耶柔米

書信集（CSEL）第 2 章第 3/24 段

拉丁文原文．37 節．部分字詞可點開查義．本章太長已分段，此段為 2:76–2:112（全章共 907 節）

2:76

recordemur historiae, quando ab Amnon, fratre sceleratissimo, corrupta et uiolata Thamar supra sparsum caput cinere manus posuerit et ita reuersa sit in domum suam. Uulgo dicitur — pro quo LXX tantum dicitur transtulerunt —: si dimiserit uir uxorem suam et recedens ab eo duxerit uirum alterum, numquid reuer-. tetur adeam ultra? numquid non polluta et contaminata erit mulier illa-siue terra illa —? et tu fornicata es cum amatoribus multis siue pastoribus . Uerbum enim uerbum\', quod quattuor litteris scribitur \'res, ain, ioth. mem), et \'amatores\' et \'pastores\' utrumque significat et, si legamus \'rehim\', \'amatores\' sonat, si \'rohim\', \'pastores\'.

讓我們回想那段歷史：她瑪被她極其邪惡的兄弟暗嫩玷污姦污之後，將手放在撒了灰的頭上，如此回到自己家中。通行的讀法是——七十士譯本僅譯作「若有話說」——：「人若休了妻子，她離開他去嫁別的男人，豈能再歸回他呢？那婦人——或那地——豈不被玷污污穢了嗎？你竟與許多情人——或牧人——行淫。」因為這同一個字，是用四個字母（resh、ain、yod、mem）寫成的，既指「情人」也指「牧人」：若讀作「rehim」，其音為「情人」；若讀作「rohim」，則為「牧人」。

Let us recall the history of when Tamar, defiled and violated by her most wicked brother Amnon, placed her hands upon her head sprinkled with ashes and so returned to her house. The common reading has — for which the Septuagint has rendered merely 'if it is said' —: 'If a man dismisses his wife, and she, departing from him, marries another man, shall she return to him again? Shall not that woman — or that land — be polluted and defiled? Yet you have committed fornication with many lovers — or shepherds.' For the very word, which is written with four letters (resh, ain, yod, mem), signifies both 'lovers' and 'shepherds': if we read 'rehim,' it sounds 'lovers'; if 'rohim,' 'shepherds.'

2:77

Tamen reuertere ad me, dicit dominus siue et reuertebaris ad me, dicit dominus . In Hebraeo etiam post fornicationem suscipit paenitentem et hortatur, ut reuertatur ad se; in Septuaginta uero non prouocat ad paenitentiam, sed arguit inpudentiam meretricis, quod post adulterium reuerti audeat ad maritum. quodque ait: et contaminata erit mulier illa, pro quo in Hebraico \'terram\' legimus, relinquit exemplum et manifestius de terra loquitur Israhel, quae adulterae mulieri conparatur. utamur hoc testimonio aduersum eos. qui fidem domini relinquentes et hereticorum erroribus praepediti post multas fornicationes et deceptionem animarum simulant se reuerti ad pristinam ueritatem.

「雖然如此，你要歸向我，這是主說的」——或作「你曾一再歸向我，這是主說的」。在希伯來文中，即使在行淫之後，祂仍接納悔改的人，並勸她歸向祂；但在七十士譯本中，祂並非召人悔改，乃是責備妓女的無恥，就是她行了姦淫之後竟敢回到丈夫那裡。至於祂所說「那婦人必被玷污」，希伯來文我們讀作「地」，祂在此撇開比喻，更明白地論到以色列地，這地被比作行淫的婦人。讓我們用這見證來對付那些人，就是那撇棄對主之信、被異端的謬誤所纏累的人，他們在多次行淫、迷惑眾靈之後，假裝要歸回從前的真理——

'Nevertheless return to me, says the Lord' — or 'and you kept returning to me, says the Lord.' In the Hebrew, even after fornication he receives the penitent and exhorts her to return to him; but in the Septuagint he does not summon to repentance, but rebukes the shamelessness of the harlot, that after adultery she should dare to return to her husband. And as for what he says: 'and that woman shall be defiled,' for which in the Hebrew we read 'land,' he abandons the figure and speaks more plainly about the land of Israel, which is compared to an adulterous woman. Let us use this testimony against those who, abandoning faith in the Lord and hindered by the errors of heretics, after many fornications and the deception of souls, pretend to return to their former truth —

2:78

non ut deponant uenena pectoris, sed ut ceteris insinuent. Leua oculos tuos in directum et uide, ubi non prostrata sis: in uiis sedebas exspectans eos quasi latro in solitudine siue quasi cornix deserta . Pro \'latrone\' et \'cornice\' in Hebraeo \'arabe\' scriptum est, quod potest et \'Arabus\' significare, quae gens latrociniis dedita usque hodie incursat terminos Palestinae et descendentibus de Hierusalem Hierichum obsidet uias, cuius rei et dominus in euangelio recordatur. \'eleua igitur oculos tuos, o Hlerusalem, et huc illucque circumspice et uide, ubi non fornicatione prostrata sis.

這並非要他們卸下胸中的毒素，乃是要把毒素灌輸給別人。「你向正前方舉目觀看，何處不是你行淫之地：你坐在道旁等候他們，如同曠野裡的強盜——或如同孤獨的烏鴉。」希伯來文對「強盜」與「烏鴉」寫作「arabe」，此字也可指「亞拉伯人」，這族人專事搶劫，直到今日仍侵擾巴勒斯坦的邊境，攔阻那些從耶路撒冷下耶利哥之人的道路——這事主在福音書中也曾提及。「耶路撒冷啊，所以你要舉目，向這邊那邊觀看，看何處不是你行淫之地。

not that they may lay aside the venom of their breast, but that they may instil it into others. 'Lift up your eyes straight ahead and see where you have not been prostituted: on the roads you sat waiting for them like a robber in the wilderness — or like a solitary crow.' For 'robber' and 'crow' the Hebrew has 'arabe' written, which can also mean 'an Arab,' a people given to robberies who to this day raid the borders of Palestine and, for those descending from Jerusalem to Jericho, beset the roads — a matter which the Lord too recalls in the Gospel. 'Lift up therefore your eyes, O Jerusalem, and look this way and that and see where you have not been prostituted in fornication.

2:79

quomodo enim solent latrones ad uesperam et in desertis locis uiatoribus insidias tendere, sic tu iuxta fornicariam Prouerbiorum sedebas in uiis ad uesperam, ut concubitu tuo animas interficeres fornicantium: propter quod uniuersa. telTa polluta est in fornicationibus tuis\'. significanterque iuxta ᾶναγωγὴν bis, qui hereticos errores deserere se promittunt, praecipitur, ut leuent oculos in directum. nisi enim recta uidere coeperint, prauitatem pristinam damnare non possunt. LL polluisti — siue interfecisti — terram fornicationibus tuis et in malis tuis. quamobrem prohibitae sunt stillae pluuiarum et serotinus imber non fuit siue et habuisti pastores multos in offensionem tui .

因為正如強盜慣於在傍晚、在荒僻之處埋伏等候行路的人，你也如同箴言中的妓女，傍晚坐在道旁，好用你的擁抱殺害那些行淫者的靈魂：因此全地都在你的淫行中被玷污。」按著屬靈的引申義，那些應許要撇棄異端謬誤的人，兩次被吩咐要舉目向正前方觀看。因為他們若不開始看得正確，就不能定罪自己從前的敗壞。「你用你的淫行與你的惡行玷污——或殺害——了這地。因此雨點被止住，春雨也不降下——或作，你有許多牧人使你跌倒。」

For just as robbers are wont at evening and in desert places to lay ambushes for travellers, so you, like the harlot of Proverbs, sat on the roads at evening, so that by your embrace you might slay the souls of those fornicating: for which reason the whole land is polluted in your fornications.' And significantly, according to the anagogical sense, those who promise to abandon heretical errors are twice commanded to lift up their eyes straight ahead. For unless they begin to see rightly, they cannot condemn their former depravity. 'You have polluted — or slain — the land with your fornications and with your evils. For this reason the drops of rain were withheld, and the latter rain did not come — or, you have had many shepherds to your offence.'

2:80

Interfecta est terra siue polluta propter interfectionem eorum. qui idololatriae fornicatione perierunt: unde ablata est omnium rerum benedictio. ut paterentur siccitatem sermonis dei. siue habuit pastores, per quos offenderet deum, ut, qui magistri esse debuerant, ut alios ab errore pro biberent, auctores impietatis exstiterint. Frons mulieris meretricis facta est tibi, noluisti erubescere. LXX: facies meretricis facta est tibi, sine rubore facta es ad omnes . Quia supra dixerat: non peccaui et magis peccauerat sua scelera denegando, idcirco nunc arguit quasi mulierem procacem et nimiae inpudentiae, ut non ad unum et alterum procaci uultu feratur, sed nullum erubescat.

