耶柔米

書信集（CSEL）第 1 章第 29/85 段

拉丁文原文．38 節．部分字詞可點開查義．本章太長已分段，此段為 1:1068–1:1105（全章共 3306 節）

1:1068

quae quidem et in hac uita intellegi potest, quando exuimur ueteri homine et induimur nouo, qui renouatur in cognitionem secundum imaginem creatoris, et gloriam domini contemplantes in eandem imaginem transformamur quasi a gloria in gloriam. nec est tempus ullum, quo non mutetur sanctus praeteritorum obliuiscens et in futurum se extendens, cum interior noster homo renouetur de die in $iem et inmutabilis deus, qui loquitur per prophetam:

這確實在今生也可以領會，就是當我們脫去舊人、穿上新人的時候；這新人照著創造他之主的形象，在知識上得以更新；我們既觀看主的榮耀，就變成主的形像，榮上加榮。聖潔的人沒有一刻不在被改變，他忘記背後、努力面前，我們裡面的人一天新似一天——而神是不改變的，祂藉先知說：

This indeed can be understood also in this present life, when we put off the old man and put on the new, who is renewed unto knowledge according to the image of his Creator, and, beholding the glory of the Lord, we are transformed into the same image, as from glory to glory. Nor is there any time in which the holy man is not being changed, forgetting the things that are past and stretching himself forth to those that are to come, while our inner man is renewed from day to day — and God is unchangeable, who speaks through the prophet:

1:1069

ego deus et non mutor, propter nos mutauerit faciem suam, formam serui acceperit et de Iudaea transmigrans ad Philistiim, qui interpretantur \'poculo corruentes\' - inebriati enim fuerant aureo calice Babylonis —, primum derisus sit propter stultitiam crucis, deinde susceptus propter gloriam triumphorum. carissimus autem ille est, de quo et Esaias canit: cantabo canticum dilecto dilecti uineae meae et euangelium: hic est filius meus dilectus, in quo mihi conplacui, hunc audite, cui non unus propheta, sed omnis chorus filiorum Core nunc laudes \'canit. qui sint autem filii Core, id est caluariae, in quadragesimo primo psalmo conpetentius disputatur.

「我是神，並不改變」——祂為我們的緣故改變了自己的面容，取了奴僕的形象，並且從猶大遷往非利士人那裡（非利士被解作「因杯而傾倒」——因他們曾被巴比倫的金杯灌醉），起初因十字架的愚拙而被人譏笑，隨後又因祂凱旋的榮耀而被人接納。而那最蒙愛者，就是以賽亞也歌唱的那一位：「我要為我所親愛的唱歌，是我所愛者論他葡萄園的歌」；福音書也說：「這是我的愛子，我所喜悅的，你們要聽他。」如今向祂歌唱讚美的，不是一位先知，而是可拉子孫的全班歌隊。至於可拉子孫，就是髑髏地之人，究竟是誰，在第四十一篇詩篇中討論得更為合宜。

'I am God, and I change not' — He has changed His face for our sake, has taken the form of a servant, and, passing over from Judaea to the Philistines (who are interpreted 'falling by a cup' — for they had been made drunk by the golden cup of Babylon), was first mocked on account of the foolishness of the cross, and then received on account of the glory of His triumphs. But that most beloved one is He of whom Isaiah too sings: 'I will sing a song of the beloved to my beloved concerning his vineyard'; and the Gospel: 'This is my beloved Son, in whom I am well pleased; hear him.' To Him not one prophet, but the whole choir of the sons of Korah now sings praises. But who the sons of Korah — that is, of Calvary — are, is more suitably discussed in the forty-first Psalm.

1:1070

et nt sciamus textum cantici titulo conuenire, mutationem de alio ad aliud discit et filia, cui praecipitur, ut antiqui parentis oblita regiis se amplexibus paret. uictorem autem eum esse, qui dicit: confidite, ego uici mundum et ad quem ista adule - I scentis oratio est: a te uictoria et sapientia et gloria et ego tuus seruus, profecto nouit, qui domino uincente superauit et est particeps triumphorum eius et qui inmarciscibilem gloriae coronam de candore bonorum operum et de uarietate uirtutum texuit saluatori. Eructuauit cor meum uerbum bonum. pro quo interpretatus est Symmachus:

為叫我們知道這歌的正文與其標題相合，那受命的女兒也學習從一事轉向另一事——就是她要忘記她古時的父母，預備自己迎接君王的懷抱。她真知道那說「你們放心，我已經勝了世界」的那一位就是得勝者，也知道那位向祂發出這少女之言的：「得勝、智慧、榮耀都出於你，我是你的僕人」——她認識那與得勝之主一同得勝、並有分於祂凱旋的那一位；祂用善行的潔白和諸德的繁多，為救主編織了一頂不朽的榮耀冠冕。「我心裡湧出美辭。」敘瑪庫把它譯作：

And that we may know that the text of the song agrees with its title, the daughter to whom it is commanded also learns the change from one thing to another — that she, forgetting her ancient parent, should prepare herself for the royal embraces. And she truly knows Him to be the victor who says: 'Be of good cheer, I have overcome the world,' and to whom this speech of the young woman is directed: 'From you is victory and wisdom and glory, and I am your servant' — she knows Him who has prevailed with the Lord conquering, and is a partaker of His triumphs; and who has woven for the Savior an unfading crown of glory out of the whiteness of good works and the variety of the virtues. 'My heart has uttered forth a good word.' For which Symmachus has interpreted:

1:1071

commotum estcormeum uerbo bono iudicans ad alterius sermonem cor dicentis motum et spiritu sancto futura Christi sacramenta pandente etiam hunc in eloquium prorupisse, ut. quemadmodum ceteri de adueutu»eius locuti sunt, et iste loqueretur. ructus autem proprie dicitur digestio cibi et concoctarum escarum in uentum efflatio . quomodo ergo iuxta qualitatem ciborum de sto- \'I macho ructus erumpit et uel boni uel mali odoris flatus indicium est, ita interioris hominis cogitationes uerba proferunt et ex abundantia cordis os loquitur. iustus comedens replet animam suam, cumque sacris doctrinis fuerit satiatus, de bono cordis thesauro profert ea, quae bona sunt, et cum apostolo loquitur:

「我的心被美辭所激動」——他判斷說話者的心是被另一位的言語所激動，且聖靈既顯明基督未來的奧祕，他也就迸發成言，好使他如同其他人論及祂的降臨一般，這一位也照樣說話。「噯氣」（ructus）一詞，本義是指食物的消化，以及那已煮化之肉食向風中的呼出。因此，正如按食物的性質，噯氣從胃中迸出，其氣息乃是好味或惡味的表徵，內裡之人的思念也照樣產生言語，並且心裡所充滿的，口裡就說出來。義人吃飽了就滿足他的心靈，既飽足於聖潔的教訓，就從他心裡所存的善庫中，發出那美善的來，並與使徒同說：

'My heart was moved by a good word' — judging that the heart of the speaker was moved to another's utterance, and that, the Holy Spirit revealing the future mysteries of Christ, he too burst forth into speech, so that, just as the others spoke of His coming, this one also might speak. Now 'belching' (ructus) is properly said of the digestion of food and the breathing forth into the wind of the meats that have been concocted. Therefore, just as, according to the quality of the food, a belch bursts out from the stomach and the breath is an indication of a good or a bad odor, so the thoughts of the inner man produce words, and out of the abundance of the heart the mouth speaks. The just man eating fills his soul, and when he has been satisfied with sacred teachings, out of the good treasure of his heart he brings forth the things that are good, and with the Apostle he says:

1:1072

an experimentum quaeritis eius, qui in me loquitur Christus? quidam ex persona patris dictum intellegi uolunt, quod ex imis uitalibus et cordis arcanis uerbum suum, quod in se erat semper, protulerit iuxta alterius psalmi uaticinium: ex utero ante luciferum genui te, et quomodo uterus non significat uterum — neque enim deus diuiditur in membra —, sed eandem substantiam patris filiique demonstrat, sic cor et uerbum, quod profertur ex corde, patrem ostendere et filium. et quod sequitur: dico ego opera mea regi, illi coaptant intellegentiae: ipse dixit et facta sunt, ipse m-andauit et creata sunt, quod dicente patre operatus sit filius;

「你們既然尋求基督在我裡面說話的憑據」，有些人願意把這句理解為出自父的位格所說：即父從祂至內的臟腑和心的隱密處，發出祂那素常在祂裡面的道，正如另一篇詩篇的預言：「在晨星之先，從腹中我生了你」；正如「腹」並不表示一個腹——因為神並不被分為肢體——而是顯明父與子同一的本質，照樣「心」與那從心裡發出的「道」，就顯明父與子。接著的話：「我論到我的作為，是向王說的」，他們把它配合這一理解：「祂說有，就有；祂命立，就立」，因為父發命而子成就；

'Do you seek a proof of Him who speaks in me, Christ?' Some wish it to be understood as spoken from the person of the Father, that out of His inmost vitals and the secrets of His heart He brought forth His Word, which was always in Himself, according to the prophecy of another psalm: 'From the womb before the daystar I begot you'; and just as 'womb' does not signify a womb — for God is not divided into members — but demonstrates the same substance of the Father and the Son, so 'heart' and the 'word' which is brought forth from the heart show the Father and the Son. And what follows: 'I speak my works to the king,' they fit to this understanding: 'He spoke and they were made, He commanded and they were created,' because at the Father speaking the Son wrought;

1:1073

omnia, quae pater facit, eadem et filium facere similiter et patrem manentem in eo operari cuncta per filium. Dico ego opera mea regi. propheticus c.horus Christi ecclesiae sacramenta dicturus, ne carmine uideatur indignus et ob conscientiam peccatorum dicatur ei: ut quid tu enarras iustitias meas et adsumis testamentum meum per os tuum?, opera sua regi, quem laudaturus est, confitetur, ut uel, si bona sunt, ipse suscipiat uel, si mala sunt, mundet; facitque, quod iussus est: dic tu iniquitates tuas, ut iustificeris, et: iustus accusator sui est in principio sermonis. ίδίωμα autem non solum Hebraicae sed et Latinae linguae est pro syntagmatibus et scriptis \' opuseula \' dicere.

