忘記一切屬地之物，就是那分屬前述各類的事物。
One must therefore forget all earthly things, which are divided into the aforementioned categories.
1:2564
Φησὶν δὲ τῷ σπουδαίῳ ἥκειν εἰς γῆν ἣν ἐὰν αὐτῷ δείξῃ Θεός, οὐχ ὁρατο´̣ν, εἰ καὶ συμβόλου χάριν καὶ τοῦτο παρηκολούθησεν, ἀλλ' ἀόρατον·
祂吩咐那勤勉向善的人前往神所要指示他的地——這地並非有形可見的，縱然為了作預表，那有形之地也一併隨之而至，實則乃是無形不可見的；
He tells the earnest man to come into a land which God will show him—not a visible one, even if for the sake of a symbol this too accompanied it, but an invisible one;
1:2565
ἐλπὶς γὰρ βλεπομένη οὐκ ἔστιν ἐλπίς
因為所見的盼望不是盼望。
for hope that is seen is not hope.
1:2566
Τί δὲ καὶ τὸ ποιήσειν [αὐ]τὸν εἰς ἔθνος μέγα μετὰ τὸ κατὰ τὸ ῥητὸν ἐκλαβεῖν; Δῆλον γὰρ [ὅτ]ι καὶ καθ' ἱστορίαν τοῦτο ὑπῆρξεν
至於神使他成為大國一事，在按字面領會之後，又當如何理解呢？顯然，這事按著史實也確曾發生。
And what of His making him into a great nation, after taking it according to the literal sense? For it is plain that this also came to pass historically.
1:2567
Μέγα δέ ἐστιν τῷ ὄντ̣ι γινόμενος ἔθνος, ὅταν ἐξ ἀρετῶν κοσμῆται
然而，惟有當人以諸德為裝飾時，他才真正成為大國。
But he truly becomes a great nation when he is adorned with virtues.
1:2568
Φανερὸν δὲ ὅτι, πλειον·[··]·
顯然……更多……
It is evident that... more...
1:2569
ὀνόματοσκαὶ διαβοήτου γινομένου ἐκ τῆς συ̣νούσης ἀρετῆς καὶ τοῦ κόσμου τοῦ ἑπομένου ἐκ τῆς εὐλογίας τῆς πνευματικῆς·
他的名因那住在他裡面的德行，並因那隨屬靈祝福而來的尊榮，成為又大又聞名；
his name becoming great and renowned by reason of the virtue that dwells in him, and by reason of the honor that follows from the spiritual blessing;
1:2570
αἱρετώτερον γὰρ ὄνομακαλὸν ἢ πλοῦτος καὶ φήμη ἀγαθὴ πιαίνει ὀστᾶ
因為美名勝過財富，好名聲滋潤骨頭。
for a good name is more to be chosen than riches, and a good reputation makes the bones fat.
1:2571
Οὐκ ἀρκεῖται δὲ τῷ εὐλογῆσαι, ἀλλ' ἔτι ἐπάγει λέγων·
祂不以單單賜福為滿足，反倒接著又說：
He is not content merely to bless, but goes on further, saying:
1:2572
Καὶ ἔσῃ εὐλογητός, ἄξιος εὐλογίας γινόμενος̣ διὰ τὸ μέγεθος καὶ τὴν ἐπὶ τελείαν ἀρετὴν προκοπήν, εὐλογεῖ δὲ καὶ τοὺς εὐλογοῦντας, οὐ ψιλῇ προφορᾷ, ἀλλὰ τῇ αἱρέσει καὶ ἐκλογῇ ὧν αὐτὸς ἐκλέγεται
「你也要成為蒙福的」，就是藉著他的偉大以及朝向全備德行的長進，成為配得祝福的；而他也為那些為他祝福的人祝福，不是憑空口的言語，而是憑著他自己所揀選之人的抉擇與選擇。
'And you shall be blessed,' becoming worthy of blessing through his greatness and his progress toward perfect virtue; and he blesses also those who bless him, not by bare utterance, but by the choice and election of those whom he himself chooses.
1:2573
Ὡσαύτως δὲ καὶ κατάρᾳ ὑποπεσοῦνται οἱ ἐναντίως αὐτῷ διακείμενοι
照樣，那些心懷敵意對待他的人，也必落在咒詛之下。
Likewise, those disposed contrary to him shall fall under a curse.
1:2574
Καὶ φαί- νεται τοῦτο τῷ ἀναγνόντι τὰς ἱστορίας, ἐν αἷς δηλοῦται ὡς ὅσοι μὲν αὐτὸν ἀσμένως ὑπεδέξαντο εὐλογήθησαν, ὅσοι δὲ οὐ δεόντως αὐτῷ ἐχρήσαντο ὑπὸ κατάραν γεγόνασιν ὡς ὁ Ἀβιμέλεχ
凡讀過那些史事的人都看得明白：其中顯明，凡樂意接待他的都蒙了福，而凡對他行事不當的都落在咒詛之下，亞比米勒便是如此。
And this is evident to one who reads the histories, in which it is shown that as many as gladly received him were blessed, while as many as treated him unworthily came under a curse, as did Abimelech.
1:2575
Δύνανται δὲ καὶ περὶ ἀοράτων δυνάμεων ταῦτα λέγεσθαι, ἁγίων μὲν ἀγγέλων εὐλογούντων τὸν σπουδαῖον καὶ εὐλογουμένων, διαβόλου δὲ καὶ δαιμόνων καταρωμένων αὐτὸν καὶ ὑπὸ κατάραν πιπτόντων
這些話也可論到那些不可見的能力：聖天使為那勤勉向善的人祝福，也蒙福；而魔鬼與眾鬼咒詛他，卻落在咒詛之下。
These things can also be said concerning the invisible powers: the holy angels blessing the earnest man and being blessed, while the devil and the demons curse him and fall under a curse.
1:2576
Ἔτι δὲ ἕτερον ὑπάρξει κατόρθωμα τὸ ἐνευλογηθῆναι ἐν αὐτῷ πάσας τὰς φυλὰς τῆς γῆς, ἀπαλλαττομένας τοῦ γῆς εἶναι φυλὰς διὰ τὴν πρὸς αὐτὸν μίμησιν κατὰ ἁγιότητα, μηκέτι τὰ ἐπίγεια αὐτῶν φρονουσῶν
此外還有另一項成就：地上的萬族都要因他得福，藉著在聖潔上效法他，得以脫離「屬地之族」的身分，不再思念地上的事。
Furthermore there will be yet another achievement: that in him all the tribes of the earth shall be blessed, being delivered from being tribes of the earth through their imitation of him in holiness, no longer setting their minds on earthly things.
1:2577
Ἔκκειται δὲ εἰς τοῦτο ὁ σπουδαῖος εἰς τὸ ἐνευλογηθῆναι ἐν αὐτῷ διὰ μιμήσεως πάσας τὰς φυλὰς τῆς γῆς, κἂν μὴ πᾶσαι προ- σέλθωσιν τῇ προαιρέσει ἑαυτὰς ἀπὸ τούτου χωρίζουσαι
這位勤勉向善之人被立為此目的：好叫地上的萬族藉著效法而在他裡面得福，縱然不是所有的族都會前來、憑自己的意願脫離這〔屬地之事〕。
The earnest man is set forth for this, that through imitation all the tribes of the earth might be blessed in him, even if not all should come and, by their own choice, separate themselves from this [earthliness].
1:2578
Καὶ ἐπορεύθη Ἀβράμ, καθάπερ ἐλάλησεν αὐτῷ ὁ Κύριος, καὶ ᾤχετο μετ' αὐτοῦ Λώτ
「亞伯蘭就照著耶和華的吩咐去了，羅得也和他同去。」
'And Abram went, just as the Lord had spoken to him, and Lot went with him.'
1:2579
Ἀβρὰμ δὲ ἦν πέντε καὶ ἑβδομήκοντα ἐτῶν, ὅτε ἐξῆλθεν ἐκ Χαρράν
「亞伯蘭出哈蘭的時候，年七十五歲。」
'And Abram was seventy-five years old when he went out from Haran.'
1:2580
Καὶ ἔλαβεν Ἀβρὰμ τὴν Σάραν γυναῖκα αὐτοῦ καὶ τὸν Λὼτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν, ὅσα ἐκτήσαντο, καὶ πᾶσαν ψυχήν, ἣν ἐκτήσαντο ἐκ Χαρράν, καὶ ἐξῆλθαν πορευθῆναι εἰς γῆν Χαναὰν καὶ ἦλθαν εἰς γῆν Χαναάν. Μεγάλη μαρτυρία τῷ πατριάρχῃ αὕτη, ὅτι οὑ´̣τω πεπόρευται καθάπερ ἐλάλησεν αὐτῷ ὁ Θεός, ἀποδοχῆς δὲ καὶ Λὼτ συνακολουθήσας τῷ Ἀβράμ
「亞伯蘭將他妻子撒萊、姪兒羅得，和他們所積蓄的一切財物，並在哈蘭所得的人口，都帶著往迦南地去，他們就到了迦南地。」這對這位族長是極大的見證，因為他正照著神對他所說的去行了；羅得跟隨亞伯蘭，也是值得稱許的。
'And Abram took Sarah his wife and Lot his brother's son and all their possessions that they had acquired, and every soul that they had gained in Haran, and they went forth to go into the land of Canaan, and they came into the land of Canaan.' This is a great testimony to the patriarch, that he journeyed thus, just as God had spoken to him; and it is also to the credit of Lot that he accompanied Abram.
1:2581
Μαρτύρεται δὲ τὸ λόγιον καὶ τὸν χρόνον καθ' ὃν ἐξελήλυθεν καὶ ὡς ἅπαντα ὅσα ἐκτήσαντο ἐξήγαγον ἐκ Χαρρὰν καὶ πᾶσαν ψυχὴν ἣν ἐκτήσαντο καὶ οὕτως ἦλθον εἰς γῆν Χαναάν
這神諭既記明他出來的時間，也記明他們把在哈蘭所積蓄的一切都帶了出來，並所得的一切人口，如此進了迦南地。
The oracle attests both the time at which he went out and that they brought out from Haran all that they had acquired, and every soul they had gained, and thus came into the land of Canaan.
1:2582
Καὶ τοῦτο μὲν ἂν εἴη ἔχ[ο]ν [ κα]ὶ καθ' αὑτὸ μεγίστην ἀποδοχήν, ὅτι οὐκ ἀναμείνας, οὐ καμφθεὶς οἰκειότητι συγγενείας, οὐ φίλων, οὐ τῶν ἄλλων, ὅσα ἀγωγὰ εἰς τὸ μὴ ἀποστῆναι τῆς πατρίδος ὑπῆρχεν, ὑπερεῖδεν ἅπαντα τῷ θείῳ κατα- πειθὴς γινόμενος προστάγματι
單就這一點而言，也配得最大的稱讚：他毫不遲延，不為親族之情、友朋之誼、以及其他一切足以使人不忍離開故土之事所屈服，反倒因順服神的命令而輕看了這一切。
And this in itself would deserve the greatest commendation: that without lingering, without being bent by the ties of kindred, of friends, or of the other things that tend to keep one from departing from one's homeland, he disregarded all, becoming obedient to the divine command.
1:2583
Προσθήκη, ὡς προλα- βόντες εἰρήκαμεν, τὸ καὶ οὕτως πορευθῆναι καθὼς ἐλάλησεν αὐτῷ ὁ Θεός
正如我們先前所說的，「他如此去行，正照著神對他所說的」，乃是額外的一項稱許。
It is an addition, as we said before, that he journeyed thus, just as God had spoken to him.
1:2584
Συμβαίνει γὰρ πολλάκις ποιῆσαι μὲν τὸ προσταττόμενον, μὴ οὕτω δὲ αὐτὸ ἀνῦσαι ὡς ὁ προστάξας ὑπέθετο
因為常有這樣的事：人雖做了所吩咐的事，卻不照那吩咐者所定的方式去成就它。
For it often happens that a man does what is commanded, yet does not accomplish it in the way the commander intended.
1:2585
Ἐνταῦθα οὕτως γέγονεν ὡς ὁ Θεὸς ἐκέλευσεν, καὶ τῆς αἰτίας τοῦ πραττομένου θείως γινομένης καὶ τοῦ ἀποτελέσματος κατὰ τὸν σκοπὸν τοῦ κελεύσαντος
而在此處，事情乃是正照著神所命令的成就了：既有那行事的動機是出於神而生的，其果效也是照著那發命者的旨意而成的。
Here it came to pass just as God commanded, both the motive of the deed being brought about divinely and the outcome according to the purpose of the One who commanded.
1:2586
Οὐχ οὕτως οἱ ἐλεημοσύνην ποιοῦντες πρὸς τὸ θεαθῆναι ὑπ' ἀνθρώπων ἐνεργοῦσιν, τὴν μὲν πρᾶξιν ἐπιτελοῦντες, τῷ δὲ τρόπῳ τοῦ ἐνεργουμένου διασφαλλόμενοι
那些為要叫人看見而施捨的人，行事卻不是這樣：他們固然做成了那事，卻在所行之事的方式上失了準。
Not so do those who give alms in order to be seen by men act, who accomplish the deed indeed, but go astray in the manner of what is done.
1:2587
Ὁ μακά- ριος δὲ Παῦλος οὐχ οὕτως, ἀλλὰ λέγων Μιμηταί μου γίνεσθε οὐχ ἁπλῶς τοῦτο προσέταττεν, ἀλλ' ἑξῆς ἐπέ- φερεν καθὼς κἀγὼ τοῦ Χριστοῦ, οὐ τῷ δοκεῖν ἀλλ' ἀλη- θείᾳ
然而，那有福的保羅卻不是這樣；他說「你們要效法我」時，並非單單如此吩咐，而是接著又加上「像我效法基督一樣」——不是憑外表，而是憑真實。
But the blessed Paul was not so; rather, when saying, 'Be imitators of me,' he did not simply enjoin this, but went on to add, 'as I also am of Christ'—not in appearance but in truth.
1:2588
Πάλιν δ' ὁ Σωτὴρ λέγων Μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ ἐνάγει τοὺς ἀκούοντας κατανοεῖν εἰς τὸ μαθεῖν καὶ τὸν τρόπον καὶ τὴν ἐνέργειαν καὶ τὰς αἰτίας τῆς πραότητος καὶ ταπεινοφροσύνης
救主又說「你們當學我的樣式，因為我心裡柔和謙卑」，藉此引導聽者去思想，好使他們學會柔和與謙卑的方式、運作和緣由。
Again the Savior, saying, 'Learn from me, for I am gentle and lowly in heart,' leads His hearers to consider, so as to learn both the manner and the working and the causes of gentleness and humility.
1:2589
Ἐπάγεται δὲ ὁ πατριάρχης καὶ τὴν κτῆσιν οὐχ ὡς δεδουλωμένος αὐτῇ ὅ γε μὴ τῷ μονογενεῖ υἱῷ ἑαυτοῦ δουλωθείς, ἀλλ' ἑλὼν αὐτὰ πρὸς τὰς χρείας
這位族長也帶著自己的財物，並非作那受財物奴役的人——他連自己的獨生子都不受其轄制——而是為著自己的需用而取用它們。
The patriarch brings along also his possessions, not as one enslaved to them—he who was not even enslaved to his own only-begotten son—but having taken them for his needs.
1:2590
Καὶ ταῦτα μὲν τῆς ἱστορίας ἕνεκα λεχθέντα ἱκανὰ πρὸς ὠφελίαν, οἷς προσλημπτέον καὶ τὸ ἐξαγαγεῖν ἐκ Χαρρὰν καὶ τὰς ψυχὰς ἃς ἐκτήσαντο δηλοῦν ὅτι τῆς οἰκετείας οὓς πρὸς τ[ὸ]ν ἑαυτοῦ τρόπον ἐκτήσατο συνεπηγάγετο·
這些為著字面史事所說的話，於造就已然足夠；此外還須補上一點：「從哈蘭帶出來」以及「他們所得的人口」這話表明，他把家中那些他已引導歸向自己生活樣式的人，一同帶了出來。
And these things, spoken for the sake of the literal history, are sufficient for profit; to which must be added that the phrase 'to bring out from Haran' and 'the souls that they had acquired' makes plain that he brought along with him those of his household whom he had won over to his own manner of life.
1:2591
οὐδεὶς γάρ, κατ[ὰ] τὸ εἰρημένον, βραδὺς ἐν οἰκίᾳ σοφοῦ
因為正如經上所說，在智慧人的家中沒有懶惰的人。
For, as it is written, no one is slow in the house of a wise man.
1:2592
Ἔχει δὲ καὶ ὁ τῆς ἀναγωγῆς λόγος πολλὴν τὴν ὠφελίαν τῷ ἅπαντα ἐξομαλῖσαι δυναμένῳ
那按屬靈引申（超昇之義）的解釋，對於能將一切都梳理平順的人，也帶有極大的益處。
The interpretation according to the higher, anagogical sense also holds great profit for the one able to make all things smooth and plain.
1:2593
οἱ τόποι γὰρ τῶν αἰσθήσεων ὡσανεὶ τρῶγλαί εἰσιν
因為諸感官的所在，彷彿就是洞穴與地窟。
For the seats of the senses are, as it were, holes or burrows.
1:2594
Βούλεται οὖν ὁ Θεὸς ἀπαναστῆναι αὐτὸν ἀπὸ τῶν αἰσθητῶν
所以神願意使他從那些屬感官之物中被提升出來。
God, therefore, wills to raise him up and away from the objects of sense-perception.
1:2595
Καὶ τὴν ἐν τούτοις κτῆσιν συνετῶς γεγενημένην ὁ ἅγιος συνεπάγεται χρησιμεύουσαν αὐτῷ εἰς τὴν εἰστὰ νοητὰ τελείωσιν, ἢ ὁ τέλειος πρὸς τοῖς μεγάλοις οὐκ ἔχει καὶ τὸν στολισμὸν κεκοσμημένον μειδιασμόν τε ὀδόντων καὶ βῆμα ποδός; Ἐπάγεται δὲ καὶ τὴν γυναῖκα, ἥτις ἑρμηνεύε- ται ἀρχή μου προσφόρως·
聖者也將這些以審慎方式所得的產業一同帶著，因它對他趨向可理解界之成全有所助益；難道那完全人在他偉大之處以外，不也擁有那有秩序的裝飾、齒間的微笑與腳步的儀態嗎？他也帶上他的妻子，她恰當地被解釋為「我的開端」（或「我的治理」）。
And the possession in these things, prudently acquired, the holy man takes along with himself as useful for his perfection with respect to the intelligible realities — or does not the perfect man, beside his great endowments, also possess the ordered adornment, the smiling of the teeth and the stepping of the foot? And he also brings along his wife, who is fittingly interpreted as 'my beginning' (or 'my rule').
1:2596
ὁ σοφὸς γὰρ μετὰ τῆς σοφίας ἐστὶν ἤτοι ἀρχόμενος ὑπ' αὐτῆς ἢ ἐξ αὐτῆς ἔχων τὸ ἄρχειν, καὶ σύζυγον αὐτὴν ἔχων κατὰ τὸ σαλομώντιον·
因為智慧人是與智慧同在的，或是受她管治，或是從她得著管治的權柄，並且照所羅門的話，以她為配偶。
For the wise man exists together with wisdom, either being ruled by her or having his rule from her, and having her as his consort, according to the Solomonic saying.
1:2597
Ἤγαγον αὐτὴν εἰς συμβίωσιν ἐμαυτῷ, τὴν σοφίαν δηλονότι, καὶ ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς·
我娶了她，就是智慧，與我同住，並且我成了愛慕她之美的人。
I took her, namely wisdom, to live together with me, and I became a lover of her beauty.
1:2598
αὕτη δὲ καὶ τίκτει ἀνδρὶ φρόνησιν
並且她為人生下明智。
And she bears prudence for a man.
1:2599
Ἐπάγεται δὲ καὶ τὸν Λὼτ τὸν ἀδελφιδοῦν, περὶ οὗ οὕτως ἂν διαλάβοιμεν·
他也帶上他的姪兒羅得，關於他我們可以這樣論述。
He also brings along Lot his nephew, concerning whom we might discourse as follows.
1:2600
ὁ Ἀβρὰμ υἱὸς Θεοῦ διὰ δικαιοσύνην ὑπάρχει, – Πᾶς γὰρ ὁ ποιῶν δικαιοσύνην ἐκ τοῦ Θεοῦ γεγέννηται, – καὶ διὰ τοῦτο τῶν θείων καὶ ἀοράτων καὶ ὑπερφυῶν ἐστι μέτοχος μυστηρίων, ἔχει δ' ἀδελφὸν ὁ τοιοῦτος τὸν τῶν αἰσθητῶν σοφῶς μεταποιούμενον·
亞伯蘭因公義而為神的兒子——因為凡行公義的都是從神生的——因此他成為那些屬神、不可見且超乎本性之奧祕的分享者；這樣的人有一位弟兄，就是那智慧地轉化運用屬感官之物的人。
Abram is a son of God by reason of righteousness — for everyone who does righteousness has been born of God — and on this account he is a partaker of the divine and invisible and supernatural mysteries; and such a man has as brother the one who wisely refashions the objects of sense.
1:2601
συμβάλλεται γὰρ τῷ τελείῳ τὸ τοιοῦτον·
因為這樣的事對那完全人是有所助益的。
For such a thing contributes to the perfect man.
1:2602
τούτου δ' υἱὸς ὁ Λὼτ ἀπόκλισις λελυτρωμένος ἑρμηνευόμενος·
這人的兒子就是羅得，他被解釋為「已蒙救贖的偏轉」。
And the son of this one is Lot, who is interpreted as 'a turning-aside that has been redeemed.'
1:2603
ᾗ γὰρ οὐκ ἔστιν υἱὸς τοῦ σοφοῦ ἀλλὰ τοῦ περὶ τὰ αἰσθητὰ ἔχοντος, ἀπόκλισίς ἐστιν ὀλίγον σαλευόμενος ἀπὸ τῶν αἰσθητῶν, ᾗ δὲ ὑπὸ τὸν ἅγιόν ἐστιν καὶ τούτῳ ἕπεται, λελυτρωμένος ὑπάρχει ἀρχὴν ταύτην τῆς τῶν θείων καὶ ὑπερφυῶν νοήσεως δεχόμενος
因為就他不是那智慧人之子、而是那專務屬感官之物者之子而言，他乃是「偏轉」，稍微地從屬感官之物被搖動出來；但就他在聖者之下並跟隨他而言，他便是「已蒙救贖的」，領受這事作為對屬神並超乎本性之事之理解的開端。
For insofar as he is not a son of the wise man but of the one occupied with sensible things, he is a 'turning-aside,' being slightly shaken away from the objects of sense; but insofar as he is under the holy man and follows him, he exists as 'redeemed,' receiving this as the beginning of the understanding of divine and supernatural things.
1:2604
Τοῦτον δὴ καὶ ἄνθρωπον καὶ τρόπον ἐπήγετο Ἀβρὰμ σοφῶς δεχόμενος καὶ τὰ αἰσθητά·
亞伯蘭就帶著這樣的人與這樣的樣式，智慧地連屬感官之物也一併領受。
This man, then, and this manner of being, Abram brought along, wisely receiving even the objects of sense.
1:2605
καλὸν γὰρ καὶ τὸ ἀπόκλισιν εἶναι ῥέποντα πρὸς τὰ καλὰ καὶ σαλευόμενον ἀπὸ τῶν ἐναντίων·
因為作一個「偏轉」也是美好的，就是傾向於美善之事、並從其相反之事被搖離。
For it is good also to be a 'turning-aside' that inclines toward the good and is shaken away from its opposites.
1:2606
οὕτω γὰρ καὶ εὐχὴ ἀναπέμπεται λέγοντος τοῦ ψαλμῳδοῦ·
因為詩人這樣說時，也是照此獻上禱告：
For in this way also a prayer is sent up, when the psalmist says:
1:2607
Σαλευθήτω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ·
願全地在他面前震動。
Let all the earth be shaken before his face.
1:2608
τούτου γὰρ γινομένου οὐκέτι ἡ γῆ γῆ μένει, τοῦ προσώπου καταλάμψαντος τοὺς ἐπὶ γῆς πρὸς τὸ γενέσθαι οὐρανίους
因為當這事成就時，地便不再存留為地，因他的容光照耀在地上的人身上，使他們得以成為屬天的。
For when this comes to pass, the earth no longer remains earth, since his countenance shines upon those on earth so that they become heavenly.
1:2609
Τῆς αὐτῆς διανοίας ἐστὶν καὶ τὸ Ὁ καθήμεν̣ος ἐπὶ τῶν χερουβείμ, σαλευθήτω ἡ γῆ, ἵνα μεταβολὴ περὶ αὐτοῦ γένηται
同一意義的還有那句話：「坐在基路伯之上的，願地震動」，好使關乎它的一種變化得以發生。
Of the same meaning is also the saying, 'He who is seated upon the cherubim, let the earth be shaken,' so that a transformation concerning it may come about.
1:2610
Οὕτω δὴ καὶ οἱ σὺν αὐτῷ τῷ πατριάρχῃ ἐξῆλθον μεταβαλόντες ἐπὶ τὸ βέλτιον·
如此，那些與族長本人同行的人也出來了，是被改變成更美好的。
So indeed those with the patriarch himself went out, having been changed for the better.
1:2611
ἦλθον γὰρ εἰς Χαναάν, ὅπερ ἑρμηνεύεται ἡτοι- μασμένη·
因為他們來到迦南，這名被解釋為「已預備妥當的」。
For they came to Canaan, which is interpreted as 'prepared.'
1:2612
πρέπει γὰρ τῷ νῦν εἰσαγομένῳ ἀρξαμένῳ καταλιπεῖν τὰ αἰσθητὰ εὐτρεπισθῆναι πρὸς παραδοχὴν τω῀̣ν θειοτέρων
因為那如今被引進、已開始撇下屬感官之物的人，理當被預備好，以承受那更屬神的事物。
For it is fitting that the one now being introduced, having begun to leave behind the objects of sense, should be made ready for the reception of the more divine things.
1:2613
Καὶ διώδευσεν Ἀβρὰμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχὲμ ἐπὶ τὴν δρῦν τὴν ὑψηλήν·
亞伯蘭走遍那地，直到其長度的盡處，來到示劍的地方，到那棵高大的橡樹那裡。
And Abram traversed the land unto its length, as far as the place of Shechem, to the lofty oak.
1:2614
οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν Εἰσάγει μὲν ὁ λόγος ὅτι νεωστὶ εἰς̣ τὴν γῆν ταύτην μεταστὰς ἀναγκαίως αὐτῆς τὴν εἰδέαν κατανοεῖ διοδεύων τὸ μῆκος, εἰκὸς δ' ὅτι καὶ τὸ πλάτος, τὴν περιοχὴν αὐτῆς καταμανθάνων·
那時迦南人住在那地。字面的敘述帶出這事：他既新近遷入這地，便必然在走遍其長度時察看它的形貌，並且很可能連其寬度也是如此，藉以透徹認識它的範圍。
Now the Canaanites at that time dwelt in the land. The literal account introduces the fact that, having recently migrated into this land, he necessarily observes its appearance as he traverses its length, and probably also its breadth, learning thoroughly its extent.
1:2615
σημειοῦται γὰρ τὸ λόγιον ἕως τοῦ τόπου Συχέμ, καὶ ὅτι δὲ οἱ Χαναναῖοι ἐπὶ τὴν γῆν κατῴκουν
因為這聖言指明「直到示劍的地方」，也指明迦南人住在那地上。
For the oracle indicates 'as far as the place of Shechem,' and also that the Canaanites dwelt upon the land.
1:2616
Ἀναγκαίως δὲ ἀπὸ τούτου χωρητέον ἐπὶ τὴν ἀναγωγήν
但從此處起，我們必須轉入那屬靈引申的解釋。
But from this point we must necessarily pass over to the anagogical interpretation.
1:2617
Ὁ ἅγιος μεταστὰς ἀπὸ τῶν αἰσθητῶν, ἃ καὶ αὐτὰ καλῶς μετῄει, ἐπὶ προκοπὴν θειοτέραν, καὶ μετελθὼν κατενόει τὸ μῆκος, ὅπερ ἔμφασιν παρέχει ὡς τὸ ὕψος καὶ τῶν θείων κατενόει
聖者既從屬感官之物遷出——這些他也曾正當地追求——而趨向更屬神的長進，並已越過，便思想那「長度」，這給人一種印象，就是他也思想了屬神之事的「高度」。
The holy man, having migrated away from the objects of sense — which he also pursued rightly — unto a more divine advancement, and having passed over, contemplated the length, which affords the impression that he also contemplated the height of divine things.
1:2618
Τοῦτ' αὐτὸ καὶ ὁ μακάριος Παῦλος τί πλάτος καὶ μῆκος καὶ βάθος γνῶναι τε τὴν ὑπερβάλ- λουσαν χάριν τοῦ Θεοῦ
這正是有福的保羅所表達的：要知道那闊、長、深，以及神那超越的恩典。
This very thing the blessed Paul also expresses: to know the breadth and length and depth, and the surpassing grace of God.
1:2619
Ταῦτα οὖν ἅπαντα κατενόει ἀπὸ τοῦ μείζονος καὶ περὶ τῶν ἄλλων μαρτυρούμενος
如此，他從那更大的著手思想這一切，並在其餘的事上得著見證。
All these things, then, he contemplated by proceeding from the greater and being borne witness to concerning the rest.
1:2620
Ἔρχεται δὲ ἕως τοῦ τόπου Συχέμ, ἔνθα ἡ πηγὴ ἐτύγχανεν, ἐφ' ἣν ὁ Ἰησοῦς ἐκαθέσθη κοπιάσας διὰ τὸ ὁμοούσιον τῇ ἡμετέρᾳ σαρκὶ σῶμα ἔχειν, ὅπερ πιθανῶς ὑποβάλλοι ὅτι ἀπὸ τῆς μείζονος καὶ περὶ θεολογίαν ἀσχολίας, ὃ δηλοῦται διὰ τοῦ μήκους, ἦλθεν καὶ εἰς τὸν περὶ τῆς ἐνανθρωπήσεως λόγον κατὰ τὸ ὑπὸ Ἰησοῦ εἰρημένον·
他來到示劍的地方，那裡正有一口井，耶穌因有一個與我們肉體同質的身體、走路困乏，就坐在井旁——這合理地暗示：他從那藉「長度」所表明、對神學更大的專務中，也進到論及道成肉身的話題，正如耶穌所說的：
And he comes as far as the place of Shechem, where the spring happened to be, at which Jesus sat down, wearied because He had a body consubstantial with our flesh — which plausibly suggests that from His greater occupation with theology, indicated by the 'length,' He came also to the account of the Incarnation, according to that which was said by Jesus:
1:2621
Ἀβρ<α>ὰμ ἐπεθύμησεν ἰδεῖν τὴν ἡμέραν [ τ]ὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη
亞伯拉罕切望看見我的日子，他看見了，就歡喜快樂。
Abraham desired to see my day, and he saw it and rejoiced.
1:2622
Ἔρχεται δὲ εἰς Συχὲμ ἑρμηνευομένην ὠμίασιν διὰ πράξεων ἐναρετῶν ἁπάντων τούτων ἀξιούμενος·
他來到示劍，這名被解釋為「肩負」，因著有德的行為而被算為配得這一切。
And he comes to Shechem, which is interpreted as 'a shouldering,' being deemed worthy of all these things through virtuous actions.
1:2623
ὁ ὦμος γάρ, ἀφ' οὗ ἡ ὠμίασις, σύμβολον ὑπάρχει ἔργου, καθὸ εἴρηται·
因為肩膀——「肩負」一詞即由此而來——乃是工作的象徵，正如經上所說：
For the shoulder, from which comes 'shouldering,' is a symbol of work, as it is said:
1:2624
Δὸς καρδίαν σου εἰς ὤμους σου, καὶ περὶ ἑνὸς τῶν πατριαρχῶν·
當將你的心放在你的肩上——又論及一位族長：
Set your heart upon your shoulders — and concerning one of the patriarchs:
1:2625
Ὑπέθηκεν τὸν ὦμον αὐτοῦ εἰς τὸ πονεῖν
他屈肩擔重勞苦。
He bowed his shoulder to labour.
1:2626
Οὕτω γοῦν λέγεται καὶ περὶ τοῦ ἀνθρώπου, οὗ ἀνέλαβεν ὁ Σωτήρ·
如此，關於救主所取的那人，也是這樣說的：
So indeed it is also said concerning the man whom the Saviour assumed:
1:2627
ἐργασά- μενος ἔσχεν τὴν ἀρχήν, ἔργον δὲ οὐ τὸ ἀπὸ κακίας εἰς ἀρετήν– Ἁμαρτίαν γὰρ οὐκ ἐποίησεν–, ἀλλὰ τὴν φυλακὴν τῆς τελ̣ε̣ι̣ότητος·
他既作了工，就領受了治理；然而這工不是從惡轉向德的工——因為祂並未犯罪——乃是對完全的持守。
Having wrought, he received the rule; yet the work was not one from evil unto virtue — for He committed no sin — but the guarding of perfection.
1:2628
οὕτω καὶ τὰ κατὰ τὸν ἄνθρωπον βασιλεὺς ἦν, τοῦ Θεοῦ Λόγου τὴν ἀΐδιον καὶ σύμφυτον καὶ οὐσιώδη ἔχοντος βασιλείαν, οὐκ <ἐξ> ἔργου ἢ πόνου
如此，在屬那人的事上祂也是君王；同時神——道——擁有那永恆的、與本性俱生的、本質性的王權，並非出於工作或勞苦。
Thus also in the things pertaining to the man He was king, while the God the Word possesses the eternal and connatural and essential kingship, not from work or toil.
1:2629
Ἔρχεται δὲ καὶ ἐπὶ τὴν δρῦν τὴν ὑψηλήν, καὶ ἐπεὶ πολλὰ τῶν δένδρων καὶ φυτῶν νοητά τινα δηλοῖ, ὡς τὰ ἐν τῷ Ἠσαΐᾳ λέγοντι·
他也來到那棵高大的橡樹那裡；既然許多樹木與植物都表徵某些可理解的實在，正如以賽亞書中那些，他說：
And he comes also to the lofty oak; and since many of the trees and plants signify certain intelligible realities, as those in Isaiah, who says:
1:2630
Ἐν χαρᾷ φησιν ἐξελεύσεσθε καὶ ἐν εὐφροσύνῃ διδαχθήσεσθε·
你們必歡歡喜喜而出，快快樂樂地受教。
You shall go forth in joy, and be taught in gladness.