那地被殺害，或被玷污，是因著那些在偶像崇拜的淫行中滅亡之人被殺：因此萬物的祝福被奪去，以致他們遭受神言語的乾旱。或者，那地有牧人藉以得罪神，以致那些本當作教師、攔阻別人離開謬誤的人，反倒成了不敬虔的創始者。「你有妓女的額頭，你不肯羞愧。」七十士譯本作：「你有妓女的臉面，你向眾人毫無羞恥。」因為他在前面說過「我沒有犯罪」，又因否認自己的罪而犯罪更甚，所以他現在責備她如同一個大膽、極其無恥的婦人，她厚顏的面孔不只轉向一兩個人，卻對誰都不羞愧。

The land was slain, or polluted, because of the slaying of those who perished in the fornication of idolatry: whence the blessing of all things was taken away, so that they suffered a drought of the word of God. Or, it had shepherds through whom it offended God, so that those who ought to have been teachers, to hold others back from error, became the authors of impiety. 'The brow of a harlot woman has become yours; you refused to blush.' The Septuagint: 'The face of a harlot has become yours; you have become without shame toward all.' Because he had said above: 'I have not sinned,' and had sinned the more by denying her crimes, therefore he now rebukes her as a bold woman of excessive shamelessness, who is carried by her bold countenance not toward one man or another, but blushes at none.

2:81

utamur hoc sermone aduersum hereticorum conciliabulum. qui in suis erroribus gloriantur. Ergo saltim amodo uoca me: pater meus, dux uriginitatis meae es tu; numquid irasceris in perpetuum aut perseuerabis in finem ? Erubescant heretici, qui nolunt ad meliora conuerti nec regredi ad patrem creatorem suum, et audiant: saltim amodo uoca me: pater meus, dux uirginitatis meae es tu. ipse despondit animam uestram amplexibus suis et docet, quomodo orare debeat et agere paenitentiam. quanto autem ille clementior, qui salutis post fornicationem ostendit uiam, tanto miserior meretrix, quae .-non uult post uulnera recipere sanitatem. Ecce locuta es et fecisti mala et potuisti .

讓我們用這話對付異端的聚會，他們以自己的謬誤誇口。「所以從今以後，你至少要呼求我：我的父啊，你是我童貞的引導者；你豈要永遠發怒，或持續到底嗎？」願那些不肯歸向更美之事、不肯回到創造他們之天父的異端者羞愧，願他們聽見：「從今以後，你至少要呼求我：我的父啊，你是我童貞的引導者。」祂親自將你的靈魂許配給祂自己的懷抱，並教導人當如何禱告、如何悔改。那位在人行淫之後仍指明救恩之路的，祂越是滿有憐憫，那受了傷卻不肯得醫治的妓女就越是可憐。「看哪，你說了、也行了惡事，並且得逞了。」

Let us use this word against the assembly of heretics, who glory in their errors. 'Therefore at least from now on call to me: My father, you are the guide of my virginity; will you be angry for ever, or will you persevere to the end?' Let the heretics blush, who refuse to be converted to better things nor to return to the Father their Creator, and let them hear: 'At least from now on call to me: My father, you are the guide of my virginity.' He himself betrothed your soul to his own embraces, and teaches how one ought to pray and to do penance. And the more merciful he is, who shows the way of salvation after fornication, the more wretched is the harlot who, after her wounds, refuses to receive healing. 'Behold, you have spoken and done evils, and you have prevailed.'

2:82

\'Pro uerbis paenitentiae uerbis superbiae blasphemasti et inplesti malam cogitationem tuam et ostendisti contra uirum fortitudinem tuam, ut possis facere, quod sermone tractasti.. Et dixit dominus ad me in diebus Iosiae regis s: numquid uidisti, quae fecerit auersatrix Israhel? abiit sibimet super omnem montem excelsum et subter omne lignum frondosum et fornicata est ibi. et dixi. cum fecisset haec omnia: ad me conuertere, et non est reuersa . et uidit praeuaricatrix soror eius Inda, quia pro eo. quod moechata est auersatrix Israhel. dimisissem eam et dedissem ei libellum repudii; et non timuit praeuaricatrix Inda, soror eius.

「你不用悔改的話，反用驕傲的話褻瀆，充滿了你邪惡的意念，向那男人顯出你的剛硬，好使你能行你口中所籌謀的。」「約西亞王在位的日子，主對我說：背道的以色列所行的，你看見了嗎？她獨自上到各高山、各青翠樹下，在那裡行淫。她行了這一切之後，我說：你要歸向我——她卻沒有歸回。她奸詐的妹妹猶大也看見了：因為背道的以色列行了姦淫，我就休了她，給了她休書；然而她奸詐的妹妹猶大並不懼怕，

'Instead of words of penitence you have blasphemed with words of pride, and you have filled up your evil intent, and you have shown your strength against the man, that you might be able to do what you devised in speech.' 'And the Lord said to me in the days of King Josiah: Have you seen what apostate Israel has done? She has gone off by herself upon every high mountain and under every leafy tree, and there she has committed fornication. And I said, after she had done all these things: Return to me — and she did not return. And her treacherous sister Judah saw that, because apostate Israel had committed adultery, I had dismissed her and given her a bill of divorce; yet treacherous Judah, her sister, did not fear,

2:83

et abiit et fornicata est etiam ipsa et facilitate fornicationis suae contaminauit terram et moechata est cum lapide et ligno. et in omnibus his non est reuersa ad me praeuaricatrix soror eius Iuda in toto corde suo . sed in mendacio, ait dominus . Aliorum tormenta aliorum remedia sunt, cumque punitur homicida, recipit quidem ipse, quod fecit, sed alii deterrentur a scelere.

她自己也去行淫，並且以她行淫的輕率玷污了那地，與石頭木頭行姦淫。在這一切之中，她奸詐的妹妹猶大並沒有全心歸向我，乃是虛情假意，這是主說的。」有些人所受的刑罰乃是別人的良藥：當兇手受刑時，他固然承受自己所行的，但別人卻因此得警戒而遠離罪惡。

but she also went and committed fornication herself, and by the ease of her fornication she polluted the land and committed adultery with stone and wood. And in all these things her treacherous sister Judah did not return to me with all her heart, but in falsehood, says the Lord.' The torments of some are the remedies of others: when a murderer is punished, he indeed receives what he has done, but others are deterred from the crime.

2:84

decem igitur tribubus, quae appellabantur Israhel, captis ab Assyriis Mediamque translatis duae tribus, Iuda et Beniamin, quae debuerant similia formidare et tota ad deum mente conuerti, uicerunt decem tribuum scelera et in tantum idola sunt secutae, ut in templo dei statuam Bahal ponerent, quae in Hiezechiele uocatur idolum ad zelum et aemulationem domini conlocatum. loquitur autem sub figura duarum sororum, quia de una sunt Abraham et Isaac et Iacob stirpe generatae, et priorem auersatricem, sequentem praeuaricatricem uocat.

當那稱為以色列的十支派被亞述人擄去、遷到瑪代之後，猶大與便雅憫這兩支派本當懼怕同樣的事、全心歸向神，卻超越了十支派的罪惡，隨從偶像到一個地步，竟在神的殿中設立巴力的像——這像在以西結書中被稱為那安置來激動主之嫉妒與憤恨的偶像。但先知是用兩姊妹的比喻來說的，因為她們都是從亞伯拉罕、以撒、雅各同一根源所生，他稱前者為「背道的」，後者為「奸詐的」。

When therefore the ten tribes, which were called Israel, had been taken captive by the Assyrians and carried off to Media, the two tribes, Judah and Benjamin, which ought to have dreaded like things and to have turned to God with their whole mind, surpassed the crimes of the ten tribes and followed idols to such a degree that they set up a statue of Baal in the temple of God — which in Ezekiel is called the idol placed to provoke the jealousy and rivalry of the Lord. But he speaks under the figure of two sisters, because they are descended from the one stock of Abraham and Isaac and Jacob, and he calls the former one 'apostate,' the latter 'treacherous.'