父所作的一切，子也照樣作；父住在祂裡面，藉子作萬事。「我論到我的作為，是向王說的。」先知的歌隊將要宣告基督教會的奧祕，惟恐顯得配不上這歌，並因罪的自覺而被人對它說：「你怎敢傳說我的律例、口中提到我的約呢？」——於是把自己的作為向那將要稱頌的王承認出來，好叫這些作為若是善的，祂便悅納；若是惡的，祂便潔淨；它就照所受的吩咐而行：「你要述說你的不義，好使你稱義」，又說：「義人先控告自己。」再者，把作品與文章稱為「小作」（opuscula），不僅是希伯來文的慣用語（ἰδίωμα），也是拉丁文的慣用語。

whatever the Father does, the Son likewise does the same, and the Father, abiding in Him, works all things through the Son. 'I speak my works to the king.' The prophetic choir, being about to declare the mysteries of the Church of Christ, lest it should seem unworthy of the song and, on account of the consciousness of sins, it should be said to it, 'Why do you declare my justices and take up my testament by your mouth?' — confesses its own works to the King whom it is about to praise, so that either, if they are good, He may accept them, or, if they are bad, He may cleanse them; and it does what it was commanded: 'Tell your iniquities, that you may be justified,' and 'The just man is his own accuser at the beginning of his speech.' Now it is an idiom (ἰδίωμα) not only of the Hebrew but also of the Latin language to call 'little works' (opuscula) instead of compositions and writings.

1:1074

ergo et iste, qui laudes cantaturus est domino, carmen suum et opusculum consecrat ei et pro Musis gentilium ipsum inuocat in principio, quem laudaturus est. Lingua mea calamus scribae uelociter scribentis. pro quo nos interpretati sumus: lingua mea stilus scribae uelocis. extrema pars prologi est; et cum praecedentibus iunge, quod sequitur: eructuauit cor meum in laudes dei sermonem bonum et opuscula mea, quibus eum praedicaturus sum, ipsi potissimum consecraui. debeo ergo et linguam meam quasi stilum et calamum praeparare, ut per illam in corde auribus audientium scribat spiritus sanctus; meum est enim quasi organum praebere linguam, illius quasi per organum sonare, quae sua sunt.

因此這一位——他將要向主歌唱讚美——也把他的歌與小作獻給祂，並在開端不召喚外邦的繆斯，而召喚那位他將要稱頌的主自己。「我的舌頭是快手筆錄之抄書人的筆。」我們把它譯作：「我的舌頭是敏捷抄書人的鐵筆。」這是序言的末段；請把接下來的與前面所說的相連：「我的心已向著神的讚美湧出美辭，而我那將要用來傳揚祂的小作，我已首先把它們獻給祂。」因此我也當預備我的舌頭如同鐵筆與蘆筆，好使聖靈藉它在聽者的耳中、在心版上書寫；因為供給我的舌頭如同一件樂器是我的事，藉這樂器發出那屬祂之音乃是祂的事。

Therefore this one too, who is about to sing praises to the Lord, consecrates his song and little work to Him, and instead of the Muses of the Gentiles invokes at the beginning the very One whom he is about to praise. 'My tongue is the pen of a scribe writing swiftly.' For which we have interpreted: 'My tongue is the stylus of a swift scribe.' This is the last part of the prologue; and join with the preceding what follows: 'My heart has uttered forth into the praises of God a good word, and my little works, by which I am about to proclaim Him, I have consecrated above all to Him.' Therefore I ought also to prepare my tongue as it were a stylus and pen, so that through it the Holy Spirit may write in the heart, in the ears of the hearers; for it is mine to furnish my tongue as it were an instrument, and His to sound through the instrument the things that are His own.

1:1075

stilus scribit in cera, calamus uelin charta uel in membranis aut in quacumque materia, quae apta est ad scribendum. mea autem lingua in similitudinem scribae uelocis, quem notarium possumus intellegere, quodam signorum conpendio breuiatum euangelii strictumque sermonem exarabit in tabulis cordis carnalibus. si enim lex per manum mediatoris digito dei scripta est et, quod destructum est, glorificatum est, quanto magis euangelium, quod mansurum est, per meam linguam scribetur a spiritu sancto, ut illius laudes, ad quem in Isaia dicitur: uelociter spolia detrahe, cito praedare, uelox corde credentium sermo describat! Speciosus forma prae filiis hominum. in Hebraico:

鐵筆寫在蠟上，蘆筆則寫在紙上，或羊皮上，或任何適於書寫的材料上。而我的舌頭乃是敏捷抄書人的樣式——我們可把他理解為速記者（notarius）——他要用某種記號的簡縮，把福音那簡短緊湊的言語刻在心中屬肉的版上。因為若律法是藉中保之手、用神的指頭寫的，且那要廢去的尚且有榮光，那將要長存的福音，藉我的舌頭、由聖靈書寫，豈不更有榮光嗎？好使這敏捷的言語，在信者的心中，快速地描繪出那位的讚美——就是在以賽亞書中對祂所說的：「你要速速擄掠，快快搶奪！」「你比世人更美。」在希伯來文中：

The stylus writes on wax, the pen either on paper or on parchments or on whatever material is fit for writing. But my tongue is in the likeness of a swift scribe, whom we can understand to be a shorthand-writer (notarius), who by a certain abbreviation of signs will engrave the shortened and compressed discourse of the Gospel on the fleshly tables of the heart. For if the Law was written by the hand of the Mediator, by the finger of God, and what was destroyed was glorified, how much more shall the Gospel, which is to abide, be written through my tongue by the Holy Spirit, so that the swift word may inscribe the praises of Him to whom it is said in Isaiah, 'Swiftly take away the spoils, quickly plunder,' swift in the heart of believers! 'Beautiful in form beyond the sons of men.' In the Hebrew:

1:1076

decore pulchrior es filiis hominum. finito prohoemio hinc narrationis exordium est et fit apostropha ad ipsum amantissimum et dilectum et regem, cui dicentis opera consecrata sunt. quaeritur autem, quomodo pulchrior sit cunctis filiis hominum, de quo legimus in Isaia: uidimus eum, et non habebat speciem neque decorem, sed erat species eius inhonorata et deficiens a filiis - hominum; homo in plaga. positus et sciens ferre infirmitatem, quia auertit faciem suam. nec statim scriptura dissonare uideatur, quia ibi ignobilitas corporis propter flagella et sputa et alapas et clauos et iniurias patibuli commemoratur, hic pulchritudo uirtutum in sacro et uenerando corpore.

「就你的美貌而言，你比世人更俊美。」序言既畢，敘事就從此處開始，並向那同一位最蒙愛者、所愛者與王發出呼告——說話者的作為都是獻給祂的。但有人問：祂怎能比一切世人更俊美呢？論到祂，我們在以賽亞書中讀到：「我們看見祂，祂並無佳形美容，祂的形貌反被藐視，比世人衰殘；祂是被置於痛苦中、深知擔當憂患的人，因為祂掩了面。」聖經卻不當立時顯得自相矛盾，因為那裡所記念的，是因鞭打、唾沫、掌摑、釘子和刑架之凌辱而來的身體之卑賤，這裡所記念的，卻是那聖潔可敬之身體中諸德的美麗。

'In beauty you are fairer than the sons of men.' The preface being finished, from here is the beginning of the narrative, and there is made an apostrophe to that same most beloved and beloved and king, to whom the works of the speaker are consecrated. But it is asked how He is fairer than all the sons of men, of whom we read in Isaiah: 'We saw Him, and He had no form nor comeliness, but His form was dishonored and failing beyond the sons of men; a man set in the plague and knowing how to bear infirmity, because He turned away His face.' Nor let Scripture at once seem to be discordant, because there the ignobility of the body is commemorated on account of the scourges and the spittings and the blows and the nails and the injuries of the gibbet, here the beauty of the virtues in the sacred and venerable body.

1:1077

non quo diuinitas Christi hominibus conparata formosior sit — haec enim non habet conparationem —, sed absque passionibus crucis uniuersis pulchrior est: uirgo de uirgine, qui non ex uoluntate uiri, sed ex deo natus est. nisi enim habuisset et in uultu quiddam oculisque sidereum, numquam eum statim secuti fuissent apostoli nec, qui ad conprehendendum uenerant, corruissent. denique et in praesenti testimonio, in quo ait: homo in plaga positus et sciens ferre infirmitatem, reddit causas, quare ista perpessus sit: quia auertit faciem suam, id est paululum diuinitate subtracta corpus iniuriae dereliquit.