1:2631
τὰ γὰρ ὄρη καὶ οἱ βουνοὶ ἐξολου῀̣νται προσδεχόμενοι ὑμᾶς ἐν χαρᾷ καὶ πάντα τὰ ξύλα τοῦ ἀγροῦ ἐπικροτήσει τοῖς κλάδοις, ἅπερ οὐδὲν αἰσθητὸν σημαίνει, ἀλλὰ τὴν ἔξοδον τῶν ἀστείων, οἳ οὐ μετὰ κλαυθμοῦ ἀπέρχονται, ἀλλὰ μετὰ χαρᾶς
因為眾山和小山必歡呼跳躍地迎接你們，田野一切的樹木也必以其枝子拍手鼓掌——這些絕不指任何屬感官之事，乃指那些高雅之靈的出離，他們離去不是帶著哭泣，而是帶著喜樂。
For the mountains and the hills shall leap up as they receive you in joy, and all the trees of the field shall applaud with their branches — which signify nothing sensible, but the going-forth of the refined souls, who depart not with weeping but with joy.
1:2632
Εἰ οὕτω πικρὸς ὁ θάνατος, περὶ δὲ τοῦ Ἀβρὰμ λέγεται ὅτι ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ, τραφεὶς ἐν γήρει καλῷ
死亡若是這樣苦澀，然而關於亞伯蘭卻說：他睡了，歸到他列祖那裡，在美好的年歲中得了養育。
If death is thus bitter, yet concerning Abram it is said that he fell asleep and was gathered to his fathers, having been nourished in a good old age.
1:2633
Τῶν δικαίων οὖν ἀναχωρούντων τοῦ βίου, τὰ ὄρη καὶ οἱ βουνοί, <οἱ> ἄγγελοι καὶ οἱ δίκαιοι, προσδέξονται αὐτοὺς ἐν χαρᾷ, συγχαίροντα διὰ τὸ ἓν πρόβατον
所以當義人離開此生時，眾山與小山——即眾天使與眾義人——必歡喜地迎接他們，為那一隻羊一同歡喜。
When the righteous, then, depart this life, the mountains and the hills — that is, the angels and the righteous — shall receive them in joy, rejoicing together over the one sheep.
1:2634
Σὺν τούτοις δὲ καὶ πάντα τὰ τοῦ ἀγροῦ ξύλα ἐπικροτήσει χαίροντα, ἅπερ ἐστὶν τὰ ἐν τῷ παραδείσῳ λογικά
與這些一同，田野一切的樹木也必歡欣鼓掌——這些就是樂園中那些有理性的生靈。
And together with these, all the trees of the field shall applaud with rejoicing — which are the rational beings in paradise.
1:2635
Ἀντὶ στοιβῆς ἀναβήσεται κυπάρισσος, ἀντὶ ἀκάρπου καὶ ἀκανθώδους χρήσιμον καὶ εὐῶδες–τοῦτο γὰρ ὁ μετανοῶν γίνεται–, καὶ ἀντὶ κονύζης ἀναβήσεται μυρσίνη, τῆς δυσωδίας εἰς εὐωδίαν μεταβαλούσης
松柏必長起來代替荊棘——就是以有用又芬芳的，代替不結果子又多刺的，因為悔改的人正是變成這樣的——並且番石榴必長起來代替臭草，惡臭轉變為馨香。
Instead of the bramble the cypress shall come up — in place of the fruitless and thorny, the useful and fragrant, for this is what the penitent becomes — and instead of the fleabane the myrtle shall come up, the foul odour being changed into sweet fragrance.
1:2636
Ἐπεὶ οὖν ἔχομεν δένδρα νοητῶς λαμβανόμενα, ἀναγκαῖον καὶ περὶ τῆς δρυὸς θεωρῆσαι, εἰς ἣν ὁ Ἀβρὰμ ἔρχεται, ὑφ' ἣν καθεζόμενος καὶ ὀπτασίας ἠξιώθη, ὅτε καὶ τὴν κατὰ τὸν Ἰσαὰκ ἐπαγγελίαν ἐδέξατο
既然我們有以屬靈方式領會的樹木，就必須也思想亞伯蘭所來到的那橡樹；他坐在其下，甚至被算為配得一個異象，那時他也領受了關於以撒的應許。
Since, then, we have trees understood in a spiritual sense, it is necessary also to contemplate concerning the oak to which Abram comes, seated beneath which he was deemed worthy even of a vision, when also he received the promise concerning Isaac.
1:2637
Δι' ἔργων οὖν καὶ πόνων ἐπὶ τὰ ὕψη προκόπτων πρόεισιν μεταλαμβάνων εὐωδίας καὶ θεωρίας τῶν ὑψηλῶν καὶ θείων νοημάτων
所以他藉著工作與勞苦，向著高處長進，往前進行，分享那高遠而屬神之思想的馨香與默觀。
Through works, then, and toils, advancing toward the heights, he goes forward, partaking of the fragrance and the contemplation of the lofty and divine thoughts.
1:2638
Σκοπήσεις δὲ καὶ τὸ παρασημανθέν, ὅτι οἱ δὲ Χαναναῖοι ἔτι κατῴκουν τὴν γῆν, μήποτε δυνάμεθα νοῆσαι ὅτι τῷ προκόπτοντι οὐκ εὐθὺς ἅπαντα ἐλευθεροῦται, ἀλλ' ἔχει τινὰ καὶ τῆς παλαιᾶς συνηθείας–τοῦτο γὰρ τὸ ἔτι δηλοῖ–, ἅπερ ἂν νοήσειας περὶ τῶν ἀκολούθων τῷ ἁγίῳ μήπω τελείων τυγχανόντων
你也要思想那順帶指出的話，就是「迦南人仍住在那地」，看我們是否或能明白：對那長進中的人，並非一切立時得著釋放，反倒他連舊日的習慣也還存留幾分——因為「仍」字正指明此事——這你可以理解為指那些跟隨聖者、卻尚未成為完全之人。
You will also consider that which is noted in passing, that 'the Canaanites still dwelt in the land,' whether perhaps we are able to understand that for the one advancing not everything is immediately set free, but he retains something even of the old habit — for this is what the 'still' indicates — which you might understand concerning those who follow the holy man but are not yet perfect.
1:2639
Καὶ ὤφθη Κύριος τῷ Ἀβρὰμ καὶ εἶπεν αὐτῷ·
耶和華向亞伯蘭顯現，對他說：
And the Lord appeared to Abram and said to him:
1:2640
Τῷ σπέρματί σου δώσω τὴν γῆν ταύτην
我要把這地賜給你的後裔。
To your seed will I give this land.
1:2641
Καὶ ᾠκοδόμησεν ἐκεῖ Ἀβρὰμ θυσιαστήριον τῷ Κυρίῳ τῷ ὀφθέντι αὐτῷ
亞伯蘭就在那裡為向他顯現的耶和華築了一座壇。
And Abram built there an altar to the Lord who had appeared to him.
1:2642
Ἀκολούθως τῷ πειθαρχήσαντι τοῖς κελευομένοις ὑφ' ἑαυτοῦ ὁ Θεὸς ἐπιφαίνεται, ἐλπίδι ἀγαθῇ τῶν προσδο- κωμένων αὐτὸν βεβαιότερον ποιῶν·
恰當地，神向那順從所吩咐他之事的人顯明自己，藉著對所盼望之事的美好指望，使他更加堅定確信。
Fittingly, God manifests Himself to the one who has obeyed what was commanded him, making him more firmly assured by a good hope of the things expected.
1:2643
ἐπαγγέλλεται γὰρ καὶ τῷ σπέρματι αὐτῷ δώσειν τὴν γῆν
因為祂也應許把那地賜給他的後裔。
For He also promises to give the land to his seed.
1:2644
Ἀκολούθως δὲ καὶ ὁ ἅγιος, εὐχάριστος ὤν, θυσιαστήριον οἰκοδομεῖ τῷ τὴν ἐπαγγελίαν προτείναντι
那聖者既滿懷感恩，也就恰當地為那向他提出應許的主築了一座壇。
And fittingly the holy man too, being thankful, builds an altar to the One who had held out the promise.
1:2645
Καὶ ταῦτα ὡς μεταφράσεως τρόπῳ εἰρήσθω
這些話就當作是以釋義的方式說的。
And let these things be said by way of paraphrase.
1:2646
Ἄξιον δὲ θεωρῆσαι εἰς τὸ Ὤφθη ὁ Θεὸς τῷ Ἀβράμ, τοῦ γὰρ Θεοῦ ἀοράτου τυγχάνοντος, καθὰ τὰ ἐν εὐαγγελίῳ ἀποδείκνυται, λεγομένου Θεὸν οὐδεὶς ἑώρακεν πώποτε, καὶ τοῦ Οὐχ ὅτι τὸν Πατέρα ἑώρακέν τις, ἀλλὰ καὶ Παύλου λέγοντος περὶ Θεοῦ·
值得思想「神向亞伯蘭顯現」這句話；因為神既是不可見的，正如福音書中所證明的，那裡說：「從來沒有人看見神」，又說：「這不是說有人看見過父」，並且保羅也論到神說：
It is worthwhile to contemplate the words 'God appeared to Abram'; for since God is invisible, as is demonstrated in the Gospel where it is said, 'No one has ever seen God,' and 'Not that anyone has seen the Father,' and Paul also saying concerning God:
1:2647
Ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, ὅπερ σημαίνει τὸ φύσει ἀόρατον
是人未曾看見、也不能看見的——這表明祂在本性上是不可見的。
Whom no one of men has seen nor is able to see — which signifies that He is by nature invisible.
1:2648
Ἔνια γὰρ τῶν ὁρατῶν οὐχ ὁρῶμεν, ἀλλὰ ἰδεῖν δυνάμεθα, κἂν μὴ ἀκολουθήσῃ δὲ τοῦτο·
因為在可見之物中，有些我們並未看見，但我們卻能夠看見它們，縱使這事實際上並未隨之發生。
For some of the visible things we do not see, yet we are able to see them, even if this does not actually follow.
1:2649
τῆς τῶν ὁρωμένων φύσεώς ἐστιν ἐκεῖνα·
那些乃屬於可見之物的本性。
Those things belong to the nature of the visible.
1:2650
τὸ δὲ ἀόρατον οὐ διὰ τὸ μὴ ὁρᾶσθαι τοιοῦτόν ἐστιν, ἀλλὰ διὰ τὸ ἀόρατον οὐχ ὁρᾶται
然而那不可見的，並非因它不被看見才是如此，反倒是因它是不可見的，才不被看見。
But the invisible is such not because of its not being seen, but rather it is not seen because it is invisible.
1:2651
Δῆλον οὖν ὅτι τὸ ὁρᾶν δίττον, τὸ μὲν κατ' αἴσθησιν, τὸ δὲ κατὰ διάνοιαν·
由此可見，「看見」是雙重的：一種是按著感官，另一種是按著理智；
It is clear, then, that seeing is twofold: the one according to sense-perception, the other according to the understanding;
1:2652
καὶ τὸ μὲν τῶν ὁρατῶν ἀντιλημπτικόν, τὸ δὲ τῶν ἀοράτων, ὅπερ ἐστὶν νοῦς καθαρός, καθ' ὃν ὤφθη [ὁ] Θεὸς τῷ Ἀβράμ
一種能領受可見之物，另一種能領受不可見之物——後者就是那潔淨的心智，神正是按此向亞伯蘭顯現。
and the one is apprehensive of visible things, the other of invisible things — which latter is the pure mind, according to which God appeared to Abram.
1:2653
Ἔχει δὲ καὶ ἑτέραν παρατήρησιν ὁ λόγος
這敘述還有另一項值得注意之處。
The account has yet another observation.
1:2654
Οὐ γὰρ εἴρ[η]ται εἶδεν ὁ Ἀβρὰμ τὸ<ν> Θεόν, ἀλλ' ὤφθη ὁ Θεὸς τῷ Ἀβράμ
因為經上並非說「亞伯蘭看見了神」，乃是說「神向亞伯蘭顯現」。
For it is not said, 'Abram saw God,' but 'God appeared to Abram.'
1:2655
Ὅσον γὰρ ἦμεν πρὸς τὴν γενητὴνφύσιν καὶ τὸ ταύτης ἀσθενές, οὐκ ἔστιν ἐφικτὸν τὸ πρᾶγμα·
因為就其在於受造的本性及其軟弱而言，這事是無法達到的；
For insofar as it depends on the created nature and its weakness, the matter is not attainable;
1:2656
ὅσον δὲ πρὸς τὴν τοῦ Θεοῦ φιλανθρωπίαν, δυνατὸν γίνεται, αὐτοῦ δι' ἀγαθότητος ἐπιδιδόντος ἑαυτὸν εἰς τὴν ἑαυτοῦ κατανόησιν
但就其在於神對人類的慈愛而言，這事便成為可能，因為祂出於良善，將自己交付出來，好使人得以認識祂。
but insofar as it depends on God's love for mankind, it becomes possible, since He of His goodness gives Himself over to the understanding of Himself.
1:2657
Εἰ δέ ποτε ἀντὶ τοῦ ὤφθη τὸ εἶδεν κεῖται ὡς ἐν τῷ Ἠσαΐᾳ·
但若有時「看見」是取代「顯現」而立的，如以賽亞書中所說：
But if ever 'saw' stands in place of 'appeared,' as in Isaiah:
1:2658
Εἶδον τὸν Κύριον καθήμενον καὶ τὰ ἑξῆς, παιδευώμεθα ἐκ τοῦ πρὸς τὸν Ἀβρὰμ γεγενη- μένου ὅτι, Θεοῦ ἐπιδιδόντος ἑαυτόν, τοῦτο γίνεται
我看見主坐著，如此等等——讓我們從亞伯蘭所發生的事受教導：就是當神將自己交付出來時，這事便發生。
I saw the Lord seated, and so forth — let us be instructed from what came to pass with regard to Abram, that this happens when God gives Himself over.
1:2659
τάττεταί ποτε καὶ ἐπὶ τοῦ νοεῖν, ὁ Παῦλος Ῥωμαίοις γράφων λέγει·
「看見」有時也用於理智的領會，正如保羅寫信給羅馬人時所說：
It is sometimes also applied to intellectual apprehension, as Paul, writing to the Romans, says:
1:2660
Τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθόραται
因為自從創世以來，神那不可見之事，藉著所造之物被理解，就得以明明地看見。
For His invisible attributes, from the creation of the world, being understood through the things that are made, are clearly seen.
1:2661
Καὶ Μωσῆς δὲ ἀξιῶν τὸν Θεόν, περὶ οὗ ἔννοιαν εἶχεν, ὅτι ἀόρατός ἐστιν, ἔλεγεν·
摩西也向神懇求，他對神所懷的認知乃是：神是不可見的，於是他說：
And Moses too, when entreating God—of whom he held the conviction that He is invisible—said:
1:2662
γνωστὼς ἴδω σε, καὶ πάλιν·
「求祢使我能以可知的方式看見祢」；又說：
'Let me see Thee knowably,' and again:
1:2663
Ἐμφανίζεται γὰρ τοῖς μὴ ἀπιστοῦσιν αὐτῷ·
因為祂向那些不對祂存不信之心的人顯明自己。
For He manifests Himself to those who do not disbelieve in Him.
1:2664
εἰ γὰρ φύσεως ὁρατῆς ἐτύγχανεν τὸ ὁρώμενον καὶ τοῖς ἀπίστοις δυνατὸν ἦν φαίνεσθαι, νῦν δ' εἴρηται·
因為倘若那被看見者屬於可見的本性，它也就能向不信的人顯現；然而經上卻說：
For if that which is seen were of a visible nature, it would also be possible for it to appear to the unbelieving; but as it is, it has been said:
1:2665
Ἐμφανίζεται τοῖς μὴ ἀπιστοῦσιν αὐτῷ καταυγασθεῖσιν ὑπὸ θείου φωτὸς τὴν διάνοιαν
祂向那些不對祂存不信之心、其悟性已被神聖之光照亮的人顯明自己。
He manifests Himself to those who do not disbelieve in Him, whose understanding has been illumined by the divine light.
1:2666
Ἀνάπαλιν δὲ ἔχει τὸ πρᾶγμα ἐπὶ τῶν αἰσθητῶν·
然而對於可感之物，情形則恰恰相反。
But with sensible things the matter stands the reverse.
1:2667
πρῶτο̣ν̣ μὲν γὰρ αὐτὰ ὁρῶμεν, εἶτα, τοῦ ἐκ τῆς αἰσθήσεως τύπου ἐν διανοι´̣ᾳ γινομένου, νοοῦμεν αὐτά·
因為我們先看見它們；然後，當出於感官知覺的印象在悟性中生成之後，我們才理解它們。
For first we see them; then, when the impression from sense-perception has arisen in the understanding, we conceive them.
1:2668
τὰ δὲ νοητὰ ἑαυτὰ εἰς τὸ γινώ- σκεσθαι παρέχει, τοῦ νοῦ οὐ προκαταρχομένου εἰ < μὴ> μόνον κατὰ τὸ εὐτρεπίζειν ἑαυτὸν εἰς κατανόησιν ἀλλ' ἐπα- κολουθοῦντος τῷ ὀφθέντι
但那些屬於理智的實在，卻是自行呈現以供人認識；心智並不主動先行，除非僅在使自己預備妥當以進行領會這一點上如此，反倒是隨從於那已顯現者。
But the intelligible realities offer themselves to be known, the mind not taking the initiative except only insofar as it prepares itself for apprehension, but rather following after that which has appeared.
1:2669
Γίνεται δέ ποτε καὶ ἐκ τῆς κατανοήσεως τῆς δημιουργίας ἡ περὶ Θεοῦ νόησις κατὰ τὸ Ἐκ γὰρ καλλονῆς τῶν κτισμάτων ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται καὶ καθὸ ὁ Θεὸς ὤφθη τῷ Ἀβράμ
而關於神的觀念有時也源於對受造之工的默想，正如經上所說：「因為藉著受造之物的美善，其創造主便按類比被看見」——正如神向亞伯蘭顯現時那樣。
And sometimes the conception concerning God arises from the contemplation of creation, according to the text: For from the beauty of created things their Author is by analogy discerned—as also when God appeared to Abram.
1:2670
Τὸ γὰρ Θεὸς ὄνομα ὡς ἐπίπαν συνζεύγνυται τῇ δημιουργίᾳ ὡς ἐπὶ τοῦ Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν, καὶ·
因為「神」這名字大體上與創造之工相連，正如經文所說：「起初神創造天」，又說「要有光」；而「主」的稱呼則是在那時所說的，即律法頒賜之時。
For the name 'God' is on the whole joined together with the work of creation, as in the text: In the beginning God made the heaven, and: Let there be light—while the appellation 'Lord' is spoken then, when the Law was being given.
1:2671
Γενηθήτω φῶς, τῆς τοῦ κυρίου προσηγορίας τότε λεγομένης ὅτε ὁ νόμος παρείχετο
「要有光」——「主」的稱呼是在那時所說，即律法頒賜之時。
Let there be light—the appellation of the Lord being uttered then, when the Law was provided.
1:2672
Οὕτω γοῦν θεασάμενος διὰ τῆς παν- αρμονίου τάξεως τοῦ παντὸς τὸν Θεὸν ἀπέστη τῆς πολυθέου πλάνης, ἣν παρὰ τοῦ πατρὸς μεμαθήκει, καὶ [ἀ]κολούθως εἰς κατανόησ̣ιν ὁ Θεὸς ἑαυτὸν παρέχει τῷ ἁγίῳ μετὰ τὴν ἐξ ἀκοῆς παίδευσιν, ἥτις ἐγίνετο ἐν τῷ Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τ̣ῆς συγγενείας σου
於是他既藉著宇宙萬有那全然和諧的秩序看見了神，便離棄了他從父親所學來的多神謬誤；隨後，神在那藉著聽聞而來的教導之後，把自己呈現給這聖徒去領會——那教導就發生於「你要離開本地本族」這話中。
Thus indeed, having beheld God through the all-harmonious order of the universe, he departed from the error of many gods which he had learned from his father; and consequently God offers Himself for the holy man's apprehension after the instruction that came by hearing, which took place in the words: Depart from thy land and from thy kindred.
1:2673
Ἀκοὴν δὲ ψυχῆς ἡγητέον τὴν πειθήνιον σ̣υγκατάθεσιν τῶν ὑποβαλλομένων, ὀφθαλμὸν τὴν μετὰ τ̣ὴν προκοπὴν ἐπιβολὴν καὶ κατάλημψιν βεβαιοτάτην τῶν π̣αιδευμάτων
我們當把靈魂的「聽覺」理解為對所擺在面前之事的順服贊同，把「眼睛」理解為在長進之後，對所受教訓那最為堅固的專注與領悟。
One must reckon the soul's 'hearing' to be the obedient assent to the things laid before it, and its 'eye' to be, after progress, the most firm application and comprehension of the instructions.
1:2674
Ἰστέον γὰρ ὅτι τὰ αὐτὰ διαφόρως ἔστιν γνῶν̣αι̣, εἰσαγωγικώτερον, προκόπτοντα, οἰκείως δὲ προκόψαντι ε̣κ τῆς τοῦ Θεοῦ κατανοήσεως
因為我們必須知道，同樣的事物可以用不同的方式被認識：對初學者較為淺易，對那藉著對神的領會而長進者則以合宜的方式。
For one must know that the same things can be known in different ways: in a more elementary manner by the beginner, and in a manner proper to one who has advanced through the apprehension of God.
1:2675
Κατεπαγγέλλεται καὶ τῷ σπέρμ̣ατι τὴν γῆν δώσειν, γῆν ἐκείνην περὶ ἧς εἶπεν ὁ Σωτήρ·
祂也應許將那地賜給他的後裔——就是救主所論到的那地：
He also promises to give the land to his seed—that land concerning which the Saviour said:
1:2676
Μακάρι̣οι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν, καὶ ἐν Ψαλμ̣οῖς·
「溫柔的人有福了，因為他們必承受地土」；又在詩篇中：
Blessed are the meek, for they shall inherit the earth; and in the Psalms:
1:2677
Ὑπόμεινον τὸν Κύριον καὶ φύλαξον τὴν ὁδὸν αὐτοῦ καὶ ὑψώσ̣ε̣ι σε τοῦ κατακληρονομῆσαι γῆν, δῆλον δ' ὡς οὐ ταύτην ἣν π̣α̣τοῦμεν καὶ σπείρομεν, – αὐτῆς ἦν βασιλεύς, – ἀλλὰ τὴν οὐράνι̣ον, ἥτις ἐστὶν γνῶσις Θεοῦ τελειοτάτη̣·
「你當等候耶和華，遵守祂的道，祂就必高舉你，使你承受地土」——顯然這並非我們所踐踏、所耕種的地（那地他曾作王），而是那屬天之地，就是對神最完備的認識。
Wait upon the Lord and keep His way, and He will exalt thee to inherit the land—clear it is that this is not the land which we tread and sow (of that he was king), but the heavenly one, which is the most perfect knowledge of God.
1:2678
ταύτην δίκαιοι κληρονο̣μήσουσιν καὶ κατασκηνώσουσιν εἰς αἰῶνα αἰῶνος ἐπ' αὐτήν ἐπ̣ὶ δὲ τῆς αἰσθητῆς τοῦτο οὐκ ἔσται
義人必承受這地，並要在其上直到永永遠遠居住；然而對於那可感之地，這事卻不會成就。
This the righteous shall inherit and shall dwell upon it forever and ever; but with the sensible land this shall not be.
1:2679
Ταύτην οὖν κατεπαγγε´̣<λλε>ται Θεὸς τῷ σπέρματι δώσειν τοῦ ἁγίου, σπέρμα δὲ ἐνταῦθ̣α̣ τὸ τέκνον λέγει
因此，神應許將這地賜給這聖徒的後裔；而此處他以「後裔」指那孩子。
This land, then, God promises to give to the seed of the holy man; and here by 'seed' he means the child.
1:2680
Διαφορὰ γὰρ πολλάκις σπέρματος κα̣ι`̣ τέκνου εὑρίσκεται·
因為「後裔」與「兒女」之間常可發現有分別。
For often a difference between 'seed' and 'child' is found.
1:2681
εἰ γὰρ τέκνον τινός τις γέγονεν, τούτῳ αὐτοῦ καὶ σπέρμα γέγονεν, οὐ μήν, ἐπεὶ σπέρμα, γίνεται καὶ τέκνον·
因為若有人成了某人的兒女，他對那人便也成了後裔；然而，並非因為是後裔，便由此也成為兒女。
For if one has become someone's child, to that person he has also become his seed; yet not, because he is seed, does he thereby also become a child.
1:2682
συμ- βαίνει γὰρ μὴ μορ<φω>θῆναι μηδ' ἀποτελεσθῆναι ἢ ἐξεικονισθῆναι, ὡς ἡ γραφή φησιν
因為有可能它未被塑成、未臻完全、亦未成形，正如聖經所言。
For it may happen that it is not formed nor brought to completion nor fully figured, as the Scripture says.
1:2683
Ὥσπερ δὲ ἐν τοῖς σωματικοῖς ἐστιν σπέρμα μὴ γινόμενον τέκνον καὶ τέκνον ὂν καὶ σπέρμα, οὕτω καὶ ἐν τοῖς κατὰ ψυχὴν καὶ τὴν διάνοιαν
正如在肉身之事上有那不成為兒女的後裔，也有那既是兒女又是後裔的，照樣在靈魂與悟性之事上亦然。
And just as in bodily things there is seed that does not become a child, and a child that is also seed, so too in the things pertaining to soul and understanding.
1:2684
Ὁ Σωτὴρ γοῦν λέγει τοῖς εἰποῦσιν ὅτι πατέρα ἔχομεν τὸν Ἀβραάμ·
於是救主對那些說「我們有亞伯拉罕為父」的人說：
The Saviour, then, says to those who said that 'We have Abraham as father':
1:2685
Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε·
「你們若是亞伯拉罕的兒女，就必行亞伯拉罕所行的事」；
If ye are Abraham's children, do the works of Abraham;
1:2686
ἐκ γὰρ τούτων τις τέκνον γίνεται
因為人正是藉著這些作為才成為兒女。
for it is from these works that one becomes a child.
1:2687
Τούτους οὓς εἶπεν μὴ εἶναι τέκνα Ἀβραάμ, σπέρμα αὐτοῦ λέγει εἶναι φάσκων·
祂所說不是亞伯拉罕兒女的那些人，祂卻說他們是他的後裔，宣告說：
Those whom He said were not children of Abraham, He says are his seed, declaring:
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Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε, ὥστε δῆλον ὡς οὐ τὸ σπέρμα καὶ τέκνο[ν], ἀλλὰ σπέρμα μὲν καθὸ τὴν διαδοχὴν ἐκ τοῦ Ἀβραὰμ ἐσχήκασιν καὶ ἀνατροφὴν ἐξ αὐτοῦ ἐκαρπώσαντο, οὐκ ἐμιμήσαντο δὲ τούτου τὴν πρᾶξιν, δυνατὸν δὲ ἦν χρησα- μένους τῇ ἐπιτηδειότητι καὶ τέκνα γενέσθαι
「我知道你們是亞伯拉罕的後裔」——由此可見，後裔與兒女並不相同，而是說：他們是後裔，乃因他們從亞伯拉罕承接了世系，並從他得了養育；然而他們卻未效法他的行為；本來，倘若他們善用其秉賦，他們也能成為兒女。
I know that ye are Abraham's seed—so that it is clear that seed and child are not the same, but that they are seed insofar as they have received their succession from Abraham and have reaped nurture from him, yet did not imitate his conduct; and it was possible, had they employed their aptitude, for them also to have become children.
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Ἐνταῦθα οὖν, ἐπεὶ ἐπαγγελία δίδοται τῷ σπέρματι, τὸ σπέρμα τέκνον ἐκλαμβάνομεν
因此在此處，既然應許是賜給後裔的，我們便把「後裔」領會為兒女。
Here, then, since a promise is given to the seed, we take 'the seed' to mean the child.
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Σπέρμα Ἀβραὰμ δοῦλοι αὐτοῦ, υἱοὶ Ἰακὼβ ἐκλεκτοὶ αὐτοῦ
亞伯拉罕的後裔是祂的僕人，雅各的子孫是祂所揀選的。
Abraham's seed are His servants, the sons of Jacob His chosen ones.
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Ὅτι δὲ δηλοῦταί ποτε ὡς οὐ τὸ σπέρμα καὶ τέκνον, Παῦλος γράφει·
而後裔與兒女並不相同，這事有時得以顯明，保羅寫道：
And that it is sometimes shown that seed and child are not the same, Paul writes:
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οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ οὗτοι Ἰσραήλ, ἀλλ' ἐκεῖνος περὶ οὗ ὁ Σωτὴρ εἶπεν·
「因為從以色列生的，不都是以色列人」——乃是那位救主所論到的：
For not all who are of Israel are Israel—but that one concerning whom the Saviour said:
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ἀλλ' <οὐχ> οὗτοι περὶ ὧν εἴρηται·
然而卻不是那些關乎他們所說的：
yet not these concerning whom it was said:
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Βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα
「你們看那按肉體所生的以色列」。
Behold Israel according to the flesh.
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Ταῦτα μὲν περὶ τῆς διαφορᾶς σπέρματος καὶ τέκνου·
以上便是關於後裔與兒女之分別的論說；
These things, then, concerning the difference between seed and child;
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ἐπανελθετέον δὲ ἐπὶ τὸ ἐκτεθὲν ῥητόν
但我們必須回到所引的經文上。
but we must return to the text set forth.
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Οἰκοδομεῖ τοίνυν Ἀβρὰμ θυσιαστήριον εὐχαριστητικῶς κινούμενος, πνευμα- τικῶς ἀναφέρων θυσίας, εἰ καὶ τὸ σύμβολον ἐποίει περὶ ὧν εἴρηται ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους τῷ Θεῷ καὶ Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως καὶ Θύσατε θυσίαν δικαιοσύνης καὶ ἐλπίσατε ἐπὶ Κύριον
因此亞伯蘭築了一座壇，是出於感恩之心而受感動，以屬靈的方式獻上祭物——縱然他所行的乃是那預表——關乎此事經上說：「獻上神所悅納的屬靈祭物」；又說「你們要以感謝為祭獻給神」；並說「你們要獻上公義的祭，並要仰望耶和華」。
Abram, therefore, builds an altar, being moved in thanksgiving, offering up sacrifices spiritually—even though he was performing the symbol—concerning which it was said: to offer up spiritual sacrifices well-pleasing to God; and: Sacrifice to God a sacrifice of praise; and: Offer a sacrifice of righteousness and hope upon the Lord.
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Ἀνάγκη δὲ τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς ταύταις ταῖς θ̣υσίαις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ ταύτας. Τοιοῦτον οὖν θυσια- στήριον οἰκοδομεῖ ὁ προκόπτων καὶ ἀκολουθήσας τῷ καλέσαντι καὶ ἔξω τῆς γῆς καὶ τῆς συγγενείας καὶ τοῦ οἴκου τοῦ πατρὸς γεγενημένος ὡς λοιπὸν ἀξιωθῆναι τοῦ ἰδεῖν Θεόν, αὐτοῦ καταξιώσαντος ὀφθῆναι τῷ ἁγίῳ
並且，天上之物的樣式必須用這些祭物潔淨，而那屬天之物本身則須用比這些更美的祭物。因此，這樣一座壇乃是那長進的人所築的——他既隨從了那呼召他者，並已來到本地、本族與父家之外，終於得以配得看見神，因為神親自屈尊向這聖徒顯現。
And it is necessary that the copies of the things in the heavens be cleansed by these sacrifices, but the heavenly things themselves by better sacrifices than these. Such an altar, then, does he build who advances and, having followed Him who called, and having come to be outside his land and kindred and his father's house, was at last counted worthy to see God, He Himself having deemed it fitting to appear to the holy man.
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Καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατὰ ἀνατολὰς Β̣αιθήλ, καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ κατὰ θάλασσαν καὶ Ἀγγαὶ κατὰ νότον
他從那裡遷到伯特利東邊的山，在那裡支搭帳棚，西邊是海，南邊是艾。
And he departed thence to the mountain east of Bethel, and there he pitched his tent, with the sea on the west and Angai on the south.
1:2700
Τὸ μὲν ῥητὸν τί δηλοῖ, οὐκ ἔστιν ἄδηλον·
這經文按字面所指的並不隱晦；
What the literal text signifies is not obscure;
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πρὸς̣ δ' ἀναγωγὴν σημαίνει ὡς ἐπὶ ὑψηλοτέραν προκοπὴν καὶ κα̣τ̣α´̣σ̣τ̣ασιν διέβη
然而就靈意的意義而言，它表明他過渡到了更為崇高的長進與境地。
but with respect to the anagogical sense it signifies that he passed over to a loftier progress and state.
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Δηλοῦται διὰ τοῦ ὄρους, καὶ οὐχ ἁπλῶς εἰς τὸ ὄρος, α̣λ̣λὰ τὸ τοῦ οἴκου τοῦ Θεοῦ·
這藉著「那山」得以顯明——並非泛指「到山上」，而是指神殿的山；
It is made clear by 'the mountain'—and not simply 'to the mountain,' but that of the house of God;
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τοῦτο γὰρ Βαιθὴλ ἑρμηνεύε[τ]αι, ὅπερ οὐ μόνον ἐστίν, ἀλλὰ καὶ σὺν ἄλλοις κατὰ τὸ ἐν Ἄισμασιν εἰρημένον·
因為「伯特利」正是這樣被解作，而它不僅是那一座山，且與別的山同列，正如雅歌中所說：
for this is what 'Bethel' is interpreted to mean, which is not only that, but also, together with others, according to what is said in the Song of Songs:
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Ὅμοιός ἐστιν ἀδελφιδός μου τῷ δόρκωνι ἢ νεβρῷ ἐλάφων ἐπὶ τὰ ὄρη Βαιθήλ
「我的良人好像羚羊，或像鹿的幼崽，在伯特利的山上。」
My beloved is like a gazelle or a young fawn of the deer upon the mountains of Bethel.