2:85

illa enim deum penitus auersata est statim adoratis in Dan et Bethel uitulis aureis, ista autem, apud quam erat templum et ueri dei religio, imitatione germanae paulatim recessit a domino et idcirco praeuaricatrix dicitur. secundum ἀναγωγήν autem de 1 hereticis prophetia est, qui, falsi nominis scientiam dum se arbitrantur heretica subtilitate sectari, ascendunt montem superbiae et carnis huius uoluptatibus deliniti sub omni ligno frondoso et amoeno exponunt fornicationem suam.

因為前者一等到但和伯特利的金牛犢受人敬拜，就徹底背離了神；但後者，就是有聖殿與真神敬拜之處的，因效法她的姊妹，漸漸離開了主，因此被稱為「奸詐的」。但按著屬靈的引申義，這預言是論到異端者的，他們自以為憑異端的精巧在追隨那假名的知識，卻登上驕傲之山，被今世肉體的宴樂所迷惑，在各青翠悅人的樹下顯露他們的淫行。

For the former utterly turned away from God as soon as the golden calves were worshipped in Dan and Bethel; but the latter, among whom was the temple and the religion of the true God, by imitation of her sister gradually withdrew from the Lord and for that reason is called 'treacherous.' But according to the anagogical sense, the prophecy is about heretics, who, while they think they are following the knowledge of a false name by heretical subtlety, ascend the mountain of pride and, soothed by the pleasures of this flesh, display their fornication under every leafy and pleasant tree.

2:86

qui cum tradantur diabolo in interitum carnis, frequenter euenit, ut domus Iuda, id est confessionis et uerae fidei, nequaquam terreatur exemplo, sed multo maiora committat et facilitate fornicationis suae contaminet terram ecclesiae et moechetur cum lapide et cum ligno ea sequens dogmata, quae aduersaria deo sunt. sin autem ecclesiasticus uir corrigere uoluerit errantem et putridas resecare carnes et ad paenitentiam retrahere eos, qui secuti fuerant falsitatem, ac nihilominus illi sub specie ecclesiasticae ueritatis antiquum sequantur errorem, dici potest de eis: in omnibus his non est reuersa ad me praeuaricatrix Iuda in toto corde suo, sed in mendacio.

當這些人被交給魔鬼、以致肉體敗壞時，常常發生的是：猶大家——就是認信與真信仰之家——非但不因這榜樣而懼怕，反倒犯下更大得多的事，並以其行淫的輕率玷污教會之地，與石頭木頭行姦淫，隨從那些與神為敵的教義。但若有教會之人願意糾正那犯錯的人、割除腐爛之肉、把那些隨從虛謊的人拉回悔改，他們卻仍在教會真理的外表下隨從舊有的謬誤，那麼就可論到他們說：「在這一切之中，奸詐的猶大並沒有全心歸向我，乃是虛情假意。」

And when these are handed over to the devil for the destruction of the flesh, it frequently happens that the house of Judah — that is, of confession and true faith — is by no means terrified by the example, but commits far greater things and by the ease of its fornication pollutes the land of the Church and commits adultery with stone and with wood, following those dogmas which are hostile to God. But if a churchman wishes to correct the one who errs and to cut away the putrid flesh and to draw back to repentance those who had followed falsehood, and nonetheless they, under the appearance of ecclesiastical truth, follow their old error, it can be said of them: 'In all these things treacherous Judah did not return to me with all her heart, but in falsehood.'

2:87

fit autem haec prophetia Iosiae temporibus, regis ..--iusti, sub quo et Hieremias exorsus est prophetare. Et dixit dominus ad me: iustificauit animam suam auersatrix Israhel conparatione praenaricatricis Iuda . \'Iustior,\' inquit, est Israhel conparatione Iudae, quia illa statim in principio periit, haec illius cruciatibus potuit emendari\'. attendat noua ex ueteri heresis, quod Israhel conparatione peioris iustificata dicatur. nec mirum hoc de unius gentis sororibus, cum Sodoma quoque conlatione Hierusalem iustitiae nomen accipiat dicente domino per Hiezechiel: instificata est Sodoma ex te\', et publicanus Pharisaei conparatione fit iustus.

這預言是在義王約西亞的時代所發的，耶利米也是在他治下開始說預言的。「主對我說：背道的以色列比奸詐的猶大更顯自己為義。」他說：「以色列與猶大相比更為義，因為前者一開始就立刻滅亡，而後者卻能藉前者的苦刑得糾正。」願那從舊生出的新異端留意：以色列被說成與更壞的相比顯為義。這對於同一民族的姊妹並不希奇，因為所多瑪與耶路撒冷相比，也得了義的名——主藉以西結說：「所多瑪因你顯為義」——稅吏與法利賽人相比也成為義的。

Now this prophecy is made in the times of Josiah, a just king, under whom Jeremiah also began to prophesy. 'And the Lord said to me: apostate Israel has justified her soul in comparison with treacherous Judah.' 'Israel,' he says, 'is more just in comparison with Judah, because the former perished at once at the beginning, but the latter could be corrected by the other's torments.' Let the new heresy sprung from the old take note that Israel is said to be justified in comparison with a worse one. And no wonder about the sisters of a single people, since Sodom too, in comparison with Jerusalem, receives the name of righteousness — the Lord saying through Ezekiel: 'Sodom is justified by you' — and the publican becomes just in comparison with the Pharisee.

2:88

Uade et clama — siue lege — sermones istos contra aquilonem et dices: reuertere, auersatrix Israhel. dicit dominas, et non auertam — siue firmabo — faciem meam a nobis — siue super nos —, quia sanctus — siue misericors — ego sum, dicit dominus, et non irascar in perpetuum. uerumtamen scito iniquitatem tuam, quia in dominum deum praeuaricata es . — siue impie egisti — et dispersisti — siue effudisti — nias tuas alienis sub omni liquo frondoso et uocem meam non audisti, ait dominas . Uerbum Hehraicum \'carath\' et \'uoca\' siue \'clama\' et \'lege\' intellegitur, unde Aquila et Symmachus \'clamita\'. LXX et Theodotio \'lege\' interpretati sunt.

「你去向北方呼喊——或誦讀——這些話，你要說：背道的以色列啊，你歸回吧，這是主說的，我必不轉離——或我必不堅定——我的臉不看你——或不敵對你——因為我是聖潔的——或滿有憐憫的——這是主說的，我必不永遠發怒。只要知道你的罪孽，就是你如何得罪了主你的神——或你行了不敬虔的事——並你如何在各青翠樹下把你的道路散給——或傾與——外人，卻不聽我的聲音，這是主說的。」希伯來字「carath」既解作「呼求」或「呼喊」，也解作「誦讀」；因此亞居拉與西馬庫斯譯作「高聲呼喊」，七十士與提阿多田譯作「誦讀」。

'Go and cry out — or read — these words toward the north, and you shall say: Return, apostate Israel, says the Lord, and I will not turn away — or I will not set fast — my face from you — or against you — because I am holy — or merciful — says the Lord, and I will not be angry for ever. Only know your iniquity, that you have acted treacherously against the Lord your God — or you have acted impiously — and you have scattered — or poured out — your ways to strangers under every leafy tree, and you have not heard my voice, says the Lord.' The Hebrew word 'carath' is understood both as 'call' or 'cry out' and as 'read'; whence Aquila and Symmachus rendered 'cry aloud,' the Septuagint and Theodotion 'read.'

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ad aquilonem autem et contra Babylonem atque Assyrios sermo dirigitur, ad decem et ad duas tribus, et earum reuersio praedicatur. \'et non auertam\', inquit, \'faciem meam a uobis siue non firmabo faciem meam contra uos, ut nequaquam uos austeritate iudicis, sed uultu misericordiae suscipiam. sanctus enim et misericors sum. ut non recorder ultra iniquitatis uestrae nec meminerim, quod a domino recessistis et pro illo uos idola delectarint et fornicatae sitis sub omni ligno umbroso atque frondoso\'. quod quidem et ad hereticos uel in ecclesia neglegentes dici conuenit, qui cotidie per ecclesiasticos uiros ad paenitentiam prouocantur et quibus proprie aptari potest: et uocem meam non audistis.