這並非說基督的神性與人相比更美麗——因為神性無可比擬——而是說，除去十字架的苦難之外，祂比一切都俊美：童貞女所生的童貞者，祂不是從人的意思，乃是從神生的。因為倘若祂的容貌與眼目中若沒有某種如星辰般的東西，使徒們絕不會立時跟從祂，那些來捉拿祂的人也不會仆倒在地。最後，即在眼前這見證中——它說「祂是被置於痛苦中、深知擔當憂患的人」——它也道出祂受這些苦的緣由：「因為祂掩了面」，就是說，祂的神性稍稍收回，便把身體交付於凌辱。

Not that the divinity of Christ is more beautiful when compared to men — for it has no comparison — but that, apart from the sufferings of the cross, He is fairer than all: a Virgin of a Virgin, who was born not of the will of man but of God. For unless He had had something starlike also in His countenance and eyes, the apostles would never have followed Him at once, nor would those who had come to seize Him have fallen down. And finally, in the present testimony too, in which it says, 'a man set in the plague and knowing how to bear infirmity,' it gives the reasons why He suffered these things: 'because He turned away His face' — that is, His divinity being withdrawn a little, He abandoned the body to injury.

1:1078

quidam hunc uersiculum superioribus copulant, ut speciosus forma prae filiis hominum non ad Christum, sed ad calamum referatur. Effusa est gratia in labiis tuis, propterea benedixit te deus in aeternum. in editione uulgata pro \'benedixit\' \'unxit\' legimus; sed sciendum, quod error scriptorum septuaginta translatoribus non debeat inputari, qui hoc loco cum Hebraica ueritate concordant. legentes illud: Iesus proficiebat sapientia et aetate et gratia apud deum et homines et in alio loco: admirabantur super uerbis gratiae eius, quae egrediebantur de ore illius, et quod in potestate habebat sermonem, intellegere possumus, quo sensu dictum sit: effusa est gratia in labiis tuis.

有些人把這小節與前面的相連，使「你比世人更美」不歸於基督，而歸於那筆。「恩典澆灌在你的嘴唇上，所以神賜福給你，直到永遠。」在通行本（武加大譯本）中，我們讀作「膏」而非「賜福」；但當知道，抄寫者的錯誤不當歸咎於七十士譯者，他們在此處是與希伯來原文相合的。我們既讀到：「耶穌的智慧和身量，並神和人喜愛他的心，都一齊增長」，又在另一處讀到：「眾人都稱讚他口中所出的恩言」，並且祂的話語帶著權柄，我們就能明白「恩典澆灌在你的嘴唇上」是在何種意義上說的。

Some join this little verse to the preceding ones, so that 'beautiful in form beyond the sons of men' should be referred not to Christ but to the pen. 'Grace is poured out upon your lips; therefore God has blessed you forever.' In the common edition (the Vulgate) we read 'anointed' instead of 'blessed'; but it should be known that the error of the copyists ought not to be imputed to the Seventy translators, who in this place agree with the Hebrew truth. Reading that: 'Jesus advanced in wisdom and age and grace with God and men,' and in another place: 'They marveled at the words of grace that proceeded from His mouth,' and that He had His speech in authority, we can understand in what sense it is said: 'Grace is poured out upon your lips.'

1:1079

Noe inuenit gratiam coram deo in diebus suis et Moyses et reliqui prophetarum, sed omnis gratiae multitudo in labiis saluatoris effusa est, quae in breui tempore totum inpleuit orbem: tamquam sponsus processit de thalamo suo; a summo caelo egressio eiusetoccursusillius usque ad summum eius. nam et sancta Maria, quia conceperat eum, in quo omnis plenitudo diuinitatis habitat corporaliter, plena gratia salutatur et apostolus sciens praedicationem suam non in eloquentia saeculari, sed in uirtute dei omnes mundi superasse doctrinas ait:

挪亞當日在神面前蒙恩，摩西和其餘的先知也是如此，然而恩典的全部豐盛卻澆灌在救主的嘴唇上，在短時間內就充滿了全世界：「祂如同新郎出洞房，祂的出來是從至高的天，祂的環行直到天邊。」因為連聖潔的馬利亞，既懷了那位神性一切的豐盛都有形有體地居住在其中的主，也被稱為滿有恩典的；而使徒既知道他的傳道勝過世上一切的道理，不是憑屬世的口才，乃是憑神的能力，就說：

Noah found grace before God in his days, and Moses and the rest of the prophets, but the whole multitude of grace was poured out upon the lips of the Savior, which in a short time filled the whole world: 'As a bridegroom He came forth from His chamber; His going forth is from the highest heaven, and His return unto the highest thereof.' For holy Mary too, because she had conceived Him in whom all the fullness of the Godhead dwells bodily, is greeted as full of grace; and the Apostle, knowing that his preaching had surpassed all the doctrines of the world, not in worldly eloquence but in the power of God, says:

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et sermo meus et praedicatio mea non in persuasibilibus sapientiae uerbis, sed in ostensione spiritus et uirtutis, ut sit fides nostra non in sapientia hominum, sed in uirtute dei. seque ipsum reprehendens, quia dixerat: amplius autem omnibus laboraui, statim intulit: non autem ego, sed gratia dei, quae mecum est, et rnrsum : quia gratia eius, qui in me est, non fuit uacua. proprie autem in saluatore uerbum effusionis adiungitur, ut significet gratiae largitatem, secundum illud: effundam de spiritu meo super omnem carnem et: caritas dei effusa est in CQjdibus nostris.

「我說的話、我講的道，不是用智慧委婉的言語，乃是用聖靈和大能的明證，叫你們的信不在乎人的智慧，只在乎神的大能。」他又責備自己，因他曾說「我比眾使徒格外勞苦」，隨即補充說：「這原不是我，乃是神的恩與我同在」；並且又說：「因祂那在我裡面的恩，並不是徒然的。」如今，在救主身上特別加上「澆灌」一詞，是要表明恩典的豐厚，正如那句：「我要將我的靈澆灌凡有血氣的」，以及：「神的愛澆灌在我們心裡。」

'And my speech and my preaching were not in the persuasive words of wisdom, but in the demonstration of the Spirit and of power, that your faith might not be in the wisdom of men, but in the power of God.' And rebuking himself, because he had said, 'I have labored more abundantly than all,' he at once added, 'yet not I, but the grace of God which is with me'; and again: 'because His grace, which is in me, was not void.' Now properly in the Savior the word of pouring-out is added, to signify the largess of grace, according to that: 'I will pour out of my Spirit upon all flesh,' and: 'The charity of God is poured forth in our hearts.'

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et nota, ut omnium, quae dicuntur, intellegentiam ad personam eius referas, qui adsumptus ex Maria est, quod propter gratiam labiorum in aeternum benedictus esse dicatur tale quid et apostolo praedicante: humiliauit se factus oboediens usque ad mortem, mortem autem crucis. propterea deus illum exaltauit et dedit ei nomen super omne nomen. sicut enim ibi forma serui passionis iniuria est et exaltatio nominisque donatio ad patrem reditus, ita hic effusio gratiae et benedictio in sempiternum ad eum referenda est, qui potest humiliari et crescere. Accingere gladio tuo super femor tuum, potentissime, specie tua et pulchritudine tua. in Hebraeo:

你要留意，好使你把凡所說的一切理解都歸於那從馬利亞而被取的那一位——祂因祂嘴唇的恩典而被稱為永遠蒙福，正如使徒所宣告的：「祂自己卑微，存心順服，以至於死，且死在十字架上。所以神將祂升為至高，又賜給祂那超乎萬名之上的名。」因為正如那裡奴僕的形象是苦難的凌辱，而升高與賜名是歸回於父，照樣這裡恩典的澆灌與直到永遠的祝福，也當歸於那位能被卑微、又能增長的主。「大能者啊，願你的刀跨在腿上，帶著你的尊榮和威嚴。」在希伯來文中：

And note, so that you may refer the understanding of all that is said to the person of Him who was assumed from Mary, that He is said to be blessed forever on account of the grace of His lips — something such as the Apostle also proclaims: 'He humbled Himself, becoming obedient unto death, even the death of the cross. Therefore God exalted Him and gave Him a name above every name.' For just as there the form of a servant is the injury of the passion, and the exaltation and giving of a name is a return to the Father, so here the pouring-out of grace and the blessing unto eternity are to be referred to Him who can be humbled and can increase. 'Gird your sword upon your thigh, O most mighty, in your beauty and your comeliness.' In the Hebrew:

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accingere gladio tuo super femor, fortissime, gloria tua et decore tuo. istum arbitror locum te optime intellegere et accinctam Christi gladio militare. ut autem scias semper uirginitatem gladium habere pudicitiae, per quem trancat opera carnis et superat uoluptates, gentilis quoque error deas uirgines finxit armatas. accinxit et Petrus lumbos suos et ardentem lucernam habuit in manibus. quod autem femor significet opera nuptiarum, his breuiter exemplis doceberis . Abraham mittens ad uxorem quaerendum filio suo Isaac dicit maiori domus suae: pone manum tuam sub femore meo et adiurabo te per dominum deum caeli, non dubium, quin per eum, qui de eius erat semine nasciturus.