1:2705
Πολλὰ γὰρ ὄρη καὶ βουνοὶ ἐν τῷ οἴκῳ τοῦ Θεοῦ εἰσιν ὡς ἐκ τοῦ Ἰδοὺ οὗτος ἥκει πηδῶν ἐπὶ τὰ ὄρη διαλλόμενος ἐπὶ τοὺς βουνούς·
因為在神的殿中有許多山和岡陵，正如經文所說：「看哪，祂躥山越嶺而來，在岡陵上跳躍」；
For there are many mountains and hills in the house of God, as from the text: Behold, He comes leaping upon the mountains, skipping upon the hills;
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καὶ καθ' ἑκάστην προκοπὴν ἔστιν εἰς βουνὸν ἀνελθεῖν, καὶ ἐκ τοῦ βουνοῦ εἰς ὄρος, καὶ ἐκ ταπεινοτέρων ὀρῶν εἰς ὑψηλότερα·
並且在每一階段的長進中，都可以登上一座岡陵，又從岡陵登上一座山，並從較低的山登上較高的山；
and at each stage of progress it is possible to ascend to a hill, and from the hill to a mountain, and from lowlier mountains to higher ones;
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τοῦτο γὰρ ἔν τε ταῖς εἰσαγωγαῖς τῶν ἀρετῶν καὶ ἐν ταῖς ἀρεταῖς γνωρίζεται
因為這在諸德的入門階段，以及在諸德本身之中，都可辨識出來。
for this is recognized both in the introductory stages of the virtues and in the virtues themselves.
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Ἓν δέ ἐστιν τὸ ἐπὶ πᾶσιν ὄρος, ὁ Σωτὴρ καὶ Κύριος ἡμῶν, περὶ οὗ λέγεται·
然而那超乎一切之上的山只有一座，就是我們的救主和主，論到祂經上說：
But one is the mountain above all, our Saviour and Lord, concerning whom it is said:
1:2709
Ἔσται ἐπ' ἐσχάτου τῶν ἡμερῶν ἐμφανὲς τὸ ὄρος τοῦ Κυρίου, ὅπερ ἄλλο ἐστὶ παρὰ τὰ ἕτερα ὄρη, ὡς τὸν ἅγιον διδασκαλίας χάριν λέγειν, ἵνα μὴ ἀποσφάλωσίν τινες·
「到末後的日子，耶和華的山必顯明」——這山與別的眾山不同，故此那聖徒為著教導的緣故如此說，免得有人走差了：
In the last of the days the mountain of the Lord shall be manifest—which is other than the rest of the mountains, so that the holy man says, for the sake of teaching, that some may not go astray:
1:2710
Ἵνα τί ὑπολαμβάνετε, ὄρη τετ<υ>ρωμένα; εἶτα παιδεύων τὸ ἐξοχώτατον ὄρος φησίν·
「你們這些凝聚如乳酪的山哪，為何自高？」隨後，他論到那至為卓越的山說：
Why do ye suppose, ye curdled mountains? Then, teaching about the most eminent mountain, he says:
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Ὄρος τοῦ Θεοῦ ὅρος πῖον, ὄρος τετυρωμένον, ὄρος πῖον
「神的山是肥美的山，是凝結如乳酪的山，是肥美的山。」
The mountain of God is a fertile mountain, a curdled mountain, a fertile mountain.
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Ἵνα τί ὑπολαμβάνετε, ὄρη τετυρωμένα, τὸ ὄρος ὃ εὐδόκησεν ὁ Θεὸς κατοικεῖν ἐν αὐτῷ; ὅπερ σημαίνει τὸν ἐνανθρωπήσαντα Κύριον
「你們這些凝聚如乳酪的山哪，為何窺望神所喜悅居住的山呢？」這乃是表明那成為人的主。
Why do ye suppose, ye curdled mountains, at the mountain which God was pleased to dwell in? Which signifies the Lord who became man.
1:2713
Ἡ γὰρ ἐνσωμάτωσις δηλοῦται διὰ ταύτης τῆς λέξεως, καθὰ καὶ παρὰ τῷ Ἰώβ·
因為道成肉身正是藉這用語而顯明，正如約伯記中所說：
For the incarnation is made clear through this expression, as also in Job:
1:2714
Ἦ οὐχ ὥσπερ γάλα με ἤμελ-ξας, ἐτύρωσας δέ με ἴσα τυρῷ; Μόνος γὰρ ὁ Σωτὴρ ἐκ παρθένου·
「祢不是把我倒出如奶，使我凝結如乳酪嗎？」因為惟獨救主是由童貞女而生；
Didst Thou not milk me out like milk, and curdle me like cheese? For the Saviour alone is of a virgin;
1:2715
Μὴ περὶ ἄλλων τοῦτο λέγεται; οὐδὲ γὰρ τοιαύτην ἔσχεν σύστασιν ἄλλος
難道這是論到別人說的嗎？因為沒有別人曾有這樣的形成。
or is this said concerning others? For no other has had such a constitution.
1:2716
Διόπερ ὁ Ἰὼβ οὐκ εἶπεν ἐτυρώθην, ἀλλ' ἴσα τυρῷ ἐτύρωσάς με·
因此約伯並未說「我被凝結了」，乃說「祢使我凝結如乳酪」；
Wherefore Job did not say 'I was curdled,' but 'Thou didst curdle me like cheese';
1:2717
ὃ γὰρ πεποίηκεν τὸ Πνεῦμα, τουτὸ ἡ καταβολὴ τῶν σπερμάτων ἐν τοῖς ἄλλοις ἐνεργεῖ, Θεοῦ κελεύσαντος
因為聖靈所成就的，正是那種子的播撒在別人身上所產生的果效，這乃是奉神的吩咐。
for what the Spirit has wrought, this the sowing of the seeds effects in others, at God's command.
1:2718
Τὸ δ' αὐτὸ καὶ πῖον ὑπάρχει ἐκ τῆς παρουσίας τοῦ Πνεύματοσκαὶ τῆς τοῦ Ὑψίστου δυνάμεως
而這同一位也因聖靈的臨在，並因至高者的能力，而成為「肥美」的。
And this same one is also 'fertile' from the presence of the Spirit and of the power of the Most High.
1:2719
Καὶ τῷ κοινῷ μὲν λόγῳ πάντες καὶ αὐτὸς ὁ ναὸς τοῦ Σωτῆρος κατὰ δημιουργίαν ἐκ Θεοῦ τυγχάνουσιν, ἐξαίρετον δὲ ἐπὶ τοῦ Κυρίου·
按著通則而言，萬有以及救主的那殿，都是按著創造從神而出的，但在主的情形上卻是以一種特別的方式；
And by the common account all, and the very temple of the Saviour, exist from God according to creation, but in a special manner in the case of the Lord;
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ὀργάνῳ γὰρ αὐτῷ πρὸς τὴν ἐνανθρώπησιν κέχρηται
因為祂用它作為道成肉身的器皿。
for He used it as an instrument for the incarnation.
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Καὶ ὥσπερ πᾶσα μὲν ἡ γῆ τοῦ Θεοῦ ἐστιν κτίσμα, ἐξαίρετον δὲ εἶχεν ὁ ναὸς διὰ τὸ ἐκεῖθεν τὸν Θεὸν χρημα- τίζειν, οὕτως καὶ ἐπὶ τῶν προειρημένων̣
正如全地都是神的造物，然而那殿卻有特殊的地位，因為神從那裡發出諭示，照樣，在前面所論及之事上亦然。
And just as the whole earth is a creation of God, yet the temple had a special status because from there God gave His oracles, so also in the case of the things previously spoken of.
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[ Ὅ]τι δέ, ἔνθα Θεὸς χρηματίζει, οἶκος αὐτοῦ ὁ τόπος ἐκεῖνος λέγετ[αι], μαρτυρεῖ Ἰακὼβ λέγων·
而凡神發出諭示之處，那地方便被稱為祂的家，雅各為此作見證說：
And that wherever God gives His oracles, that place is called His house, Jacob bears witness, saying:
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Ὡς φοβερὸς ὁ τόπος οὗτος·
「這地方何等可畏！
How fearful is this place!
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οὐκ ἔστιν τοῦτο ἀλλ' ἢ οἶκος Θεοῦ, καὶ αὕτη πύλη το<ῦ> οὐρανοῦ
這不是別的，乃是神的家，也是天的門。」
This is nothing other than the house of God, and this is the gate of heaven.
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Οὐ δεῖ οὖν προσέχειν, εἰ λέγοιεν πολλοὶ ἑαυτοὺς χριστοὺς κατὰ τὸ εἰρημένον·
因此，倘若有許多人自稱為基督，我們就不當理會，正如經上所說：
One must not, then, give heed if many should call themselves christs, according to what is said:
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Πολλοὶ ἐλεύσονται ἐν τῷ ὀνόματί μου λέγοντες·
「將來有許多人冒我的名而來，說：
Many shall come in my name, saying:
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Ἓν γάρ ἐστιν ὄρος ἐν ᾧ εὐδόκησεν ὁ Θεὸς κατοικεῖν·
因為神所喜悅居住的山只有一座；
For one is the mountain in which God was pleased to dwell;
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ἡ γὰρ εὐδόκησις τῆς κατοικήσεως αὐτὸ καὶ οὐκ ἀνὴρ ἔπλασεν
因為是祂居住的美意造成了它，而非人所造。
for the good pleasure of His dwelling formed it, and not a man.
1:2729
Εἰς τοῦτο οὖν τὸ ὄρος τῇ διανοίᾳ προκόπτων καίει ὁ Ἀβράμ
因此，亞伯蘭在悟性上向著這座山長進，便焚燒他的祭物。
To this mountain, then, advancing in his understanding, Abram burns his offering.
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Ἀμέλει γοῦν ἐλθὸν ἐμαρτύρησεν αὐτῷ λέγον·
無論如何，當祂來到時，它便為祂作見證說：
At any rate, when He came, it bore witness to Him, saying:
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Εὖ δὲ καὶ τὸ ὄρος τοῦτο εἰρῆσθαι ὡς κατ' ἀνατολάς ἐστιν·
而經文說這山朝向東方，也是說得極好的。
And it is well said, too, that this mountain lies toward the east.
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Οἵαν γὰρ ἂν ἐπίνοιαν τούτου τοῦ ὄρους λάβοις, φωτεινή ἐστιν·
因為你對這山無論作出何種理解，它都是光明的。
For whatever conception of this mountain you may form, it is luminous.
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λέγεται γὰρ σοφία λόγος ζωη`̣ ἀλήθεια δικαιοσύνη ἁγιασμὸς ἀπολύ- τρωσις
因為它被稱為智慧、道、生命、真理、公義、成聖與救贖。
For it is called wisdom, word, life, truth, righteousness, sanctification, and redemption.
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Ταῦτα πάντα ἀνατέλλοντά εἰσι φῶτα, οὐ πολλὰ φῶτα κατὰ τὴν οὐσίαν, – ἓν γὰρ ἔχουσιν ὑποκείμενον τὸν τοῦ Θεοῦ Υἱόν, – ἀλλὰ κατ' ἐνεργείας διαφόρους
這一切都是升起的光；就本質而言，它們並非眾多的光，因為它們有同一個作為根基的主體，就是神的兒子；乃是就各種不同的運作而言，才顯為眾光。
All these are lights that rise—not many lights according to substance, for they have one underlying subject, the Son of God—but according to their differing operations.
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Κατὰ ἀνατολὰς οὖν τοῦ οἴκου τοῦ Θεοῦ τοῦ δι' ὅλου καταυγαζομένου ἦλθεν ὁ ἅγιος ἐκ τῶν ἀρετῶν χειραγωγούμενος·
於是那被通體照亮之神的家的東邊，這聖徒來到了，是被眾德行牽引著手前來的。
Toward the east, then, of the house of God—which is illuminated throughout—came the holy man, led by the hand of the virtues.
1:2736
δυνατὸν δὲ καὶ τὰ ποικίλα δόγματα τῆς εὐσεβείας ἀνατολὰς εἰπεῖν, δι' ὧν ἐληλυθὼς ὁ Ἀβρὰμ τὴν σκηνὴν ἔπηξεν, ᾗ ἐκέχρητο μὲν εἰς τὰς προκοπάς, – τοῦτο γὰρ ἡ σκηνὴ δηλοῖ, – τοῦ οἴκου τοῦ Θεοῦ μονίμου τυγχάνοντος·
也可以把敬虔的種種豐富教義稱為東方；亞伯蘭經由這些教義前來，支搭了帳棚，這帳棚是他用來邁向長進的（因為帳棚正表示這一點），而神的家卻是恆常不變的。
It is also possible to call the manifold teachings of piety 'the east,' through which Abram, having come, pitched his tent—which he employed for his advances, for this is what the tent signifies—while the house of God abides permanent.
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Διελεύσομαι γὰρ ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ Θεοῦ
「因為我要走過那奇妙帳幕之地，直到神的殿。」
'For I will pass through in the place of the wondrous tabernacle, even to the house of God.'
1:2738
Διελθὼν οὖν διὰ τῆς σκηνῆς πήγνυσιν αὐτὴν εἰς τὸν οἶκον τὸν ἀεὶ μένοντα, μεθ' ὃν οὐκ ἔστιν ἀνάβασις ἄλλη
於是他穿過帳棚之後，就把它支向那永遠常存的家，過此便再無別的攀升了。
Having passed through the tent, then, he pitches it toward the house that ever abides, after which there is no other ascent.
1:2739
Τοῦτο καὶ ἐν ἄλλῳ ψαλμῷ λέγεται·
這在另一篇詩篇中也提到：
This is said also in another psalm:
1:2740
Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων·
「萬軍之耶和華啊，你的居所何等可愛！」
'How beloved are your dwellings, O Lord of hosts!'
1:2741
ἐπιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἰστὰς αὐλὰς τοῦ Κυρίου
「我的心渴慕、切慕耶和華的院宇。」
'My soul longs and faints for the courts of the Lord.'
1:2742
Ὁ γὰρ μήπω εἰς τὰς αὐλὰς φθάσας ἐν ταῖς σκηναῖς ἔχει τὴν ἀγάπην προκόπτων καὶ προσδοκῶν τελείωσιν ἐν τῷ λέγειν·
因為那尚未到達院宇的人，還在帳棚之中懷抱著愛，一面長進，一面盼望成全，說道：
For he who has not yet reached the courts holds his love within the tents, advancing and awaiting perfection, in saying:
1:2743
Ἡ καρδία μου καὶ ἡ σάρξ̣ μ̣ο̣[υ ἀ]γαλλιάσεται ἐπὶ Θεὸν ζῶντα, ὅτε ἐν ἐκείνῃ τῇ καταστα´̣σ̣[ει γί]νεται, μεθ' ἣν οὐκ ἔστιν ἑτέρα, εἰς ἣν οἱ φθάσαντες μα̣κ̣αρίζ̣ονται, λέγοντος τοῦ ψαλμοῦ·
「我的心腸和我的肉體向永生神歡呼」，這是當他進入那過此便再無別種的境界之時；凡到達那境界的人都被稱為有福的，正如詩篇所說：
'My heart and my flesh have rejoiced in the living God,' when he comes to be in that state after which there is no other, into which those who have arrived are pronounced blessed, as the psalm says:
1:2744
Μακάριοι πάντες οἱ κατοικο̣υ῀̣ν̣τ̣ε̣ς ἐν τῷ οἴκῳ σου, οὐ παροικοῦντες ἀλλὰ κατοικοῦντες·
「凡住在你殿中的都是有福的」——不是那些寄居的，乃是那些長住的。
'Blessed are all who dwell in your house'—not those who sojourn, but those who dwell.
1:2745
τοῦτο γὰρ̣ τ̣ω῀̣ν ἐν σκηναῖς καὶ προκοπαῖς ἴδιον, κατοικούντων δὲ τὸ εἰς Θ̣ε̣ο̣υ῀̣ ο̣ἶκ̣ον ἐλθεῖν, ἐν ᾧ μακαρίζονται οἷα εἰς τοὺς αἰῶνας τῶν αι̣ω´̣ν̣ω̣ν̣ αἰνοῦντες αὐτόν, ὅπερ τὸ ἐπὶ πᾶσιν τέλος δηλοῖ, εἰς ὃ ἔπηξε̣ν̣ τ̣ὴν̣ σκηνὴν διὰ προκοπῶν διεληλυθὼς καὶ τελειότητος λοιπὸν με̣τ̣α̣π̣ο̣ιούμενος, εἰς ὃ ἥξει ὁ πειθόμενος τῷ λόγῳ παραινοῦντι·
因為寄居乃是那些在帳棚裡、在長進中之人的特徵；至於長住，則是進入神的家，他們在其中被稱為有福，永永遠遠讚美祂——這表明那超乎一切之上的終局；他正是藉著層層長進穿越而來，如今又力求那完全，最終把帳棚支入其中；凡順從那勸勉之言的人，也必要進入其中：」
For this—sojourning—belongs to those in the tents and in their advances; but to those who dwell belongs coming into the house of God, in which they are counted blessed as those who praise him unto the ages of ages, which signifies the end that is above all, into which he pitched his tent, having passed through by means of advances and now laying claim to perfection—into which he will come who obeys the exhorting word:
1:2746
Φυ´̣λ̣α̣ξ̣ο̣ν τὸν πόδα σου ἐν ᾧ ἐὰν ἀπέρχῃ εἰς οἶκον τοῦ Θεοῦ καὶ ἐγγὺς τ̣ο̣υ῀̣ α̣κοῦσαι·
「你到神的殿去的時候要謹守你的腳步，並要就近前去聆聽。」
'Guard your foot whenever you go to the house of God, and draw near to hear.'
1:2747
οὕτω γὰρ κατοικῆσαι τὸν οἶκον δυνήσεται λέγων·
因為這樣他就能夠長住於那家中，說道：
For in this way he will be able to dwell in the house, saying:
1:2748
Τ̣ο̣υ῀̣ κα̣τοικεῖν με ἐν οἴκῳ Κυρίου εἰς μακρότητα ἡμερῶν
「使我一生一世住在耶和華的殿中。」
'That I may dwell in the house of the Lord for length of days.'
1:2749
Εἰδέναι δε̣ι῀̣ ὁ´̣τ̣ι̣ δ̣ιὰ το̣ύτ̣ω̣ν συμβολικῶς ἡ πολιτεία ἡ θεία δηλοῦται, κἂν τὸ προ´̣σ̣ω̣π̣ο̣ν̣ τοῦ Ἀβ̣ρὰμ ἔτι τελείωσιν ἐπιδέχηται·
必須知道，藉著這些事，那神聖的生活方式是以象徵的方式被表明出來的，儘管亞伯蘭這個人物尚容有更進一步的成全；
One must know that through these things the divine way of life is symbolically indicated, even though the person of Abram still admits of further perfecting;
1:2750
οὔπω γὰρ μετακέκλη̣τ̣α̣ι̣
因為他此時還未曾被改名。
for he has not yet been renamed.
1:2751
Κατὰ θάλασσαν δὲ τὴν σκηνὴν πήγνυσιν βέβαιος ὢν καὶ ἄσ̣ε̣ι̣σ̣τ̣ο̣ς̣ διὰ τὸ τελείως ἀντέχεσθαι τῆς ἀρετῆς ὥστ' ἂν εἰπεῖν·
他朝向海支搭帳棚，因為完全持守著德行，所以堅定不移、毫不動搖，以致他能說：
Toward the sea he pitches his tent, being firm and unshaken because he holds fast perfectly to virtue, so that he might say:
1:2752
Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλῖψις ἢ στενοχωρία <ἢ> διωγμός; καὶ τὰ ἑξῆς, ἅπερ θάλασσαν λέγων οὐκ ἂν ἁμάρτοις
「誰能使我們與基督的愛隔絕呢？難道是患難嗎？是困苦嗎？是逼迫嗎？」等等——你若把這些稱為「海」，也不算錯。
'Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution?' and so forth—which things, in calling 'the sea,' you would not err.
1:2753
Ὁπ̣ούποτε γὰρ ἂν ᾖ ὁ ἅγιος, κἂν ἐν τελειότητι, ἐφεδρεύουσαν ἔχει̣ τη`̣ν ζάλην καὶ τῆς γενητῆς φύσεως τὸ τρεπτόν, ὅπερ ἡνιοχῶν ὁ τέλειος κωλύει τὴν ἐνέργειαν τῆς κακίας ἐν δυνάμει αὐτῆς διαμένων, ὅπερ ἐστὶ μακάριον·
因為聖徒無論身處何境，即便在完全之中，仍有風暴伏在旁側伺機而動，也有受造本性的可變性；然而那完全的人，像馭者一般駕馭著這些，攔阻惡的運作，並存留在德行的能力之中——這乃是有福的。
For wherever the holy man may be, even in perfection, he has the storm lying in wait, together with the mutability of created nature; but the perfect man, reining this in like a charioteer, checks the working of evil, remaining in the very potency of virtue—which is a blessed thing.
1:2754
ἀγαθοῦ γάρ ἐστι τοῦτο καὶ ἐν ἀρετῇ ὑπάρχοντος, ἐπεὶ καὶ ὁ κακὸς ἐν δυνάμει ἀρετῆς ὑπάρχει, τῇ ἰδίᾳ προθέσει τραπεὶς ἐπὶ τοῦτο και`̣ μὴ φυλάξας ἑαυτὸν ὡς γέγονεν ἀγαθός
因為這是屬於良善之人、屬於存在於德行中之人的；既然連惡人也是存在於德行的潛能之中，只是憑自己的意向轉向了惡，沒有保守自己維持在受造時原本良善的光景。
For this belongs to one who is good and who exists in virtue; since even the wicked man exists within the potency of virtue, having turned to evil by his own choice and not having guarded himself as he was made good.
1:2755
Ὁ δ' αὐτὸς καὶ ἐν Ἀγγαὶ κατὰ νότον πήγνυσι τὴν σκηνὴν οἰκείως τῷ ἐφθακέναι εἰς τὸ ὄρος τοῦ οἴκου τοῦ Θεοῦ καὶ δι' ὅλων πεφωτισμένος ἐκ τῶν ἀνατολῶν, αἵτινές εἰσιν αἱ κατ' εἶδος ἀρεταί, καὶ μηδὲν τῶν ἀντι- στα̣τ̣[ού]ν̣τ̣ω̣ν ἐστὶ φροντίδα ποιούμενος, – οὐδὲ γὰρ αἱ ἐκ τῆς θαλάττης τ̣ρ̣ι̣κ̣υ̣μ̣ι´̣αι ἀν̣ατρέπουσιν αὐτοῦ τὸ οἰκοδό- μημα καλῶς ἱδρύμενον, –ὁ´̣σ̣περ τοὺς λόγους Ἰησοῦ εἰς ἔργα μεταβέβληκεν ἐν ἑορτῇ γ̣ινο´̣μ̣ενος·
同一個人又在「安該」朝南支搭帳棚，這是恰當的，因為他已到達神之家的山上，並且從東方（就是那按各樣種類而分的眾德行）得著通體的光照，對一切與他為敵的事物毫不掛慮；因為連從海而來的滔天巨浪，也不能傾覆他那穩固奠立的建築；因為他已把耶穌的話語化為行動，進入了節期之中。
The same man also pitches his tent at Angai toward the south, fittingly, since he has arrived at the mountain of the house of God and is wholly illuminated from the east—which are the virtues according to their several kinds—and makes no account of any of the things that stand against him; for not even the towering waves from the sea overturn his well-founded edifice; inasmuch as he has transformed the words of Jesus into deeds, coming to be within a feast.
1:2756
τοῦτο γὰρ ἑρμη- νεύεται Ἀγγαί
因為「安該」正是這樣被解釋的。
for this is how 'Angai' is interpreted.
1:2757
Ἡ μεγάλη γὰρ ἑορτ̣ὴ η̣ τ̣ῆς ἀρετῆς ὑπάρχει τελείωσις
因為那大節期，就是德行的成全。
For the great feast is the perfecting of virtue.
1:2758
Τοῦτο γὰρ καὶ ὁ ψαλμῳδός̣ φ̣η̣σ̣ι̣ν·
因為這一點，詩人也說：
For this too the psalmist says:
1:2759
Φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως ἤχου ἑορτα̣ζ̣ο´̣ν̣- των·
「用歡呼稱謝的聲音，就是守節之人的聲響。」
'With a voice of exultation and thanksgiving, the sound of those keeping festival.'
1:2760
ο̣ γὰρ ἀγαλλιώμενος ἐπὶ τῇ τοῦ Πνεύματος παρουσίᾳ καὶ ε̣ξ̣ο̣μ̣ολογούμενος οὐχ ὡς ἁμαρτάνων καὶ μετανοῶν ἀλλ' ὡς̣ ε̣υ̣χ̣α̣ριστ̣ω῀̣ν ἑορτάζει, –κεῖται γὰρ τὸ τῆς ἐξομο- λογήσεως ὄνομ̣α̣ α̣ν̣τ̣ι`̣ εὐχ̣αρ̣ιστίας ὡς ἐν τῷ Ἐξομολο- γοῦμαί σοι Πάτερ Κύριε το̣υ῀̣ ο̣υ̣ρ̣α̣ν̣οῦ καὶ τῆς γῆς·
因為那因聖靈的臨在而歡欣、並發出稱謝的人——不是作為犯罪悔改者，乃是作為感恩者——是在守節；因為「稱謝」一詞乃是用來代替「感恩」的，正如那句：「父啊，天地的主，我稱謝你。」
For he who exults in the presence of the Spirit and gives confession—not as one sinning and repenting, but as one giving thanks—keeps festival; for the word 'confession' stands in place of 'thanksgiving,' as in, 'I confess to you, Father, Lord of heaven and earth.'
1:2761
Καὶ ᾠκοδόμησεν ἐκεῖ θυσι̣α̣σ̣τ̣η´̣ρ̣ιον τῷ Κυρίῳ κ̣α̣ι`̣ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι Κυρίου
「他在那裡為耶和華築了一座壇，並求告耶和華的名。」
'And he built there an altar to the Lord and called upon the name of the Lord.'
1:2762
Πρεπόντως ὁ διαβὰς καὶ ἐπὶ τ̣ο`̣ ἀποδοθὲν ὄρ̣ος και`̣ τὸν οἶκον τοῦ Θεοῦ καὶ ὑπὸ τῶν ἀνατολῶν̣ καταυγασθεὶς καὶ πατήσας τὰ ἀντικείμενα οὕτως ὡς μηδένα αὐτὰ δεδι´̣ττεσθαι εὐχαριστίας ἤγειρε θυσιαστήριον, ἐφ' ᾧ ἐπιτελεῖ τῆς αἰνέσεως τὴν θυσίαν καὶ δικαιοσύνην κατὰ τὰ προειρημένα περὶ πνευ<μα>τικῆς θυσίας, ἥτις ἐστὶ τὸ σύστημα τῶν ἀρετῶν
那位既已跨越，來到前述之山與神的家，又被東方照亮，並踐踏了那些敵對者，以致它們再不能使人懼怕的人，恰如其分地立起了一座感恩的壇；他在其上獻上讚美與公義的祭，正合乎前面所述關於屬靈祭物的話，這祭物就是眾德行的整體構成。
Fittingly, he who had crossed over both to the aforesaid mountain and to the house of God, and had been illuminated by the east, and had trodden down the adversaries so that they now frighten no one, raised an altar of thanksgiving, upon which he offers the sacrifice of praise and of righteousness according to what was said earlier concerning the spiritual sacrifice, which is the whole system of the virtues.
1:2763
Καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι Κυρίου, ὅπερ προχείρως τις ἐκλαμβάνων λέξει ὅτι τὸ θυσιαστήριον, ὃ ᾠκοδόμησεν, ὠνόμασεν Κυρίου·
「並求告耶和華的名」——若有人按字面淺解，會說這意思是他把所築的壇命名為「屬耶和華的」；
'And he called upon the name of the Lord'—which someone taking it superficially will say means that he named the altar he built 'of the Lord';
1:2764
δυνατὸν δὲ μυστηρι- κώτερον καὶ ὑπεραναβεβηκότως εἰπεῖν αὐτὸν ἐπὶ τῷ ὀνόματι Κυρίου ἐπικαλέσασθαι οὐ ψιλῇ συλλαβῇ ἀλλὰ πραγματικῶς, τοῦ νοῦ τὴν ἔντευξιν Θεῷ ποιουμένου, μὴ δι' ἄλλο τὰς ἀρετὰς ἐνεργοῦντ̣ο̣ς ἀλλὰ δι' αὐτὸ τὸ ἀγαθόν
但也可以按更深的奧秘、更超越的意義來說，他求告耶和華的名並非只憑空洞的音節，乃是實實在在地求告，他的心思向神懇求，操練眾德行不是為了別的緣故，乃是為著那至善本身。
but it is possible to say, in a more mystical and loftier sense, that he called upon the name of the Lord not with bare syllable but in very deed, his mind making its petition to God, working the virtues not for the sake of anything else but for the Good itself.
1:2765
Κατὰ γὰρ ταύτην τὴν διάνοιαν καὶ ὁ Σωτὴρ διδάσκων προσεύχε̣σθαι καὶ λέγειν Πάτερ ἡμῶν οὐ κατὰ προφορὰν τοῦτο ποιεῖν ἐπαίδευσεν, ἀλλ' ἵνα παραστήσωσιν ἑα̣υ̣τοὺς υἱοὺς καὶ μηκ̣ε´̣τ̣ι̣ ματαίως ἐπικαλῶνται τὸν Θεὸν πατέρα·
因為按照這樣的理解，救主教導他們禱告、稱說「我們的父」時，並不是訓練他們只憑口說如此行，乃是要他們把自己顯明為兒子，不再徒然地稱神為父。
For according to this understanding, the Savior too, when teaching them to pray and to say 'Our Father,' did not train them to do this by mere utterance, but that they might present themselves as sons and no longer call upon God as Father in vain.
1:2766
ο̣ὕτως ἀκούομεν και`̣ ······
我們也照樣聽見……
In this way we hear also ......
1:2767
Οὐδεὶς λέγει Κύριον Ἰησοῦν εἰ μὴ ἐν Πνεύματι α̣γίῳ, τοῦτο δὲ οὐχ ὑπ̣α´̣ρ̣χ̣ε̣ι̣ τοῖς κατὰ μόνην τὴν προφορὰν του῀̣τ̣ο λέγουσιν καὶ ματ̣α̣ι´̣ω̣ς̣
「若不是被聖靈感動，也沒有人能說『耶穌是主』」；而這事並不屬於那些僅憑口說、徒然說出這話的人。
'No one says "Lord Jesus" except in the Holy Spirit'; and this does not belong to those who say it merely by utterance and in vain.
1:2768
Ο̣ οὖν Ἀβρὰμ τὴν οἰκοδομὴν τοῦ ἐξ ἀρ̣ετῶν θυσια- στηρίου τ̣ῳ῀̣ Κυρίῳ καὶ δι' αὐτὸν καὶ οὐ δι' ἄλλον ἐποιεῖτο
於是亞伯蘭建造那由眾德行構成的壇，是為著耶和華，是為著祂本身，而不是為了別的緣故。
So Abram made the building of the altar composed of virtues for the Lord, and for his sake and not for the sake of another.
1:2769
Καὶ ἐπῇρεν Ἀβρὰμ καὶ πορευθεὶς ἐστρατο- πέδευσεν ἐν τῇ ε̣ρ̣η´̣μ̣ῳ̣
「亞伯蘭起行，走了一程，就在曠野安營。」
'And Abram set out and, having journeyed, encamped in the wilderness.'
1:2770
Τοῦ ῥητοῦ οὐκ ἀδήλου ὄντος, λεκτέον τὸ πρὸς διάνοιαν
既然字面的意思並不隱晦，就必須陳明那按更深意義而有的含義。
Since the literal sense is not obscure, the meaning according to the deeper sense must be stated.
1:2771
Κ̣ἀ`̣ν̣ γ̣α`̣ρ̣ τ̣ε´̣λειός τις ᾖ, οὐκ ἀπαλλάττεται τῶν πολεμούντων, κἂν ἐ´̣τ̣ι̣ ν̣ήπιος καθὼς Κορίνθιοι, οἷς ἐπιστέλλων Παῦλός φησιν·
因為即或有人是完全的，他也不能脫離那些與他爭戰的；即或他仍是嬰孩，如同哥林多人那樣，保羅寫信給他們說：
For even if one is perfect, he is not delivered from those who make war; and even if he is still an infant, like the Corinthians, to whom Paul writes, saying:
1:2772
Πει̣ρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος·
「你們所遇見的試探，無非是人所能受的；
'No temptation has overtaken you but such as is common to man;
1:2773
πιστὸς δὲ ὁ Θεός, ὃς ο̣ὐκ ε̣άσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ σὺν τῷ πειρα̣σ̣μ̣ῳ῀̣ ποιήσει τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν
神是信實的，必不叫你們受試探過於所能受的，並且在受試探的時候，總要給你們開一條出路，叫你們能忍受得住。」
and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to endure it.'
1:2774
Ἐφεσίοις δὲ ὡς ἤδη τελείοις ἐπιστέλλει καὶ ἑαυτὸν ἀριθμῶν·
但他寫信給以弗所人，卻是像對待那些已經完全的人一般，並且把自己也算在其中：
But to the Ephesians he writes as to those already perfect, counting himself also among them:
1:2775
Οὐ γάρ ἐστ̣ιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα·
「因我們並不是與屬血氣的爭戰。」
'For our wrestling is not against blood and flesh.'
1:2776
οὐ λέγει οὐ γέγονεν, ἀλλ' οὐκ ἔστιν ἡμῖν ἡ πάλη·
他不是說「從未有過」，而是說「我們的爭戰並不是」；
He does not say 'it has not been,' but 'our wrestling is not';
1:2777
γέγονεν γάρ ποτε, ὅτε ὑπετίθετο ἑαυτὸν σάρκινον εἶναι πεπραμένον ὑπὸ τὴν ἁμαρτίαν, σημαίνων τοὺς ἐν τοιαύτη καταστάσει, οἷς καὶ δέον ἐστὶν λέγειν ὡς αὐτὸς γράφει·
因為那爭戰從前確曾有過，就是當他以自己為屬肉體的、是已被賣給罪的時候，藉此指明那些處於這種光景中的人；對這樣的人正該說，如他親自所寫的：
for it once was, when he supposed himself to be fleshly, sold under sin, thereby signifying those in such a condition, to whom it is fitting to say, as he himself writes:
1:2778
Ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι
「我攻克己身，叫身服我，恐怕我傳福音給別人，自己反被棄絕了。」
'I buffet my body and bring it into servitude, lest by any means, having preached to others, I myself should be disqualified.'