這話是向北方、敵對巴比倫與亞述而發的，是向十支派與兩支派而發的，並宣告他們的歸回。他說：「我必不轉離我的臉不看你」——或「我必不使我的臉敵對你」——「以致我斷不用審判者的嚴厲接納你，乃用憐憫的面容接納你。因為我是聖潔、滿有憐憫的，好使我不再記念你的罪孽，也不追想你離開了主、以偶像代替祂來使你喜悅、在各蔭涼青翠的樹下行淫。」這話實在也適合對異端者或教會中疏懶的人說，他們天天藉教會之人被召悔改，而這話正可貼切地應用在他們身上：「你卻不聽我的聲音。」

Now the word is directed toward the north and against Babylon and the Assyrians, to the ten and to the two tribes, and their return is proclaimed. 'And I will not turn away,' he says, 'my face from you' — or 'I will not set my face against you' — 'so that I may by no means receive you with the sternness of a judge, but with the countenance of mercy. For I am holy and merciful, that I may no longer remember your iniquity nor recall that you departed from the Lord and in his stead the idols delighted you, and you committed fornication under every shady and leafy tree.' This indeed is fitting to be said also to heretics or to the negligent in the Church, who are daily called to repentance through churchmen, and to whom this can properly be applied: 'and you have not heard my voice.'

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\' omnis autem hereticus habitat in aquilone et calorem fidei perdidit nec audire potest illud apostoli: spiritu feruentes et, quia se uoluptatibus tradidit, recessit a domino et dispersit uias suas alienis dogmatibus et uoluptatem secutus est. nulla enim heresis nisi propter gulam uentremque construitur, ut seducat mulierculas oneratas peccatis semper discentes et numquam ad scientiam ueritatis peruenientes, de quibus uere dicitur: qui deuorant populum meum uelut escam panis, et quos Christus notat deuorantes domos uiduarum.

如今每一個異端者都住在北方，喪失了信仰的溫暖，也不能聽見使徒那話：「心裡火熱」；因為他放縱自己於宴樂，就離開了主，把自己的道路散給怪異的教義，隨從了肉慾。因為凡異端的構築，無不是為了貪食與肚腹，好去引誘那些擔負罪惡的愚昧婦人，這些婦人常常學習，終久不能明白真理——正如經上真實地論到他們說：「他們吞吃我的百姓，如同吃飯一般」，也就是基督所指那些侵吞寡婦家產的人。

Now every heretic dwells in the north and has lost the warmth of faith and cannot hear that word of the Apostle: 'fervent in spirit'; and because he has given himself over to pleasures, he has withdrawn from the Lord and has scattered his ways to strange dogmas and has followed pleasure. For no heresy is constructed except for the sake of gluttony and the belly, that it may seduce silly women laden with sins, ever learning and never coming to the knowledge of the truth — of whom it is truly said: 'who devour my people as though it were the food of bread,' and whom Christ marks out as devouring the houses of widows.

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\'cumque,\' inquit, misertus tui fuero, ne iustum esse te putes, sed semper memento iniquitatis tuae et scito, quia in dominum fornicatus sis, et superbiae colla demitte, ut, qui offendisti per adrogantiam, places deum per humilitatem\'. illi autem, quod supra diximus: et non firmabo faciem meam super uos, illud propheticum conuenit: auerte faciem tuam a peccatis meis et omnes iniquitates meas dele. conuertimini, filii reuertentes — sine uagi et recedentes —. dicit dominus, quia ego uir uester — sine dominabor uestri —, et adsumam nos, unum de ciuitate et duos de cognatione, et introducam uos in Sion et dabo uobis pastores iuxta cor meum, et pascent uos scientia et doctrina.

他說：「當我憐憫了你，你不要以為自己是義的，倒要常常記念你的罪孽，並知道你曾得罪主行淫，且要俯下你驕傲的頸項，使你這因傲慢而冒犯神的人，藉謙卑討神的喜悅。」對那樣的人，我們上面所提的那句先知的話正相配：「我必不使我的臉敵對你」——「求你掩面不看我的罪，塗抹我一切的罪孽。」「歸回的兒女啊——或漂流離去的人啊——你們轉回吧，這是主說的，因為我是你們的丈夫——或我要作你們的主——我必將你們從一城取一人，從一族取二人，領你們到錫安，並將合我心意的牧人賜給你們，他們必以知識和教訓牧養你們。」

'And when,' he says, 'I have had mercy on you, do not think yourself righteous, but ever remember your iniquity, and know that you have committed fornication against the Lord, and bow down the neck of your pride, so that you who offended through arrogance may please God through humility.' And to that person the prophetic word suits, which we mentioned above: 'and I will not set my face against you' — 'turn away your face from my sins and blot out all my iniquities.' 'Be converted, O returning sons — or wandering and departing ones — says the Lord, for I am your husband — or I will have dominion over you — and I will take you, one from a city and two from a family, and I will bring you into Zion, and I will give you shepherds after my own heart, and they shall feed you with knowledge and doctrine.'

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cumque multiplicati fueritis et creueritis in terra in diebus illis, ait dominus, non dicent ultra: arca pacti — uel testamenti — domini, neque ascendet super corneque recordabuntur illius, nec nisitabitur nec fiet ultra . Iudaei impletum hoc putant post reuersionem ex Babylone sub Cyro. rege Persarum, et Zorobabel, filio Salathiel. etiamsi non omnes reuersi sint; hoc significari: adsumam unum de ciuitate et duos s de cognatione. sed melius in aduentu Christi, quando reliquiae saluae factae sunt dicente et exponente apostolo: nisi dominus sabaoth nobis reliquisset semen, quasi Sodoma essemus et similes Gomorrae fuissemus. tunc introducti sunt in Sion. de qua scriptum est:

「當那些日子，你們在地上生養眾多、繁增的時候，主說，人必不再題說：主的約櫃——或聖約的櫃——這櫃也不再上心，人也不追想，不去尋訪，也不再製造。」猶太人以為這是在波斯王古列、撒拉鐵的兒子所羅巴伯之時，從巴比倫歸回之後應驗的——雖然並非人人都歸回；他們認為「我必從一城取一人，從一族取二人」所指的就是這事。但更好的理解是在基督降臨之時，那時有餘剩的人得救，正如使徒所說、所解釋的：「若不是萬軍之主給我們存留餘種，我們早已像所多瑪、蛾摩拉的樣子了。」那時他們被領進錫安，就是經上所記的：「

'And when you have been multiplied and increased in the land in those days, says the Lord, they shall no longer say: the ark of the covenant — or testament — of the Lord, neither shall it come up into the heart, nor shall they remember it, nor shall it be visited, nor shall it be made any more.' The Jews think this was fulfilled after the return from Babylon under Cyrus, king of the Persians, and Zerubbabel, son of Shealtiel — even though not all returned; and that this is what is signified by: 'I will take one from a city and two from a family.' But it is better understood at the coming of Christ, when a remnant was saved, as the Apostle says and expounds: 'Unless the Lord of hosts had left us a seed, we would have been as Sodom and would have been made like Gomorrah.' Then they were brought into Zion, of which it is written:

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gloriosa dicta sunt de te. ciuitas dei. et dati sunt pastores iuxta cor eius. apostoli et apostolici uiri, et pauerunt credentium multitudinem non in Iudaicis caerimoniis, sed in scientia Christi atque doctrina et in toto orbe praedicatione euangelii seminata. nequaquam in area domini, quae custos fuit legis Mosaicae, habebunt fiduciam, sed ipsi erunt templum dei nec iuxta errantes X azareos abolitis sacrificiis inseruient. sed spiritalem cultum sectabuntur. alii uero hoc in fine temporum intellegunt, quando subintrante plenitudine gentium omnis Israhel saluus fiet.

神的城啊，有榮耀的事論到你。」合祂心意的牧人被賜下，就是使徒與使徒性的人，他們牧養信徒的群眾，不是在猶太的禮儀中，乃是在基督的知識與教訓中，並藉遍傳全世界的福音宣講。他們斷不倚靠那作摩西律法守護者的主的約櫃，反倒他們自己要成為神的殿；他們也不像那些走差的拿撒勒派人，在已廢除的祭物中事奉，乃要隨從屬靈的敬拜。但另有人把這事理解為在末後的時候，那時外邦人的數目添滿了，以色列全家都要得救。

glorious things are spoken of you, O city of God.' And shepherds were given after his own heart, the apostles and apostolic men, and they fed the multitude of believers, not in Jewish ceremonies, but in the knowledge of Christ and in doctrine, and by the preaching of the Gospel sown in all the world. By no means shall they place their trust in the ark of the Lord, which was the guardian of the Mosaic law, but they themselves shall be the temple of God, nor shall they serve according to the erring Nazarenes with sacrifices abolished, but shall follow the spiritual worship. But others understand this at the end of times, when, with the fullness of the Gentiles entering in, all Israel shall be saved.