「至勇者啊，願你的刀跨在腿上，帶著你的榮耀與你的恩美。」我斷定你很能明白這段經文，並且既佩著基督的刀，就當爭戰。但為叫你知道貞潔常帶著貞德的刀，藉此斬斷肉體的作為、勝過情慾，連外邦人的謬誤也把童貞女神塑造成佩帶軍裝的樣式。彼得也束上腰，手拿點著的燈。而「腿」表示婚姻之事，你可從這些例子略略領受。亞伯拉罕打發人為他兒子以撒尋妻時，對他家中的老僕說：「請你把手放在我大腿底下，我要叫你指著耶和華天地的主起誓」——無疑是指著那將要從他後裔而生的那一位。

'Gird your sword upon your thigh, O most valiant, in your glory and your grace.' I judge that you understand this passage very well, and that, girded with the sword of Christ, you do battle. But that you may know that virginity always has the sword of chastity, by which it cuts through the works of the flesh and overcomes the pleasures, even the error of the Gentiles fashioned virgin goddesses as armed. Peter too girded his loins and had a burning lamp in his hands. But that the 'thigh' signifies the works of marriage, you will be taught briefly by these examples. Abraham, sending to seek a wife for his son Isaac, says to the elder of his household: 'Put your hand under my thigh, and I will adjure you by the Lord God of heaven' — no doubt, by Him who was to be born of his seed.

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Iacob, postquam luctatus est cum homine, qui ei apparuerat ad torrentem Iaboc, Mesopotamia derelicta et terram repromissionis ingrediens non ante Israhelis sortitus est nomen, quam neruus femoris eius emarcuit. et ad filium loquitur: non deficiet princeps ex Iuda neque dux de femoribus eius. et rursum ipse moriturus Ioseph adiurat in femore suo, ne eum in Aegypto sepeliat. m ludicum quoque libro legimus: Gedeonis erant filii septuagintaqui egressi sunt de femoribus eius. in Cantico dicitur canticorum: ecce lectus Salomonis, sexaginta potentes in circuitu eius de potentibus Israhel, omnes tenentes gladium, docti bellum, uir et gladius super femor eius.

雅各在雅博渡口與那向他顯現的人摔跤之後，離了美索不達米亞，進入應許之地，直到他大腿的筋萎縮之後，才得了以色列這名。他又對他的兒子說：「圭必不離猶大，杖必不離他大腿之間。」再者，約瑟自己臨死時，指著自己的大腿起誓，叫人不要把他葬在埃及。在士師記中我們也讀到：「基甸有七十個兒子，都是從他大腿所生的。」雅歌中說：「看哪，是所羅門的轎；四圍有六十個勇士，都是以色列中的勇士，手都持刀，善於爭戰，各人腰間佩刀。」

Jacob, after he had wrestled with the man who had appeared to him at the torrent Jabbok, having left Mesopotamia and entering the land of promise, did not obtain the name of Israel before the sinew of his thigh withered. And he speaks to his son: 'The prince shall not fail from Judah, nor a leader from his thighs.' And again, Joseph himself, about to die, adjures upon his thigh that he not bury him in Egypt. In the book of Judges too we read: 'Gideon had seventy sons who came forth from his thighs.' In the Song of Songs it is said: 'Behold, the bed of Solomon; sixty valiant ones round about it, of the valiant of Israel, all holding swords, taught for war, a man and his sword upon his thigh.'

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gloria ergo et decore suo siue specie et pulchritudine diuinitatis suae carnis opera mortificans et natus ex uirgine futuris uirginibus uirginitatis princeps fuit. Etintende, prospere procede et regna propter ueritatem et mansuetudinem et iustitiam, et deducet te mirabiliter dextera tua. in Hebraeo: decore tuo prospere ascende propter ueritatemetmansuetudinem iustitiae, et docebit te terribilia dextera tua. secundo scriptum est apud Hebraeos \'decore tuo\', ne quis id ipsum uitio librarii repetitum putet, et est figura, quae apud rhetores repetitio nominatur.

因此，在祂神性的榮耀與威儀，或說美麗與俊美之中，祂治死肉體的作為，又由童貞女所生，遂成為將來眾童貞女之貞潔之君。「你要拉開你的弓，亨通前進，並要為真理、溫柔、公義而作王，你的右手必顯出可畏之事引導你。」在希伯來文中：「你要在你的威儀中，為真理和公義的溫柔亨通上升，你的右手必以可畏之事教訓你。」在希伯來文中，「你的威儀」出現了第二次，免得有人以為這是抄寫者的錯誤所致而重複；這乃是修辭學家所稱的「重複」（repetitio）之修辭格。

Therefore in the glory and comeliness, or the beauty and fairness, of His divinity, mortifying the works of the flesh and being born of a Virgin, He was to future virgins the prince of virginity. 'And bend your bow, prosperously proceed and reign, on account of truth and meekness and justice; and your right hand shall lead you wonderfully.' In the Hebrew: 'In your comeliness prosperously ascend on account of truth and the meekness of justice, and your right hand shall teach you terrible things.' In the second place it is written among the Hebrews 'in your comeliness,' lest anyone think it repeated through the fault of a copyist; and it is a figure which among the rhetoricians is called repetition.

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more ergo panegyrièi, quo laudatores loquuntur ad eos, quos praeconiis efferunt, armatum cohortatur ad proelium, ut semel arrepta bella non deserat et super hostium strages uictor incedens praeparet sibi regnum in his, quos de diaboli eripiens potestate suo copulauit imperio, et dicat: ego autem constitutus sum rex ab eo super Sion, montem sanctum eius. nullique dubium ueritatem et modestiam et iustitiam Christum appellari, qui dicit: ego sum uia et uita et ueritas et: discite a me, quia mitis sum et humilis corde, et: qui factus est nobis a deo iustitia et redemptio et sanctitas. haec autem uniuersa dicuntur in corpore, ut exigantur in membris.

因此，祂按頌辭的方式（歌功者以此對他們所頌揚的人講話），勸勉那披甲者去爭戰，叫他不要離棄一經開始的戰事，並要作為勝者跨越仇敵的屍橫遍野而前進，在那些祂從魔鬼權下奪出、聯於自己國度的人中間，為自己預備一個國；並要說：「我已被祂立為王，治理祂的聖山錫安。」凡人都不疑基督被稱為真理、謙和與公義，因祂說：「我就是道路、生命、真理」，又說：「你們當學我的樣式，因為我心裡柔和謙卑」，又說：「祂使我們成為神的公義、救贖與聖潔。」但這一切都是就元首而說，好使它們在肢體中被實現出來。

Therefore after the manner of a panegyric, by which the eulogists speak to those whom they extol with praises, He exhorts the armed one to battle, that he may not desert the wars once undertaken, and that, advancing as victor over the slaughter of enemies, he may prepare for himself a kingdom in those whom, snatching them from the power of the devil, He has joined to His own dominion; and that he may say: 'But I am appointed king by Him over Zion, His holy mountain.' And it is doubtful to no one that Christ is called truth and modesty and justice, who says: 'I am the way and the life and the truth,' and: 'Learn of me, for I am meek and humble of heart,' and: 'who has been made for us by God justice and redemption and sanctification.' But all these things are said in the Head, that they may be exacted in the members.

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uictoria domini seruorum triumphus est, magistri eruditio discipulorum profectus. et quod sequitur: deducet te mirabiliter dextera tua, aut de signis, quae in euangelio perpetrauit, aut tpoitawc de caede, quam exercuit in hostibus, sentiendum est. cor sapientis in dextera et cor stulti in sinistra eius. Christus in dextris est, antichristus in sinistris. Hebraica interpretatio distat in uerbis, non distat in sensu. Sagittae tuae acutae, potentissime, populi sub te cadent in corde inimicorum regis. in Hebraico absque \'potentissime\' reliqua similiter. et hic uersiculus tibi potissimum aptus est, quae iaculo domini uulnerata cum sponsa in Cantico canis: uulnerata caritatis ego.

主的得勝是祂僕人的凱旋；師傅的教訓是門徒的長進。接下來的話「你的右手必奇妙地引導你」，或當理解為祂在福音書中所行的神蹟，或當按喻意（τροπικῶς）理解為祂向仇敵所施行的殺戮。「智慧人的心在他右邊，愚昧人的心在他左邊。」基督在右邊，敵基督在左邊。希伯來文的解釋在字句上有別，在意義上並無不同。「大能者啊，你的箭鋒利，眾民必仆倒在你以下，射入王之仇敵的心中。」在希伯來文中，除「大能者」外，其餘相似。這小節極其貼切地適用於你，你既被主的箭所傷，就與雅歌中的新婦同唱：「我因愛成病。」

The victory of the Lord is the triumph of His servants; the instruction of the master is the advancement of the disciples. And what follows, 'Your right hand shall lead you wonderfully,' is to be understood either of the signs which He wrought in the Gospel, or figuratively (τροπικῶς) of the slaughter which He exercised upon His enemies. 'The heart of the wise is in his right hand, and the heart of the fool in his left.' Christ is on the right, Antichrist on the left. The Hebrew interpretation differs in words, it does not differ in sense. 'Your arrows are sharp, O most mighty; the peoples shall fall under you, in the heart of the king's enemies.' In the Hebrew, apart from 'O most mighty,' the rest is similar. And this little verse is most fittingly suited to you, who, wounded by the dart of the Lord, sing with the Bride in the Canticle: 'I am wounded with love.'