1:2779
Ἔχει δὲ τὴν μάχην χρώμενος ὅπλοις ἐπουρανίοις ᾗ πρὸς πνευματικὰ ἐπουράνια
然而他是使用屬天的兵器來作戰的，因為這爭戰乃是與天上的屬靈勢力相爭。
But he has the battle by using heavenly weapons, inasmuch as it is against spiritual things in the heavenly realms.
1:2780
Τελείου οὖν ἐστιν τὸ πολεμεῖν καθὰ καὶ Ἀβρὰμ ἐπιστὰς τῷ οἴκῳ τοῦ Θεοῦ κατὰ τὰ ἀποδοθέντα, κατ' αὐτὸ καὶ αὐτὸς γινόμενος καθὰ εἴρηται·
所以，爭戰乃是屬於完全人的，正如亞伯蘭也是這樣：他按前面所解明的，在神的家旁站立，自己也就與之相符，正如經上所說：
So then, to make war belongs to the perfect man, just as Abram too, having taken his stand at the house of God according to what has been explained, himself became conformed to it, as it is said:
1:2781
Οἱ πεποιθότες ἐπὶ Κύριον ὡς ὄρος Σιών
「倚靠耶和華的人好像錫安山。」
'They who trust in the Lord are like Mount Zion.'
1:2782
Τηλικοῦτος οὖν γεγενημένος, ἐπιστάμενος ὅτι οὐκ ἀφέξεται αὐτοῦ ἡ ἐναντία φάλαγξ, ἐστρα<το>πέδευσεν, ὥσπερ ὁ Ἰακὼβ μέλλων τῷ Ἠσαύ, μεγάλῳ πολεμίῳ ὄντι καὶ φθονοῦντι αὐτῷ, συντυγχάνειν, εἶδεν παρεμβολὴν Θεοῦ·
既已成為如此偉大的人，並知道那敵對的軍陣必不會遠離他，他就安營——正如雅各在將要迎見以掃（以掃是大仇敵，並且嫉妒他）之時，看見了神的軍隊；
Having become so great, then, and knowing that the hostile phalanx would not keep away from him, he encamped—just as Jacob, when about to meet Esau, who was a great enemy and envied him, saw the camp of God;
1:2783
ἔδει γὰρ τὸν Θεὸν παρα- σκευάζοντα εἰς ἀνδρείαν τὸν ἀθλητὴν δεῖξαι αὐτῷ ὅτι ἔχει τοὺς συμμαχοῦντας
因為神既要裝備這位勇士使他剛強，就必須向他顯明他有並肩作戰的盟友。
for God, preparing the athlete for courage, had to show him that he had allies fighting on his side.
1:2784
Καὶ Ἐλισαῖος δὲ μέλλων πορθεῖ- σθαι ὑπὸ τοῦ τῆς Συρίας βασιλέως εἶχεν περὶ ἑαυτὸν θεῖον στρατόπεδον, ὅπερ ἀγνοοῦν τὸ παιδάριον τοῦ προφήτου πεφόβηται, ὕστερον ἐκ τῆς ἀποκαλύψεως τῶν ὀφθαλμῶν αὐτοῦ θαρσήσας
以利沙也是如此：當他將要被亞蘭王攻擊之時，他四圍有神的軍隊；先知的僕人因不知道，就懼怕了，後來因眼睛被開啟而得著壯膽。
And Elisha too, when about to be assailed by the king of Syria, had around him a divine army, which the prophet's servant, being ignorant of it, was afraid, but afterward took courage from the opening of his eyes.
1:2785
Εὐ῀̣ δὲ καὶ τὸ ἐν τῇ ἐρήμῳ ἐστρατοπεδευκέναι
他在曠野安營，這也是好的。
It is well, too, that he encamped in the wilderness.
1:2786
Οὕτω γοῦν καὶ ὁ Σωτὴρ ἐν ἐρήμῳ πειράζεται·
救主也的確照樣在曠野受試探。
So indeed the Savior too is tempted in the wilderness.
1:2787
Ὡς καταιγὶς δι' ἐρήμου διέλθοι ἐξ ἐρήμου ἐρχομένη ἐκ γῆς, ἅπερ δηλοῖ πειρασμόν
「如同旋風經過曠野，從曠野、從地而來」——這些都表明試探。
'Like a tempest it would pass through the wilderness, coming from the wilderness out of the land'—which things signify temptation.
1:2788
Ἐστρα- <το>πέδευσεν οὖν ὁ Ἀβρὰμ ἐν τῇ ἐρήμῳ·
於是亞伯蘭在曠野安營；
So Abram encamped in the wilderness;
1:2789
ἔξω πόλεων γὰρ ὡς ἐπὶ τὸ πλεῖστον οἱ πειρασμοὶ < ἔ>τυχον διὰ τὸ ἀβοηθήτους αὐτοὺς εὑρίσκεσθαι ἐκ τῶν ὁμοίων ἀνθρώπων·
因為試探大多是在城外發生的，緣由在於人在那裡發覺自己得不著同類之人的幫助。
for temptations for the most part occur outside the cities, because there men find themselves without help from their fellow men.
1:2790
Ἀδελφὸς γὰρ ὑπὸ ἀδελφοῦ βοηθούμενος ὡς πόλις ὀχυρά
「弟兄若得弟兄的幫助，就如堅固的城。」
'For a brother helped by a brother is like a fortified city.'
1:2791
Καὶ ὁ Σωτὴρ οὖν, ὡς πρόειπον, ἐν ἐρήμῳ πειράζεται, ἵν' ᾖ τὸ λεγόμενον τοιοῦτον·
所以救主，正如我先前所說的，是在曠野受試探，好叫其中的含義是這樣：
And so the Savior, as I said before, is tempted in the wilderness, so that the meaning may be of this kind:
1:2792
ἡ εἰς πειρασμὸν ἐρχομένη ψυχὴ ὥσπερ ἔρημον ἑαυτὴν ὁρᾷ συμμαχίας, Θεοῦ τοῦτο οἰκονομικῶς ποιοῦντος·
那進入試探的靈魂，看自己彷彿孤立無援、毫無盟友，這是神按其安排的計劃所行的；
the soul that comes into temptation sees itself, as it were, bereft of any ally, God ordering this by his providential dispensation;
1:2793
εἰ γὰρ προαπεκάλυπτεν αὐτοῖς τὴν ἔκβασιν καὶ ὅτι νικήσουσιν τὸν πειρασμόν, οὐ μέγα [ἦν] τὸ ἀνυσμένον·
因為他若預先向他們啟示結局，並使他們知道自己必勝過試探，那所成就的就算不得什麼大事了；
for if he revealed to them beforehand the outcome, and that they would conquer the temptation, the accomplishment would be no great thing;
1:2794
οὐδὲ γὰρ εὐχὴν ἀνέπεμπον οὐδ' ἄλλο τι ἐποίουν
因為那樣一來，他們就既不獻上禱告，也不作別的事了。
for they would neither send up any prayer nor do anything else.
1:2795
αὐτοῖς πάλιν ὅτι καὶ συμμαχεῖ Θεός, ἵνα μηδ' οὕτως ἀποκακήσωσιν
而祂又向他們顯明神也與他們並肩作戰，好叫他們縱然如此也不至灰心喪膽。
and again he shows them that God fights alongside them, so that not even so should they lose heart.
1:2796
Καὶ οὕτω μὲν ἀνθρώποις, τῷ δὲ Σωτῆρι μετὰ τὸν πειρασμὸν φαίνονται ἄγγελοι, καὶ ταῦτα πρὸς διακονίαν, ἵνα μὴ οἱ ἐθελόκακοι, πρὸ τούτου φανέντων τῶν ἀγγέλων, εἴπωσιν ὅτι ἀγγέλων ἡ νίκη
在人身上是這樣；但對救主而言，天使卻是在試探之後才顯現——並且是為著服事——好叫那些存心作惡的人，不能因天使在此之先顯現，就說得勝乃是天使的功勞。
And so it is with men; but to the Savior, after the temptation, angels appear—and these for ministry—so that the willfully wicked, had the angels appeared before this, might not say that the victory belonged to the angels.
1:2797
Τίς [δ]ε`̣ ἡ διακονία τῶν ἀγγέλων ἢ ἡ παράθεσις τῶν ψυχῶν τῶν πειθομένων Θεῷ; Οὐδὲ γὰρ βοηθείας ἕνεκα παρῆσαν
那麼，天使的服事若非護衛那些順從神的靈魂，又是什麼呢？因為他們並不是為了施予幫助而在場的。
And what is the ministry of the angels but the standing-guard over the souls that obey God? For they were not present for the sake of giving help.
1:2798
Καὶ τῷ Πέτρῳ γοῦν ἐπιτιμᾷ διὰ τὸ ἐθέλειν ὑπερπολεμεῖν αὐτοῦ λέγων·
因此他也責備彼得，因為彼得想要過度地替他爭戰，他就說：
And so too he rebukes Peter for wishing to fight in excess on his behalf, saying:
1:2799
Ἢ δοκεῖς ὅτι οὐκ ἐδυνάμην παρακαλέσαι τὸν Πατέρα μου καὶ ἔδωκεν ἄν μοι πλείους δώδεκα λεγιώνων ἀγγέλων; Οὕτως οὐ δέεται συμμαχίας
「你想我不能求我父，現在為我差遣十二營多天使來嗎？」祂就是這樣毫不需要盟友的相助。
'Or do you think that I could not call upon my Father, and he would at once give me more than twelve legions of angels?' Thus he has no need of any ally.
1:2800
Καὶ ἐγένετο λιμὸς ἐπὶ τῆς γῆς·
「那地遭遇了饑荒。」
'And there came a famine upon the land.'
1:2801
καὶ κατέβη Ἀβρὰμ εἰς Αἴγυπτον παροικῆσαι ἐκεῖ, ὅτι ἐνίσχυσεν λιμὸς ἐπὶ τῆς γῆς
亞伯蘭下到埃及，要在那裡寄居，因為那地的饑荒甚重。
And Abram went down into Egypt to sojourn there, because the famine prevailed upon the land.
1:2802
τὸ δὲ πρὸς διάνοιαν τοῦτό ἐστιν
然而按著屬靈的深意，這話所指的乃是如此。
But according to the deeper meaning, this is what it signifies.
1:2803
Οἱ σοφοὶ τοῦ Θεοῦ ἀνωτέρω τῆς γῆς εἰσιν, οὐκ ὄντες αὐτῆς·
神的智慧人乃在地之上，不屬於這地；
The wise of God are above the earth, not belonging to it;
1:2804
ἐν ταύτῃ οὖν λιμὸς γέγονεν·
於是在這地上發生了饑荒；
in this earth, then, a famine came to pass;
1:2805
τοῖς τὰ ἐπί- γεια γὰρ φρονοῦσιν λιμὸς τοῦ ἀκοῦσαι λόγον Κυρίου πολλάκις συμβαίνει, ἐὰν τούτου ὦσιν ἄξιοι, ὕστερόν ποτε τούτου πάλιν ἀποδιδομένου
因為那些思念地上之事的人，常常遭遇聽不見主的話的饑荒；但他們若配得，日後有時這話又必再賜還與他們。
for upon those who are minded on earthly things there often comes a famine of hearing the word of the Lord, if they should be worthy of it, though later it is at some time restored to them again.
1:2806
Ταύτῃ τοι καὶ ὁ Ἀβρὰμ εἰς Αἴγυπτον παροικῆσαι, οὐ κατοικῆσαι, ἔρχεται συγκαταβαίνων τοῖς τὴν λιμὸν παθοῦσιν, οὐκ οἰκῆσαι ἐκεῖ·
正因如此，亞伯蘭進入埃及是要寄居，而非要定居，乃是與那些遭受饑荒的人一同下去，並不是要住在那裡；
For this reason, too, Abram comes into Egypt to sojourn, not to settle, going down together with those who suffered the famine, not to dwell there;
1:2807
καὶ γὰρ οἱ ἀμφὶ τὸν Δανιὴλ οὐ δ̣ι' ἁμαρτήματα γεγένηνται ἐν Βαβυλῶνι, ἀλλ' ἵνα βοηθῶσιν τοῖς ἐκεῖ διὰ ἁμαρτήματα μετοικισθ[εῖ]σιν
因為但以理和他的同伴在巴比倫，也不是因著自己的罪，乃是為要幫助那些因罪被遷移到那裡的人。
for those about Daniel likewise came to be in Babylon not because of sins, but that they might help those who had been carried off thither on account of their sins.
1:2808
Φείδεται γὰρ Θεὸς τῶν ἁμαρτανόντων εἰς ὅσον ἐνδέχεται [αὐ]τοὺς μετανοῆσαι
因為神寬容那些犯罪的人，只要他們還有悔改的餘地。
For God spares those who sin, in so far as it is possible for them to repent.
1:2809
Καὶ ὥσπερ ἰατροὶ πέμπονται ἐνθὰ πολλὴ βλάβη ἐστὶν ἢ νόσος οὐχ ἵνα αὐτοὶ κοινωνήσωσιν νόσῳ ἀλλ' ἵνα ἰάσωνται τοὺς νοσοῦντας, οὕτως οἱ ἅγιοι ἐγίνοντο εἰς τὴν σύγχυσιν καὶ εἰς τὴν Βαβυλῶνα οὐ κάτοικοι ὄντες·
正如醫生被差往有極大損傷或疾病之處，並非要自己染上疾病，乃是要醫治患病的人；照樣，眾聖徒進入那混亂之地並巴比倫，並不是作那裡的居民；
And just as physicians are sent where there is great harm or sickness, not that they themselves may share in the disease, but that they may heal the sick, so the saints came into the confusion and into Babylon, not being inhabitants there;
1:2810
οὐδὲν γὰρ ἄξιον αὐτῆς ἐκέκτηντο, ὅπερ ἴδιον τῶν κατοικούντων
因為他們一無所有配得那地之物，而那才是居住之人所特有的。
for they possessed nothing worthy of it, which is proper to those who dwell there.
1:2811
Ἐγένετο δέ, ἡνίκα ἤγγισεν Ἀβρὰμ εἰσελθεῖν εἰς Αἴγυπτον, εἶπεν Ἀβρὰμ Σάρᾳ τῇ γυναικὶ αὐτοῦ·
當亞伯蘭將近要進入埃及的時候，亞伯蘭對他的妻子撒萊說：
And it came to pass, when Abram drew near to enter into Egypt, that Abram said to Sarah his wife:
1:2812
Γινώσκω ἐγὼ ὅτι γυνὴ εὐπρόσωπος εἶ·
「我知道你是容貌美麗的婦人；
I know that you are a fair-faced woman;
1:2813
ἔσται οὖν ὡς ἂν ἴδωσίν σε οἱ Αἰγύπτιοι, ἐροῦσιν ὅτι γυνὴ αὐτοῦ αὐτή, καὶ ἀποκτενοῦσίν με, σὲ δὲ περιποιήσονται·
因此當埃及人看見你的時候，他們必說：『這是他的妻子』，就要殺我，卻讓你存活；
it shall be, then, that when the Egyptians see you, they will say, 'This is his wife,' and they will kill me, but they will keep you alive;
1:2814
εἰπὸν οὖν ὅτι ἀδελφὴ αὐτοῦ εἰμι, ὅπως ἂν εὖ μοι γένηται διὰ σέ, καὶ ζήσεται ἡ ψυχή μου ἕνεκεν σοῦ
所以你要說你是他的妹子，使我因你得福，我的性命也因你存活。」
say, then, that I am his sister, so that it may go well with me on your account, and my soul may live because of you.
1:2815
Πρὸς τὸ ῥητὸν ἁρμόζεται μετὰ συνέσεως πρὸς τὴν τῶν Αἰγυπτίων φιληδονίαν πιστεύων ὅτι ἐξαγαγὼν αὐτὸν ἐκ τῆς ἰδίας γῆς Θεὸς οὐ περιόψεται αὐτοῦ τὸν γάμον, ὑποβάλλει δὲ αὐτῇ λέγειν πρὸς αὐτοὺς ὅτι ἀδελφὴ αὐτοῦ ἐστιν, ἵνα, τούτου πρώτου καὶ μόνου λεγομένου, μὴ δέξωνται ἔννοιαν ὡς γυναικὸς αὐτοῦ αὐτῆς ὑπαρχούσης, ἀπατῶν αὐτοὺς διὰ τούτου
就字面意義而言，他審慎地順應埃及人貪愛逸樂的性情，深信那領他出離本地的神，必不忽略他的婚姻；於是他吩咐撒萊向他們說她是他的妹子，好使他們既先只聽見這話，便不至於生出她是他妻子的念頭，藉此欺瞞了他們。
As regards the literal sense, he adapts himself with prudence to the pleasure-loving disposition of the Egyptians, trusting that God, who had brought him out of his own land, would not overlook his marriage; and he suggests to her to say to them that she is his sister, so that, this being said first and alone, they might not take up the notion that she is his wife, thereby deceiving them through this.
1:2816
Ἦν γὰρ καὶ ἐν Αἰγύπτῳ ἀδελφογαμία καὶ ἐν τῇ αὐτοῦ γῇ, ὡς ὕστερον εἶπεν·
因為兄妹通婚之事，無論在埃及還是在他本地都是有的，正如他後來所說：
For there existed sister-marriage both in Egypt and in his own land, as he later said:
1:2817
Καὶ γὰρ ἀληθῶς ἀδελφή μού ἐστιν·
「況且她也實在是我的妹子；」
For indeed she is truly my sister;
1:2818
ἀπάτην οὖν αὐτοὺς σοφὴν ἀπατᾷ τοῦτο μόνον καὶ πρῶτον λέγειν ὑποβαλ- λομένη
因此她以一種智慧的欺瞞欺哄了他們，因她受吩咐只說這話，並且先說這話。
she therefore deceives them with a wise deception, being instructed to say this only, and first of all.
1:2819
Σῳζομένων γὰρ εἰκὸς τῶν κατὰ μοιχείας νόμων παρ' Αἰγυπτίοις, ἐλογίζετο ὁ Ἀβρὰμ ὅτι, ἵνα μὴ δόξωσιν εἶναι μοιχοί, δολοφονήσουσιν αὐτόν
因為既然埃及人中間可能存有關於姦淫的律法，亞伯蘭便想，他們為要免得顯為姦夫，就必用詭計害死他。
For it being likely that laws concerning adultery were kept among the Egyptians, Abram reckoned that, in order that they might not seem to be adulterers, they would treacherously murder him.
1:2820
Ταῦτα μὲν οὖν τοῦ ῥητοῦ χάριν·
以上這些乃是為著字面意義而言；
These things, then, are for the sake of the literal sense;
1:2821
πρὸς δὲ διάνοιαν οἱ ἀπὸ ἀρετῆς εἰς κακίαν ἐρχόμενοι κατιέναι εἰς τὴν Αἴγυπτον λέγονται·
但按著屬靈的深意，那些從德行墮入惡行的人，被說成是下到埃及：
but as regards the deeper meaning, those who go from virtue to vice are said to go down into Egypt:
1:2822
Οὐαὶ οἱ καταβαί- νοντες εἰς Αἴγυπτον
「禍哉，那些下到埃及去的人！」
Woe to those who go down into Egypt.
1:2823
Ἐνταῦθα οὐ κατέβη [ π]ρόκειται, ἀλλ' εἰσῆλθεν·
在此處所記的並非說他「下去」，乃是說他「進入」；
Here it is not set down that he 'went down,' but that he 'entered in';
1:2824
ἡ γὰρ τούτου κατάβασις εἴσοδός ἐστιν
因為他的下去乃是一種進入。
for his going down is an entering in.
1:2825
Συγκαταβαίνει γὰρ πᾶς σπουδαῖος τοῖς σφαλλομένοις οὐ σφαλλόμενος ἀλλὰ μετάγων αὐτοὺς τοῦ σφάλματος·
因為每一個殷勤追求的人，都與跌倒的人一同下去，卻不是自己跌倒，乃是把他們從跌倒中領出來；
For every earnest man goes down together with those who stumble, not himself stumbling, but leading them away from their stumbling;
1:2826
καὶ ὥσπερ γίνεται Ἰουδαίοις Ἰουδαῖος οὐκ ὢν Ἰουδαῖος,καὶ ἀνόμοις ἄνομος οὐκ ὢν ἄνομος, οὕτω γίνεταί τις εἰς Αἴγυπτον οὐκ αἰγυπτιάζων
正如人向猶太人作猶太人，其實並非猶太人，向沒有律法的人作沒有律法的人，其實並非沒有律法；照樣，人進入埃及，卻不隨從埃及的習尚。
and just as one becomes a Jew to the Jews though not being a Jew, and lawless to the lawless though not being lawless, so one goes into Egypt without becoming Egyptian.
1:2827
Διὸ ἄλλοι καταβαινέτωσαν ἐκεῖ, αὐτὸς δὲ εἰσέρχεται·
所以，讓別人下到那裡去，他自己卻是進入；
Wherefore let others go down there, but he enters in;
1:2828
οὐ γὰρ κακία αὐτῶν κατήνεγκεν, ἀλλ' οἰκονομία τις ἐκτελουμένη
因為並非他們的惡行把他帶下去，乃是某種正在成就的安排（經綸）。
for it was not their vice that brought him down, but a certain dispensation being carried out.
1:2829
Εἰσέρχεται ὁ ἐνάρετος εἰς Αἴγυπτον πολλάκις χρώμενος ἀλλοτρίᾳ παιδεύσει, ἵν' ἐξ αὐτῆς τι χρήσιμον κατασκευάσῃ, καθὰ καὶ Παῦλος ὁ μακάριος πεποίηκεν φάσκων τὸ ἀπὸ Ἀράτου Τοῦ γὰρ καὶ γένος ἐσμέν, ἵνα τὰ ἑξῆς ποιήσῃ, καὶ τὸ Ἀγνώστῳ Θεῷ καὶ τὸ Κρῆτες ἀεὶ ψεῦσται·
有德行的人常常進入埃及，運用外邦的學問，好從其中製作出有益之物，正如蒙福的保羅所行，他引用亞拉圖的話：「因為我們也是他所生的」，好接續下文；又引「未識之神」，以及「克里特人常說謊話」；
The virtuous man often enters into Egypt, making use of alien learning, that from it he may fashion something useful, just as the blessed Paul did when he cited from Aratus, 'For we are also his offspring,' in order to carry on what follows, and the words 'To an Unknown God,' and 'Cretans are always liars';
1:2830
οὕτω δὲ καὶ παραινεῖ πᾶν νόημα αἰχμαλωτίζεσθαι εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ
他也照樣勸勉我們，將各樣的心意奪回，使它順服基督。
and thus too he exhorts us to take every thought captive to the obedience of Christ.
1:2831
Εἰσελθών, καθὰ εἴπομεν, εἰς Αἴγυπτον τῇ ἀρετῇ ὑποτάσσεταί τινα, ἵνα εἴπῃ ὅτι γυνὴ αὐτοῦ ἐστιν·
他既如我們所說進入埃及，就使某些事物順服於德行，好叫他能說她是他的妻子；
Having entered, as we said, into Egypt, he subordinates certain things to virtue, so that he may say that she is his wife;
1:2832
σπουδαῖος καὶ τέλειος οὐκ ἀποκληρωτικῶς ἑαυτοῦ τὴν ἀρετὴν εἶναί φησιν τοῖς ὑποδεεστέροις, ἵνα μὴ φθόνον αὐτοῖς εἰσαγάγῃ, ἀδελφὴν δὲ ἑαυτοῦ αὐτὴν εἶναί φησιν τὰ δευτερεῖα πρὸς ἕνωσιν τὴν πρὸς ἀρετὴν ἑαυτοῦ διδούς, ἵνα συγκατέλθῃ τοῖς ἀσθενέσιν, οὕτω τε ποθήσωσιν αὐτὴν ὡς κοινῇ ἐκκειμένην δέξεσθαι
殷勤而完全的人，並不對那些較為卑微的人絕對地說德行只屬於自己，免得引起他們的嫉妒；他乃說她是他的妹子，把次一等的地位賜給那些願與他的德行聯合的人，好使他能與軟弱之人一同下去，如此他們便渴慕她，如同渴慕一件公開陳列、可共同領受之物。
the earnest and perfect man does not say without qualification to those who are inferior that virtue is his own, lest he bring envy upon them, but he says that she is his sister, giving the second place to those who would be joined to his own virtue, that he may go down together with the weak, and so they may long for her as though she were set forth for common possession, to receive her.
1:2833
Πολλάκις γοῦν ἐπιστῆσαί τινα βουλόμενοι κοινοποιοῦμεν τὰ θεωρήματα οἷον τὰ περὶ προνοίας, ἵν' οὕτω μετὰ τοῦτο καὶ δέξηται ἑαυτῷ αὐτήν
誠然，我們常常為要教導某人，便將我們所領悟的道理公開共享，例如關乎神護理的教訓，好使他此後也能將她領受歸於自己。
Thus indeed, often wishing to instruct someone, we make our contemplations common—such as those concerning providence—so that thereafter he too may receive her unto himself.
1:2834
Ἡ εὐαγγελικὴ οὖν διδασκαλία ἀστὴ γαμετὴ τοῦ σπουδαίου ἐστίν·
如此，福音的教訓乃是殷勤之人高貴的配偶；
The evangelical teaching, then, is the noble spouse of the earnest man;
1:2835
ταύτην δὲ οὐχ ἁρπάζει, εἰ καὶ ἐν τοῖς τελείοις αὐτὴν λαλεῖ, ἀλλὰ κοινοποιεῖται πᾶσιν ταύτην, καθάπερ Παῦλος λέγων·
然而他並不將她獨自攫為己有，縱使他在完全人中間論及她，他仍將她公開分享給眾人，正如保羅所說：
yet he does not snatch her for himself alone, even though he speaks of her among the perfect, but he makes her common to all, just as Paul says:
1:2836
Θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν·
「我願意眾人都像我一樣；」
I would that all men were even as I myself;
1:2837
τοιοῦτοι γὰρ γεγενημένοι γνώσονται ὅτι τοῦ τελείου σύζυγός ἐστιν αὕτη ἡ παίδευσις·
因為凡成為這樣的人，便必曉得這教誨乃是完全人的伴侶；
for those who have become such will know that this instruction is the consort of the perfect man;
1:2838
Ἡ σοφία γὰρ τίκτει ἀνδρὶ φρόνησιν, καὶ ἐγώ, φησὶν ὁ τέλειος, ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς, σοφίας δηλονότι·
因為智慧為人生出明哲，「我」，那完全人說，「就愛慕她的美貌」，這自然是指智慧說的；
For wisdom bears prudence for a man, and 'I,' says the perfect one, 'became a lover of her beauty'—of wisdom, that is;
1:2839
ὁ σόφος δὲ τῶν ἑαυτοῦ πᾶσιν μεταδοῦναι βούλεται·
智慧人願意將自己所有的分給眾人；
and the wise man wishes to impart of his own to all;
1:2840
οὕτω γὰρ οὐδὲ φθονήσουσιν
因為這樣，他們就連嫉妒也不會有了。
for thus they will not even be envious.
1:2841
Ἐγένετο δέ, ἡνίκα εἰσῆλθεν ὁ Ἀβρὰμ εἰς Αἴγυπτον, ἰδόντες οἱ Αἰγύπτιοι τὴν γυναῖκα ὅτι καλὴ εἴη σφόδρα, καὶ εἶδον αὐτὴν οἱ ἄρχοντες Φαραώ, καὶ ἐπῄνεσαν αὐτὴν πρὸς Φαραώ, καὶ εἰσήγαγον αὐτὴν εἰς τὸν οἶκον Φαραώ·
亞伯蘭進入埃及的時候，埃及人看見那婦人極其美貌，法老的臣宰也看見了她，就在法老面前稱讚她，將她帶進法老的宮中；
And it came to pass, when Abram entered into Egypt, that the Egyptians, seeing the woman that she was very beautiful, and the princes of Pharaoh saw her, and they praised her before Pharaoh, and brought her into the house of Pharaoh;
1:2842
καὶ τῷ Ἀβρὰμ εὖ ἐχρήσαντο δι' αὐτήν, καὶ ἐγένετο αὐτῷ πρόβατα καὶ μόσχοι καὶ ὄνοι καὶ παῖδες καὶ παιδίσκαι < καὶ> ἡμίονοι καὶ κάμηλοι
他們因這婦人厚待亞伯蘭，亞伯蘭就得了羊群、牛群、驢、僕婢、騾和駱駝。
and they dealt well with Abram for her sake, and he had sheep and oxen and asses and menservants and maidservants and mules and camels.
1:2843
Τὸ συνετὸν βούλευμα τοῦ πατριάρχου οὐκ ἠστόχησεν·
這位先祖審慎的計謀並沒有落空；
The prudent counsel of the patriarch did not miss its mark;
1:2844
οὔτε γὰρ ἐπεβουλεύθη, ἀλλὰ καὶ ὁδός τις γίνεται τοῦ μὴ διαφθαρῆναι τὸν γάμον τοῦ ὁσίου·
因為他既未遭人謀害，反倒有一條途徑，使這聖潔之人的婚姻不至於被玷污；
for neither was he plotted against, but there came about even a way for the marriage of the holy man not to be corrupted;
1:2845
οὐδὲ γὰρ ὡς πρὸς ἠμελημένην ἐπεπήδησαν Αἰγύπτιοι·
因為埃及人並非如同撲向一個無人看顧的婦人；
for the Egyptians did not fall upon her as upon one neglected;
1:2846
ἀλλὰ γὰρ οἱ ἄρχοντες θεασάμενοι τῷ βασιλεῖ χάριν κατατιθέμενοι προσήγαγον αὐτὴν ὡς δῶρον αὐτῷ, οὕτω τε συμβέβηκεν τὸ καὶ καλῶς αὐτοὺς τῷ Ἀβρὰμ δι' αὐτὴν χρήσασθαι
乃是那些臣宰看見了她，為要向王獻殷勤，便把她當作禮物獻給王；因此也就成就了他們為她的緣故厚待亞伯蘭這件事。
but rather the princes, having beheld her, and rendering favor to the king, presented her to him as a gift, and so it came about that they also dealt well with Abram for her sake.
1:2847
Εἰσέρχεται τοίνυν εἰς Αἴγυπτον ὁ Ἀβρὰμ κατὰ τὸν ἀλληγορίας τρόπον ὡς τέλειος πρὸς ἀτελεῖς, ἵν' ὠφελη- θῶσιν, ἁρμοζόμενος, ἔχων τὴν ἀρετήν, ὡς προείρηται, οὐχ ὡς ἀποκληρωτικῶς αὐτῷ προσοῦσαν, ἀλλ' ἅπασιν αὐτὴν ὑποδεικνὺς ὡς ἀδελφὴν συγκατιών, ἵν' οὕτω δυνηθῶσιν θεασάμενοι ἀγαπῆσαι αὐτήν
如此，亞伯蘭按著寓意的解法進入埃及，如同一位完全人順應那些不完全的人，好叫他們得益處；他既擁有德行，如前所述，卻不像是專屬於他一人的分，乃是向眾人顯明她如同妹子，一面與他們同下，好叫他們看見了她，便能愛慕她。
Abram, then, enters into Egypt, according to the allegorical manner, as one perfect adapting himself to the imperfect, that they may be benefited, possessing virtue, as was said before, not as belonging to him by exclusive lot, but showing her forth to all as a sister as he goes down together with them, that thus, having beheld her, they may be able to love her.
1:2848
Παρατήρει δὲ ὅτι οἱ ἄρχοντες αὐτὴν εἶδον·
但要留意，是那些臣宰看見了她；
But observe that the princes saw her;
1:2849
ἔστιν γὰρ καὶ ἐν τῷ τάγματι τῶν κατὰ ἀλληγορίαν Αἰγυπτίων καθαριότεροί τινες οἳ καὶ πολλὴν ἔχουσιν ἐπιτηδειότητα πρὸς τὸ θεάσασθαι τὴν ἀρετήν
因為在那寓意所指的埃及人的等次中，也有某些較為潔淨的人，他們大有適於觀看德行的資質。
for there are also, in the rank of the allegorical Egyptians, certain purer ones who have much fitness for beholding virtue.
1:2850
Οὗτοι δὲ οὐκ ἄχρι μόνον τοῦ θεάσασθαι γεγένηνται, ἀλλὰ καὶ εἰσήγαγον αὐτὴν πρὸς τὸν ἄρχοντα ἑαυτῶν, τοῦτ' ἔστιν τὸν ἡγεμονεύοντα αὐτῶν λόγον μετὰ τοῦ ἐπαινεῖν αὐτήν·
這些人並不僅止於觀看，他們還把她帶到自己的首領那裡，就是帶到那管理他們的理性那裡，並且稱讚她；
And these did not come merely to the point of beholding, but they also brought her to their own ruler—that is, to the reason that governs them—together with praising her;
1:2851
οὗτος γὰρ ὁ σκοπὸς ἦν τοῦ ἁγίου Ἀβρὰμ εὐαγώγως αὐτοὺς < χῃ
因為這正是聖潔的亞伯蘭的目的，要溫和地引導他們。
for this was the aim of the holy Abram, to draw them gently.
1:2852
Περὶ δὲ ἡλίου δυσμὰς ἔκστασις ἐπέπεσε τῷ Ἀβράμ, καὶ ἰδοὺ φόβος σκοτεινὸς μέγας ἐπιπίπτει αὐτῷ.> < Ὁ δὲ Ἀβρὰμ> ὡς θεῖα θεάματα θεωρῶν ἐφοβήθη φόβον προσήκοντα τελείῳ
約在日落的時候，亞伯蘭沉沉地睡去（出神），忽然有幽暗的大恐懼降在他身上。亞伯蘭如同觀看神聖的異象，便懷著與完全人相稱的敬畏而恐懼。
And about sunset an ecstasy fell upon Abram, and behold, a great dark fear falls upon him. And Abram, beholding as it were divine visions, feared a fear befitting one who is perfect.