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In tempore illo uocabunt Hierusalem solium domini, et congregabuntur ad eam omnes gentes in nomine domini in Hierusalem et non ambulabunt post prauitatem cordis xlii pessimi . Nequaquam dominus sedebit super aream testamenti et cherubim, cui prius ab illo populo dicebatur: qui sedes super cherubim, manifestare, sed omnes perfecta mente credentes erunt thronus dei. uel certe melius totum de ecclesia intellegendum, quando congregantur omnes gentes in nomine domini in Hierusalem. in qua est uisio pacis, et nequaquam ambulant post prauitatem cordis sui pessimi, ut faciant, quae desiderant, nec suos sequuntur errores, sed dicunt cum propheta: adhaesit anima mea post te. suscepit me dextera tua.

「到那時，人必稱耶路撒冷為主的寶座，萬民必奉主的名聚集到耶路撒冷歸向它，他們必不再隨從自己極其邪惡之心的敗壞。」主斷不坐在聖約的櫃與基路伯之上——從前那百姓對祂說：「坐在基路伯上的啊，求你顯出來」；乃是凡以完全之心相信的人都要成為神的寶座。或者更好的理解是把整段都指教會，那時萬民奉主的名聚集在耶路撒冷——在其中有平安的異象——他們斷不隨從自己極其邪惡之心的敗壞去行所貪戀的事，也不隨從自己的謬誤，反倒與先知同說：「我心緊緊跟隨你；你的右手扶持我。」

'In that time they shall call Jerusalem the throne of the Lord, and all nations shall be gathered to it in the name of the Lord in Jerusalem, and they shall no longer walk after the depravity of their most wicked heart.' By no means shall the Lord sit upon the ark of the testament and the cherubim, to whom it was formerly said by that people: 'you who sit upon the cherubim, show yourself'; but all who believe with a perfect mind shall be the throne of God. Or rather, it is better to understand the whole about the Church, when all nations are gathered in the name of the Lord in Jerusalem — in which is the vision of peace — and by no means do they walk after the depravity of their most wicked heart, so as to do what they desire, nor do they follow their own errors, but say with the prophet: 'my soul has clung after you; your right hand has upheld me.'

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In diebus illis ibit domus Iuda ad domum T 7 > Israhel, et uenient simul de terra aquilonis ad terram, quam dedi patribus uestris . Hoc proprie in Christi conpletur aduentu. quando de duodecim simul tribubus euangelio crediderunt relinquentes terram aquilonis durissimi frigoris et a diaboli imperio recedentes tunc receperant terram repromissionis, quam pollicitus fuerat patribus eorum, Abraham, Isaac et Iacob. edidi nuper paruam libellum de terra repromissionis. Ego autem dixi : quomodo siue ponam te in filiis et tribuam tibi terram desiderabilem, hereditatem praeclaram exercituum gentium! dixi: patrem uocabis me et post rite ingredi mora.

「當那些日子，猶大家必與以色列家同行，他們必從北方之地一同來到我賜給你們列祖之地。」這正應驗在基督降臨之時，那時十二支派一同信了福音，離開了那極寒冷的北方之地，脫離了魔鬼的權勢；那時他們承受了應許之地，就是祂應許給他們列祖亞伯拉罕、以撒、雅各的。我近日出版了一本論應許之地的小書。「但我說：我怎樣——或，我要立你在眾子之中，賜你可羨慕之地，就是列國萬軍榮耀的基業！我說：你必稱我為父，跟隨我，必不停止正直而行。」

'In those days the house of Judah shall go to the house of Israel, and they shall come together out of the land of the north to the land which I gave to your fathers.' This is properly fulfilled at the coming of Christ, when out of the twelve tribes together they believed the Gospel, leaving the land of the north of the harshest cold and withdrawing from the dominion of the devil; then they received the land of promise which he had promised to their fathers, Abraham, Isaac and Jacob. I recently published a small book on the land of promise. 'But I said: how — or, I will set you among the sons and give you a desirable land, a glorious inheritance of the hosts of the nations! I said: you shall call me Father, and after me you shall not cease rightly to walk.'

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cessabis Pro \'hereditate praeclara exercituum gentium\', quam Septuaginta transtulerant: hereditatem nominatam dei omnipotentis gentium, Theodotion significantius transtulit: hereditatem inclytam fortitudinis robustissimi gentium Christum significans, qui ductor et dominus est uniuersarum gentium suo nomini passionique credentium. ipse dixit ad Israhel: patrem uocabis me, et: qui credit in me, credit in patrem. ipse pollicitus est: \'ponam te in filiis, in numero scilicet filiorum meorum, qui mihi de gentium populo crediderunt et quibus dedi terram desiderabilem). quotquot enim receperunt eum, dedit eis potestatem, ut filii dei fiant.

至於那「列國萬軍榮耀的基業」，七十士譯本譯作「列國之全能神所題名的基業」，提阿多田則更貼切地譯作「列國最強之力著名的基業」，是指基督，祂是凡信祂之名與受難之列國的元帥和主。祂親自對以色列說：「你必稱我為父」，又說：「信我的，就是信那位父」。祂親自應許：「我必立你在眾子之中」——就是在我眾子的數目中，這些子是從列國之民中信了我、我賜他們可羨慕之地的。因為凡接待祂的，祂就賜他們權柄，作神的兒子。

For 'the glorious inheritance of the hosts of the nations,' which the Septuagint had rendered 'the named inheritance of God almighty of the nations,' Theodotion rendered more significantly: 'the renowned inheritance of the most mighty strength of the nations,' signifying Christ, who is the leader and lord of all the nations that believe in his name and passion. He himself said to Israel: 'you shall call me Father,' and: 'he who believes in me, believes in the Father.' He himself promised: 'I will set you among the sons' — namely in the number of my sons, who have believed in me from the people of the nations, and to whom I have given a desirable land. For as many as received him, he gave them power to become sons of God.

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Sed quomodo si contemnat mulier amatorem suum, sie contemsit me domus Israhel, dicit dominus . Christi uox est iuxta populum Iudaeorum, cui dixerat: ponam te in filios et dabo tibi terram desiderabilem, et patrem uocabis me et post me ingredi non cessabis. cquomodo/ inquit, \'mulier contemnit non uirum, sed amatorem, si semel commixta fuerit cernens illum suae libidini seruientem et in se mutatam legem esse naturae, per quam uiro quondam subiecta fuerat dicente domino: et ad te conuersio eius, sic domus Israhel, hoc est populus Iudaeorum, contemsit dominum saluatorem in perniciem suam. Uox in uiis — siue in labiis — audita est.

「但正如婦人藐視她的情人，以色列家也照樣藐視了我，這是主說的。」這是基督向猶太民族所發的聲音，祂曾對他們說：「我必立你在眾子之中，賜你可羨慕之地，你必稱我為父，跟隨我，必不止息。」他說：「婦人藐視的並非丈夫，乃是情人，若她一次與他結合，見他作她情慾的奴僕，見自然之律在她身上被改變——這律本使她從前順服丈夫，主說：他必戀慕你——以色列家，就是猶太民，也照樣藐視了主救主，自取滅亡。」「在道路上——或在嘴唇上——有聲音被聽見，

'But as when a woman despises her lover, so the house of Israel has despised me, says the Lord.' It is the voice of Christ toward the Jewish people, to whom he had said: 'I will set you among the sons and will give you a desirable land, and you shall call me Father, and after me you shall not cease to walk.' 'As,' he says, 'a woman despises not her husband but her lover, if once she has been joined to him, seeing him a slave to her lust and the law of nature changed in her, by which she was once made subject to the man — the Lord saying: and to you shall be his turning — so the house of Israel, that is, the people of the Jews, despised the Lord Saviour to their own ruin.' 'A voice was heard on the roads — or on the lips —,

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ploratus et ululatus filiorum Israhel, quoniam iniquam fecerunt uiam suam, obliti sunt domini dei sui. conuertimini. filii reuertentes, et sanabo auersiones — siue contritiones — uestras, pro quo Symmachus transtulit conuersiones . Libenter deus suscipit paenitentes et occurrit filio inopia et squalore confecto statimque induit pristinis uestibus et reddit gloriam reuertenti ita dumtaxat, ut reuertatur in ploratu et ululatu. suo enim uitio fecit iniquam uiam suam et oblitus est domini dei et patris sui, ad quos prophetalis sermo nunc loquitur: conuertimini, filii reuertentes. \'quos idcirco filios uoco. quia intellectis peccatis uestris in ploratu atque ululatu reuertimini ad parentem.