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nec mirum, si sponsus tuus habeat plures sagittas, de quibus in centesimo nono decimo psalmo dicitur: sagittae potentis acutae cum carbo-nibus desolatoriis; cum patris ipse sit iaculum et loquatur in Isaia: posuit me quasi sagittam electam, in pharetra sua abscondit me. his sagittis et Cleophas in itinere cum altero uulneratus aiebat: nonne cor nostrum ardens erat in nobis, dum loqueretur in uia et aperiret nobis scripturas? et in alio loco legimus: sicut sagittae in manu potentis, ita filii excussorum. his sagittis totus orbis uulneratus et captus est.

你的新郎有許多箭，這也不足為奇，論到這些箭，第一百一十九篇詩篇中說：「就是勇士的利箭，和羅騰木的炭火」；因祂自己就是父的箭，並在以賽亞書中說：「祂使我成為磨亮的箭，藏我在祂箭袋之中。」被這些箭所射傷的，還有革流巴，他在路上與另一位同被射傷，說：「在路上祂和我們說話、給我們講解聖經的時候，我們的心豈不是火熱的嗎？」我們又在另一處讀到：「少年時所生的兒女，好像勇士手中的箭。」全世界都被這些箭所射傷、所擄掠。

Nor is it a wonder if your Bridegroom has many arrows, of which it is said in the one hundred and nineteenth psalm: 'The sharp arrows of the mighty one, with desolating coals'; since He Himself is the dart of the Father and speaks in Isaiah: 'He set me as a chosen arrow, in His quiver He hid me.' By these arrows Cleopas too, wounded on the road together with the other, said: 'Was not our heart burning within us, while He spoke on the way and opened to us the Scriptures?' And in another place we read: 'As arrows in the hand of a mighty one, so are the sons of those that are shaken off.' By these arrows the whole world has been wounded and taken captive.

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Paulus sagitta domini fuit, qui, postquam ab Hierosolymis usque ad Illyricum missus arcu domini huc illucque uolitauit, ad Hispanias ire festinat, ut, uelox sagitta, sub pedibus domini sui orientem occidentemque prosternat. et quia plures sunt potentissimi regis inimici, qui uulnerati fuerant ignitis diaboli sagittis et quasi ceruus spiculo percussus in iecore, sagittae domini mittuntur ignitae cum carbonibus desolatoriis, ut, quidquid uitii in corde inimicorum regis fuerat, excoquant et salutari igne ignem eiciant perditorem. Sedes tua, deus, in saeculum saeculi, uirga directionis uirga regni tui.

保羅是主的一支箭，他自耶路撒冷直被差遣到以利哩古，藉主的弓四處飛馳，之後又急忙要往士班雅去，好作一支敏捷的箭，把東方與西方都降服在他主的腳下。而那最大能之君的仇敵眾多，他們曾被魔鬼火燒的箭所射傷，如同一隻被箭射中肝臟的鹿；於是主的箭帶著羅騰木的炭火被火熱地射出，好把王之仇敵心中一切的惡都燒盡，並以救恩之火驅逐那毀滅之火。「神啊，你的寶座是永永遠遠的，你國的權杖是正直的權杖。」

Paul was an arrow of the Lord, who, after he had been sent from Jerusalem even to Illyricum, flying hither and thither by the Lord's bow, hastens to go to the Spains, that, a swift arrow, he might lay low beneath the feet of his Lord both the East and the West. And because many are the enemies of the most mighty King, who had been wounded by the fiery arrows of the devil and, like a stag struck in the liver by a dart, the arrows of the Lord are sent forth fiery, with desolating coals, so that whatever of vice had been in the heart of the King's enemies they might burn out, and by the saving fire cast out the destroying fire. 'Your throne, O God, is forever and ever; the rod of your direction is the rod of your kingdom.'

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dilexisti iustitiam et odisti iniquitatem, propterea unxit te, deus, deus tuus oleo laetitiae prae consortibus tuis. in Hebraico : thronus tuus, deus, in saeculum et in aeternum, sceptrum aequitatis sceptrum regni tui. dilexisti iustitiam et odisti iniquitatem, propterea unxit te, deus, deus tuus oleo exultationis prae participibus tuis. duas personas, eius, qui unctus est, dei et, qui unxit, intellege. unde et Aquila \'eloim\' uerbum Hebraicum non nominatiuo casu, sed uocatiuo interpretatur dicens ϑεὲ et nos propter intellegentiam posuimus, quod Latina lingua non recipit, ne quis peruerse putet deum dilecti et amantissimi et regis bis patrem nominari.

「你喜愛公義，恨惡罪惡，所以神，就是你的神，用喜樂的油膏你，勝過膏你的同伴。」在希伯來文中：「神啊，你的寶座是永永遠遠、直到永恆的；公平的權杖就是你國的權杖。你喜愛公義，恨惡罪惡，所以神，就是你的神，用歡欣的油膏你，勝過你的同分者。」你要領會有兩個位格：受膏者——神；以及那施膏者。因此亞居拉把希伯來字「eloim」不按主格、乃按呼格解釋，說 θεέ；我們為了理解之故，放進了拉丁文所不容許的詞形，免得有人乖謬地以為那蒙愛者、至愛者與王之神被兩次稱為父。

'You have loved justice and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.' In the Hebrew: 'Your throne, O God, is forever and unto eternity; the scepter of equity is the scepter of your kingdom. You have loved justice and hated iniquity; therefore God, your God, has anointed you with the oil of exultation above your partakers.' Understand two persons: of Him who is anointed, God; and of Him who anointed. Whence also Aquila interprets the Hebrew word 'eloim' not in the nominative case but in the vocative, saying θεέ; and we, for the sake of understanding, have put what the Latin language does not admit, lest anyone perversely think that the God of the beloved and most loved one and of the King is twice named as Father.

1:1090

quamquam pater in filio et filius in patre et alterutrum sibi et habitator et thronus sint, tamen in hoc loco ad regem, qui deus est, sermo dirigitur et dicitur ei, quod imperium eius — hoc enim intellego \'thronum\' iuxta illud, quod scriptum est: de fructu uentris tui ponam super thronum tuum — finem non habeat. quod quidem et Mariae angelus nuntiauit: dabit ei dominus deus thronum Dauid, patris sui, et regnabit super domum Iacob in saecula et regni eius non erit finis. nec putemus hoc illi esse contrarium, quod apostolus scribens ad Corinthios ait, filium traditurum regnum et subiciendum ei, qui sibi subiecit omnia, ut sit deus omnia in omnibus.

雖然父在子裡面、子在父裡面，並且彼此互為居住者與寶座，然而在此處話語是向那位為神的王發出的，並對祂說：祂的國——我把「寶座」照所寫的這句理解為國：「我要從你腹中所生的立在你的寶座上」——是沒有窮盡的。這也正是天使向馬利亞所報的：「主神要把祂祖大衛的位給祂，祂要作雅各家的王，直到永遠，祂的國也沒有窮盡。」我們也不要以為使徒寫給哥林多人的話與此相反：他說子要把國交還，並要順服那叫萬物服祂的，好使神在萬物之中作萬有。

Although the Father is in the Son and the Son in the Father, and each is to the other both indweller and throne, nevertheless in this place the speech is directed to the King, who is God, and it is said to Him that His empire — for this I understand by 'throne,' according to what is written: 'Of the fruit of your womb I will set upon your throne' — has no end. This too the angel announced to Mary: 'The Lord God shall give Him the throne of David His father, and He shall reign over the house of Jacob forever, and of His kingdom there shall be no end.' Nor let us think that to be contrary to Him which the Apostle, writing to the Corinthians, says: that the Son will deliver up the kingdom and be made subject to Him who subjected all things to Himself, that God may be all in all.