1:2853
Παρατήρει δὲ ὅτι περὶ ἡλίου δυσμὰς ἔκστασις ἐπ' αὐτὸν ἐπέπεσεν, προκοπὴν σημαίνοντος τοῦ λόγου διὰ τοῦ παρεληλυθέναι αὐτῷ τὴν τῆς παρούσης καταστάσεως ἡμέραν, ἵν' ἄλλη αὐτὸν προκοπὴ διαδέξηται εὐλογίας ἐπ' αὐτὸν φθανούσης, καθ' ἣν εἴρηται·
但要留意，是約在日落的時候出神臨到他身上，這話乃是表明一種長進，因為他現今光景的日子已經過去了，好使另一種長進接續而來，有福澤臨到他身上，正如所說的：
But observe that about sunset the ecstasy fell upon him, the text signifying an advance, in that the day of his present condition had passed away for him, so that another advancement might succeed it, a blessing coming upon him, according to which it is said:
1:2854
Μακρότητι ἡμερῶν ἐμπλήσω αὐτόν, οὐ πάντως πολυχρονιότητα αὐτῷ ἐπαγγελλόμενος, ἀλλὰ δῆλον ὡς φωτισμῶν προκοπάς
「我要使他享足長壽（滿足他日子的長久）」，這絕非應許他年歲久長，乃是明明指著光照上的長進說的。
With length of days will I fill him—not at all promising him longevity, but clearly progressive illuminations.
1:2855
Ἔκστασις οὖν ἐπι<πί>πτει αὐτῷ, ἔκ<σ>τασις δὲ οὐχ ἡ παραφροσύνῃ ὁμοία, ἀλλ' ὁ θαυμασμὸς καὶ τὸ μεταστῆναι ἀπὸ τῶν ὁρατῶν ἐπὶ τὰ ἀόρατα
如此，出神臨到他身上，但這出神並不像癲狂錯亂，乃是那驚歎，以及從有形之物遷移到無形之物。
An ecstasy, then, falls upon him—but an ecstasy not like unto derangement, rather the wonder and the passing over from things visible to things invisible.
1:2856
Εἴτε γὰρ ἐξέστημεν Θεῷ, εἴτε σωφρο- νοῦμεν ὑμῖν, οὐ τόδε δηλῶν ὅτι Θεῷ ἐμάνημεν, ἀλλ' ὅτι, κἂν ἔξω τῶν ἀνθρωπίνων διὰ θεωρίαν γενώμεθα, Θεῷ τοῦτο ποιοῦμεν, καθὰ καὶ Δαυίδ φησιν·
因為「我們若果癲狂，是為神；若果謹守，是為你們」，這並非表明我們向神發了狂，乃是說，我們縱使因著觀想而超乎人的境界之外，我們也是為神如此行，正如大衛所說：
For 'whether we were beside ourselves, it is to God, or whether we are sober, it is for you'—not signifying that we went mad toward God, but that, even if we come to be outside human things through contemplation, we do this unto God, just as David also says:
1:2857
Ἐγὼ εἶπα ἐν τῇ ἐκστάσει μου·
「我曾在驚惶（出神）中說；」
I said in my ecstasy;
1:2858
ἐκστὰς γὰρ καὶ γενόμενος θεὸς λέγει περὶ τῶν ἀνθρώπων ὅτι ψεῦσταί εἰσιν, αὐτὸς οὐκέτι ἄνθρωπος ὑπάρχων διὰ τὴν τοῦ ἁγίου πνεύματος κοινωνίαν, ἀλλ' ἄλλος ἐκείνων τυγχάνων, περὶ ὧν εἴρηται·
因為他既超脫了自己而成為神，就論到眾人說他們都是說謊的，他自己則因著聖靈的交通不再是人，乃是有別於那些被論及的人。
for having gone out of himself and become a god, he says concerning men that they are liars, he himself being no longer a man on account of the communion of the Holy Spirit, but being other than those concerning whom it is said.
1:2859
ἐπι- < πί>πτει αὐτῷ, οὐ σκότους μετέχων ἀλλ' ἀσαφείας καὶ μὴ γιγνωσκόμενος προχείρως·
那恐懼臨到他身上，他所領受的並非黑暗，乃是隱晦難明，且不容易被人知曉；
It falls upon him, he partaking not of darkness but of obscurity, and not being readily comprehended;
1:2860
οὗτος μέγας ὑπάρχων φόβος οὐ μικροῖς συμβαίνει
這恐懼既是極大的，便不臨到微小的人。
this, being a great fear, does not befall the small.
1:2861
Ὅτι δὲ ἀντὶ ἀσαφείας πολλάκις ὁ σκότος παραλαμβάνεται, εἴρηται·
至於黑暗常被用以代表隱晦難明，有話說：
And that darkness is often taken instead of obscurity, it is said:
1:2862
Καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ·
「他以黑暗為藏身之處；」
And he made darkness his hiding-place;
1:2863
καὶ τῷ ὄντι ἡ τῶν ὑπερφυῶν δογμάτων θεωρία καὶ κατάλημψις καὶ τοῖς μεγάλοις εἴλιγγον ἐμποιεῖ καὶ φόβον θεῖον μετ' εὐλαβείας τοῖς τοιούτοις ἐπιβάλλουσιν
誠然，對那些超乎本性之教義的觀想與領悟，甚至使偉大的人也生出暈眩，並將那與敬虔相伴的神聖恐懼加在那些致力於這些事的人身上。
and in truth the contemplation and apprehension of transcendent doctrines produces dizziness even in the great, and casts a divine fear with reverence upon such as apply themselves to these things.
1:2864
Γιγνώσκων γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ, καὶ δουλώσουσιν αὐτοὺς καὶ κακώσουσιν αὐτοὺς τετρακόσια ἔτη·
你要確實地知道，你的後裔必在別人的地上寄居，那地的人要奴役他們，苦待他們四百年；
Knowing you shall know that your seed shall be a sojourner in a land not its own, and they shall enslave them and afflict them four hundred years;
1:2865
τὸ δὲ ἔθνος, ᾧ ἂν δουλεύσουσιν, κρινῶ ἐγώ·
並且他們所要服事的那國，我要親自審判；
but the nation whom they shall serve, I will judge;
1:2866
μετὰ δὲ ταῦτα ἐλεύσονται ὧδε μετὰ ἀποσκευῆς πολλῆς
此後他們必帶著許多財物到這裡來。
and after these things they shall come hither with much substance.
1:2867
Τὴν εἰς Αἴγυπτον παροίκησιντοῦ λαοῦ τὸ λόγιον προαναφωνεῖ·
這神諭預先宣告那百姓在埃及的寄居；
The oracle foretells the sojourning of the people in Egypt;
1:2868
οὐκ ἰδίαν γὰρ οὖσαν παρῴκησαν δουλεύ- σαντες τῷ Φαραὼ καὶ πολλὰ ὑπ' αὐτοῦ καὶ τῶν Αἰγυπτίων κακωθέντες
因為他們在別人的地上寄居，服事法老，並大受法老和埃及人的苦待。
for they sojourned in a land not their own, serving Pharaoh and being greatly afflicted by him and by the Egyptians.
1:2869
Οὐ μάχεται δὲ τοῖς ἐνταῦθα τὰ ἐν τῇ Ἐξόδῳ γεγραμμένα·
在出埃及記所記載的，與此處所言並不衝突；
And the things written in Exodus do not conflict with those here;
1:2870
Μετὰ τετρακόσια καὶ τριάκοντα ἔτη ἐξῆλθεν ἡ δύναμις Κυρίου ἐκ γῆς Αἰγύπτου, ἐνταῦθα μετὰ τετρακόσιά φησιν·
「過了四百三十年，主的軍隊從埃及地出來」，而在此處他說「過了四百年」。
'After four hundred and thirty years the host of the Lord went out from the land of Egypt'—here he says 'after four hundred.'
1:2871
ἀλλ' ἐπιστῆσαι δεῖ ὅτι οὐκ ἐρρέθη ὡς πληρωθέντων τῶν τετρακοσίων ἐτῶν ἐξῆλθον ἀλλὰ μετὰ τετρακόσια ἔτη, ὅπερ ἐμφαίνει τὰ τριάκοντα
但我們必須留意，經文並非說他們是在四百年期滿之時出來，而是說在四百年之後出來，這正是那另加的三十年所顯明的。
But we must observe that it was not said that they went out when the four hundred years had been fulfilled, but rather after four hundred years — which is what the thirty additional years make clear.
1:2872
Καὶ τὸ κρινῶ δὲ ἐγὼ τὸ ἔθνος ᾧ ἂν δουλεύσωσιν ἐκβάσεως τετύχηκεν κατὰ τὰ ἐν Ἐξόδῳ γεγραμμένα·
而「他們所服事的那國，我要親自審判」這話，也照著出埃及記所記載的得了應驗；
And the words 'but the nation to which they shall be enslaved I myself will judge' met with their fulfilment according to what is written in Exodus;
1:2873
δεκάπληγον γὰρ αὐτοῖς ἐπήγαγεν καὶ τελευταῖον ἔδυσαν ὡσεὶ μόλιβος ἐν ὕδατι πολλῷ
因為他將十災降在他們身上，最後他們如鉛沉入大水之中。
for he brought upon them the ten plagues, and at the last they sank like lead in the mighty waters.
1:2874
Ἀλλὰ καὶ μετὰ ἀποσκευῆς πολλῆς ἐξεληλύθασιν, ὡς ἡ ἱστορία δηλοῖ, ἐξ ἧς παιδευόμεθα ὅτι, κἂν ἐν χρόνῳ Θεός τινα κακώσῃ, οὐκ ἀδιαφόρως τοῦτο ποιεῖ ἀλλ' ἐπ' ἀγαθῷ τέλει
但他們也帶著許多財物出來，正如歷史記載所顯明的；我們從中受教：縱使神一時使某人受苦，他並非漫不經心地如此行，而是為著一個美善的結局。
But they also came out with much baggage, as the narrative makes plain; and from this we are taught that even when God afflicts someone for a time, he does not do so indifferently, but for a good end.
1:2875
Εἰ δὲ αἰνίττεται ὁ λόγος καὶ τὴν τῶν ἁγίων παροίκησιν, συνεπισκέψαι
但這段話若也隱約暗指聖徒的寄居，就當一併加以省察。
But if the passage also hints darkly at the sojourning of the saints, consider it together with what follows.
1:2876
Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου < μετ' εἰρήνης> τραφεὶς ἐν γήρει καλῷ·
「而你必平平安安地歸到你列祖那裡，享受美好的高壽；」
'But you shall depart to your fathers <in peace>, nourished in a good old age;'
1:2877
τετάρτῃ δὲ γενεᾷ ἀποστραφήσονται ὧδε·
「到第四代他們必回到這裡；」
'and in the fourth generation they shall return here;'
1:2878
οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Ἀμορραίων ἕως τοῦ νῦν
「因為亞摩利人的罪孽到如今還沒有滿盈。」
'for the sins of the Amorites are not yet filled up until now.'
1:2879
Φαίνεται ἐκ τοῦ προχείρου τὴν ἐκ τοῦ βίου ἀναχώρησιν αὐτῷ προαπαγγέλλων
就經文的表面意義而言，他顯然是向他預告他離世的事。
On the plain sense of the text he evidently foretells to him his departure from this life.
1:2880
Πρὸς δὲ ἀναγωγὴν ταῦτα ἂν λεχθείη
但就那更高的、屬靈提升的意義而言，則可以說以下的話。
But with regard to the higher, anagogical sense, these things might be said.
1:2881
Ὁ σοφὸς ἐν εἰρήνῃ ἀπέρχεται τοῦ βίου, ὁ δ' ἁμαρτάνων συγκεχυμένους ἔχει λογισμούς, ταραττομένην ἔχει τὴν ψυχήν·
智慧人平安地離世，罪人卻懷著紛亂的思慮，靈魂受到攪擾；
The wise man departs from life in peace, but the sinner has confused reasonings and a troubled soul;
1:2882
καὶ ὡς παραλαμβάνεταί τις ἐν τῷ θανάτῳ, οὕτω καὶ κρίνεται
人在死時被接去的光景如何，他受審判的光景也如何。
and as a man is taken up in death, so also is he judged.
1:2883
Ὁ εἰρήνην ἑαυτῷ ἀπ' ἐντεῦθεν κατασκευάσας ἐν εἰρήνῃ καὶ ἀπέρχεται, ὁ δὲ ταράχους ἔχων καὶ συγκεχυμένους λογισμοὺς πρὸς τοῦτο καὶ κρι- θήσεται
那從今生就為自己預備了平安的人，也必平安地離去；但那懷著擾亂與紛亂思慮的人，也必照此受審判。
He who has furnished peace for himself from here below departs also in peace, but he who has disturbances and confused reasonings shall likewise be judged accordingly.
1:2884
Τοῦτο δηλοῦται ἐκ τοῦ ἐν τῷ Ἐκκλησιαστῇ·
這一點從傳道書中的話得以顯明：
This is made clear from the saying in Ecclesiastes:
1:2885
Οὗ ἐὰν πέσῃ τὸ ξύλον, ἐκεῖ μενεῖ
「樹倒在何處，就存留在何處。」
'Wherever the tree falls, there it will remain.'
1:2886
Οὐκ ἔστι δὲ τοῦτο οὕτως ἔχον ἐπὶ ἱστορίας·
然而就字面的歷史而論，事情並非如此；
But this is not so on the level of the literal history;
1:2887
οὐ γὰρ πάντως ἔνθα πίπτει ξύλον, ἐκεῖ μενεῖ·
因為樹倒下之處，未必就一定停留在那裡；
for it is not at all the case that where a tree falls, there it will remain;
1:2888
πολλάκις γὰρ καὶ μετάγεται·
因為往往它甚至被搬走、移到別處；
for often it is even carried away and moved elsewhere;
1:2889
ἀλλὰ δῆλον ὡς ὁ ἄνθρωπός ἐστιν ὁ διὰ τοῦ ξύλου ἐν αἰνιγμῷ σημαινόμενος, οὕτω κριθησόμενος ὡς καὶ εὑρίσκεται
但顯然那藉樹以隱謎所指的乃是人，他要照著自己被發現時的光景受審判。
but it is clear that it is the man who is signified enigmatically by the tree, one who will be judged in the very state in which he is found.
1:2890
Ἁρμοζόντως οὖν ἐν εἰρήνῃἈβραὰμ ἀπελεύσεται πρὸς τοὺς πατέρας ε̣ὐάρεστος ὢν Θεῷ, τῆς αὐτῆς ἐπαγγελίας κοινωνῶν·
那麼，亞伯拉罕平平安安地歸到他列祖那裡是合宜的，因他蒙神喜悅，並且分享同一應許；
Fittingly, then, Abraham will depart in peace to his fathers, being well-pleasing to God and a partaker of the same promise;
1:2891
Ἀπαρχὴ γὰρ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ
「因為基督是初熟的果子，以後是屬基督的人。」
'for Christ is the firstfruits, then those who are Christ's.'
1:2892
Καὶ αὐτῶν δὲ τῶν δικαίων διάφορος ἡ ἐπαγγελία καὶ ἡ μονή·
而縱然是在義人當中，應許與居所也有分別；
And even among the righteous themselves the promise and the abode differ;
1:2893
πολλαὶ γὰρ μοναὶ παρὰ τῷ Πατρί
「因為在我父的家裡有許多住處。」
'for in my Father's house are many mansions.'
1:2894
Πρὸς οὖν τοὺς πατέρας τοὺς κατὰ πνεῦμα ἀπελεύσεται ὁ σπουδαῖος τῇ ὁμοιότητι τῶν τρόπων υἱὸς ὑπάρχων αὐτῶν, κἂν κατὰ σάρκα φαύλους ἔχῃ πατέρας
那麼，殷勤的人必歸到那按靈而言的列祖那裡，因他生活行事的相似而作他們的兒子，縱然按肉體他有卑劣的父親。
To the fathers according to the spirit, then, the diligent man will depart, being their son by the likeness of his ways, even if according to the flesh he has base fathers.
1:2895
Ταῦτα περὶ αὐτοῦ τοῦ Ἀβρὰμ εἰπὼν περὶ τῶν ἐξ αὐτοῦ λέγει ὅτι τετάρτῃ γενεᾷ ἀποστραφήσονται ὧδε, τὴν ἐπὶ τὴν γῆν τῆς κληρονομίας δηλῶν
他既論到亞伯蘭本人說了這些話，就論到那從他而出的後裔說，到第四代他們必回到這裡，指明歸回那承受為業之地。
Having said these things about Abram himself, he speaks concerning his descendants, saying that in the fourth generation they shall return here, indicating the return to the land of the inheritance.
1:2896
Διὰ δὲ τοῦτο μετὰ τετρακόσια ἔτη φησὶν τὴν ἀποστροφὴν ἔσεσθαι, διότι̣ ο̣ὔπω ἐξεπλήρωσαν οἱ Ἀμορραῖοι ἑαυτῶν τὰς ἁμαρτίας, δι' ἃς λοιπὸν πείσονται καταστροφήν, ἵν' ἐκείνων δικασθέντων αὐτοὶ οἰκήτορες τῆς γῆς ἐκείνων γένωνται
正因為這緣故，他說歸回要在四百年之後發生——因為亞摩利人還未滿盈他們自己的罪孽，為此他們終將遭受毀滅；如此，待他們受了審判，另一群人便可成為他們那地的居民。
And it is for this reason that he says the return will take place after four hundred years — because the Amorites had not yet filled up their own sins, on account of which they were finally to suffer destruction, so that, once they had been judged, the others might become the inhabitants of their land.
1:2897
Καὶ τὰς τιμωρίας γὰρ ὁ Θεὸς μέτρῳ καὶ καιρῷ ἐπιφέρει μακροθυμῶν ἕως ὁ καιρὸς ἐνστῇ τῆς ἀνταποδόσεως
因為神按著分量與時機施行他的刑罰，他恆久忍耐，直到報應的時候臨到。
For God brings his punishments in measure and in due season, being long-suffering until the time of recompense is at hand.
1:2898
Τούτῳ ὅμοιον καὶ κατασκευαστικὸν ὑπάρχει τὸ ἐν τῷ εὐαγγελίῳ λεγόμενον·
與此相似並可作印證的，是福音書中所說的話：
Similar to this, and confirmatory of it, is what is said in the Gospel:
1:2899
Τότε Ἰησοῦς ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν·
「那時，耶穌開始責備那些他曾在其中行了許多異能的城，因為他們不悔改。」
'Then Jesus began to reproach the cities in which most of his mighty works had been done, because they did not repent.'
1:2900
Πῶς οὖν οὐκ ἐγένοντο, εἴ γε μετενόουν, ἀλλ' ἐκεῖ ἐπετελέσθησαν ἔνθα οὐ μετενόη- σαν; Καὶ λέγοιμεν ὅτι σοφία ἐστὶν ὁ υἱὸς τοῦ Θεοῦ, ὃς καὶ ταῦτα ἐποίησεν·
那麼，倘若他們本會悔改，這些異能怎會沒有行呢？反倒是行在那不肯悔改之處？我們可以說，神的兒子就是智慧，這些事也是他所行的；
How then were they not done, if indeed they would have repented, but rather were accomplished there where they did not repent? And we would say that the Son of God is Wisdom, who did these things also;
1:2901
ἐπεὶ γὰρ τὰ κρυπτὰ ἐπιστάμενος ἐγίνωσκεν ὅτι μετανοήσαντες οὐ γνησ̣ίαν ἐποιοῦντο μετά- νοιαν, διὰ τοῦτο ἐκεῖ οὐκ ἐγένοντο αἱ δυνάμεις
因為他既知道那隱藏的事，就知道他們縱使悔改，也不會作出真誠的悔改，正因如此，那些異能才沒有行在那裡。
for since, knowing the hidden things, he knew that even if they had repented they would not have made a genuine repentance, on this account the mighty works were not done there.
1:2902
Καὶ ἔστιν περὶ αὐτῶν οἰκεῖον εἰπεῖν·
論到他們，說這話是恰當的：
And it is fitting to say concerning them:
1:2903
κρεῖσσον γὰρ αὐτοῖς μὴ ἐπεγνωσκέναι τὴν ἀλήθειαν ἢ ἐπιγνοῦσιν ἀνακᾶμψαι εἰς τὰ ὀπίσω
「因為他們不認識真理倒好，勝過認識了以後又退回到後面的事上。」
'for it would have been better for them not to have known the truth than, having known it, to turn back to the things behind.'
1:2904
Οὕτως οὐ πεποίηκεν Τύρῳ καὶ Σιδόνι τὰ παράδοξα·
因此，他沒有在推羅和西頓當中行那些奇事；
Thus he did not do the wondrous works among Tyre and Sidon;
1:2905
ἔμελλεν γὰρ αὐτοῖς εὐμετάπτωτος εἶναι ἡ μετάνοια
因為他們的悔改容易動搖，快要退轉。
for their repentance was likely to be inconstant and quick to fall away.
1:2906
Ἐπειδὴ δὲ οὗτοι παρ' οἷς ἐγένοντο < τὸ> κίνη<μα> οὐ<κ> εἶχον ψυχῆς γνωριζόμενον τῷ κριτῇ, ὅπερ ἔχρῃζεν τῆς τῶν σημείων ἐπιδείξεως, διὰ τοῦτο ἐποίησεν, ἵνα οὗτοι μὲν ἀναπολόγητοι ὦσιν, ἐκεῖνοι δὲ μὴ πλέον βλάβωσιν ἀκαίρως τινὸς ἀξιούμενοι
但因為那些行了異能之處的人，在審判者眼中並沒有可辨認出的心靈之動——這心靈之動本需要神蹟的顯明——為此他行了這事，好叫這些人無可推諉，而那另一群人卻不至於因不合時宜地被看為配得某物而受更大的損害。
But since these, among whom the works were done, did not have any movement of soul recognized by the Judge — which would have required the demonstration of the signs — for this reason he did it, so that these might be without excuse, while those others might not be harmed the more by being untimely deemed worthy of something.
1:2907
Εἰ δὲ καὶ τοῦτο ὑπερβολικῶς εἴρηται πρὸς τοῦ Σωτῆρος πρὸς ἐντροπὴν τῶν θεασαμένων τὰ σημεῖα καὶ μὴ μετανοησάντων, – καὶ γὰρ οὗτος ὁ τρόπος διδασκαλικὸς ὑπάρχει, – συνεπι- σκέψαι
但這話若也是救主以誇張的方式說的，為要使那些看見神蹟卻不悔改的人感到羞愧——因為這種方式也是屬於教師的——就當一併加以省察。
But if this too was said hyperbolically by the Saviour, for the shaming of those who beheld the signs and yet did not repent — for this manner too belongs to a teacher — consider it together.
1:2908
Η̣ μακροθυμία οὖν καὶ ἀγαθότης τοῦ κριτοῦ δείκνυται τῷ ἀπεκδέχεσθαι τὴν ἀναπλήρωσιν τῶν ἁμαρτιῶν τῶν Ἀμορραίων, μετὰ τὸ ἐλέγξαι καὶ προτρέψασθαι καὶ ὅσα συντελεῖ μετάγνωσιν ἐπάγοντος τοῦ Θεοῦ τὴν κόλασιν, καθὰ καὶ τῷ Φαραὼ γεγένηται·
如此，審判者的恆久忍耐與良善，就在他等候亞摩利人罪孽滿盈這事上顯明出來，這是在他責備、勸勉並行了一切能促成悔悟的事之後，神才降下懲罰，正如在法老身上所發生的一樣；
The long-suffering, then, and the goodness of the Judge is shown by his awaiting the filling-up of the sins of the Amorites, after reproving and exhorting them and doing all that conduces to a change of mind — God bringing on the chastisement only then — just as also happened with Pharaoh;
1:2909
πολλάκις γὰρ ἐπιτι- μώμενος καὶ συγχωρήσεως ἀξιούμενος ἐπήγαγεν ἑαυτῷ διὰ τὴν σκληροκαρδίαν ἑαυτοῦ καὶ τὴν τελευταίαν κατάκρισιν
因為他雖屢次受責備並蒙看為配得赦免，卻因自己的心剛硬，甚至為自己招來了那最終的定罪。
for though he was often rebuked and deemed worthy of pardon, he brought upon himself, through his own hardness of heart, even the final condemnation.
1:2910
Ἐπεὶ δὲ ἐγένετο ὁ ἥλιος πρὸς δυσμαῖς, φλὸξ ἐγένετο, καὶ ἰδοὺ κλίβανος καπνιζόμενος καὶ λαμπάδες πυρός, αἳ διῆλθον ἀνάμεσον τῶν διχοτομημάτων τούτων
「日頭將要落下的時候，出現了火焰；看哪，有冒煙的爐與火把，從這些切開的塊子中間經過。」
'And when the sun was toward its setting, there came a flame; and behold, a smoking furnace and torches of fire, which passed between these divided pieces.'
1:2911
Τὸ σαφὲς τοῦ ῥητοῦ οὕτως ἂν παρασταίη
這段話的明白意思或可如此表述。
The plain meaning of the text might be set forth thus.
1:2912
Περὶ δυσμὰς τοῦ ἡλίου ἤδη χωροῦντος φλὸξ ἐγένετο καὶ κλίβανος καπνιζόμενος ἐφαίνετο καὶ λαμπάδες πυρός, αἳ διῆλθον ἀνάμεσον τῶν διχοτομημάτων, ἀμφο- τέραι καίουσαι καὶ φωτίζουσαι τὸν τόπον πρὸς τὸ ὁρᾶν τὸν πατριάρχην τὰ γινόμενα καὶ σύμβολα ἐπιδεικνύναι θειότερον, ἅπερ ἀναγκαῖον διεραυνήσασθαι
當日頭已將西沉之時，出現了火焰，又顯出冒煙的爐與火把，從那切開的塊子中間經過，兩者都燃燒並照亮那地方，好叫那位族長得見所發生的事，也好叫這些神蹟更以神聖的方式顯出象徵——這是必須詳加探究的。
As the sun was already moving toward its setting, a flame appeared, and a smoking furnace was seen, and torches of fire, which passed between the divided pieces, both burning and illuminating the place, so that the patriarch might behold what was happening, and so that they might display symbols in a more divine manner — which it is necessary to search out thoroughly.
1:2913
Καὶ τοῦτο δὲ σημειωτέον, ὅτι οὐ νῦν μόνον διαθήκης γινομένης πῦρ ἐφάνη, ἀλλὰ καὶ διὰ Μωσέως ὁ νόμος ἐπὶ πυρὶ δίδοται·
這一點也當留意：不僅如今立約之時有火顯現，就是藉摩西頒賜律法時，律法也是在火中賜下的；
And this too is to be noted: that not only now, when a covenant was being made, did fire appear, but also through Moses the Law was given upon fire;
1:2914
ἐώρων γὰρ τὸ πῦρ, τὸν λαλοῦντα οὐ θεωροῦντες ἤκουον τὰ νομοθετηθέντα
因為他們看見那火，卻不見那說話者，便聽見了律法所命定的話。
for they saw the fire, and without beholding the one who spoke they heard the things ordained by the Law.
1:2915
Ἃ δὲ ᾐνίττετο διὰ τούτων εἴη ἂν τοιαῦτα
而藉這些所隱約暗指的事，或許是這樣的。
And the things which were hinted at darkly through these might be of this sort.
1:2916
Ἐπεὶ ὁ νόμος ἆθλα καὶ ἐπίτιμα ἔχει, ἐμμέσῳ τοῦ πυρὸς δοθεὶς ἐδήλου ὅτι τοῖς μὲν καῦσιν ἐπιφέρει, τοῖς δὲ φωτισμόν
既然律法既有獎賞又有刑罰，它在火中被賜下，就顯明它對某些人帶來焚燒，對另一些人則帶來光照。
Since the Law has both rewards and penalties, in being given in the midst of the fire it made clear that to some it brings burning, but to others illumination.
1:2917
Διττὴν γὰρ ἔχει δύναμιν τὸ πῦρ, φωτίζον ἅμα καὶ καῖον·
因為火有雙重的能力，既照亮又焚燒；
For fire has a twofold power, at once illuminating and burning;
1:2918
ὁ δοθεὶς οὖν νόμος τοὺς μὲν λιποτάκτας αὐτοῦ καίει, τοὺς δὲ φύλακας αὐτοῦ φωτίζει
那麼，所賜下的律法焚燒那些背棄它的人，卻光照那些遵守它的人。
the Law that was given, then, burns those who desert it, but illuminates those who keep it.
1:2919
Οὕτω καὶ ἐνταῦθα λαμπάδες καὶ καπνὸς̣ ἐφαίνοντο·
照樣，在這裡也出現了火把與煙；
So here too torches and smoke appeared;
1:2920
ἔστι δὲ ὁ καπνὸς ἀπο- τέλεσμα καὶ ὡς παρακολούθημα πυρὸς ἐξαφθέντος, ἀλλὰ καὶ φλὸξ προτέρα ἐγίνετο
煙乃是已被點燃之火的結果，可說是火的隨伴之物，但火焰卻是先出現的。
and the smoke is the result and, as it were, the accompaniment of fire that has been kindled, but the flame also came first.
1:2921
Λέγομεν οὖν ὡς ἐν τοιαύτῃ δυσχωρίᾳ τῷ διαιροῦντι τὰ πρακτέα καὶ μὴ φωτισμοῦ δεῖ τοῦ ἀπὸ τοῦ Θεοῦ καὶ φόβου, ὅσπερ διὰ τοῦ κλιβάνου δηλοῦται, ἵνα ἅπαντα κατὰ τὸν ὀρθὸν ἐπιτελῆται λόγον
那麼我們說，在這樣的困境中，那分辨當行之事的人既需要那從神而來的光照，也需要那由爐所表明的敬畏，好叫萬事都照著正確的理性得以成就。
We say, then, that in such a difficult situation the one who divides what is to be done has need both of the illumination that is from God and of fear — which is signified by the furnace — so that all things may be accomplished according to right reason.
1:2922
Ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο Κύριος ὁ Θεὸς τῷ Ἀβρὰμ διαθήκην λέγων·
「當那日，主神與亞伯蘭立約，說：」
'On that day the Lord God made a covenant with Abram, saying:'
1:2923
Τῷ σπέρματί σου δώσω τὴν γῆν ταύτην ἀπὸ τοῦ ποταμοῦ Αι̣γύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου ποταμοῦ Εὐφράτου, τοὺς Καιναίους, καὶ τὰ ἑξῆς
「我要將這地賜給你的後裔，從埃及河直到大河，就是幼發拉底河：基尼人，」以及以下所列。
'To your seed I will give this land, from the river of Egypt to the great river, the river Euphrates: the Kenites,' and what follows.
1:2924
Τῶν λαμπάδων διελθουσῶν τὰ διχοτομήματα, ἐβεβα̣ιοῦτο ἡ διαθήκη, λέγοντος τοῦ Θεοῦ·
當那些火把從切開的塊子中間經過時，這約便得了確立，神說：
When the torches had passed through the divided pieces, the covenant was confirmed, God saying:
1:2925
Τῷ σπέρματί σου δώσω τὴν γῆν ταύτην, διαγράφει δὲ καὶ τὸ διάστημα τῆς γῆς
「我要將這地賜給你的後裔」；他又劃定了那地的疆界範圍。
'To your seed I will give this land'; and he also marks out the extent of the land.
1:2926
Δεῖ δὲ κατὰ τὰ προαποδοθέντα ἀνάγοντα̣ γ̣ῆν ἐννοεῖν τῷ σπέρματι διδομένην τῷ κατὰ πνεῦμα τοῦ ἁγίου
但我們必須照著先前所闡明的，就那更高的意義而言，明白這地是賜給那按聖者之靈而言的後裔的。
But we must, according to what was previously expounded, in the higher sense understand the land as given to the seed that is according to the spirit of the holy man.
1:2927
< Ταύ>την καὶ ὁ Σωτὴρ τοῖς πραότητα κατορθώσασιν κατεπαγγέλλεται
這地也是救主所應許給那些正確地實行溫柔之人的。
This too the Saviour promises to those who have practised meekness aright.
1:2928
Αὕτη πρέπουσα ἐπαγγελία τοῖς τέκνοις τοῖς ἀληθέσι καὶ οὐ τοῖς ἐκ διαδοχῆς πᾶσιν·
這是給那真兒女的合宜應許，而非給一切按承繼而來的人的；
This is the fitting promise for the true children, and not for all who come by succession;
1:2929
Οὐ γὰρ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ Θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα·
「因為那肉身所生的兒女不是神的兒女，惟有那應許的兒女才算為後裔；」
'for it is not the children of the flesh who are children of God, but the children of the promise are reckoned as seed;'
1:2930
ὁ γὰρ ποιῶν αὐτοῦ τὰ ἔργα τέκνον αὐτοῦ ἐστ̣ι̣ν
「因為那行他作為的，就是他的兒女。」
'for he who does his works is his child.'
1:2931
Εὖ δὲ καὶ τὸ ἀπὸ τοῦ ποταμοῦ ἕως τοῦ ποταμοῦ·
而「從這河直到那河」這話說得好；
And it is well said, 'from the river to the river';
1:2932
ἡ γὰρ πρέπουσα ἐπαγγελία τῷ σπέρματι τοῦ ἁγίου ἡ ἀρετή ἐστιν, ἥτις μέση τῶν ῥευστῶν πραγμάτων ἐστίν, οὐκ ὄντων αὐτῆς μερῶν τῶν ῥευστῶν πραγμάτων, ἀλλ' ὅρων αὐτῶν·
因為對聖者的後裔而言，合宜的應許乃是美德，它處於流變之事物的中間，那些流變之物並非它的部分，卻是它的界限；
for the fitting promise for the seed of the holy man is virtue, which stands in the midst of fluctuating things, the fluctuating things not being parts of it, but its boundaries;
1:2933
γάρ τις εἰ γίνοιτο ἀρετῆς, ταῦτα αὐτῷ εὐθὺς προαπαντᾷ
因為人若進入美德之中，這些事便立刻預先迎向他。
for if anyone should come to be within virtue, these things at once meet him beforehand.
1:2934
Εἰ δὲ καὶ διὰ τὸ ἐπικεῖσθαι πειρασμοὺς τῷ ἐναρέτῳ τοῦτο εἰ´̣ρ̣η̣ται, ἐπιστήσ̣εις, μέσου αὐτοῦ ὄντος τῶν θλιβόντων καὶ ὑπερνικῶντος
但這話若也是為著那壓迫有德者的試探而說的，你也將領會，因他處於那壓迫他的諸事之中，卻仍然得勝有餘。
But if this too was said on account of the temptations that press upon the virtuous man, you will grasp it, he being in the midst of those things which afflict him and yet overcoming them.