就是以色列眾子的哀哭悲號，因為他們使自己的道路變為邪惡，忘記了主他們的神。歸回的兒女啊，你們轉回吧，我就醫治你們的背道——或你們的傷痕——西馬庫斯譯作「悔改歸正」。神樂意接納悔改的人，祂跑去迎接那因窮乏污穢而憔悴的兒子，立刻給他穿上從前的衣服，將榮耀歸還給那歸回的人——只要他帶著哀哭悲號歸回。因為那人是因自己的過錯使自己的道路變為邪惡，忘記了主他的神與父，先知的話如今對他們說：「歸回的兒女啊，你們轉回吧。」「我之所以稱你們為兒女，是因你們既明白自己的罪，就帶著哀哭悲號歸回你們的父。」

the weeping and wailing of the sons of Israel, because they made their way wicked, they forgot the Lord their God. Be converted, O returning sons, and I will heal your turnings away — or your bruises — for which Symmachus rendered 'conversions.' Gladly does God receive the penitent, and he runs to meet the son worn out with want and squalor, and at once he clothes him in the former garments and restores glory to the returning one — provided only that he return in weeping and wailing. For by his own fault he made his way wicked and forgot the Lord his God and Father, to whom the prophetic word now speaks: 'Be converted, O returning sons.' 'Whom I therefore call sons, because, having understood your sins, you return to your parent in weeping and wailing.'

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cumque uos ̛ ait, \'reuersi fueritis ad dominum. sanabit omnes contritiones uestras siue auersiones, quibus a domino recesseratis, uel certe conuersiones\'. quamuis enim propria uoluntate ad dominum reuertamur, tamen. nisi ille nos traxerit et cupiditatem nostram suo roboranerit praesidio, salui esse non poterimus. intellegamus hoc et de Iudaeorum populo ad dominum reuertente et de hereticis, qui dominum reliquerunt. Ecce nos uenimus ad te; tu enim es dominus deus noster. uere mendaces erant colles et multitudo — siue fortitudo — montium, uere in domino deo nostro salus Israhel . Dicat hoc paenitens et omnem superbiam derelinquens et multitudinem siue altitudinem montium et collium.

他說：「你們既歸向主，祂必醫治你們一切的傷痕——或你們離開主的背道——甚至你們的悔改歸正。」因為我們雖憑自己的意志歸向主，然而祂若不吸引我們、不以祂的保護堅固我們的心願，我們就不能得救。讓我們既將此理解為猶太民歸向主，也理解為那離棄主的異端者。「看哪，我們來歸向你，因為你是主我們的神。眾山岡實在是虛謊的，眾山的群眾——或力量——也是虛謊的；以色列的救恩實在在乎主我們的神。」願悔改的人如此說，撇棄一切的驕傲、撇棄眾山與山岡的群眾——或高聳——，

'And when you,' he says, 'have returned to the Lord, he will heal all your bruises — or turnings away, by which you had departed from the Lord — or indeed your conversions.' For although we return to the Lord by our own will, yet unless he draw us and strengthen our desire with his protection, we cannot be saved. Let us understand this both of the people of the Jews returning to the Lord and of the heretics who have forsaken the Lord. 'Behold, we come to you; for you are the Lord our God. Truly the hills were lying and the multitude — or the strength — of the mountains; truly in the Lord our God is the salvation of Israel.' Let the penitent say this, forsaking all pride and the multitude — or the height — of mountains and hills,

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per quam superbiebat contra deum, et humilitate prostratus loquatur: uere in domino deo nostro salus Israhel. Confusio comedit laborem patrum nostrorum ab ab adulescentia nostra, greges eorum et armenta eorum, filios et filias eorum . Omnes hereticorum labores, de quibus scriptum est: defecerunt scrutantes scrutinio. ab adulescentia eorum, quos deceperant, filios et filias eorum, qui in heresi profecerant uel tantum luxuria tenebantur, oppressit nostra confusio. unde inferunt: Dormiemus in confusione nostra et operiet nos ignominia nostra, quoniam deo nostro peccauimus nos et patres nostri ab adulescentia nostra usque ad hanc diem, et non audiuimus uocem domini dei nostri .

他曾因這些向神驕傲，如今俯伏於謙卑中說：以色列的救恩實在在乎主我們的神。「羞愧從我們幼年起就吞吃了我們列祖的勞碌，就是他們的羊群牛群、他們的兒女。」異端者一切的勞碌，就是經上所記的：「他們用心搜求，終歸徒然」，從他們所欺哄之人的幼年起，那些在異端中長進或僅被奢華所纏之人的兒女——我們的羞愧都把他們壓垮了。因此他們下結論說：「我們必躺臥在羞愧中，慚愧必遮蓋我們，因為我們和我們的列祖，從幼年直到今日，都得罪了我們的神，沒有聽從主我們神的聲音。」

by which he was proud against God, and prostrate in humility let him say: truly in the Lord our God is the salvation of Israel. 'Confusion has devoured the labour of our fathers from our youth, their flocks and their herds, their sons and their daughters.' All the labours of the heretics, of which it is written: 'they failed in searching out with searching,' from the youth of those whom they had deceived, the sons and daughters of those who had made progress in heresy or were held only by luxury — our confusion has crushed them. Whence they conclude: 'We shall sleep in our confusion, and our ignominy shall cover us, because we have sinned against our God, we and our fathers, from our youth even to this day, and we have not heard the voice of the Lord our God.'

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Hoc loquatur Israhel. qui suum dominum non audiuir. hoc omnis hereticus. qui agit paenitentiam; et tamen pars salutis est sua confiteri et nosse peccata. \'dic\' inquit, \'tu prius iniquitates tuas, ut iustificeris\'. uere enim lsrahel dimisit Christum dominum deum suum et in eo peccauit non solum illo tempore, quando est nisus in carne. sed et ante aduentum illius.unde dicunt: \'nos et patres n ostri ab adulescentia nostrausquead hancdiemetnon audiuimus uocem dei nostri, qui nostris patribus loquebatur: si crederetis Mosi, crederetis et mihi; de me enim ille scripsit. Si reuerteris, Israhel, ait dominus, ad me conuertere, pro quo Septuaginta transtulerunt: si conuer- sus lucri!

願那沒有聽從主的以色列如此說；願每一個悔改的異端者如此說；然而承認並認識自己的罪，這乃是救恩的一部分。他說：「你要先陳明你的罪孽，好使你稱義。」因為以色列實在離棄了基督主他們的神，並在祂身上犯了罪，不只在祂道成肉身降臨之時，也在祂降臨之前。因此他們說：「我們和我們的列祖，從幼年直到今日，沒有聽從我們神的聲音」，這神曾對我們列祖說：「你們若信摩西，也必信我；因為他曾寫到我。」「以色列啊，你若歸回，這是主說的，就當轉回歸向我」，七十士譯本譯作：「以色列若轉回

Let Israel say this, who did not hear their Lord; let every heretic say this, who does penance; and yet part of salvation is to confess and to know one's own sins. 'Tell,' he says, 'your iniquities first, that you may be justified.' For truly Israel forsook Christ the Lord their God and sinned in him, not only at that time when he came in the flesh, but also before his coming. Whence they say: 'We and our fathers, from our youth even to this day, have not heard the voice of our God,' who spoke to our fathers: 'if you believed Moses, you would believe me also; for he wrote of me.' 'If you will return, O Israel, says the Lord, be converted to me,' for which the Septuagint rendered: 'if being converted

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Israhel, dicit dominus, ad me, conuertetur . Et est sensus: (si ad me fuerit reuersus, reuertetur de captiuitate\', siue aliter: (cum optulerit, quod habet\'. qui enim habet. dabitur ei; qui autem non habet. etiam id quod habere uidetur, auferetur ab eo. porro iuxta Hebraicum hic sensus est: (si reuerteris ad me, Israhel. et semel salutem desideras et peccasse te dicis et uocem domini tui non audisse, plene conuertere; crede, quem negasti, et tunc erit plena conuersio\'. Si abstuleris offendicula fila a facie mea, non commoueberis. Quando ergo mouemur et dicimus:

以色列啊，主說，歸向我，他必得轉回。」其意是：「他若歸向我，就必從被擄之地歸回」；或另作：「當他獻上他所有的。」因為「凡有的，還要加給他；凡沒有的，連他自以為有的也要奪去。」再者，按希伯來文其意如此：「以色列啊，你若歸向我，並一次真心切慕救恩，承認自己犯了罪、沒有聽從你主的聲音，就當完全轉回；相信你所否認的那位，那時就必有完全的歸正。」「你若從我面前除掉你的絆腳石，就必不動搖。」所以當我們動搖而說：「

O Israel, says the Lord, to me, he shall be converted.' And the sense is: 'if he shall have returned to me, he shall return from captivity'; or otherwise: 'when he shall have offered what he has.' For 'he who has, to him it shall be given; but he who has not, even that which he seems to have shall be taken away from him.' Further, according to the Hebrew the sense is this: 'if you will return to me, O Israel, and once truly desire salvation and say that you have sinned and have not heard the voice of your Lord, be fully converted; believe him whom you denied, and then there shall be full conversion.' 'If you will take away your stumbling-blocks from before my face, you shall not be moved.' When therefore we are moved and say:

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mei autem paene moti sunt pedes, non imbecillitate naturae hoc patimur, sed quia ponimus offendicula et idola nostra contra dominum. Et iurabis: uiuit dominus in ueritate et in indicio et in iustitia, et benedicent eum gentes ipsumque laudabunt . Et quomodo euangelium iurare nos prohibet? sed hic \'iurabis\' pro confessione dicitur et ad condemnationem idolorum, per quae iurabat Israhel. denique auferuntur offendicula et iurat per dominum. quodque dicitur: uiuit dominus. in testamento ueteri iusiurandum est ad condemnationem mortuorum, per quos iurat omnis idololatria. simulque animaduertendum, quod iusiurandum hos habeat comites: ueritatem, iudicium atque iustitiam; si ista defuerint.