1:1091

non enim dixit \'tradet patri\', ut uideretur filium separare, sed \'tradet deo\\ hoc est habitanti in adsumptione corporis deo, ut sit deus omnia in omnibus et Christus, qui ante per paucas uirtutes erat in singulis, per omnes in omnibus commoretur. sceptrum autem et uirgam insigne esse regnantis ipse propheta significat dicens: sceptrum aequitatis sceptrum regni tui. quidam de Isaia testimonium proferentes:

因為他並未說「祂要交還給父」，彷彿把子分開，乃是說「祂要交還給神」——就是說，交還給那住在所取之身體中的神——好使神在萬物之中作萬有，並使那先前藉少數美德住在各人裡面的基督，如今藉一切美德住在眾人裡面。而權杖與杖乃是掌權者的標記，先知自己已指明，說：「公平的權杖就是你國的權杖。」有些人引以賽亞書的見證：

For he did not say 'He will deliver to the Father,' as if He seemed to separate the Son, but 'He will deliver to God' — that is, to God dwelling in the assumption of the body — that God may be all in all, and Christ, who before was in individuals through a few virtues, may dwell in all through all virtues. But that the scepter and the rod are the ensign of the reigning one, the prophet himself signifies, saying: 'The scepter of equity is the scepter of your kingdom.' Some, bringing forward a testimony from Isaiah:

1:1092

exiet uirga de radice Iesse et flos de radice ascendet hominem, qui est adsumptus, intellegunt, cui et deferatur imperium et qui propter dilectam iustitiam et exosam iniquitatem regnare dicatur et unctus esse oleo exultationis prae participibus suis, quasi praemium caritatis et odii in unctione sumpturus. docemur autem in utramque partem et amoris et odii esse in nobis semina, cum ipse, qui primitias massae nostrorum corporum leuauit ad caelos, et iustitiam dilexerit et oderit iniquitatem. unde Dauid: nonne odientes te, domine, oderam et super inimicos tuos tabescebam? perfecto odio oderam illos. quod sequitur:

「必有一根從耶西的本發出，並有一花從根上長起」，他們把它理解為那被取的人，國權是賜給祂的，並說祂因祂所愛的公義與所恨的罪惡而作王，又用歡欣的油膏祂，勝過祂的同分者，彷彿要在祂的受膏中領受愛與恨的賞賜。而我們受教得知：在愛與恨這兩方面，我們裡面都有種子，因祂自己——那把我們身體之團塊的初熟果子舉到天上的——既喜愛公義，又恨惡罪惡。因此大衛說：「耶和華啊，恨惡你的，我豈不恨惡他們嗎？攻擊你的，我豈不憎嫌他們嗎？我切切地恨惡他們。」接下來的話：

'A rod shall come forth from the root of Jesse, and a flower shall ascend from the root,' understand the man who is assumed, to whom empire is conferred, and who is said to reign on account of loved justice and hated iniquity, and to be anointed with the oil of exultation above his partakers, as though to receive in his anointing the reward of love and of hatred. But we are taught that in either direction, of love and of hatred, there are seeds in us, since He Himself, who raised the first-fruits of the mass of our bodies to the heavens, both loved justice and hated iniquity. Whence David: 'Have I not hated those that hate you, O Lord, and pined away over your enemies? With a perfect hatred I hated them.' What follows:

1:1093

unxit te, deus, deus tuus, primum nomen dei uocatiuo casu intellegendum, sequens nominatiuo. quod satis miror cur Aquila non, ut coeperat in primo uersiculo, uocatiuo casu interpretatus sit, sed nominatiuo, bis nominans deum, qui supra dictum unxerit deum. in hoc loco Photinus obprimitur, sed Arrius caput leuat de euangelio proferens testimonium: ascendo ad patrem meum et patrem uestrum, ad-deum meum et deum uestrum. sed cum dilectum audiat, cum accinctum gladio super femor et regnare propter ueritatem et mansuetudinem et ungueri ob dilectam iustitiam et exosam iniquitatem et unctum esse. prae consortibus suis, de quibus scriptum est:

「神，就是你的神，膏了你」：其中「神」的頭一次當按呼格理解，隨後的當按主格理解。對此我甚為詫異，何以亞居拉不像他在第一節所開始的那樣按呼格解釋，反而按主格，兩次稱神——就是那位膏了前述之神的神。在此處撒伯流派的弗提努被壓服，而亞流卻抬起頭來，引福音書的見證：「我要升上去見我的父，也是你們的父，見我的神，也是你們的神。」但當他聽見「蒙愛者」、「刀跨在腿上」、「為真理和溫柔而作王」、「因所愛的公義和所恨的罪惡而受膏」、「受膏勝過祂的同伴」——論到這些同伴，經上記著說：

'God, your God, has anointed you': the first name of God is to be understood in the vocative case, the following in the nominative. At which I wonder greatly why Aquila did not, as he had begun in the first verse, interpret in the vocative case, but in the nominative, twice naming God — He who anointed the aforesaid God. In this place Photinus is overwhelmed, but Arius raises his head, bringing forward a testimony from the Gospel: 'I ascend to my Father and your Father, to my God and your God.' But when he hears 'beloved,' 'girded with a sword upon the thigh,' and 'to reign on account of truth and meekness,' and 'to be anointed on account of loved justice and hated iniquity,' and 'to be anointed above his fellows,' of whom it is written:

1:1094

participes Christi facti sumus, si tamen principium substantiae usque ad finem firmum retineamus, miror, cur solum deum dei ad calumniam uocet, quasi uniuersa, quae dicta sunt, diuinitati uerbi et non humilitati hominis conueniant. audiat Actus apostolorum: lesum Nazarenum, quem unxit deus spiritu sancto; audiat euangelium: spiritus sanctus superueniet te et uirtus altissimi obumbrabit te; propterea, quod nascetur in te sanctum, uocabitur filius dei; ipsum dominum sentiat intonantem: spiritus domini super me, propter quod unxit me. \'participes\' autem apostolos credentesque significat; quibus unctionis suae uocabulum tribuit, ut ab uncto uocentur uncti, id est Christiani.

「我們若將起初確實的信心堅持到底，就在基督裡有分了」——我詫異他何以單單把「出於神之神」拿來誹謗，彷彿凡所說的都是指道的神性，而不指那人的卑微。願他聽使徒行傳：「拿撒勒人耶穌，就是神用聖靈膏立的」；願他聽福音書：「聖靈要臨到你身上，至高者的能力要蔭庇你，因此所要生的聖者必稱為神的兒子」；願他察覺主自己雷鳴般地說：「主的靈在我身上，因為祂膏我。」如今「同分者」是指使徒和信者，祂把祂受膏之名賜給他們，好使他們從那受膏者被稱為受膏者，就是基督徒。

'We are made partakers of Christ, if only we hold firm the beginning of His substance unto the end' — I wonder why he calls only 'God of God' to calumny, as though all that is said pertains to the divinity of the Word and not to the lowliness of the man. Let him hear the Acts of the Apostles: 'Jesus of Nazareth, whom God anointed with the Holy Spirit'; let him hear the Gospel: 'The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you; therefore that which shall be born in you, holy, shall be called the Son of God'; let him perceive the Lord Himself thundering: 'The Spirit of the Lord is upon me, wherefore He has anointed me.' Now 'partakers' signifies the apostles and believers, to whom He grants the name of His anointing, so that from the Anointed they are called anointed, that is, Christians.

1:1095

Murra et gutta et cassia a uestimentis tuis, a domibuseburneis , exquibusdelectauerunttefiliae regum in honore tuo. in Hebraico: smyrna et stacte et cassia in cunctis uestimentistuisdedomibuseburneis , quibus laetificauerunt te filiae regum in honore tuo. praefatio ipsa te docuit idcirco me hunc psalmum explanare uoluisse, quia ad uirginem scribens \'pro liliis et floribus\' titulum repperi. itaque consequenter et istos uersiculos ad te referam, cui uolumen hoc scribitur. mortificasti membra tua super terram et cotidie Christo offerens murram Christi bonus odor es et propterea stacten, id est stillam uel guttam, exhibes domino.

「沒藥、蘇合香和桂皮，從你的衣服中、從象牙宮而出，君王的女兒在你的尊榮中使你歡喜。」在希伯來文中：「沒藥、蘇合香和桂皮在你一切的衣服上，從象牙宮而出，君王的女兒在你的尊榮中使你喜樂。」序言本身已告訴你，我之所以願意解釋這篇詩篇，正因我在寫信給一位童貞女時，發現了「為百合花與花朵」這標題。因此順理成章，我也要把這幾節歸於你，這卷書正是為你所寫的。你已把你的肢體治死在地上，並每日向基督獻上沒藥，你就是基督馨香之氣，因此你向主獻上蘇合香（stacte），就是一滴或一點。

'Myrrh and stacte and cassia from your garments, from the ivory houses, out of which the daughters of kings have delighted you in your honor.' In the Hebrew: 'Smyrna and stacte and cassia are in all your garments from the ivory houses, wherewith the daughters of kings have gladdened you in your honor.' The preface itself has taught you that I wished to explain this psalm precisely because, writing to a virgin, I found the title 'for the lilies and flowers.' And so, consequently, I will also refer these little verses to you, for whom this volume is being written. You have mortified your members upon the earth, and daily offering myrrh to Christ, you are the good odor of Christ, and therefore you present to the Lord stacte, that is, a drop or gutta.

1:1096

narrant et hi, qui aromatum nouere uirtutes, stacten florem esse murrae. quod autem sequitur \'cassia\', ipsa est, quae ab aliis aupqS , id est fistula, nuncupatur, uocalis in laudes dei et omnes pituitas et reumata uoluptatum suo calore excoquens. ubi in nostris codicibus scriptum est \'gutta\' uel \' stacte5 . in Hebraico \' aloth \' legitur. unde et Nicodemus centum libras murrae et aloes ad sepeliendum dominum praeparauit et sponsus loquitur ad sponsam: murra et aloe cum omnibus unguentis primis et illa respondit: manus meae stillauerunt murram, digiti mei murra pleni.