1:2935
Σάρα δὲ ἡ γυνὴ Ἀβρὰμ οὐκ ἔτικτεν αὐτῷ
「亞伯蘭的妻子撒萊沒有給他生育兒女；」
'Now Sarah, Abram's wife, was not bearing him children;'
1:2936
Ἦν δὲ αὐτῇ παιδίσκη Αἰγυπτι´̣α, ᾗ ὄνομα Ἁγάρ
「她有一個埃及使女，名叫夏甲。」
'and she had an Egyptian handmaid, whose name was Hagar.'
1:2937
Εἶπεν δὲ Σάρα πρὸς Ἀβράμ·
「撒萊對亞伯蘭說：」
'And Sarah said to Abram:'
1:2938
Ἰδοὺ δὴ συνέκλεισέν με Κύριος τοῦ μὴ τίκτειν·
「看哪，主使我不能生育；」
'Behold now, the Lord has shut me up from bearing children;'
1:2939
εἴσελθε οὖν πρὸς τὴν παιδίσκην μου, ἵνα τεκνοποιήσω ἐξ αὐτῆς
「所以求你與我的使女同房，使我可以藉她得孩子。」
'go in, therefore, to my handmaid, that I may obtain children by her.'
1:2940
Ὑπήκουσεν δὲ Ἀβρὰμ τῆς φωνῆς Σάρας
「亞伯蘭就聽從了撒萊的話。」
'And Abram hearkened to the voice of Sarah.'
1:2941
Ἀνήγαγεν τα̣ύτας ἀπόστολος εἰς τὰς δύο διαθήκας ἀλληγορίας νόμῳ·
使徒依循律法的寓意，將這些事引向那兩約。
The Apostle led these things up, by way of allegory according to law, to the two covenants.
1:2942
ἐπειδὴ δὲ καὶ τὸ ῥητὸν γεγένηται, καὶ αὐτὸ ἄξ̣ιον θεωρῆσαι
然而，既然字面的意思也已成立，這意思本身也值得省思。
But since the literal sense also has come about, this too is worthy of contemplation.
1:2943
Οἱ ἅγιοι οὕτως συνεβίουν ὡς μὴ ἡδονὰς θηρᾶν ἀλλὰ τέκνων χάριν
眾聖徒同居的方式，並非追逐情慾的快樂，而是為了生養兒女。
The saints lived together in such a way as not to hunt after pleasures, but for the sake of children.
1:2944
Καὶ γὰρ παράδοσις τοιαύτη περὶ αὐτῶν φέρεται, ὅτι τότε μόνον συνῄεσαν ταῖς γυναιξίν, ὅτε καιρὸν εἶχον συλλήμψεως·
確實，關於他們有這樣的傳統流傳下來：他們唯有在有受孕時機的時候，才與妻子同房；
For indeed such a tradition is handed down concerning them: that they came together with their wives only then, when they had the season for conception;
1:2945
οὔτε δὲ θηλαζούσῃ οὔτε τρεφούσῃ τὸ βρέφος συνῄε̣σ̣αν οὔτε̣ κυοφο- ρούσῃ·
無論妻子正在哺乳、養育嬰孩，或正懷著身孕，他們都不與她同房；
and neither with one who was nursing, nor with one rearing an infant, did they come together, nor with one who was pregnant;
1:2946
ἐν οὐδενὶ γὰρ το̣υ´̣των τῶν καιρῶν οἰκείαν ἡγοῦντο τὴν σύνοδον
因為在這些時期中，他們都不認為同房是合宜的。
for in none of these seasons did they consider the union fitting.
1:2947
Βεβαιοῖ δὲ καὶ ὁ Ἰακὼβ τὴν παράδοσιν·
雅各也印證了這一傳統；
And Jacob too confirms the tradition;
1:2948
ἐν γὰρ πολλῷ χρόνῳ δοκιμάσας ὅτι οὐκ ἐπεδέχετο ἡ Ῥαχὴλ τεκνῶσαι, οὐκέτι προσῄει αὐτῇ·
因為他經過長時間察驗，見拉結不能受孕生子，便不再親近她；
for having, over a long time, put it to the test that Rachel did not conceive to bear children, he no longer approached her;
1:2949
ἐκείνης δ' οἰομένης ὅτι, ἐὰν προσέλθῃ αὐτῇ, τεκνοῖ, ἔλεγεν·
但她以為，只要他親近她，她就能生育，於是說：
but when she supposed that, if he came to her, she would bear children, she said:
1:2950
Ἢ δός μοι τέκνα, εἰ δὲ μὴ, ἀπόκτεινόν με σύ
「你給我兒女，不然我就死了。」
'Either give me children, or if not, kill me yourself.'
1:2951
Μὴ γὰρ οὐκ ᾔδει ὅτι οὐκ ἦν πλάστης ὁ Ἰακώβ, ἀλλὰ σύνοδον ἀπῄτει ὡς τοῦ ἁγίου παυσαμένου διὰ τὴν εἰρημένην αἰτίαν, ἵνα μὴ ματαιουργῇ
難道她不知道雅各並非造作胎兒者嗎？她乃是要求同房，因為這位聖者已因上述緣由而停止，免得徒然勞作。
For did she not know that Jacob was no fashioner of children, but she was demanding union, since the holy man had ceased for the reason stated, that he might not labor in vain?
1:2952
Μὴ ἀντὶ Θεοῦ σοι ἐγώ εἰμι, ὃς ἐστέρησέ < σε> καρπὸν κοιλίας; Καὶ ἡ Σάρα οὖν, σοφὴ καὶ ἁγία οὖσα, πολλῷ χρόνῳ εἰδυῖα ὅτι συνευναζομένη οὐκ ἔλαβεν κατὰ γαστρός, ἀπέσχετο τῆς πρὸς αυ̣τὸν κοινωνίας καί, ἐπειδὴ ἐγίγνωσκεν ἀκόλουθον εἶναι ἔχειν ἐκεῖνον τέκνα, τὴν παιδίσκην ἑαυτῆς ἔδωκεν αὐτῷ εἰς γυναῖκα παλλακίδα
「我豈能代替神呢？是祂不容你腹中結果子。」撒拉也是如此，她既有智慧又是聖潔的，長久以來知道自己與他同寢並未在腹中懷孕，便自守，不與他親近；而既然她認為他理當有兒女，就把自己的使女作為妾，給了他為妻。
'Am I in the place of God for you, who has deprived you of the fruit of the womb?' And so Sarah too, being wise and holy, having long known that when she lay with him she did not conceive in her womb, kept herself from intercourse with him; and since she recognized it to be fitting that he should have children, she gave her own maidservant to him as a wife, a concubine.
1:2953
Σωφροσύνη ἅμα καὶ ἀφθονία τῆς Σάρας καὶ τοῦ Ἀβρὰμ <δείκνυται> ἀπάθεια το<ῦ> πρὸς τῆς γυναικὸς καὶ οὐκ ἀπὸ ἰδίας ὁρμῆς ἑλομένου τοῦτο ἀλλ' εἴκοντος διὰ τέκνων γένεσιν
這既顯明撒拉的貞潔與慷慨無私，也顯明亞伯蘭對妻子的無情慾之心；他並非出於自己的衝動選擇此事，乃是為了生養兒女而順從。
Both the chastity and the ungrudging generosity of Sarah are shown, and the passionlessness of Abram toward his wife, who did not choose this of his own impulse but yielded for the sake of the begetting of children.
1:2954
Χρήσιμον μὲν οὖν καὶ τὸ ῥητόν, καθὰ διεξεληλύθαμεν
如此，正如我們所詳述的，字面的意思也是有益的。
Useful, then, is the literal sense as well, according as we have expounded it.
1:2955
Ὁ δὲ τῆς ἀναγωγῆς λόγος οὕτως ἂν ἐξομαλισθείη, ὡς τύπῳ ὁ μακάριος Παῦλος εἰς τὰς δύο διαθήκας ἀνήγαγεν τὰς δύο γυναῖκας·
至於屬靈提升（寓意）之意，則可如此鋪陳：正如蒙福的保羅以預表的方式，將那兩個婦人引向那兩約；
But the account of the higher (anagogical) meaning would be smoothed out in this way, as by way of a figure the blessed Paul led up the two women to the two covenants;
1:2956
τούτῳ καὶ Φίλων χρώμενος ἐν ἑτέροις πράγμασιν ἀνήγαγεν τὴν μὲν Σάραν εἰς τὴν τελείαν ἀρετὴν καὶ φιλοσοφίαν, αυ̣τὴν οὖσαν γαμετὴν ἐλευθέραν τε καὶ εὐγενίδα καὶ κ̣ατὰ νόμους σύνοικον·
斐羅在其他事上也運用此法，將撒拉引向完全的德行與哲理，說她是自由、出身高貴、且按律法合宜的正妻；
and Philo too, employing this in other matters, led up Sarah to perfect virtue and philosophy, she being a wedded wife, both free and well-born and a lawful consort;
1:2957
συνοικεῖ δὲ ἡ ἀρετὴ τῷ σοφῷ κατὰ νόμους, ἵνα θεῖα γεννήματα ἐξ αὐτῆς ἀπογεννήσῃ·
德行照著律法與智者同住，好叫他從她生出屬神的後裔；
and virtue dwells with the wise man according to laws, that from her he may beget divine offspring;
1:2958
Ἡ σοφία γὰρ τίκτει ἀνδρὶ φρόνησιν, καὶ πρὸς τὸν εὐλαβῆ καὶ ὅσιον λέγεται·
因為智慧為人生出明哲；並且對敬虔聖潔的人如此說：
for wisdom bears prudence to a man, and it is said to the devout and holy man:
1:2959
Ἡ γυνή σου ὡς ἄμπελος εὐθηνοῦσα , οἱ υἱοί σου ὡς νεόφυτα ἐλαιῶν κύκλῳ τῆς τραπέζης σου
「你妻子在你的內室，好像多結果子的葡萄樹；你兒女圍繞你的桌子，好像橄欖新栽的枝子。」
'Your wife shall be like a fruitful vine, your sons like newly-planted olive shoots around your table.'
1:2960
Οὕτως εὐλογη- θήσεται ἄνθρωπος ὁ φοβούμενος τὸν Κύριον
「敬畏耶和華的人，必要這樣蒙福。」
'Thus shall the man be blessed who fears the Lord.'
1:2961
Εἰς μὲν οὖν τὴν τελείαν ἀρετὴν καὶ πνευματικὴν ἡ Σάρα ἀνάγεται, ἡ δὲ Ἁγὰρ ἡ παιδίσκη ἡ Αἰγυπτία παρὰ μὲν Φίλωνος τὰ προγυμνάσματα σημαίνειν εἴρηται, παρὰ δὲ Παύλῳ τὴν σκιάν
如此，撒拉被引向完全而屬靈的德行；至於那使女、埃及人夏甲，斐羅說她表徵預備的操練，保羅則說她表徵那影兒。
To perfect and spiritual virtue, then, is Sarah led up; but Hagar the maidservant, the Egyptian, is said by Philo to signify the preliminary exercises, and by Paul the shadow.
1:2962
Ἀδύνατον γάρ τι τῶν πνευματικῶν ἢ ὑψηλῶν νοημάτων χωρὶς τῆς κατὰ τ̣ο`̣ γ̣ρ̣α´̣μ̣μα σκιᾶς ἢ τῶν εἰσαγωγικῶν προπαιδεύσεω̣ς̣ κ̣α̣τ̣αλαβεῖν·
因為若沒有那按字句而有的影兒，或那入門的初階教導，就不可能領會任何屬靈或高深的意念；
For it is impossible to grasp any of the spiritual or lofty conceptions apart from the shadow according to the letter, or the introductory preparatory instruction;
1:2963
δεῖ γὰρ ἐκ τῶν ὑποδεεστέρων πρότερον τεκ̣ν̣ο̣υ῀̣ν̣
因為必須先從那較次要的事物生育。
for one must first beget from the lesser things.
1:2964
Κατὰ γοῦν τὴν σκιὰν ἐβουθύτουν, πάσχα ἐπετέλουν αἰσ̣θ̣η̣τ̣ῶς καὶ περιετέμνοντο σωματικῶς, διὰ τούτων χειραγωγούμενοι ἐπὶ τὸ θύειν τῷ Θεῷ θυσίαν αἰνέσεως, ὅπερ ἐστὶν τῆς ἐλευθέρας ἴδιον
無論如何，他們按著那影兒獻牛為祭，按可感知的方式守逾越節，並按肉身受割禮，藉這些事被牽引，去向神獻上讚美的祭；而這讚美的祭乃是屬那自由之婦的。
At any rate, according to the shadow they offered sacrifices of oxen, they celebrated the Passover in a perceptible manner and were circumcised bodily, being led by the hand through these things toward offering to God a sacrifice of praise, which is proper to the free woman.
1:2965
Ἐπεὶ οὖν σπουδὴ τῷ σοφῷ τάξει χωρεῖν ἐπὶ τὰ μείζονα, ὑποβάλλει ἡ ἀρετὴ σκοπῷ θείῳ τοῖς εἰσαγωγικοῖς πρότερον χρῆσθαι καὶ ἐξ αὐτῶν τεκνοποιεῖν
既然智者所熱切關注的，乃是按次序邁向更大的事，德行就本著屬神的目的，指示他先運用那些入門之事，並從其中生育。
Since, then, it is the wise man's earnest concern to advance in order toward the greater things, virtue, with a divine aim, suggests that he first make use of the introductory things and beget from them.
1:2966
Ἐπεὶ γὰρ ἄρτι προσιὼν τῇ ἀρετῇ τελειότητος ἐφάψασθαι οὐχ οἷός τέ ἐστιν ὥστε καὶ ἐξ αὐτῆς τεκνῶσαι, ὑποτίθεται αὐτῷ πρότερον ἐγγυμνάσασθαι τοῖς προπαι- δεύμασιν, ἵν' οὕτω καὶ αὐτὴν τελείως χωρῇ, εἰ δυνηθῇ
因為那剛剛靠近德行的人，尚不能把握完全，以致無法從她生育；故此，先提議他在那些預備的學習中操練自己，好叫他這樣，若能夠的話，也可完全地接納她。
For since he who is but newly approaching virtue is not able to lay hold of perfection so as to beget even from her, it is proposed to him first to exercise himself in the preparatory studies, that thus he may also, if he be able, receive her perfectly.
1:2967
Καθὰ προείρηται, σωφροσύνης δεῖγμα ἀκριβέστατον ἐκφέρει ἡ Σάρα ἀφθόνως προσενεχθεῖσα πρὸς <Ἀβρὰμ> τὴν ἑαυτῆς παιδίσκην συνεωρακυῖα ὅτι μετὰ δέκα ἔτη οὐ συνείληφεν, καὶ τοῦ σοφοῦ δὲ τὸ ἀπαθὲς ὅτι σκοπῷ παιδοποιεῖ ὡς εἴκει τῇ γαμετῇ
如前所述，撒拉獻出貞潔最確鑿的憑證，因見自己過了十年仍未受孕，便慷慨地把自己的使女獻給亞伯蘭；智者的無情慾也得以顯明，因他生兒女乃是有目的的，如同順從自己的正妻一般。
As has been said before, Sarah brings forth a most exact proof of chastity, having ungrudgingly offered to Abram her own maidservant, seeing that after ten years she had not conceived; and the wise man's passionlessness is shown, in that he begets children with a purpose, as one yielding to his wedded wife.
1:2968
Τὰ δὲ τῆς ἀναγωγῆς ἤδη προείρηται, ὅτι κατὰ τὸν σκοπὸν τῆς ἀρετῆς ἐστιν [τὸ] ὑποβάλλειν πρότερον τοῖς εἰσαγωγικοῖς κεχρῆσθαι, ἵν' [ἐξ] αὐτῶν πρότερον τεκνο- ποιήσῃ·
至於寓意提升之意，前面已經說過，就是：按著德行的目的，乃在於指示人先運用那些入門之事，好叫人先從其中生育兒女；
And the matters of the anagogical sense have already been stated before, namely that it is according to the aim of virtue to suggest first making use of the introductory things, that from them one may first beget children;
1:2969
οὐδὲν δ' ἧττον καὶ τὰ ἐκ τῆς προπαιδεύσεως τέκνα τῆς ἀρετῆς εἰσιν διὰ τὸ σκοπῷ τῷ πρὸς αὐτὴν αὐτὰ πεποιηκέναι
而那從預備教導所生的兒女，也一樣是屬德行的，因為它們乃是本著朝向德行的目的而生的。
and none the less the children that come from the preparatory instruction are virtue's own, because they have been produced with the aim that is directed toward her.
1:2970
Χρησάμενος οὖν τούτοις θᾶττον τὴν σύλλημψιν εἰργάσατο·
如此，他運用了這些之後，便更快地成就了受孕；
Having made use of these things, then, he rather quickly brought about the conception;
1:2971
ἑτοιμοτάτη γὰρ τῷ σοφῷ ἡ προκοπή
因為長進對智者而言是最容易得著的。
for progress is most ready at hand for the wise man.
1:2972
Καὶ εἶδεν ὅτι ἐν γαστρὶ ἔχει, καὶ ἠτιμάσθη ἡ κυρία ἐναντίον αὐτῆς
「她見自己有了身孕，就輕看她的主母。」
'And she saw that she was with child, and her mistress was dishonored before her.'
1:2973
ὁ σκοπός, ὡς προείρηται, προγυμνασθῆναι τὸν σοφὸν ἐν τῇ προπαιδεύσει καὶ τῇ σκιᾷ, ἵνα ἐν τούτοις γυμνασθεὶς χωρήσῃ ἐπὶ τὰ μείζονα·
如前所述，其目的乃在於使智者先在預備的教導與那影兒中受訓練，好叫他既在這些事上操練過了，就可邁向更大的事；
The aim, as has been said before, is that the wise man be trained beforehand in the preparatory instruction and in the shadow, so that, having been exercised in these, he may advance toward the greater things;
1:2974
ὡς γὰρ πρέπουσα τάξις ἡ τ̣ο̣ι̣α̣υ´̣τ̣η̣, οὕτως οὐκ ἀκολούθως ἡ μετὰ τὴν τῶν τελείων γνῶσι̣ν̣ ε̣ι̣ς̣ τ̣α`̣ μικρὰ ὑποστροφή
因為正如這樣的次序是合宜的，照樣，在得著關乎那完全之事的知識之後，再回轉到那些微小之事，就不合宜了。
for as such an order is fitting, so it is not consistent to turn back to the small things after the knowledge of the perfect ones.
1:2975
Ἀμέλει γοῦν ὁ ἀπόστολος Γαλάταις, γ̣ρ̣άφ̣ε̣ι̣ θέλουσιν μετὰ τὸ εὐαγγέλιον τῇ σκιᾷ τοῦ νόμου συζῆν
無論如何，使徒寫信給加拉太人，因為他們在領受福音之後，仍想與律法的影兒同住。
At any rate, the Apostle writes to the Galatians, who wished, after the gospel, to live together with the shadow of the law.
1:2976
Ου̣ γὰρ Ἰουδαῖοι, οἱ σύντροφον ἔχοντες τὴν σκιάν, Γαλᾶται δέ, μετὰ τὸ πιστεῦσαι τῷ εὐαγγελίῳ ἤθελον ἰουδαΐζειν ἀπατηθέντες ὑπὸ Ἐβίωνός τινος ἰουδαΐζειν μετὰ τοῦ χριστιανίζειν θέλοντος καὶ τοὺς ἄλλους οὕτω πείθοντος, ὡς τὴν τοῦ ὀνόματος τούτου ἐπωνυμίαν πρὸς τῶν ἀποστόλων ἔσχεν διὰ τὸ δηλοῦσθαι ὑπ' αὐτοῦ τὴν πτωχείαν·
因為他們並不是那以影兒為同養之伴的猶太人，乃是加拉太人，他們在信了福音之後仍想行猶太教之事，是被某個以便尼所欺哄的；此人想要一面基督教化，一面又行猶太教之事，並如此勸誘他人。因此他從使徒那裡得了這名號，因為藉這名號顯明了他的貧窮；
For they were not Jews, who have the shadow as their foster-companion, but Galatians, who after believing the gospel wished to Judaize, having been deceived by a certain Ebion who wished to Judaize together with Christianizing and thus persuaded the others as well; so that he obtained the surname of this name from the apostles because by it his poverty was made manifest;
1:2977
πτωχὸς γὰρ ἑρμηνεύεται Ἐβίων, διὰ τὸ σαθρὸν ἑαυτοῦ καὶ πτωχὸν τῆς διανοίας Ἐβίων καλούμενος·
因為「以便尼」譯出來就是「貧窮」，他因自身的敗壞與心思的貧乏，被稱為以便尼；
for 'Ebion' is interpreted 'poor,' being called Ebion on account of his own rottenness and the poverty of his understanding;
1:2978
ὅτι δὲ Ἕλληνες ἦσαν Γαλᾶται, γράφει Παῦλος·
至於加拉太人原是希臘人，保羅也如此寫道：
and that the Galatians were Greeks, Paul writes:
1:2979
Ἀλλὰ τότε μὲν οὐκ εἰδότες Θεὸν ἐδουλεύετε τοῖς φύσει μὴ οὖσι̣ν̣ θ̣ε̣οῖς, νῦν δὲ γνόντες Θεόν, μᾶλλον δὲ γνωσθέντες υ̣πὸ τοῦ Θεοῦ
「但從前你們不認識神的時候，是給那些本來不是神的作奴僕；現在你們既然認識神，更可說是被神所認識的。」
'But then indeed, not knowing God, you were in bondage to those who by nature are not gods; but now, having known God, or rather having been known by God.'
1:2980
Αἰτιᾶται οὖν αὐτούς, ὡς προεῖπον·
所以他責備他們，正如我先前所說；
He therefore blames them, as I said before;
1:2981
δεῖ γὰρ ἀποδοῦναι τὴν ὑπόσχεσιν γραφῶν·
因為必須償付經上的許諾；
for one must render the promise of the Scriptures;
1:2982
Ἐναρξάμενοι πνεύματος νῦν σαρκὶ ἐπιτελεῖσθε·
「你們既靠聖靈入門，如今還靠肉身成全嗎？」
'Having begun in the Spirit, are you now being made complete in the flesh?'
1:2983
ἅπαξ γὰρ ἀρχὴν θείαν καταβεβλημένοι οὐ προσηκόντως τοὺς τύπους ἐζήτουν, ἀκαίρως γοῦν ἐπιζητοῦντες
因為他們既已一次奠立了屬神的開端，就不當再去尋求那些預表，他們求乃是不合時宜的。
for having once laid down a divine beginning, they were not fittingly seeking the figures, seeking them, at any rate, out of season.
1:2984
Δεῖ γὰρ νοῆσαι τὴν αἰσθητὴν περιτομὴν διὰ τί δέδοται καὶ μέχρι ποίου καιροῦ ὀφείλει πολιτεύεσθαι·
因為必須明白：那可感知的割禮是為何緣故所賜的，以及應當實行到甚麼時候；
For one must understand for what reason the perceptible circumcision was given, and up to what season it ought to be practiced;
1:2985
ἐα`̣ν γα`̣ρ τοῦτο νοήσῃ τις, ἐτέκνωσεν ἐκ τῆς παλλακίδος καὶ μ̣ε̣τὰ τοῦτο δύναται νοῆσαι τὴν ἐν καρδίᾳ περιτομὴν π̣ν̣ε̣υ´̣μ̣α̣τ̣ι̣ γινομένην
因為人若明白這事，就是從那妾生育了；此後他便能明白那藉聖靈在心裡所行的割禮。
for if one understands this, he has begotten from the concubine, and after this he is able to understand the circumcision in the heart that comes about by the Spirit.
1:2986
Καὶ οὗτος ὁ ἅγιος καθ' ὑφήγησιν τῆς ἀρετῆς ει̣σ̣η῀̣λθεν πρὸς ἣν ἐνεχείρισεν αὐτῷ θεραπαινίδα, ὡς ἀποδεδώκαμεν, ἣ καὶ συνέλαβεν, πρὸς ἣν οὐκ εἶτα μένε̣ι̣ν προσ̣η´̣κει ὑπερβαί- νοντα τὸ χρειῶδες
這位聖者，照著德行的指示，進到德行所交在他手中的婢女那裡，正如我們所解釋的，她也就懷了孕；然而超過所需要的，就不當繼續與她同住。
And this holy man, at the direction of virtue, went in to the handmaid whom she put into his hands, as we have explained, who also conceived; with whom it is not fitting that he should thereafter remain, going beyond what is needful.
1:2987
Πολλοὶ γὰρ ἕνεκα τῆς τελείας πα̣ι̣δ̣εύσεως χρησάμενοι προγυμνάσμασιν αὐτοῖς ἐναπομ̣ε̣ι´̣ναντες δου- λοπρεπῆ γεννῶσιν καὶ τρόπον τινὰ ἀτιμάζουσιν τὴν ἀρετήν
因為許多人為了完全的教育，運用了那些預備的操練，卻停留在其中，遂生出如奴僕般的後裔，並在某種意義上羞辱了德行。
For many, for the sake of perfect education, having made use of the preliminary exercises and remained in them, beget slavish offspring and in a certain way dishonor virtue.
1:2988
Ταῦτα δὲ οὐ δεῖ εἰς τὸ πρόσωπον τοῦ Ἀβρα`̣μ ἀναφέρειν ἀλλ' εἰς τὸν τρόπον τὸν τοιοῦτον και`̣ τ̣οὺς̣ τ̣ούτῳ̣ τῷ εἰ´̣δει χρωμένους
然而這些事不可歸於亞伯蘭本人，乃當歸於這樣的行事方式，以及那些採用此類做法的人。
But these things must not be referred to the person of Abram, but to such a manner of life and to those who make use of this sort of thing.
1:2989
Εἰ δ' ὅτι ἔφαμεν τὴν ἀρετὴν ···
但若因為我們說德行……
But if, because we said that virtue ...
1:2990
··ειν τὴν ὑποτιθεμένην τὰ τῆς εἰσαγωγῆς, λέγοι τις ὅτι τρόπον τινὰ αὐτῆς ἐστι τὰ γεννήματα καὶ πρώτῃ τῇ ἀρετῇ σ̣υ̣νοικεῖ ὁ τοιοῦτος, – κατὰ γὰρ τὰς αὐτῆς ὑποθήκας ἐνεργεῖτ̣α̣ι̣ ὁ ὑποκείμενος αὐτῇ, – λεκτέον οὖν ὅτι τῶν ἐν χρόνῳ γινο̣με´̣ν̣ω̣ν τὰ μὲν πρότερά τινός ἐστιν, τὰ δ' ὕστερα, ἐσθότε δὲ σ̣υ´̣γ̣χ̣ρ̣ο̣ν̣α̣, ἀλλὰ τῶν ἅμα ὑπαρχόντων τὸ <μὲν> προυπάρχειν, τὸ δ' ἕπ̣ε̣σ̣θ̣α̣ι̣ ε̣π̣ινοίᾳ λαμβάνομεν ὡς ἐπὶ τῶν φύσει αἰτιῶν·
……那指示人運用入門之事的德行；有人或許會說，這些後裔在某種意義上是屬德行的，並且這樣的人乃是先與德行同住的——因為順服於她的人，是照著她的指示而受推動的——那麼就當說：在時間中生成之物，有的是在先，有的是在後，有時是同時的；但對於同時存在之物，我們藉理智的思量，把其一領會為先在，另一為隨後，正如在本性的因果之中一樣；
... the virtue that suggests the things of the introduction, one might say that in a certain way its offspring belong to it, and that such a man dwells with virtue first — for the one who is subject to her is set in motion according to her instructions — it must then be said that of the things that come to be in time, some are prior to something, others posterior, and sometimes contemporaneous; but of things that exist together, we apprehend by conception the one as pre-existing and the other as following, as in the case of natural causes;
1:2991
ἡ ἀρετὴ γ̣ο̣υ῀̣ν̣ α̣ι̣τ̣ι´̣α̣ ἐστὶν πάντων τῶν δι' αὐτὴν γινομένων·
無論如何，德行乃是一切藉她而生成之事的原因；
virtue, at any rate, is the cause of all the things that come to be through her;
1:2992
διόπερ, κἂν χ̣ρ̣ο´̣ν̣ῳ̣ τ̣α̣υ῀̣τ̣α προήγηται, ἀλλ' αὐτή γε τῇ φύσει προτέρα ἐστὶν ὡς̣ γ̣α´̣μ̣ο̣ς̣ υ̣π̣α´̣ρ̣χ̣ει πρότερον ἢ παιδοποιΐα·
因此，縱然這些事在時間上居先，德行本身按本性仍是在先的，正如婚姻的存在先於生育兒女一樣；
wherefore, even if in time these things precede, yet she herself is by nature prior, just as marriage exists prior to the begetting of children;
1:2993
διὰ γὰρ ταῦτα ὁ γάμος̣ ···
因為為了這些緣故，婚姻……
for on account of these things marriage ...
1:2994
Καὶ ἐπὶ τῶν ἄλλων δὲ ἐπιστημῶν τὸ αυ̣····
在其他各門學問中也是如此，那……
And in the case of the other sciences too, the ...
1:2995
Ἀτιμάζει οὖν τὴν ἀρετὴν ὁ ἕτερα προκ̣ρ̣ίν̣ων αὐτῆς̣·
所以，凡把別的事物看得比德行更重的人，就是羞辱了德行；
He therefore dishonors virtue who prefers other things to her;
1:2996
εἰ γάρ τις αὐτὴν αἱροῖτο μὴ δι' αὐτὴν ἀλλ' ἄλλου χάριν ο̣ἱ῀̣ο̣ν̣ ἐπαίνου ἢ δόξης, τρόπον τινὰ ἀτιμάζει τὸ ἀγαθόν, αὐτὸ καθ̣' ε̣α̣υ̣τ̣ὸ ἀτιμίαν οὐ δεχόμενον
因為人若揀選她，不是為她自己的緣故，而是為別的緣故，如稱讚或名聲，就在某種意義上羞辱了那善；然而那善本身是不容被羞辱的。
for if anyone should choose her not for her own sake but for the sake of something else, such as praise or reputation, in a certain way he dishonors the good, which in itself does not admit of dishonor.
1:2997
Πρόσ<σ>χες δὲ ὅτι οὐδὲ εἴρηται ἠτίμασ̣ε̣ν̣ αὐτὴν Ἀβράμ, – οὐδὲ γὰρ ἁρμόνιον ἐπ' αὐτοῦ τοῦτο–·
但要留意，經上並沒有說亞伯蘭羞辱了她——因為這在他身上是不相稱的——；
But take note that it is not even said that Abram dishonored her — for this would not be harmonious in his case —;
1:2998
ἀλλ' ἐπεὶ τ̣ο̣υ῀̣το ἐνδέχεται παρά τινων γενέσθαι ἀσφαλι- ζόμενον τὸ λόγιον̣ ἐπεσημήνατο αἰνιττόμενον ὅτι οὐ πρέπει τὴν ἀρετὴν ἀτιμάζοντα καταμένε̣ι̣ν̣ ἐν τοῖς πρὸ αὐτῆς χῃι
然而因這事可能出於某些人之手，那聖言為了防範，便標出這記號，暗示：凡羞辱德行的人，不當停留在那些先於她之事物中。
but since this can come about at the hands of some, the oracle, safeguarding the matter, gave this sign, hinting that it is not fitting for one who dishonors virtue to remain among the things that are prior to her.
1:2999
ἐγὼ ἔδωκα τὴν παιδίσκην̣ μ̣ο̣υ̣ εἰς τὸν κόλπον σου·
「我將我的使女放在你懷中；
'I gave my maidservant into your bosom;
1:3000
ἰδοῦσα δὲ ὅτι ἐν γαστρὶ ἔχει ἠτιμάσθην ἐνα̣ντίον αὐτῆς·
她見自己有了身孕，我就在她眼前被輕看了；
but when she saw that she was with child, I was dishonored before her;
1:3001
κρίναι ὁ Θεὸς ἀνάμεσον ἐμοῦ καὶ σοῦ
願神在你我中間判斷。」
may God judge between me and you.'
1:3002
Τὸ ἐκ σοῦ διττόν, ἤτοι ἀπὸ σοῦ ἢ ἀφ' οὗ, ἵν' ᾖ ἐπὶ μὲν τοῦ ἀπὸ σοῦ οὑ´̣τ̣ω̣ς̣·
「從你而出」這話有兩重意思，或指「由你」，或指「從那出處」，以致在「由你」的意義上是這樣：
The phrase 'from you' is twofold, meaning either 'by you' or 'from which,' so that in the case of 'by you' it is thus:
1:3003
ὅταν τις τῆς ἀρετῆς χάριν καὶ τῆς τελείας σοφίας προπαιδεύμ̣α̣σιν ἐθέλων χρῆσθαι καταμένῃ ἐν τούτοις τρόπον τινὰ ἀδικ̣ε̣ι῀̣ τὴν ἀρετὴν οὐκ εἰς τὸ δέον τοῖς πρὸ αὐτῆς κεχρημένος, καὶ τὸ α̣φ' οὗ δὲ τὴν αὐτὴν δέξεται διάνοιαν, μόνης διαφορᾶς τῆς προει- ρημένης τυγχανούσης, ὅ<τι> καὶ τῷ ὄντι ἀτιμάζει τὴν ἀρετὴν ὁ τεκνῶσαι ἐκ τῆς εἰσαγωγῆς μόνης σπεύδων καὶ τοῦτο τέλος τιθέμενος
每逢有人為了德行與完全的智慧，願意運用那些預備的學問，卻停留在其中，他就在某種意義上虧負了德行，因他運用那先於德行之事並非為著當有的目的；而在「從那出處」的意義上，也將領受同樣的意思，只是有上述那一點差別，就是：凡只急於從入門之事生育、並以此為終極目的的人，實在是羞辱了德行。
whenever someone, for the sake of virtue and of perfect wisdom, wishing to make use of the preparatory studies, remains in them, in a certain way he wrongs virtue, having used the things prior to her not for the proper end; and in the sense of 'from which' it will receive the same meaning, only the aforementioned difference obtaining, namely that in truth he dishonors virtue who is eager to beget from the introduction alone and sets this up as his end.