「至於我，我的腳幾乎滑跌」，我們遭受這事並非因本性的軟弱，乃是因我們把絆腳石與偶像擺在主的對面。「你要指著永生的主起誓，憑真理、公平、公義，列國必因祂蒙福，也必讚美祂。」福音豈不是禁止我們起誓嗎？但此處「你要起誓」是指認信，並為定罪那些以色列人素常指著起誓的偶像。總之，絆腳石被除去，人就指著主起誓。至於所說「永生的主」，在舊約中這誓言是為定罪那些一切偶像崇拜所指著起誓的死物。同時當留意：誓言有這幾個伴侶：真理、公平、公義；這些若缺少，

'but as for me, my feet had almost slipped,' we suffer this not through the weakness of nature, but because we place our stumbling-blocks and our idols against the Lord. 'And you shall swear: the Lord lives, in truth and in judgment and in righteousness, and the nations shall bless him and shall praise him.' And how does the Gospel forbid us to swear? But here 'you shall swear' is said for confession and unto the condemnation of the idols by which Israel used to swear. In short, the stumbling-blocks are taken away and one swears by the Lord. And as for what is said: 'the Lord lives,' in the old testament the oath is unto the condemnation of the dead by whom all idolatry swears. And at the same time it must be observed that the oath has these companions: truth, judgment, and righteousness; if these are lacking,

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nequaquam erit iuramentum, sed periurium. \'cumque,\' ait, \'et hoc fecerit Israhel et per apostolos magister fuerit gentium. tunc benedicent siue benedicentur in eo omnes gentes et ipsum laudabunt, quod salus processerit ex Israhel\'. Haec enim dicit dominus uiro Iuda et Hierusalem: nouate uobis bis nonale et nolite serere su per spinas; circumcidimini domino et auferte praeputia cordium uestrorum, uiri Iuda et habitatores Hierusalem. ne forte egrediatur ut ignis indignatio mea et succendatur et non sit, qui extinguat propter malitiam cogitationum — siue adinuentionum — uestrarum . Pro eo, quod nos diximus: circumcidimini domino et auferte praeputium cordium uestrorum, Symmachus posuit:

這就斷不是誓言，乃是假誓了。他說：「當以色列也行了這事，並藉使徒作了列國的教師，那時列國都必因祂蒙福——或在祂裡面得福——也必讚美祂，因為救恩是從以色列出來的。」「主對猶大和耶路撒冷的人如此說：你們要為自己開墾荒地，不要撒種在荊棘中；猶大人和耶路撒冷的居民哪，你們要歸主受割禮，除掉你們心裡的污穢——原文作『心的包皮』，恐怕我的忿怒如火發出，焚燒起來，無人能熄滅，這是因你們思念——或所行——的惡。」至於我們所說「歸主受割禮，除掉你們心的包皮」，西馬庫斯則寫作：「

it will by no means be an oath, but perjury. 'And when,' he says, 'Israel shall have done this too and shall have become through the apostles a teacher of the nations, then all the nations shall bless — or shall be blessed — in him and shall praise him, because salvation has proceeded from Israel.' 'For thus says the Lord to the man of Judah and Jerusalem: break up for yourselves a fallow ground, and do not sow upon thorns; be circumcised to the Lord, and take away the foreskins of your hearts, O men of Judah and inhabitants of Jerusalem, lest perhaps my indignation go forth like fire and be kindled, and there be none to quench it, because of the wickedness of your thoughts — or devices.' For that which we have said: 'be circumcised to the Lord and take away the foreskin of your hearts,' Symmachus put:

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purificamini domino et auferte malitias cordium uestrorum circumcisionem emundationem et praeputia uitium intellegens. hoc autem praecipitur uiris Iuda et Hierusalem, qui ueram sectantur fidem et habitant in ecclesia, ut non seminent super spinas, quas euangelicus sermo significat, quae suffocent sementem dei, sed prius nouale faciant et omnes suffodiant uepres sentesque auferant. ut munda semina munda arua suscipiant. hoc est, quod in alio loco dicitur: ne miseritis margaritas uestras ante porcos et ne detis sanctum canibus. quomodo enim potest dei audire sermonem et concipere semina et fructum facere, cuius animus aerumnis mundi plenus est? quodque sequitur:

「你們要歸主潔淨自己，除掉你們心中的惡」，是把割禮理解為潔淨，把包皮理解為惡習。如今這是吩咐那些跟隨真信仰、住在教會中的猶大和耶路撒冷之人，叫他們不要撒種在荊棘中——福音之言所指的——這荊棘會窒息神的種子，乃要先開墾荒地，掘去一切的荊叢、除掉蒺藜，好使潔淨的田地承受潔淨的種子。這正是另一處所說的：「不要把你們的珍珠丟在豬前，也不要把聖物給狗。」因為心中充滿世界愁煩的人，怎能聽神的話、懷種子、結果子呢？而接下來的話：「

'purify yourselves to the Lord and take away the wickednesses of your hearts,' understanding circumcision as cleansing, and the foreskins as vices. Now this is commanded to the men of Judah and Jerusalem, who follow the true faith and dwell in the Church, that they should not sow upon thorns — which the Gospel word signifies — which would choke the seed of God, but should first make a fallow ground and dig up all the brambles and take away the briars, so that clean fields may receive clean seeds. This is what is said in another place: 'Do not cast your pearls before swine, and do not give what is holy to the dogs.' For how can he hear the word of God and conceive the seeds and bring forth fruit, whose mind is full of the troubles of the world? And what follows:

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circumcidimini domino et auferte praeputia cordium uestrorum, nulli alii praecipitur nisi uiro Iuda et habitatori Hierusalem, ut deserant occidentem litteram et sequantur spiritum uiuificantem. *si enim hoc\', inquit, \'non feceritis, egredietur ut ignis indignatio mea et succendetur et non erit, qui extinguat\'. ideo autem monet et ante praedicit, ne facere conpellatur, quod et in Nineuitis probamus, quibus praedicta sententia est, ut imminentem furorem paenitentia declinarent. omnia autem haec mala euenient propter malitiam cogitationum siue adinuentionum nostrarum. ubi sunt, qui in cogitationibus dicunt non esse peccatum, cum omnia uitia iuxta euangelicam ueritatem de corde procedant?

「你們要歸主受割禮，除掉你們心的包皮」，這是單單吩咐猶大人和耶路撒冷的居民，叫他們撇棄那叫人死的字句，跟隨那叫人活的靈。他說：「你們若不行這事，我的忿怒必如火發出、焚燒起來，無人能熄滅。」祂之所以事先警戒、預告，是為免祂不得不施行——這事我們在尼尼微人身上也得證明，那審判的宣告臨到他們，好叫他們藉悔改躲避那將臨的忿怒。但這一切禍患之所以臨到，都是因我們思念、或所行的惡。那些在思念中說沒有罪的人在哪裡呢？既然按福音的真理，一切的惡都是從心裡發出來的。

'be circumcised to the Lord and take away the foreskins of your hearts,' is commanded to none other than the man of Judah and the inhabitant of Jerusalem, that they may forsake the killing letter and follow the quickening spirit. 'For if,' he says, 'you do not do this, my indignation will go forth like fire and be kindled, and there will be none to quench it.' And he warns and foretells beforehand for this reason, lest he be compelled to do it — which we prove also in the case of the Ninevites, to whom the sentence was foretold, that by repentance they might turn aside the impending wrath. But all these evils will come about because of the wickedness of our thoughts, or devices. Where are those who in their thoughts say there is no sin, since all vices, according to the Gospel truth, proceed from the heart?