那些通曉香料功效的人也說，蘇合香乃是沒藥之花。而接下來的「桂皮」（cassia），就是別人所稱的「管子」（fistula），它在頌讚神的事上發聲，並以自身的熱力煮除情慾一切的痰與流溢。凡我們的抄本中寫作「gutta」或「stacte」之處，在希伯來文中讀作「aloth」。因此尼哥底母預備了一百斤沒藥和沉香，來安葬主，而新郎對新婦說：「沒藥、沉香與各樣上等的香膏」，新婦回答說：「我的兩手滴下沒藥，我的指頭有沒藥汁滴下。」

Those too who have known the virtues of spices relate that stacte is the flower of myrrh. But what follows, 'cassia,' is that which by others is called 'pipe' (fistula), vocal in the praises of God and by its own heat concocting out all the phlegm and rheums of pleasures. Where in our codices it is written 'gutta' or 'stacte,' in the Hebrew 'aloth' is read. Whence Nicodemus prepared a hundred pounds of myrrh and aloes to bury the Lord, and the Bridegroom speaks to the Bride: 'Myrrh and aloe with all the chief ointments,' and she answered: 'My hands dropped with myrrh, my fingers were full of myrrh.'

1:1097

proice et tu mortis opera Christo in baptismate consepulta et huic mundo mortua et nihil aliud nisi de caelestibus cogitans loquere ad sponsum tuum: manus meae stillauerunt murram, digiti mei murra pleni. legimus et unguentum sacerdotale, cuius et Dauid meminit: sicut unguentum in capite, quod descendit in barbam, barbam Aaron, quod descendit in oram uestimenti eius, in quo cum ceteris aromatibus miscetur et stacte. offerunt et magi murram et in praesenti loco initium uestimentorum Christi est suscipere mortem illius et in sua M carne monstrare. haec indumenta para sponso tuo, his a uestibus comptus incedat.

你也當拋棄那死亡的作為，在洗禮中與基督同埋葬，向這世界死了，並且除天上的事以外別無所思，對你的新郎說：「我的兩手滴下沒藥，我的指頭有沒藥汁滴下。」我們又讀到那祭司的膏油，大衛提及它說：「這好比那貴重的油澆在頭上，流到鬍鬚，就是亞倫的鬍鬚，又流到他的衣襟」，其中與別的香料一同調和了蘇合香。博士們也獻上沒藥，而在眼前這段中，領受基督衣裳之始，就是接受祂的死，並在自己的肉身上顯明它。你要為你的新郎預備這些衣裳；願祂穿戴著這些衣服而出。

Do you too cast away the works of death, buried together with Christ in baptism and dead to this world, and thinking of nothing but heavenly things, speak to your Bridegroom: 'My hands dropped with myrrh, my fingers were full of myrrh.' We read also of the priestly ointment, of which David makes mention: 'As the ointment on the head, which ran down upon the beard, the beard of Aaron, which ran down to the edge of his garment,' in which, with the other spices, stacte too is mingled. The Magi also offer myrrh, and in the present passage the beginning of the garments of Christ is to receive His death and to display it in one's own flesh. Prepare these garments for your Bridegroom; adorned with these vestments let Him go forth.

1:1098

cumque ei huiusce modi texueris uestimenta, efficieris ipsa templum domini et laetificabis eum de domibus eburneis siue, ut melius in Hebraeo scribitur, de templo dentium et laudes domino canes totaque saeculo mortua angelorum imitaberis choros. ebur enim et dentes insigne esse mortis et uocis ipsa nominum natura testatur. et consequenter adiunctum est: ex quibus laetificauerunt te filiae regum in honore tuo. rex regum et dominus dominantium sponsus tuus est. reges isti, qui sub tanto rege sunt reguli, patres tui sunt, qui te et euangelica genuere doctrina. horum tu filia honorificas in omnibus uestimentis et odoribus bonis et templo eburneo eum, cui supra dictum est:

當你為祂織成這樣的衣裳，你自己就要成為主的殿，並要以象牙宮殿使祂歡喜；或如希伯來文更佳的寫法，以齒之殿使祂歡喜；你要向主歌唱讚美，並且完全向世界死了，效法眾天使的歌詠團。象牙與牙齒乃是死亡與聲音的標記，這些名稱本身的性質便可作證。因此接著又加上說：「藉此諸王的女兒在你的尊榮中使你歡喜。」萬王之王、萬主之主就是你的新郎。這些王，在如此偉大的君王之下不過是小王，乃是你的父親，他們也藉福音的教導生了你。你作他們的女兒，以一切衣裳、佳美的香氣和象牙的殿，尊榮那位曾被對之說了以下這話的：

And when you have woven garments of this kind for him, you yourself will become a temple of the Lord, and you will gladden him out of ivory houses, or, as it is better written in the Hebrew, out of a temple of teeth; and you will sing praises to the Lord, and, wholly dead to the world, you will imitate the choirs of the angels. For that ivory and teeth are a mark of death and of the voice, the very nature of the names bears witness. And accordingly there is added: 'By these the daughters of kings have gladdened you in your honor.' The King of kings and Lord of lords is your Bridegroom. Those kings, who under so great a King are but petty kings, are your fathers, who begot you also by evangelical teaching. Their daughter, you honor in all garments and good odors and in an ivory temple the one to whom it was said above:

1:1099

effusa est gratia in labiis tuis et: accingere gladio tuo super femor, potentissime, et: sagittae tuae acutae et: thronus tuus, deus, in saeculum. pro eo, quod nos transtulimus \'domibus eburneis\', quia in Graeco scriptum est arco βόρεων , quidam Latinorum ob uerbi ambiguitatem \'a grauibus\' interpretati sunt, cum βάρις uerbum sit ὲπιχώριον Palaestinae et usque hodie domus ex omni parte conclusae et in modum aedificatae turrium ac moenium publicorum βάρις appellentur. Adstitit regina a dextris tuis in uestitu deaurato; quod sequitur: circumdata uarietate, excepta editione uulgata nullus interpretum transtulit. in Hebraico: stetit coniux in dextera tua in diademate aureo.

「恩典傾注在你的嘴唇上」，又說：「大能者啊，把你的刀佩在腿旁」，又說：「你的箭鋒利」，又說：「神啊，你的寶座直到永遠。」我們譯作「象牙宮殿」之處，因為希臘文寫作 apo bareon，某些拉丁譯者由於這詞的歧義，便譯為「從沉重之物」；然而 baris 乃是巴勒斯坦本地的字，直到今日，四面封閉、按塔樓和公共城牆式樣建造的房屋仍稱為 baris。「王后站在你的右邊，身穿鍍金的衣裳」；接下來的「披戴各樣的華彩」，除通俗譯本（武加大）外，沒有一位譯者譯出。希伯來文作：「配偶頭戴金冕站在你右邊。」

'Grace is poured out upon your lips,' and: 'Gird your sword upon your thigh, O most mighty,' and: 'Your arrows are sharp,' and: 'Your throne, O God, is for ever.' In place of what we translated as 'ivory houses,' because in the Greek is written apo bareon, certain of the Latins, on account of the ambiguity of the word, interpreted it 'from grievous things (a gravibus)'; whereas baris is a word native to Palestine, and to this very day houses closed off on every side and built after the manner of towers and public ramparts are called baris. 'The queen stood at your right hand in gilded raiment'; what follows, 'clothed about with variety,' none of the interpreters translated except the common edition (the Vulgate). In the Hebrew: 'the consort stood at your right in a golden diadem.'

1:1100

ubi nos \'coniugem\' uertimus, ibi apud Hebraeos legitur ( segal \', pro quo Aquila σύϒ x οιτον , Symmachus et quinta editio παλ- λα x ήν id est concubinam, Septuaginta et Theodotion et sexta, \'reginam\' interpretati sunt. deinde, ubi ego posui: in diademate aureo, Symmachus transtulit:in auro primo, Aquila, quinta et sexta: in tinctura uel in auro Ophir. quae filiae regum sunt et in sponsi parantur amplexus, per murram et guttam et cassiam et domus eburneas delectant eum, cuius thronus in saeculum saeculi est.

我們譯作「配偶」之處，希伯來文讀作「segal」，亞居拉為此譯 synkoiton，敘馬庫及第五版譯 pallaken，即「妾」，而七十士譯本、狄奧多提翁及第六版則譯為「王后」。其次，我譯作「頭戴金冕」之處，敘馬庫譯作「在最上等的金中」，亞居拉、第五及第六版譯作「在染料中」或「在俄斐的金中」。這些乃是諸王的女兒，被預備進入新郎的懷抱，並藉沒藥、香脂、桂皮和象牙宮殿使那寶座存到永永遠遠的祂喜悅。

Where we rendered 'consort,' there in the Hebrew is read 'segal,' for which Aquila put synkoiton, Symmachus and the fifth edition pallaken, that is, 'concubine,' while the Septuagint and Theodotion and the sixth interpreted it 'queen.' Then, where I put 'in a golden diadem,' Symmachus translated 'in the finest gold,' Aquila, the fifth and the sixth: 'in dye' or 'in the gold of Ophir.' These are the daughters of kings, and are made ready for the Bridegroom's embraces, and by myrrh and stacte and cassia and ivory houses they delight him whose throne is for ever and ever.