1:3004
Πρόσ<σ>χες δὲ καὶ τῷ ἐναντίον αὐτῆς·
但也要留意「在她眼前」這話；
But take note also of the phrase 'before her';
1:3005
οὐ γὰρ ἁπλῶς ἠτιμάσθη ἡ ἀρετὴ ἀλλ' ἐναντίον αὐτῆς·
因為德行並非單單被羞辱，乃是在她眼前被羞辱；
for virtue was not dishonored simply, but before her;
1:3006
ὅτε γάρ τις τοῖς προπαιδεύμασιν κεχρημένος διὰ τὴν τελείαν σοφίαν ἔξω τῆς χρείας γίνεται, ἀτιμάζει ἐν αὑτῷ τὴν ἀρετήν
因為每逢有人運用了那些預備的學問，卻因那完全的智慧而已超乎對它們的需要，這人就在自己裡面羞辱了德行。
for whenever someone who has made use of the preparatory studies, on account of perfect wisdom, comes to be beyond the need of them, he dishonors virtue within himself.
1:3007
Τὸ δὲ κρίναι ὁ Θεὸς ἀνάμεσον ἐμοῦ καὶ σοῦ εἴποι μὲν ἄν τις κατὰ τὸ ῥητὸν ὡς ἀπὸ ἀνθρω- πίνου τινὸς κινήματος ἐγγεγενημένου ἐν αὐτῇ εἰρῆσθαι, πρὸς δὲ διάνοιαν ἑπομ̣ε´̣νως τοῖς φθάσασιν λεχθείη πρὸς τὸν καταμείναντα τῷ εἰσαγωγ̣ι̣κ̣ῷ χαρακτῆρι, ὅτι οὐ παρ' ἐμὲ οὐκ ἐτέκνωσας τὰ τέλεια α̣λλὰ παρα`̣ τὸ ἔτι ἐν ἐκείνοις παραμένειν
至於「願神在你我中間判斷」這話，按字面意思有人或許會說，這是出於在她裡面所生的某種人性激動而說的；但就其較深之意而言，則可與前面所言相符地說，是對那停留在入門樣式中的人說的：你未能生出那完全之事，並非因著我，乃是因你仍舊停留在那些事物之中。
As for the phrase 'may God judge between me and you,' one might say, according to the literal sense, that it was spoken as from some human emotion that had arisen in her; but with a view to the deeper meaning, it may be said consistently with what precedes, addressed to the one who has remained in the introductory character: that it is not because of me that you did not beget the perfect things, but because of your still abiding among those things.
1:3008
Εἶπεν δὲ Ἀβρὰμ πρὸς <Σ>άραν·
亞伯蘭對撒拉說：
And Abram said to Sarah:
1:3009
Ἰδοὺ ἡ παιδίσκη σου ἐν ταῖς χερσίν σου·
「看哪，你的使女在你手下；
'Behold, your maidservant is in your hands;
1:3010
χρῶ αὐτῇ ὡς ἄν σοι ἀρεστὸν ᾖ
你可以隨意待她。」
deal with her as may be pleasing to you.'
1:3011
Ἀπάθειαν μὲν ὡς πρὸς τὸ ῥητὸν εἰσάγει ὁ λόγος τοῦ πατριάρχου καὶ παρὰ τῆς γυναικὸς τὴν παιδίσκην δεξα- μένου οὐχ ἡδονὴν θη̣ρῶντος καὶ νῦν εἴκοντος αὐτῇ καὶ ἀφισταμένου ὅτε καὶ βούλεται·
就字面而言，這段記載引入了一種無情慾的境界，因為那位族長從妻子手中接過使女時，並非在追逐肉慾之樂，如今順從她、又在自己願意時離開她。
As regards the letter, the account introduces a certain freedom from passion, since the patriarch, in receiving the maidservant from his wife, was not hunting after pleasure and now yielding to her and withdrawing whenever he so wishes.
1:3012
πρὸς δὲ ἀναγωγὴν ὁ σπουδαῖος, κἂν τῇ εἰσαγωγῇ καταμένῃ, καὶ μ̣ὴ τέλεον τῆς ἀρετῆς ἀλλοτριωθεὶς δέχεται ἀσμένως τὸν παρὰ ταύτης ἔλεγχον καὶ θᾶττον μεταστὰς ἀπὸ τῶν μικρῶν ὥσπερ ὑποτάττων ἑαυτὸν αὐτῇ κατὰ τὰς ἐκείνης ὑφηγή- σεις χρῆται τοῖς προγυμνάσμασιν ἐκείνῃ τὸ κῦρος ἀνάπτων
但就屬靈的提升意義而言：那殷勤的人，縱使仍停留在入門的階段，尚未完全與德行疏遠，卻樂意接受來自她的責備；他迅速從那些微小之事上前進，彷彿把自己順服於她之下，按著她的指引運用那些預備性的操練，將權柄歸給她。
But as regards the higher (anagogical) sense: the earnest man, even if he still remains at the introductory stage and has not become wholly estranged from virtue, gladly receives the reproof that comes from her; and, quickly passing on from lesser things, as though subordinating himself to her, he employs the preliminary exercises according to her directions, ascribing the authority to her.
1:3013
Ἅτε γ̣ὰρ πρὸς τὸν τῆς ἀρετῆς σκοπὸν ἅπαντα καὶ λέγειν καὶ πράττειν καὶ διανοεῖσθαι προθυμούμενος τὰς παρ' ἐκείνης διορθώσεις ἑτοιμότατα δέχεται
因為他既渴望以德行為目標而說、行、思一切事，就極其樂意接受來自她的糾正。
For inasmuch as he is eager to say and do and think all things with a view to the goal of virtue, he most readily receives the corrections that come from her.
1:3014
Καὶ ἐκάκωσεν αὐτὴν Σάρα καὶ ἀπέδρα ἀπὸ προσώπου αὐτῆς
「撒拉苦待她，她就從撒拉面前逃走了。」
'And Sarah dealt harshly with her, and she fled from her presence.'
1:3015
Κάκωσις τῆς παιδίσκης, ἣν ἀνήγομεν εἰς τὰ προ- γυμνάσματα, τυγχάνει, ἣ τρόπον τινὰ κατάργησίς ἐστιν αὐτῶν
對那使女的苦待——我們已將她解釋為那些預備性操練——其實是對這些操練的一種廢止。
The harsh treatment of the maidservant, whom we referred to the preliminary exercises, is in fact a kind of nullification of those very exercises.
1:3016
Τούτων γὰρ ὁ ἐπὶ τ[ὴ]ν̣ τελειότητα ἐπειγόμενος οὐκέτι δέεται
因為那向著完全竭力前進的人，不再需要這些事物。
For the one who presses on toward perfection no longer has need of these things.
1:3017
Διά τοι τοῦτο εἰκο´̣τως ἀποδιδράσκει·
因此，她恰當地逃走了。
For this reason, then, she fittingly flees.
1:3018
οὐ γὰρ ἔτι ὑπομένει τὰ εἰσαγωγικὰ προ[κο]πῆς ἐγγενομένης καὶ τελειότητος
因為進步與完全既已臨到，人就不再停留於那入門的事物之中。
For once progress and perfection have come about, one no longer abides in the introductory matters.
1:3019
Εὗρεν δὲ αὐτὴν ἄγγελος Κυρίου τοῦ Θεοῦ ἐπὶ τῆς πηγῆς τοῦ ὕδατος ἐν τῇ ἐρήμῳ ἐπὶ τῆς πηγῆς ἐν τῇ ὁδῷ Σούρ
「主神的使者在曠野的水泉旁遇見她，就是在往書珥路上的水泉旁。」
'And an angel of the Lord God found her at the spring of water in the wilderness, at the spring on the way to Shur.'
1:3020
Καὶ εἶπεν αὐτῇ ὁ ἄγγελος Κυρίου·
「主的使者對她說：」
'And the angel of the Lord said to her:'
1:3021
Ἁγὰρ παιδίσκη Σάρας, πόθεν ἔρχῃ καὶ ποῦ πορεύῃ; Καὶ εἶπεν·
「撒拉的使女夏甲，你從哪裡來？要往哪裡去？」她說：
'Hagar, maidservant of Sarah, whence do you come and where are you going?' And she said:
1:3022
Ἀπὸ προσώπου Σάρας τῆς κυρίας μου ἐγὼ ἀποδιδράσκω
「我從我的主母撒拉面前逃出來。」
'I am fleeing from the presence of Sarah my mistress.'
1:3023
Ἐκ τούτων ἔστιν καὶ τὴν ἀρετὴν τῆς Ἁγὰρ συνιδεῖν καὶ γνῶναι ὡς οὐκ εὐκαταφρόνητος αὐτή, ἀγγέλου αὐτῇ συνομιλοῦντος καὶ τιθεμένου τὴν περὶ αὐτη῀̣ς̣ κηδεμονίαν οὐκ ἐν παρέργῳ·
從這些話中，人也可以看出夏甲的德行，並認出她並非可輕看的，因有使者與她交談，又擔負起對她的照顧，而且並非只是順帶為之。
From these words one may also perceive the virtue of Hagar and recognize that she is not to be despised, since an angel converses with her and takes up his care for her, and that not incidentally.
1:3024
δῆλον γὰρ ὡς κ̣α̣τ̣α`̣ Θεοῦ βούλησιν ···
因為顯然這是照著神的旨意 ……
For it is clear that it was according to the will of God ...
1:3025
Οὐκ ἀπεικὸς δὲ ταύτην εἶνα̣ι̣ σπουδαίαν ω̣ς̣ α̣ι̣ρ̣ε̣θ̣ε̣ι῀̣σ̣α̣ν̣ ὑπὸ Σάρα̣ς̣ τῆς ἁγίας εἰς σ̣υ̣ν̣ο̣ι´̣κησιν Ἀβράμ
而她既被聖潔的撒拉揀選與亞伯蘭同居，說她是個殷勤的婦人也並非不合理。
And it is not unlikely that she was an earnest woman, seeing that she was chosen by holy Sarah for cohabitation with Abram.
1:3026
Καὶ τὸ εὔγνωμον δε`̣ αυ̣τ̣η῀̣ς̣ παρίσταται ἐκ τοῦ λέγειν ἀπὸ προσώπου Σα´̣ρ̣α̣ς τῆς̣ κ̣υρίας μου ἐγὼ ἀποδιδράσκω οὐδὲν φαῦλον περὶ αυ̣τ̣η῀̣ς̣ ···
她的良善明智也從她所說「我從我的主母撒拉面前逃出來」這句話中顯明出來，其中並無任何卑劣之處論到她 ……
And her good sense too is manifest from her saying, 'I am fleeing from the presence of Sarah my mistress,' with nothing base concerning her ...
1:3027
·θεν··ς̣ ἀποδιδράσκων ποιεῖν καὶ τὰ ···
……從哪裡……逃走以行那些事……
... whence ... fleeing to do also the things ...
1:3028
ε̣ν τοῖς προειρημένοις ἐτίθετο εἶναι ἡ Σάρα ἡ ἀρετὴ καὶ ἡ πνευματικὴ τ̣ω῀̣ν γραφῶν νόησις, ἡ δὲ Ἁγὰρ ἡ εἰσαγ̣ω̣γικὴ καὶ σκιώδης
在前面所說的話中已定下：撒拉是德行，是對經文屬靈的理解；而夏甲則是那入門的、影兒般的理解。
In what has been said above it was laid down that Sarah is virtue and the spiritual understanding of the Scriptures, while Hagar is the introductory and shadowy (understanding).
1:3029
Ὁ προσερχόμενος τοίνυν τῇ θείᾳ παιδεύσε̣ι̣ οὕτως αὐτῇ προσέχ̣εσθαι ὀφείλει ὡς νοῆσαι αὐτη`̣ν κατὰ γράμμα καὶ πνεῦμα ὁδῷ καὶ τάξει χωροῦντα
所以，凡來就近神聖教導的人，應當這樣專注於她，好使他明白她，按著字句與精意、循著次序與規矩前進。
The one, then, who comes to the divine instruction ought so to apply himself to her as to understand her, proceeding according to letter and spirit, by way and in order.
1:3030
Δεῖ οὖν τεκνῷ Σάρας τῆς εἰσαγωγῆς, ἵν' οὕτως ἐπὶ τὰ τελειότερα φθάσῃ καθὰ καὶ οἱ Ἰσραηλῖται περὶ ὧν εἴρηται ὅτι πρῶτοι ἐπιστεύθησαν τὰ λόγια τοῦ Θεοῦ, ἅπερ δέδονται μέχρι καιροῦ διορθώσεως
所以人必須作撒拉——即那入門——之子，以便如此臻於更完全的境地，正如以色列人一樣，關於他們曾說，他們首先領受了神的聖言，這些聖言乃是賜下直到那更正的時候。
One must therefore be a child of Sarah, of the introduction, in order thus to arrive at more perfect things, just as also the Israelites, concerning whom it is said that they were first entrusted with the oracles of God, which were given until the time of correction.
1:3031
Οὐδει`̣ς̣ γ̣α`̣ρ̣ καταμένων ἐν τῷ γράμματι ἢ τῇ εἰσαγωγῇ αὐτῆς σοφίας ἀντιποιούμενός ε̣σ̣τ̣ι̣ν̣
因為凡停留在字句或入門階段的人，都不能宣稱擁有她的智慧。
For no one who abides in the letter or in the introduction lays claim to her wisdom.
1:3032
Οὗτος οὖν ὁ τῆς σοφίας ἐραστὴς εἰ τοῖς εἰσαγωγικοῖς χρώμενος παραμένοι τούτοις, τρόπον τινὰ ἀτιμάζει τὴν ἀρετήν·
所以這位愛慕智慧的人，若一面運用那些入門的事物，一面卻停留於其中，就某種意義上是羞辱了德行。
This lover of wisdom, then, if while making use of the introductory things he should remain in them, in a certain manner dishonors virtue.
1:3033
προκοπῆς ἐγγεγενημένης τὰ πρότερα παρέρχεται, ἅπερ ἦν τῆς αἰγυπτίας Ἁγ̣άρ̣·
當進步已臨到，他就越過那些從前的事，就是屬於埃及人夏甲的事。
When progress has come about, he passes beyond the former things, which belonged to the Egyptian Hagar.
1:3034
ἀπὸ γὰρ τῶν γηΐνων παραδειγμάτων τὰ τῆς εἰσαγωγῆς βεβαιοῦται
因為那入門的事物乃是藉著屬地的例證得以確立的。
For it is from earthly examples that the matters of the introduction are confirmed.
1:3035
Φεύγει οὖν αὕτη καὶ φεύγουσαν αὐτὴν ἄγγελος εὑρίσκει·
於是她逃走了，正當她逃走時，有使者遇見了她。
She flees, then, and as she flees an angel finds her.
1:3036
οὐ γὰρ ἀφάνης γίνεται ἄγγελος ···
因為那使者並非變為不可見的 ……
For the angel does not become invisible ...
1:3037
τ̣ο̣υ῀̣τ̣ο γὰρ ἡ προσθήκη τοῦ Κυρίου σημαίνει
因為這正是「主的」這附加語所表明的。
For this is what the addition of 'of the Lord' signifies.
1:3038
Ἀποστολὴν δι' ἀγγέλω̣ν̣ π̣ο̣ν̣η- ρ̣ω῀̣ν̣ ···
藉惡使者所行的差遣 ……
A sending forth by wicked angels ...
1:3039
Ὁ ἄγγελος ο̣ὐ῀̣ν ε̣ὑρ̣ω`̣ν̣ αυ̣τ̣η`̣ν φεύγουσαν διὰ τὸ τῆς ἀρετῆς μέγεθος ἐπισ[τρέ]φει·
那使者既遇見她因德行之偉大而逃走，便使她回轉。
The angel, then, finding her fleeing on account of the greatness of virtue, turns her back.
1:3040
ὁ γὰρ διδασκαλικὸς λόγος καὶ τὰ τῆς εἰσαγωγῆς μαθ[ήμ]ατα ἐπιστρέφει πρὸς τὴν ἀρετήν
因為那教導的話語與入門的教訓，能使人回轉歸向德行。
For the teaching word and the lessons of the introduction turn one back toward virtue.
1:3041
Εὖ δὲ καὶ τὸ ἐν ἐρήμῳ καὶ ἐπὶ τῆς πηγῆς αὐτὴν λέγειν ηὑρῆσθαι ἐν τῇ ὁδῷ Σου´̣ρ, ἥτις ἑρμηνεύεται συνοχή·
經上說她是在曠野、在水泉旁、在往書珥路上被尋見，這也說得好；「書珥」翻譯出來就是「約束」（或狹窄）。
It is also well said that she was found in the wilderness and at the spring, on the way to Shur, which is interpreted 'constriction' (or narrowness).
1:3042
οὐ γὰρ ἔξω τοῦ οἴκου ἐγεγόνει φεύγουσα οὐδὲ τάχει α···να αποστ····ν εκ̣ει···
因為她逃走時並未走出家門之外，也未曾迅速地……差遣……在那裡……
For she had not come outside the house in her flight, nor with speed ... send forth ... there ...
1:3043
·ως δήπ̣οτε καὶ τῶν εἰσαγωγῶν τῆς ἀρετῆς ἀρξαμεν··
……無論如何，既也已開始了那通往德行的入門……
... at some point having also begun the introductions to virtue ...
1:3044
Οὐκ ἔξω οὖν τοῦ περιβόλου γίνεται οτ···
所以她並未走到那圍牆之外，當……
She does not, then, come outside the enclosure, when ...
1:3045
··] τῇ εἰσαγωγῇ καταμένῃ·
……他仍停留在那入門的階段。
... he should remain in the introduction.
1:3046
διὸ καὶ ἐπιστρέφει ὁ διδασκα[λικ]ὸς λόγος τὸν τοιοῦτον ὑποδεικνὺς αὐτῷ τὸ ει̣κα̣ῖον τῆς παραμονῆς διὰ τοῦ λέγειν·
為此，那教導的話語使這樣的人回轉，藉著這話向他指出停留之無益，說：
Wherefore the teaching word turns such a one back, pointing out to him the pointlessness of remaining, by saying:
1:3047
Πόθεν ἔρχῃ καὶ ποῦ πορεύῃ; Πρέπει γὰρ καὶ τὰς ἀρχὰς καὶ τὸν σκοπὸν εἰδέναι τὸν ἐνάρετον·
「你從哪裡來？要往哪裡去？」因為那有德之人理應曉得自己的起點與目標。
'Whence do you come and where are you going?' For it befits the virtuous man to know both his beginnings and his goal.
1:3048
ὁ δὲ χρώμενος τῇ εἰσαγωγῇ πολλάκις τὸ μέγεθος τῆς ἀρετῆς προφασι- ζόμενος καταμένει ἐν αὐτῇ τρόπον τινὰ διαφεύγων τὸν τόνον τῆς τελειότητος·
但那運用入門之事的人，卻常以德行之偉大為藉口，停留於其中，就某種意義上是躲避那趨向完全的努力。
But the one who makes use of the introduction often, taking the greatness of virtue as a pretext, remains in it, in a certain manner escaping the strenuousness of perfection.
1:3049
τοῦτο γὰρ δηλοῦται διὰ τοῦ Ἀπὸ προσώπου Σάρα̣ς̣ τῆς κυρίας μου ἐγὼ ἀποδι- δράσκω
因為這正是「我從我的主母撒拉面前逃出來」這話所表明的。
For this is what is indicated by the words 'I am fleeing from the presence of Sarah my mistress.'
1:3050
Ἀλλὰ καὶ τοῦ κάλλους τοῦ πνευματικοῦ νόμου ἐνστάν- τος φεύγει τὰ σκιώδη, φωτεινῶν θυσιῶν παρ̣ὰ τὰς ὑπὸ τῆς σκιᾶς παραδιδομένων κα̣ὶ εἰσαχθεισῶν·
而且，當那屬靈律法之美既已臨到，人就逃避那些影兒般的事物，因為有光明的祭物與那些在影兒之下所傳授、所引入的祭物並列。
But also, when the beauty of the spiritual law is present, one flees the shadowy things, since luminous sacrifices are set alongside those delivered and introduced under the shadow.
1:3051
οὕτω καὶ τὸ ἐκ μέρους καταργεῖται ἐνστάντος τοῦ τελείου
照樣，「那有限的」在那完全的既已臨到時就歸於無有了。
In this way also 'that which is in part is done away' when the perfect has come.
1:3052
Ἀπεδί- δρασκεν ἀπὸ προσώπου ὁ ἀκούων πρὸς τοῦ Σωτῆρος·
那從救主聽見這話的人便逃離了那面前——
He fled from the presence, the one who heard from the Savior:
1:3053
Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν, καὶ λέγων·
「你們必須從上頭重生」；他又說：
'You must be born from above,' and who said:
1:3054
Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; τὸ γὰρ θεῖον ἀνθρω- πίνως ἐνόει
「人已經老了，如何能重生呢？」——因為他是以人的方式來理解那神聖之事。
'How can a man be born when he is old?' — for he was understanding the divine matter in a human way.
1:3055
Καλὸν δὲ καὶ τὸ εὑρίσκεσθ̣αι̣ ἐπὶ τῆς πηγῆς τοῦ ὕδατος·
她在水泉旁被尋見，這也是美好的。
It is good, too, that she is found at the spring of water.
1:3056
ὁ γὰρ εἰσαγόμενος περὶ τὰ καθάρσια εὑρίσκεται, ἅπερ σημαίνει τὸ ὕδωρ, καὶ εἰς ἔρημον τω῀̣ν̣ κακῶν ὁ τοιοῦτός ἐστιν κακίας ἀπηλλαγμένος καὶ ἐχ̣ο´̣μενος ἀρετῆς
因為那被引入門的人，乃是專注於潔淨之事上被尋見，這正是水所表明的；這樣的人是在諸惡的曠野中，脫離了邪惡，持守著德行。
For the one being introduced is found occupied with purifications, which the water signifies; and such a one is in the wilderness of evils, being released from vice and holding fast to virtue.
1:3057
Εἶπεν δὲ αὐτῇ ὁ ἄγγελος Κυρίου·
「主的使者對她說：」
'And the angel of the Lord said to her:'
1:3058
Ἀποστρά- φητι πρὸς τὴν [ κυ]ρίαν σου καὶ ταπεινώθητι ὑπὸ τὰς χεῖρας αὐτῆς
「你回到你主母那裡，服在她的手下。」
'Return to your mistress and humble yourself under her hands.'
1:3059
δείκνυται δὲ ἐκ τῆς ἀλληγο- ρίας ὅτι, κἂν ὑπό τινος εἰκαίας πράξεως ἄγῃ ἕκαστος, ἧς οἰήθῃ εἶναι τῶν τὴν σκιὰν τοῦ νόμου περιεπόντων, καὶ ὥσπερ ἀποφεύγῃ τὴν πνευματικὴν θεωρίαν, ὑποστρέφει τὸν τοιοῦτον ὁ διδασκαλικὸς λόγος εἰς τὸ προηγούμενον βούλημα το̣[ῦ ···]υ·
從這寓意可以看出：縱使每一個人被某種無益的行為所牽引，就是他所以為屬於那些死守律法影兒之人的行為，並且彷彿逃避了屬靈的默觀，那教導的話語仍使這樣的人回轉，歸回那在先的旨意…… 之目的。
It is shown from the allegory that, even if each person be led by some pointless action which he supposed to belong to those who cling to the shadow of the law, and as it were flees from spiritual contemplation, the teaching word brings such a one back to the antecedent purpose of the [...].
1:3060
Καὶ γὰρ Κύριος τὰ ἐν τοῖς γράμμασιν τῆς σκιᾶς ἠρέμα ὑπέβαλλε̣[ν] ἀφίστασθαι αὐτῆς διὰ τοῦ λέγειν·
因為主也曾溫和地促使他們離棄那存於字句中的影兒，藉著這話說：
For indeed the Lord gently prompted them to withdraw from the shadow contained in the letter, by saying:
1:3061
Τί μοι πλῆθος τῶν θυσιῶν ὑμ̣ω῀̣ν; καὶ Μὴ φάγομαι κρέας ταύρων καὶ αἷμα τράγων πίομαι; Θῦσ̣ο̣ν̣ τῷ Θεῷ θυσίαν αἰνέσεως καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου
「你們所獻許多的祭物與我何益呢？」又說：「我豈吃公牛的肉呢？我豈喝山羊的血呢？你們要以感謝為祭獻與神，又要向至高者還你所許的願。」
'What to me is the multitude of your sacrifices?' and 'Shall I eat the flesh of bulls, or drink the blood of goats? Sacrifice to God a sacrifice of praise, and pay to the Most High your vows.'
1:3062
Μέγα οὖν τὸ ὑπὸ τὰς χεῖρας τῆς πνευματικῆς διδασ- καλίας κυρίασὀνομαζομένης εὑρίσκεσθαι καὶ ταπεινοῦσθαι ὑπ' αὐτὴν οὐκ οὖσαν ταπεινὴν ἀλλ' ὡς πρὸς τὴν κυρίαν
所以，能被尋見在那稱為「主母」的屬靈教導的手下，並在她之下謙卑，這是件大事；她本非卑微的，乃是相對於那位主母而言才如此。
It is a great thing, then, to be found under the hands of the spiritual teaching, which is named 'mistress,' and to be humbled under her, who is not lowly but is so in relation to the mistress.
1:3063
Καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει ἕνεκεν τῆς ὑπερβαλλούσης δόξης
因為「那從前有榮光的，在這方面看就算不得有榮光，因那超越的榮光的緣故。」
For indeed 'that which was glorified has not been glorified in this respect, on account of the glory that surpasses.'
1:3064
Καὶ εἶπεν αὐτῇ ὁ ἄγγελος Κυρίου·
「主的使者對她說：」
'And the angel of the Lord said to her:'
1:3065
Πληθύνων πληθυνῶ τὸ σπέρμα σου καὶ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους
「我必大大加增你的後裔，甚至因為極多，不可勝數。」
'Multiplying I will multiply your seed, and it shall not be numbered for multitude.'
1:3066
Οὐκ ἀπιθάνως εὐλογίας ἀξιοῦται καὶ ὁ κατὰ τὴν εἰσαγωγὴν ζῶν·
那按著入門階段而活的人，也被算為配得福分，這並非不可信。
Not improbably, the one who lives according to the introduction is also deemed worthy of a blessing.
1:3067
ἡ γὰρ τούτου προκοπὴ κατὰ τὸν προσή- κοντα σκοπὸν προΐουσα ἥξει ἐπὶ τὸ τέλειον
因為他的進步，既按著那合宜的目標前進，就必臻於完全。
For his progress, advancing according to the fitting goal, will arrive at perfection.
1:3068
Παρατήρει δὲ ὅτι ἐπὶ μὲν τῆς ἀρετῆς–ἀπ' αὐτῆς γὰρ τὸ γνήσιόν ἐστι σπέρμα τοῦ Ἀβραάμ–ἐξαγαγόντος τοῦ Θεοῦ αὐτὸν ἔξω καὶ εἰπόντος·
然而你要留意：在論到德行時——因為亞伯拉罕真正的後裔乃是從她而出——神領他到外邊，說：
Observe, however, that in the case of virtue — for from her comes the genuine seed of Abraham — God brought him outside and said:
1:3069
Ἀνάβλεψον δὴ εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς, εἴρηται·
「你向天觀看，數算眾星，能數得過來嗎？」又說：
'Look up now to heaven and number the stars, if you are able to count them,' and it is said:
1:3070
Οὕτως ἔσται τὸ σπέρμα σου, ἐπὶ δὲ ταύτης οὐκ ἐλέχθη ὡς κατὰ τοὺς ἀστέρας ἔσται τὸ σπέρμα σου ἀλλὰ μόνον·
「你的後裔將要如此」；但論到她時，卻沒有說你的後裔要如同眾星，只說：
'So shall your seed be'; but in her case it was not said that your seed shall be as the stars, but only:
1:3071
οὐκ ἀριθμήσεται ἀπὸ τοῦ πλήθους, μήποτε ἐκ ταύτης τῆς διαφορᾶς δυνήθῃς ἐπιστῆσαι ὅτι τὰ μὲν τοῦ τελείου γεννήματα φωτεινὰ τυγχάνει, τὰ δὲ τῆς εἰσαγωγῆς οὐ τοιαῦτα
「因為極多，不可勝數」——或許你能從這差別領會：那完全者的後裔是光明的，而那入門者的後裔卻非如此。
'it shall not be numbered for multitude' — that perhaps from this difference you might be able to grasp that the offspring of the perfect are luminous, whereas those of the introduction are not such.
1:3072
Καὶ εἶπεν αὐτῇ ὁ ἄγγελος Κυρίου·
「主的使者對她說：」
'And the angel of the Lord said to her:'
1:3073
Μέγα τι κατ̣' ἐκεῖνον τὸν χρόνον ἡ τεκνογονία ἐνο- μίζετο ···
在那個時代，生養兒女被視為一件大事 ……
In that time childbearing was reckoned something great ...
1:3074
·ν ἀν̣θρώπων, τοῦτο δὲ καὶ μήπ̣ω̣ τῆς παρθενείας καὶ τῆς περὶ ἀρετῆς διδα- σκαλίας ἰσχυούσης ἐν ἀνθρώποις·
……人的，而這也是因為那時童貞之德與論德行的教導在人中間尚未有力量。
... of men, and this too because virginity and the teaching concerning virtue were not yet strong among men.
1:3075
δι̣όπ̣ερ καὶ εὐχὰς ἐπὶ τούτου ἐποιοῦντο καὶ ἐν εὐλογίας μέρει τὰ τοιαῦτα ἐλογί- ζοντο
因此，他們甚至為此獻上禱告，並把這樣的事算作屬於福分之列。
Wherefore they even made prayers over this and reckoned such things as belonging to the category of blessing.
1:3076
Καὶ ταῦτα μὲν ἕνεκα τῆς ἐμφάσεως τοῦ ῥητοῦ ἐλέχθη·
這些話固然是就經文的字面意義而說的。
And these things, indeed, have been said with regard to the plain meaning of the text.
1:3077
τὰ δὲ πρὸς διάνοιαν εἴη ἂν τοιαῦτα
但那屬於較深意義的事，則當如下所述。
But the things pertaining to the deeper sense would be as follows.
1:3078
Ὁ ἤδη ἐναρχόμενος τῆς κατὰ Θεὸν παιδεύσεως καὶ ἐν τοῖς εἰσαγωγικοῖς υ̣πάρχων καθάπερ κυοφορῶν τὰ εἰς τοῦτο ορωντα·υ···
那已經開始那照著神的教導、並處於入門之事中的人，彷彿在腹中懷著那些指向此事的事物 ……
The one who is already making a beginning of the instruction that is according to God, and who exists among the introductory things, as though bearing in the womb the things that look to this ...
1:3079
···αμφιλος τις ὑπάρχων εἰ ὅλως απ···
……作為某人……若是全然……
... being someone ... if at all ...
1:3080
···σει ὅμως ἐπαγγελία τοῦ διδασκαλικοῦ λόγου γίνεται οὕτ̣ω ὅτι τέξεται·
……然而那教導話語的應許仍然臨到，如此說：她必生產。
... nevertheless there comes to be a promise of the teaching word, thus, that she shall bear.
1:3081
ἀγχινοίᾳ γὰρ πολλάκις οἱ διδάσκοντες τὰς ἐπιβολὰς τῶν μαθητευομένων ἴσασιν καὶ τὰς εὐφυί¨̣α̣ς αὐτῶν οὐκ ἀγνοοῦσιν
教師往往憑其敏銳的洞察力，得知學生的資質稟賦，也不會不曉得他們天生的才能。
For by their sagacity teachers often know the aptitudes of their pupils and are not ignorant of their natural gifts.
1:3082
Ὅτι δὲ τὸ γαστρὸς ἄδηλ̣ο´̣ν̣ ἐστιν, ἔστιν ἀπὸ εὐαγγελικοῦ μαθεῖν, λέγοντος τοῦ Σωτῆρος·
至於腹中之物是不確定的，這可從福音的話語得知，救主說：
That what is in the womb is uncertain, one may learn from the words of the Gospel, when the Saviour says:
1:3083
Οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐκείνῃ τῇ ἡμέρᾳ
「當那日子，懷孕的和乳養嬰孩的有禍了。」
But woe to those who are with child and to those who give suck in that day.
1:3084
Καὶ γὰρ τοιαῦται ἕξεις ἀβέβαιοι ἐπιστάντος πειρασμοῦ
因為當試煉臨到時，這樣的狀態是不穩固的。
For such conditions are unstable when a trial comes upon them.
1:3085
Διὰ τοῦτο λόγος τοὺς τοιούτους ἀπογαλακτίζεσθαι βουλόμενός
為此，那道願意這樣的人斷奶：
For this reason the Word, wishing such people to be weaned:
1:3086
Οἱ ἀπογεγαλακτισμένοι ἀπὸ <γαλακτός, οἱ ἀπεσπασμένοι ἀπὸ> μαστοῦ, θλῖψιν ἐπὶ θλίψει προσδέχου ἐλπίδα ἐπ' ἐλπίδι·
那些從奶斷了的、從乳房被拉開的，你要指望患難加上患難、盼望加上盼望。
Those weaned from the milk, those drawn away from the breast: expect affliction upon affliction, hope upon hope.
1:3087
ὡς γὰρ λοιπὸν ἐν βεβαιότητ̣ι̣ ε̣ν̣στάντες θλῖψιν ἐπὶ θλίψει προσδέχονται
因為那些從此在穩固中站立堅定的人，便接受患難加上患難。
For as those who henceforth stand firm in stability accept affliction upon affliction.
1:3088
Ἀτελεῖς δὲ εἰσὶν π̣ερὶ ὧν λέγει Παῦλος·
然而那些保羅所論及的人卻是不完全的：
But imperfect are those concerning whom Paul says:
1:3089
Γάλα ὑμᾶς ἐπότισα οὐ βρῶμα·
「我用奶餵你們，沒有用飯。」
I gave you milk to drink, not solid food.
1:3090
οὔπω γὰρ < ἐ>δύνασθε, ἀλλ' οὐδὲ ἔτι νῦν δύνασθε̣
「因為那時你們還不能，就是如今還是不能。」
For you were not yet able, nor indeed are you even now able.
1:3091
Κατεπαγ̣[γέλ]λεται οὖν αὐτῇ τέξεσθαι υἱὸν λέγων ὅτι καλέσεις τὸ ὄ[νο]μα αὐτοῦ Ἰσμαήλ
於是祂應許她必生一個兒子，說：「你要給他起名叫以實瑪利。」
He therefore promises her that she shall bear a son, saying that you shall call his name Ishmael.
1:3092
Οὗτος ἔσται ἄγροικος ἄνθρωπος
「這人必為野蠻之人。」
This one shall be a wild man.
1:3093
Κατὰ πλείονας τρόπους διαστέλλεται ἀπὸ τοῦ σπουδαίου καὶ σοφοῦ καὶ πολιτικοῦ ὁ μὴ τοιοῦτος
在許多方面，那不是這樣的人與勤奮、有智慧、有教養的人有所區別。
In many respects the man who is not such is distinguished from the diligent, the wise, and the civilised.
1:3094
Λέγομεν οὖν ὡς πρὸς πολίτην καὶ ἐπιστήμονα ἰδιώτην καὶ ἄγροικον καὶ ὡς πρὸς μεμαθηκότα καὶ πεπαιδευμένον ἀμαθῆ καὶ ἀρτιμαθῆ
所以我們稱那平民、無知、粗野之人，與公民和有學識的人相對；又稱那無知者和剛學者，與那已學成、受過教育的人相對。
We therefore speak of the private and unschooled and uncultivated man in contrast to the citizen and the man of knowledge, and of the ignorant and the newly-taught in contrast to the learned and the educated.
1:3095
Ἐπεὶ τοίνυν τὸ γέννημα τῆς ἀρετῆς πολιτεία ἐστὶν νόμιμος, ὁ μὴ πολιτείᾳ κ̣α̣τ̣α`̣ τὴν πόλιν τοῦ Θεοῦ τοῦ ζῶντος τὴν ἐπουράνιον βιῶν ἄγροικός ἐσ̣τι̣ν, ·α··
既然美德的產物乃是合乎律法的公民生活，那不按永生神之城、天上之城的公民生活而活的人，便是野蠻之人。
Since, then, the offspring of virtue is a lawful citizenship, the man who does not live according to citizenship in the city of the living God, the heavenly city, is a wild man.
1:3096
ε̣λλειπόμενος ἐκείνης τῆς καταστάσεως ἀγρὸν οἰκει῀̣ οὔπω πόλιν
他缺乏那樣的境況，便住在田野，尚未住在城中。
Falling short of that condition, he dwells in a field, not yet in a city.
1:3097
Εὖ δὲ καὶ τὸ μὴ μόνον ἄγροικον ἀλλὰ καὶ ἄνθρωπον αὐτὸν εἰπεῖν·
經文稱他不僅為野蠻，也稱他為人，這是好的；
And it is well that Scripture calls him not only wild but also a man;
1:3098
οὔπω γὰρ μετουσία Θεοῦ λόγου γίνεται τῷ νῦν ἀρχομένῳ ἀλλὰ μετὰ τὸ προκόψαι, – ἐκείνους γὰρ θεοὺς εἶπεν, πρὸς οὓς ὁ λόγος τοῦ Θεοῦ ἐγένετο, – καὶ οὕτως ἔσται πολίτης τῆς ἐπουρανίου πόλεως·
因為那如今才開始的人尚未有分於神的道，唯有在他長進之後才得——因為神的道所臨到的那些人，祂稱之為神——如此他便要成為那天上之城的公民。
for as yet there is no participation in the Word of God for the one now beginning, but only after he has advanced — for those to whom the word of God came He called gods — and thus he shall become a citizen of the heavenly city.
1:3099
περὶ γὰρ τῶν τοιούτων λέγεται πρὸς τοῦ σοφοῦ Παύλου πρὸς Ἑβ̣ρ̣α̣ι´̣ο̣υ̣ς̣ τ̣α̣υ῀̣τα·
因為關乎這樣的人，智慧的保羅在給希伯來人的書信中如此說：
For concerning such persons this is said by the wise Paul to the Hebrews:
1:3100
Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος Ἰερουσαλὴμ ἐπουρανίῳ, ἐν ταύτῃ ἐγγραφησόμενοι
「你們乃是來到錫安山、永生神的城邑，就是天上的耶路撒冷，要被記名於其中。」
To Mount Zion and to the city of the living God, the heavenly Jerusalem, in which they shall be enrolled.
1:3101
Μὴ χαίρετε ὅτι τὰ δαιμ̣ο´̣ν̣ι̣α ὑμῖν ὑποτάσ- σεται ἀλλ' ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς
「不要因鬼服了你們就歡喜，要因你們的名記錄在天上歡喜。」
Rejoice not that the demons are subject to you, but that your names are written in heaven.
1:3102
Καὶ οὐδήπου δεῖ οὕτω λογίζεσθαι ὅτι τὰ ἐκ συλλαβῶν ὀνόματα ἐν τοῖς οὐρανοῖς ἐγγράφονται ἀλλὰ κατὰ τὴν ἀρετὴν ὀνόματα·
斷不可如此設想，以為那由音節組成的名字被記錄在天上，乃是按著美德而有的名字；
And one must by no means reckon thus, that names composed of syllables are written in the heavens, but rather names according to virtue;
1:3103
ταῦτα τοῖς οὐρανοῖς ἀείμνη- στον ἔχει τὴν γραφήν
這些名字在天上有永遠不被遺忘的記錄。
these have an ever-memorable inscription in the heavens.
1:3104
Καὶ οὗτοι μὲν ἐν οὐρανοῖς ἐγγρά- φονται, οἱ δὲ ἐναντίως διακείμενοι γήι¨̣να φρονοῦντες ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γη̣ΐνων αὐτῶν, εἰκότως τοῦ Ἰερεμίου περὶ αὐτῶν λέγοντος·
這些人固然被記在天上，但那些心態相反、思念地上之事的人，卻將自己的名字稱在自己地上之物上，正如耶利米論及他們所恰當說的：
And these indeed are inscribed in the heavens, but those who are oppositely disposed, minding earthly things, have called their names upon their earthly possessions, as Jeremiah fittingly says concerning them:
1:3105
Ἀφε-στηκότες ἐπὶ τῆς γῆς γραφήσονται
「那些離棄的人必被寫在地上。」
They who depart shall be written upon the earth.
1:3106
Αἱ χεῖρες αὐτοῦ ἐπὶ πάντας καὶ αἱ χεῖρες πάντων ἐπ' αὐτόν, καὶ κατὰ πρόσωπον πάντων τῶν ἀδελφῶν αὐτοῦ κατοικήσει
「他的手要攻打眾人，眾人的手也要攻打他；他必住在他眾弟兄的東邊。」
His hands shall be against all, and the hands of all against him, and he shall dwell before the face of all his brethren.
1:3107
Καὶ ἐκάλεσεν Ἁγὰρ τὸ ὄνομα Κυρίου τοῦ λαλοῦντος πρὸς αὐτήν·
夏甲就稱那對她說話之耶和華的名：
And Hagar called the name of the Lord who spoke to her:
1:3108
Σὺ ὁ Θεὸς ὁ ἐπιδών με, ὅτι εἶπεν·
「你是看顧我的神」，因為她說：
Thou art the God who lookest upon me, because she said:
1:3109
Καὶ γὰρ ἐνώπιον εἶδον ὀφθέντα μοι
「我在這裡竟然見了那向我顯現者的面。」
For indeed I have seen face to face him who appeared to me.
1:3110
Ἕνεκεν τούτου ἐκάλεσεν τὸ φρέαρ Φρέαρ οὗ ἐνώπιον εἶδον ἀνὰ μέσον Καδὴς καὶ ἀνὰ μέσον Βάραδ
因此她給那井起名叫「我在此面對面看見者之井」，那井在加低斯和巴列中間。
For this reason she called the well 'Well where I saw face to face,' which is between Kadesh and Bered.
1:3111
Ἐν τοῖς προαναγνωσθεῖσιν ἄγγελος ἦν Θεοῦ ὁ πρὸς αὐτὴν λαλ̣ω῀̣ν̣, νῦν δὲ Κύριον καὶ Θεὸν αὐτὸν ὀνομάζει, καὶ ὁ μὴ ἀπαλλάττων αὑτὸν πραγμάτων ἐρεῖ ὅτι ὁ ἄ[γ]γελος οὐκ ἰδίους λόγους διηκόνει ἀλλὰ τοὺς τοῦ Θεοῦ ὡς οἱ πρ[ο]φῆται·
在前面所讀的經文中，向她說話的是神的使者，但如今她卻稱他為主、為神；那不肯使自己脫離困境的人會說：使者並非傳達自己的話語，乃是傳達神的話，正如先知一般：
In what was previously read it was an angel of God who was speaking to her, but now she names him Lord and God; and he who does not free himself from difficulties will say that the angel did not minister his own words but those of God, as the prophets do:
1:3112
τρόπον γάρ τινα καὶ οἱ ἄγγελοι ὅτε διακο- νοῦσιν τὴν ··[···]·ι̣ν καὶ προθεσπίζουσιν τὰ ἐσόμ̣ενα ἔργον προφητῶν ···
因為在某種意義上，眾使者施行……並預言將來之事時，也在作先知的工……
for in a certain manner the angels also, when they minister the ... and foretell things to come, do the work of prophets ...
1:3113
···ν καὶ τὸ ἄγγελος ὄνομα ἐνερ[γεί]α̣ς κ̣αὶ οὐκ οὐσίας ἐστὶν παραστα- τι̣κ̣ὸν ὡς καὶ τὸ προφ··[ ]τη τῇ προσηγορίᾳ ···
……「使者」這名字是表明一種職能，而非表明一種本質，正如「先知」這稱謂也是如此……
... and the name 'angel' is indicative of an activity and not of an essence, as also the ... prophet by the appellation ...
1:3114
ἄγγελος ··[···] ἄγγελοι ···
使者……眾使者……
angel ... angels ...
1:3115
[···]···ν ὠνόμασεν διὰ τὸν ἐνοικοῦντα, καθὰ καὶ Ἠσαΐας [ προ]- φητεύων ποτε μὲν ἀπὸ τοῦ ἰδίου προσώπου ὡς ἔχων το`̣ [ πνευματι]κὸν ἐν ἑαυτῷ λαλεῖ, ποτὲ δὲ ὡς τὸ Θεοῦ προφέρων πρό[σω]πον, μὴ προειπὼν δὲ λέγει Κύριος ὡς ὅταν λέγῃ·
……祂……是因那內住者而命名，正如以賽亞先知也是這樣：他有時從自己的身分說話，如同他裡面有那屬靈者；有時卻代表神的身分說話，並不先作說明便說「主」，就如他說：
... he named ... on account of the one indwelling, just as Isaiah too, prophesying, sometimes speaks from his own person as one having the spiritual within himself, and sometimes as presenting the person of God, and without any preface says 'the Lord,' as when he says:
1:3116
Ἐγὼ ἐ[ποί]ησα γῆν καὶ ἄνθρωπον ἐπ' αὐτῆς, ἀπὸ δὲ τοῦ Κυρίου ἀπαγγέλ<λ>ει ·[·]τ·ν φαινε···
「我造了地，又造了地上的人」；他又從主宣告……
I have made the earth and man upon it; and from the Lord he announces ...
1:3117
Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, [ὅτ]ι Κύριος ἐλάλησεν
「諸天哪，要聽！地啊，側耳而聽！因為耶和華說了。」
Hear, O heaven, and give ear, O earth, for the Lord has spoken.
1:3118
Τοῦτό φαμεν ὡς οὐ πάντων τῶ[ν] λόγων δι' αὐτοῦ προφερομένων ἀλλ' ὡς μετουσίας [ χ]αριζομένης καὶ αὐθεντίαν καὶ διὰ τὴν ἐνοίκησιν τοῦ [ Θεοῦ] θεῶν ὀνομαζομένων τῶν μετεχόντων
我們如此主張：並非所有的話語都是藉他本人發出，乃是既有分於權柄，又因神的內住，凡有分者便被稱為神。
This we affirm: that not all the words are brought forth through him himself, but that, as participation is granted along with authority, and on account of the indwelling of God, those who partake are named gods.
1:3119
Ἀμέλε[ι γο]ῦν καὶ Μωσεῖ λαλῶν ἄγγελος ἐρρέθη·
的確，那向摩西說話者也被稱為使者：
Indeed, then, to Moses also the one speaking was called an angel:
1:3120
Καὶ ἐκάλεσε[ν] α̣ὐτὸν ἄγγελος Κυρίου καὶ εἶπεν·
耶和華的使者呼叫他，說：
And an angel of the Lord called him and said:
1:3121
Ἐγὼ Θεὸς Ἀβραὰμ καὶ Θεὸς Ἰσαὰκ καὶ Θεὸς Ἰακώβ
「我是亞伯拉罕的神、以撒的神、雅各的神。」
I am the God of Abraham and the God of Isaac and the God of Jacob.
1:3122
Ὡς πρὸς τὸ διακονεῖνοὖν ἀγγέλων εἰσὶν λόγοι, ὡς δὲ πρὸς τὴν δύναμι̣ν Θεοῦ
所以，就施行職事而言，這些是使者的話；但就其能力而言，卻是屬神的。
As with respect to ministering, then, they are words of angels; but as with respect to the power, they are of God.
1:3123
Καὶ αὕτη μὲν ἡ πρώτη ἀπόδοσι̣ς̣ ····
這確是第一種解釋……
And this indeed is the first explanation ...
1:3124
ἔστιν δὲ καὶ ἄλλη εἰσαγωγικῷ το̣ι̣α̣ύτη·
但另有一種較為入門的解釋，如下：
But there is also another, of an introductory kind, as follows:
1:3125
ε̣ι̣σ̣ι`̣ θεοὶ πολλοὶ καὶ κύριοι πολλοὶ ἐν τῷ οὐρανῷ κ̣αὶ ἐπὶ τῆς γῆς, θεοὶ δὲ οὐ τὰ εἴδωλα ἢ δαίμονε̣ς̣ α̣λλ' ε̣κεῖνο̣ι̣ πρ̣ο`̣ς οὓς γέγονεν ὁ θεοποιή[σα]ς αὐτούς
天上地上有許多神、許多主；然而所謂神，並非偶像或鬼魔，乃是那位使他們成為神者所臨到的那些人。
there are many gods and many lords in heaven and on earth; yet gods, not the idols or demons, but those to whom he came who made them gods.
1:3126
Ἐὰν̣ πρὸς ἀν[θρώπου]ς̣ γ̣ε´̣ν̣η̣ται ὁ τοῦ Θεοῦ λόγος, οἱ ἄνθρωποι [ θ]ε̣ο̣ποιοῦνται ε···
若神的道臨到人，人便被造成神……
If the word of God comes to men, the men are made gods ...
1:3127
ην ὅτε̣ ὁ Θεοῦ λόγος ο̣ραγ̣[·]···
……當神的道……
... when the Word of God ...
1:3128
κατὰ τὸ Θεὸς [ θ]εῶν Κύριος ἐλάλησεν, δηλονότι τῶν κατὰ μετουσία[ν ·]···
按著「神，眾神之神耶和華，說話了」——顯然是指那些藉著有分而如此的人……
according to 'the God of gods, the Lord, has spoken' — clearly of those who are so by participation ...
1:3129
Θεοῦ λόγον κατὰ τουτο·ς [···]·νομένων
按此，神的道……那些成為的人……
the word of God according to this ... of those coming to be ...
1:3130
ὁ Κύριος ὠνομάσθη ·[··]···ει̣ μὴ κ̣αὶ διὰ τουτ····ει ···
祂被稱為主……除非也藉著這……
the Lord was named ... unless also through this ...
1:3131
ὁ Θεὸς ἀλλὰ Σὺ ὁ Θεὸ[ς ὁ ἐ]πιδών με ε··
並非「神」，而是「你是看顧我的神」……
not 'God' but 'Thou art the God who lookest upon me' ...
1:3132
θεο-ποιουμένων [····] Καὶ ···
那些被造成神的人……又……
of those being made gods ... And ...
1:3133
δὲ τὸ εἰλικρινε`̣ς τῆς ὀπτασίας ἐπήγαγεν·
她又加上那異象的真確性：
and she added the genuineness of the vision:
1:3134
Καὶ γ[ὰρ ἐ]νώπιον εἶν ὀφθέντα μοι, δῆλον δὲ ὡς οὐ σαρκὸς ὄμμ̣[ασι]ν α̣λλὰ δια̣ν̣οίας καθὸ εἴρηται·
「我竟然面對面見了那向我顯現者」；顯然這不是用肉身的眼睛，乃是用心思的眼睛，正如所說的：
For indeed I have seen face to face him who appeared to me; and it is clear that it was not with the eyes of the flesh but of the understanding, according to what is said:
1:3135
Μακά-ριοι οἱ καθαροὶ τῇ κα[ρδ]ίᾳ ὅτι αὐτοὶ τὸν Θεὸν ὄψονται·
「清心的人有福了，因為他們必得見神。」
Blessed are the pure in heart, for they shall see God.
1:3136
ἐμφανίζεται γὰρ τοῖς μὴ [ἀ]πιστοῦσιν αὐτῷ
因為祂向那些不對祂存不信的人顯明自己。
For he is made manifest to those who do not disbelieve in him.
1:3137
Ἀγαθότητ̣ι̣ γὰρ ο̣ Θ̣εὸς ἑαυτὸν εἰς καταν[όη]σιν παρέχει, ἀδυνάτου οὐ´̣σ̣η̣ς τῆς γενητῆς φύσεως ἰδεῖν [μὴ] αὐτοῦ ἑαυτὸν ἐπιδιδόντος εἰς θεωρίαν πρὸς τὴν ἑκάστο[υ τ]ῆς πίστεως ἀναλογίαν
因為神出於良善，將自己交給人去認識；既然受造的本性若非祂自己將自己交付於觀想，便不能看見祂，這乃是按著各人信心的程度。
For out of goodness God gives himself to be perceived, since it is impossible for created nature to see him unless he himself gives himself over to contemplation, according to the measure of each one's faith.
1:3138
δὲ καὶ τὸ συγγραφικὸν π[νεῦμα] ····
並那記述的靈……
and also the writing spirit ...
1:3139
Ἕνεκεν τούτου ἐκάλεσεν τὸ φρέαρ Φρέαρ οὗ ἐ[νώ]πιον εἶδον·
因此她給那井起名叫「我在此面對面看見者之井」。
For this reason she called the well 'Well where I saw face to face.'
1:3140
ἐστιν ἡ τῶν πρεπόντω[ν] κατανόησις·
這乃是對合宜之事的認知；
it is the perception of things fitting;
1:3141
τ̣ῶν πολλάκις ἐπὶ νοητω῀̣[ν λαμ]βάνεται·
這往往是就可理解的事物而言的；
which is often taken of intelligible things;
1:3142
Πίνε ὕδατα ἀπὸ σῶν ἀγγείων καὶ ἀπὸ σῶν φρεάτων πηγῆς
「你要喝自己池中的水，飲自己井裡的活水。」
Drink waters from thy own vessels and from the spring of thine own wells.
1:3143
θεωρήματ̣α̣ ῥαίνοντα τὰ φρέατά ἐστιν τῆς πηγῆς, ἥτις ἡ περὶ Θεοῦ ὀρθὴ κατάληψις, τῶν φρεάτων ὄντων τῶν θείων λόγων
那噴湧默觀之思的井，乃是那泉源之井；泉源就是對神正確的領悟，而那些井就是神聖的話語。
The wells that sprinkle contemplations are those of the spring, which is the right apprehension concerning God, the wells being the divine words.
1:3144
Εὖ δὲ καὶ τὸ ἀνὰ μέσον Καδὴς καὶ ἀνὰ μέσον Βάραδ τεθεᾶσθα̣ι̣ τὴν ὀπτασίαν τ̣ο̣υ῀̣ < δι>δασκαλικοῦ λ̣ο´̣γ̣ο̣υ̣·
那教訓之道的異象是在加低斯和巴列中間看見的，這也是美好的。
And it is also well that the vision of the teaching word was beheld between Kadesh and Bered.
1:3145
ἑρμηνεύεται μὲν γὰρ Καδὴςἁγία, Βάραδ δὲ ἀστραπή
因為加低斯譯作「聖潔」，巴列譯作「閃電」。
For Kadesh is interpreted 'holy,' and Bered 'lightning.'
1:3146
Ἐμμ[έσ]ῳ οὖν τούτων τοῦ τε ἁγίου, οὗπερ μ̣η`̣ν ὑπάρχει θ···
所以在這兩者當中，就是那聖潔的（其中……）……
In the midst, then, of these, of the holy, in which ...
1:3147
···[··], καὶ ἐμμέσῳ ἀστραπῆς, φωτεινῆς κατα-στάσεως, ἡ παίδευσι[ς] η̣ θεία γίνεται·
……又在閃電、就是光明境況的當中，那神聖的教導便得以成就。
... and in the midst of lightning, a luminous condition, the divine instruction comes to be.
1:3148
Ἔφαναν γὰρ αἱ ἀστραπαί σου τῇ οἰκουμένῃ
「你的電光照亮世界。」
For thy lightnings shone upon the world.
1:3149
Καὶ ἔτεκεν Ἁγὰρ τῷ Ἀβρὰμ υἱὸν καὶ ἐκάλεσεν Ἀβρὰμ τὸ ὄνομα τοῦ υἱοῦ αὐτοῦ ὃν ἔτεκεν Ἁγὰρ Ἰσμαήλ
夏甲給亞伯蘭生了一個兒子，亞伯蘭給夏甲所生的兒子起名叫以實瑪利。
And Hagar bore to Abram a son, and Abram called the name of his son whom Hagar bore Ishmael.
1:3150
Ἀβρὰμ δὲ ἦν ὀγδοήκοντα ἓξ ἐτῶν ἡνίκα ἔτεκεν Ἁγὰρ τὸν Ἰσμαὴλ τῷ Ἀβράμ
夏甲給亞伯蘭生以實瑪利的時候，亞伯蘭年八十六歲。
And Abram was eighty-six years old when Hagar bore Ishmael to Abram.
1:3151
Πιθανὸν μὲν ἂν λέγοιτο ὅτι πρὸς κατάστασιν σεμνότητος καὶ γνησιότητος κεῖται μετὰ παρατηρήσεως τὸ ἔτεκεν < Ἁγὰρ τῷ> Ἀβρὰμ υἱόν, σαφῆ δὲ πρὸς τὸ ῥητὸν τὰ ἑξῆς·
或許可以合理地說，為了確立尊嚴與正統的地位，「夏甲給亞伯蘭生了一個兒子」這句話乃是經過審慎的觀察而寫下的；而就字面的意義而言，接下來的話已然十分明白。
It might plausibly be said that, for the establishment of dignity and legitimacy, the phrase 'Hagar bore Abram a son' is set down with careful precision; and what follows is plain enough with respect to the literal sense.
1:3152
ἴδωμεν δὲ καὶ τὰ πρὸς ἀναγωγήν
但讓我們也來思想那些關乎更高層屬靈引申（寓意）之意義的事。
But let us also consider the matters that pertain to the higher, anagogical sense.
1:3153
Ὁ προκόπτων ὅτε πρὸς τὸν σκοπὸν τοῦ διδασκάλου τίκτει, οὐκ εὐκα-ταφρόνητόν ἐστι τὸ τικτόμενον
當一個正在長進的人，按著教師的目標生出果子來時，那所生出來的果子便不是可以輕看的。
When one who is making progress brings forth offspring in accord with the aim of his teacher, that which is brought forth is not a thing to be despised.
1:3154
Τὸ κατάλληλον οὖν παρί-σ<τα>ται τὸ λόγιον τοῦ γεννήματος πρὸς τὸν ὀρθῶς παιδεύοντα καὶ σπείροντα τὸ ὠφελοῦν ···
因此，關於所生之果子的這句話，恰如其分地呈現出來，與那正確地教導、並撒下有益種子的人相稱。
Fittingly, then, the saying of the offspring is presented as corresponding to the one who rightly instructs and sows that which is profitable.
1:3155
εἶπ̣εν ἔτεκεν Ἁγὰρ τῷ Ἀβράμ
經上說：「夏甲給亞伯蘭生了一個兒子。」
It said: 'Hagar bore a son to Abram.'
1:3156
Ὅτι δὲ τοῦτο οὕτως ἔχει ····
而這事的確如此……
And that this is indeed so...
1:3157
παρέσχον τῆς γραφῆς λεγούσης, ἐπιφέρεται·
我已從經上所說的話中提出佐證；經文接著又補充說：
I have furnished from what the Scripture says; it goes on to add:
1:3158
Καὶ ἐκάλεσεν Ἀβρὰμ τὸ ὄνομα <τοῦ υἱοῦ> αὐτοῦ, καὶ ἐπάγει ὃν ἔτεκεν αὐτῷ·
「亞伯蘭給他兒子起名」；並補上一句「就是夏甲所給他生的」。
'And Abram called the name of his son'; and it adds, 'whom she bore to him.'
1:3159
εἰ γὰρ μὴ ἔννοιαν, ἣν ἀποδε···α ···
因為若不是他心中懷有那所顯明出來的意念……
For if he did not have the thought which is shown forth...
1:3160
εἶχεν το··υτ··, ἠρκεῖτο τῷ καὶ ἐκάλεσεν Ἀβρὰμ τὸ ὄνομα τοῦ υἱοῦ αὐτοῦ, οὐ προσθεὶς τὸ ὃν ἔτεκεν αὐτῷ
……他若懷有此意念，本可滿足於「亞伯蘭給他兒子起名」這句話，而不必再加上「就是她所給他生的」。
...he possessed this, he would have been content with 'And Abram called the name of his son,' without adding 'whom she bore to him.'
1:3161
Καὶ ταῦτα μὲν ἐπ̣ι`̣ τοσοῦτον·
關於這些事，說到這裡也就夠了。
And let this much suffice for these matters.
1:3162
ἴδωμεν δὲ καὶ το`̣ περὶ τ̣ῶν ἀριθμῶν τῶν ἐτῶν τοῦ πατριάρχου·
但讓我們也來思想那關乎這位族長歲數之數目的事。
But let us also consider what concerns the number of the patriarch's years.
1:3163
ὀγδοήκοντα ἓξ ἐτῶν ἡνίκα ἔτεκε̣ν̣ Ἁγὰρ τὸν Ἰσ̣μαὴλ τῷ Ἀβράμ
夏甲給亞伯蘭生以實瑪利的時候，亞伯蘭年八十六歲。
He was eighty-six years old when Hagar bore Ishmael to Abram.
1:3164
Ἀμφότεροι τοίνυν οἱ ἀριθμοὶ
那麼，這兩個數目……
Both of the numbers, then...
1:3165
Ε̣γ̣ε´̣ν̣ε̣τ̣ο̣ δ̣ε`̣ Α̣β̣ρ̣α`̣μ̣ ε̣τ̣ω῀̣ν̣ ε̣ν̣ε̣ν̣η´̣κ̣ο̣ν̣τ̣α̣ ε̣ν̣ν̣ε´̣α̣ κ̣α̣ι`̣ ὤφθη Κύριος τῷ Ἀβρὰμ κ̣α̣ι`̣ ε̣ἰ῀̣π̣ε̣ν̣ α̣υ̣τῷ·
「亞伯蘭年九十九歲的時候，耶和華向亞伯蘭顯現，對他說：」
'And Abram was ninety-nine years old, and the Lord appeared to Abram and said to him:'
1:3166
Ἐγώ εἰμι ὁ Θεός [ σου], εὐαρέστει ἐνάντιον ἐμοῦ καὶ γίνου ἄμεμπτος
「我是你的神；你當在我面前作蒙我喜悅的，並要作完全人。」
'I am your God; be well-pleasing before me and become blameless.'
1:3167
Ὁ ἑκατὸν ἀριθμὸς συντελεῖται ἐκ δέκα τῶν δέκα·
一百這個數目乃是由十乘十而構成的。
The number one hundred is completed out of ten times ten.
1:3168
··τοις κυλιόμενοι ἐλέχθησαν εἶν̣α̣[ι] τετράγωνοι, τὸ δὲ τετρ[άγωνο]ν σχῆ-μα βέβαιόν ἐστιν
……那些能滾動之物被稱為正方形，而正方形的形狀乃是穩固的。
...things that roll were said to be squares, and the square figure is stable and secure.
1:3169
··ως ἔσται ....................α
……如此便將成就……
...so it will be...
1:3170
πάλιν οὖν ὤφθη τῷ Ἀβρ̣α`̣μ ὁ Θεὸς ···
於是，神再一次向亞伯蘭顯現……
Again, then, God appeared to Abram...
1:3171
φ̣ι̣λ̣άνθρωπο̣ς εἰς τὸ ὀφθῆναι καταξιῶν αὐτοῦ εἶναι Θεὸς λέγων Ἐγώ εἰμι ὁ Θεός σου
……祂滿有慈愛，甘願顯現，並樂意作他的神，說：「我是你的神。」
...loving toward mankind, deigning to appear and to be his God, saying, 'I am your God.'
1:3172
Ἔστιν δὲ τῶν ἁγίων Θεὸς ου̣·····ων α̣λλα`̣ καὶ πάντων μὲν οὐρανο̣υ῀̣ καὶ γῆς καὶ τῶν ἐν αὐτοῖς δημιουρ[γὸς] ὤν, ἐξαιρέτως κατὰ λατρείαν αὐτῶν Θεὸς γινόμενος ου···
祂是眾聖徒的神……但祂也是萬物、諸天與大地、以及其中一切之物的創造主；而按著他們的敬拜，祂特別地成為他們的神……
He is the God of the saints... but he is also the Creator of all things, of heaven and earth and of those within them, and in a special way, according to their worship, he becomes their God...
1:3173
Ὁ Θεός, ὁ Θεός μου, δηλοῦντος τοῦ λόγου ὅτι ὁ πάντων Θεὸς καὶ ἐμοῦ καὶ ὡς δουλεύοντός σοι Θεὸς τυγχάνεις
「神啊，我的神」——這句話表明，那位作萬有之神的，也是我的神；而祢對我這服事祢的人而言，正是神。
'O God, my God' — the phrase making clear that he who is the God of all is also mine, and that you are God to me as to one who serves you.
1:3174
Ἀλείφ̣ω̣ν̣ δὲ αὐτ̣ὸν̣ ε̣ι̣ς̣ ἀγῶνα καὶ παρασκευὴν ἀνδρείας ἐπάγει τὸ Εὐαρέστει ε̣ναντίον
祂彷彿是為著爭戰、為著操練勇氣而膏抹他，便加上一句「你當在我面前作蒙我喜悅的」。
And anointing him, as it were, for the contest and for a training in manly courage, he adds, 'Be well-pleasing before me.'
1:3175
Καὶ θ̣η´̣σ̣ο̣μ̣α̣ι̣ τ̣η`̣ν̣ δ̣ι̣α̣[θήκην μου ἀνὰ] μ̣ε´̣σ̣ο̣ν̣ ε̣μ̣ο̣υ῀̣ κ̣α̣ι`̣ α̣ν̣α`̣ μ̣ε´̣σ̣ο̣ν̣ σοῦ κα̣ι`̣ π̣λ̣η̣θ̣υ̣ν̣ω῀̣ σ̣ε̣ [σφόδρα
「我要與你堅立我的約，就在我與你之間，並要使你的後裔極其繁多。」
'And I will establish my covenant between me and you, and I will multiply you exceedingly.'
1:3176
ἐνα]ν̣τ̣ι´̣ο̣ν̣ ἐμοῦ γίνου ἄμεμπτος ................[ ···
「……你要在我面前作完全人……」
'...become blameless before me...'
1:3177
κατὰ τὸ ῥητὸν ···εσχεν οὐ θαῦμα δὲ τοῦτο
就字面的意義而言……他已擁有；然而這並非甚麼希奇之事。
According to the literal sense... he had; yet this is no marvel.
1:3178
Καὶ γὰρ ἄλλα̣ ἐ´̣θ̣ν̣η πολυάνθρωπα γεγόνασιν χῃιι
因為的確，別的邦國也曾人丁興旺、成為大族。
For indeed other nations too have become populous.
1:3179
Κ̣α̣ι`̣ ἐ´̣π̣ε̣σ̣ε̣ν̣ Α̣β̣ρ̣α`̣μ̣ ε̣π̣ι`̣ π̣ρ̣ο´̣σ̣ω̣π̣ο̣ν̣ α̣ὐτοῦ
「亞伯蘭就俯伏在地。」
'And Abram fell upon his face.'
1:3180
χαίροντες ἅμα κα̣ι`̣ καταπληθ̣υ̣νόμενοι ὡς καὶ ὁ πατριάρχης
……一面歡喜，一面又大大地繁增，正如那族長一樣。
...rejoicing and at the same time being greatly multiplied, as also was the patriarch.
1:3181
Καὶ ἐλάλησεν αὐτῷ ὁ Θεὸς λέγων·
「神又對他說：」
'And God spoke to him, saying:'
1:3182
Καὶ ἐγὼ ἰδοὺ ἡ διαθήκη μου με-τὰ σοῦ καὶ ἔσῃ πατὴρ πλήθους ἐθνῶν
「至於我，看哪，我的約是與你立的，你要作多國之父。」
'And as for me, behold, my covenant is with you, and you shall be the father of a multitude of nations.'
1:3183
Καὶ οὐ κληθήσεται τὸ ὄ-ν̣ο̣μ̣α´̣ σου Ἀβρὰμ ἀλλ' ἔσται τὸ ὄνομά σου Ἀβραάμ, ὅτι πατέ-ρ̣α̣ πολλῶν ἐθνῶν τέθεικά σε
「你的名不再叫亞伯蘭，你的名要叫亞伯拉罕，因為我已立你作多國之父。」
'And your name shall no longer be called Abram, but your name shall be Abraham, for I have made you the father of many nations.'
1:3184
Καὶ αὐξανῶ σε σφόδρα σφό-δρα
「我要使你極其極其地昌盛。」
'And I will increase you exceedingly, exceedingly.'
1:3185
Πάλιν Κυ´̣ρ̣ι̣ο̣ς̣ μ̣ε̣τ̣ὰ τὸ πεσεῖν βεβαιοῖ τὴν ἐπαγγελίαν λέγων αὐτῷ ὅτι α̣υ̣τ̣ο`̣ς σ̣υ`̣ν̣ α̣ὐτῷ διαθήσεται διαθήκ̣ην·
亞伯蘭俯伏之後，主再一次堅定這應許，對他說，祂必親自與他立約。
Again, after he had fallen down, the Lord confirms the promise, saying to him that he himself will establish a covenant with him.