1:1101

quae autem iam super petram Christum stabili radice fundata est catholica ecclesia, una columba, perfecta et proxima, stat a dextris et nihil in se sinistrum habet, stat in uestibus deauratis de sermonibus scripturarum ad sensum transiens et cunctis plena uirtntibus siue, ut nos transtulimus, in diademate aureo. est enim regina regnatque cum rege, cuius filias possumus intellegere et in commune credentium animas et proprie uirginum choros. Ophir genus auri est uel a loco Indiae uel a colore nomine indito; septem quippe apud Hebraeos auri uocabula sunt. uxorem quoque et concubinam intellegamus de Cantico Salomonis, quae sine sponso suo uel marito dormire non potest.

但那如今以堅固之根建立在磐石基督之上的大公教會，那唯一的鴿子，完全的、最親近的，站在右邊，自身毫無左手邊之物；她身穿鍍金的衣裳，從聖經的話語進入其意義，充滿一切美德，或如我們所譯的，「頭戴金冕」。因為她是王后，與君王一同作王；我們可以把祂的女兒既理解為信徒眾人的靈魂，也特別理解為童貞女的歌詠團。俄斐是一種金子，得名或因印度的一處地方，或因其顏色；因為在希伯來人中金子有七個名稱。我們也當從所羅門的雅歌理解那妻子和妾，她離了自己的新郎或丈夫便不能安睡。

But she who is now founded with firm root upon the rock which is Christ, the catholic Church, the one dove, perfect and nearest, stands at the right and has in herself nothing left-handed; she stands in gilded raiment, passing from the words of the Scriptures to their meaning and full of all virtues, or, as we translated, 'in a golden diadem.' For she is queen and reigns with the King, whose daughters we can understand both collectively as the souls of believers and, in a special sense, as the choirs of virgins. Ophir is a kind of gold, named either from a place in India or from a color; for among the Hebrews there are seven words for gold. Let us understand also the wife and the concubine from the Song of Solomon, who cannot sleep without her bridegroom or husband.

1:1102

Audi, filia, et uide et inclina aurem tuam et obliuiscere populum tuum et domum patris tui; et concupiscet rex decorem tuum, quoniam ipse est dominus tuus et adorabunt eum. in Hebraico: audi, filia, et uide et inclina aurem tuam et obliuiscere populi tui et domus patris tui; et concupiscet rex decorem tuum, quia ipse est dominus tuus, et adora eum. hucusque prophetae lingua, quam calamo scribentis uelociter conparat, loquitur spiritus sanctus ipsum regem et bellatorem et deum sponsumque conpellans.

「女子啊，你要聽，要看，要側耳而聽，要忘記你的百姓和你父的家；王就必羨慕你的美貌，因為祂是你的主，他們要敬拜祂。」希伯來文作：「女子啊，你要聽，要看，要側耳而聽，要忘記你的百姓和你父的家；王就必羨慕你的美貌，因為祂是你的主，你要敬拜祂。」到此為止，聖靈藉先知的舌——就是那被比作疾書之筆的舌——說話，稱呼那同一位君王、戰士、神並新郎。

'Hearken, daughter, and see, and incline your ear, and forget your people and the house of your father; and the King will desire your beauty, for he himself is your Lord, and they shall adore him.' In the Hebrew: 'Hearken, daughter, and see, and incline your ear, and forget your people and the house of your father; and the King will desire your beauty, for he himself is your Lord, and adore him.' Thus far, in the tongue of the prophet, which he compares to the swiftly writing pen, the Holy Spirit speaks, addressing that same King and warrior and God and Bridegroom.

1:1103

exin persona patris inducitur loquentis ad sponsam filii sui et cohortantis eam, ut ueteris gentilitatis et idolatriae errore contempto primum his, quae dicantur, adtendat et propterea de alienigena filia nominetur, deinde uideat uel ipsa, quae dicuntur, uel uniuersam conditionem ex uisibilibus intellegens inuisibilia et ex creaturis sentiens creatorem et diligenter inclinet aurem suam, ut, quae dicuntur, memoriter teneat. cumque audierit, uiderit et inclinauerit aurem suam totamque se doctrinae tradiderit et eorum intellegentiae, quae dicuntur, obliuiscatur primum populum suum et cum Abraham de Chaldaea egrediens relinquat terram natiuitatis et cognationis suae.

其後便引入父的位格，向祂兒子的新婦說話，勸勉她要藐視古時異教與拜偶像的謬誤，首先留心所說的話，因此被稱為外邦民族的女兒；其次要或看那所說的事物，或藉可見之物理解整個受造界，從可見之物認識那不可見之事，從受造之物察知那創造者，並殷勤側耳而聽，好把所說的話存記在心。當她聽了、看了、側了耳，並把自己完全交給教導和對所說之事的理解時，就要首先忘記自己的百姓，並像亞伯拉罕從迦勒底出來一樣，撇下她出生和親族之地。

Thereafter the person of the Father is introduced, speaking to the bride of his Son and exhorting her that, despising the error of ancient heathenism and idolatry, she first attend to the things that are said, and therefore be named the daughter of a foreign people; then that she look either upon the very things that are said, or, understanding the whole creation, perceive the invisible things from the visible and sense the Creator from the creatures, and diligently incline her ear, so that she may hold in memory the things that are said. And when she has heard, seen, and inclined her ear, and given herself wholly to the teaching and to the understanding of the things that are said, let her first forget her own people, and, going forth with Abraham from Chaldea, leave behind the land of her birth and kindred.

1:1104

nemo dubitat patrem nostrum, antequam adoptaremur a deo, fuisse diabolum, de quo saluator ait: uos de diabolo patre nati estis. cum ergo, ait, antiqui patris fueris oblita et talem te exhibueris depositis pristinis sordibus, ut super fratruelem dealbata conscendas et quam possit diligere filius meus, tunc concupiscet rex decorem tuum. et ne putes unum esse de turba, a quo amanda es, ipse est-rex tuus et dominus tuus. quia uero interdum, qui reges et domini sunt, sunt quidem potestate reges et domini, tamen eiusdem naturae, cuius sunt illi, in quos dominantur et regnant, indico tibi, quod et deus tuus sit et debeas adorare eum.

無人懷疑，在我們被神收養以前，我們的父乃是魔鬼，救主論到牠說：「你們是從你們的父魔鬼所生的。」祂說：「所以當你忘記了你古時的父，脫去了從前的污穢，使自己潔白，得以升上你堂兄那裡，成為我兒子所能愛的模樣時，王就必羨慕你的美貌。」你不要以為那要愛你的不過是眾人中的一個，祂自己就是你的王、你的主。但因為有時作王作主的，固然在權柄上是王是主，卻與他們所統治所管轄的人同一性情，所以我向你宣告：祂也是你的神，你當敬拜祂。

No one doubts that our father, before we were adopted by God, was the devil, of whom the Savior says: 'You are born of the devil your father.' 'When therefore,' he says, 'you have forgotten your ancient father and have shown yourself such, having laid aside your former filth, that, made white, you may ascend to your cousin and be such as my Son can love, then the King will desire your beauty.' And lest you think that he by whom you are to be loved is but one of the crowd, he himself is your King and your Lord. But because sometimes those who are kings and lords are indeed kings and lords in power, yet of the same nature as those over whom they rule and reign, I declare to you that he is also your God and that you ought to adore him.

1:1105

septuaginta interpretes non dixerunt adorabis eum, sed adorabunt eum, ut sit sensus: iste, qui te amaturus est, qui tuam pulchritudinem dilecturus, deus est et adorandus ab hominibus. quod de ecclesia ex gentibus congregata exposuimus, unusquisque ad se ipsum referat animamque credentis, quod prioribus uitiis derelictis adoptetur in filiam, inclinet aurem suam, obliuiscatur ueteris conuersationis et cum apostolo dimittat mortuum patrem et talem se praebeat, qui ametur a rege. ipse est enim dominus eius, cui flectere debeat genu et deposita superbia iugum humilitatis adsumere. Interrogemus Iudaeos, quae sit ista filia, ad quam deus loquitur. non dubito, quin synagogam respondeant.

七十位譯者沒有說「你要敬拜祂」，乃說「他們要敬拜祂」，使意思成為：這位要愛你、要愛你美貌的，乃是神，要被人敬拜。我們論到從外邦人中招聚的教會所講解的，願各人應用在自己身上，並應用在信徒的靈魂上：使他既撇棄從前的惡行，就得收養為女兒，側耳而聽，忘記舊有的生活方式，並與使徒一同撇下死了的父親，使自己成為君王所能愛的模樣。因為祂就是她的主，她當在祂面前屈膝，脫去驕傲，負起謙卑的軛。讓我們問猶太人：神所向之說話的這女子是誰。我毫不懷疑他們會回答：是會堂。

The seventy interpreters did not say 'you shall adore him,' but 'they shall adore him,' so that the sense is: this one who is to love you, who is to love your beauty, is God and is to be adored by men. What we have expounded concerning the Church gathered from the Gentiles, let each one apply to himself and to the soul of the believer: that, the former vices being abandoned, he be adopted as a daughter, incline his ear, forget his old manner of life, and with the Apostle dismiss his dead father, and show himself such as may be loved by the King. For he himself is her Lord, before whom she ought to bend the knee, and, laying aside pride, take up the yoke of humility. Let us ask the Jews who this daughter is to whom God speaks. I do not doubt that they will answer: the synagogue.

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書信集（CSEL） 第 1 章 第 29/85 段

書信集（CSEL）第 1 章第 29/85 段