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Adnuntiate in Iuda et in Hierusalem auditum facite; loquimini, canite tuba in terra, clamate fortiter, dicite : congregamini et ingrediamur ciuitates munitas . Hoc audiat ludas, hoc Hierusalem, in qua confessio fidei est et in qua Christi pax habitat et cui per Isaiam dictum est: in montem excelsum ascende, qui euangelizas Sion, eleua uocem tuam, qui euangelizas Hierusalem; clamet fortiter et ita praecipiat: \'ingrediamur ciuitates munitas - hereticorum bella consur- gunt: Christi munimenta nos teneant — ; leuate crucis signum in specula et sublimitate ecclesiae; confortamini, qui timetis, nolites stare, sed ad Christi auxilium currite;

「你們要在猶大和耶路撒冷宣告，使人聽見；你們要說話、在地上吹角、大聲呼喊，說：你們要聚集，我們好進入堅固城。」願猶大聽這話，願耶路撒冷聽這話，就是那有信仰認信、有基督平安居住之處，也是藉以賽亞對她所說的：「報好信息給錫安的啊，你要登上高山；報好信息給耶路撒冷的啊，你要極力揚聲」；願他大聲呼喊，如此吩咐：「我們好進入堅固城——異端的爭戰興起了：願基督的堡壘保守我們——；你們要在教會的守望樓與高處舉起十字架的記號；懼怕的人哪，你們要壯膽，不要站住，倒要奔向基督的幫助；

'Announce in Judah and in Jerusalem, make it heard; speak, sound the trumpet in the land, cry aloud, say: gather yourselves together, and let us enter the fortified cities.' Let Judah hear this, let Jerusalem hear this, in which is the confession of faith and in which the peace of Christ dwells, and to which it was said through Isaiah: 'Go up onto a high mountain, you who bring good tidings to Zion, lift up your voice, you who bring good tidings to Jerusalem'; let him cry aloud and thus command: 'Let us enter the fortified cities — the wars of the heretics rise up: let the defences of Christ hold us — ; lift up the sign of the cross upon the watchtower and the height of the Church; take courage, you who fear, do not stand still, but run to the aid of Christ;

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malum enim), inquit, cego adduco ab aquilone et contritionem magnam, uerum Nabuchodonosor, qui idcirco in mundo isto a me esse permittitur, ut uestra fortitudo et uictoria conprobetur\'. Ascendit leo de cubili suo et praedo ge ntium se leuauit; egressus est loco suo, ut ponat terram tuam insolitudinem; ciuitates tuae uastabuntur remanentes absque habitatore . Iste est. ut diximus, uerus Nabuchodonosor, de quo et Petrus loquitur: aduersarius noster diabolus quasi leo rugiens circumit. ascendit autem vel de abyssis, in quos reIIganduS est et, ne mittatur, exorat. et praedo siue uastator gentium se leuauit. de quo dictum est:

他說：「因我使災禍從北方臨到，並有大毀滅」，就是尼布甲尼撒，他之所以蒙我允許在這世上，乃是為叫你們的力量與得勝得以顯明。「有獅子從林中上來，滅列國的興起了；他從自己的地方出來，要使你的地荒涼；你的城邑必變為廢墟，無人居住。」這位，如我們所說，就是那真正的尼布甲尼撒，彼得也論到他說：「我們的仇敵魔鬼如同吼叫的獅子遍地遊行。」他或是從深淵上來——他將被捆綁在那裡，並哀求不被丟進去——「滅列國的、毀壞列國的興起了」，論到他有話說：「

for I bring evil,' he says, 'from the north and a great destruction,' namely Nebuchadnezzar, who for this reason is permitted by me to be in this world, that your strength and victory may be proved. 'A lion has come up from his lair, and the destroyer of the nations has raised himself up; he has gone forth from his place to make your land a solitude; your cities shall be laid waste, remaining without inhabitant.' This is, as we have said, the true Nebuchadnezzar, of whom Peter too speaks: 'our adversary the devil goes about like a roaring lion.' And he comes up either from the depths, into which he is to be bound and which he begs not to be sent, and 'the destroyer or ravager of the nations has raised himself up,' of whom it is said:

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omnium inimicorum suorum dominabitur, et qui gloriatur in conspectu domini: circumiui omnem terram et conculcaui eam. quis est enim, quem diaboli uenena non tangant nisi ille solus, qui potest dicere: ecce uenit princeps mundi istius et inuenit in me nihil? iste crebro ponit omnem terram ecclesiae in solitudinem. ut egressi de ecclesia pugnent contra ecclesiam, de quibus loquitur et Iohannes euangelista: ex nobis exierunt, sed non fuerunt ex nobis: si enim fuissent ex nobis, mansissent utique nobiscum. ciuitates uastantur terrae Iudaeae et hereticorum florent conciliabula: si quis ergo fautor est auctorum peruersorum dogmatum, de hoc dici potest:

「他必轄制他一切的仇敵」，這在主面前誇口的說：「我走遍了全地，並踐踏了它。」因為除了那唯一能說「看哪，這世界的王來了，他在我裡面毫無所有」的一位之外，還有誰不被魔鬼的毒所沾染呢？這一位常使教會的全地變為荒涼，以致那些從教會出去的人攻擊教會——約翰福音的作者也論到他們說：「他們從我們中間出去，卻不是屬我們的：他們若是屬我們的，就必仍與我們同在。」猶太地的城邑荒廢了，異端的聚會卻興盛：所以人若擁護那些邪僻教義的創始者，就可論到他說：「

'he shall have dominion over all his enemies,' and he who boasts in the sight of the Lord: 'I have gone about the whole earth and trodden it down.' For who is there whom the venom of the devil does not touch, except that one alone who can say: 'behold, the prince of this world comes and finds nothing in me'? This one frequently makes the whole land of the Church a solitude, so that those who have gone out from the Church fight against the Church — of whom John the Evangelist also speaks: 'they went out from us, but they were not of us: for if they had been of us, they would surely have remained with us.' The cities of the land of Judea are laid waste and the assemblies of the heretics flourish: if therefore anyone is a supporter of the authors of perverse dogmas, of him it can be said:

2:110

ascendit leo de cubili suo et praedo gentium se leuauit, et reliqua. Super hoc accingite nos ciliciis, plangite et ululate, quia non est auersa ira furoris. domini a nobis siue, ut LXX transtulerunt, a nobis . Aliter leonem et saeuissimam bestiam uitare non possumus. nisi agamus paenitentiam et ad dominum conuertamur non solum mente, sed et opere. quamdiu enim ille uastat ecclesiam et terram luda, Hierusalem quoque populatur, dei ira perspicua est. Et erit in die illa, dicit dominus: peribit cor regis et cor principum et obstupescent sacerdotes et prophetae consternabuntur . Uastante praedone ecclesiam domini et ira contra nos domini permanente omne auxilium inutile erit. peribit cor regis.

「有獅子從林中上來，滅列國的興起了」，以及其餘的話。「因此你們要腰束麻布，哀慟哭號，因為主烈怒的忿恨還沒有轉離我們——或如七十士譯本所譯，離開我們。」否則我們不能逃脫那獅子與那極凶猛的野獸，除非我們悔改，不僅在心思上、也在行為上歸向主。因為只要他仍毀壞教會與猶大地、也蹂躪耶路撒冷，神的忿怒就是顯而易見的。「主說，到那日，君王的心必消滅，首領的心也必消滅，祭司必驚惶，先知必驚駭。」當那毀壞者蹂躪主的教會、主的忿怒仍存留敵對我們之時，一切的幫助都必無益。「君王的心必消滅」——

'a lion has come up from his lair, and the destroyer of the nations has raised himself up,' and the rest. 'For this reason gird yourselves with sackcloth, lament and wail, because the wrath of the fury of the Lord is not turned away from us — or, as the Septuagint rendered, from us.' Otherwise we cannot escape the lion and the most savage beast, unless we do penance and turn to the Lord not only in mind but also in deed. For as long as he lays waste the Church and the land of Judah, and ravages Jerusalem too, the wrath of God is manifest. 'And it shall be in that day, says the Lord: the heart of the king shall perish, and the heart of the princes, and the priests shall be astounded and the prophets shall be dismayed.' While the ravager lays waste the Church of the Lord and the wrath of the Lord remains against us, all help will be useless. 'The heart of the king shall perish' —

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cuius debet esse cor in manu dei, et cor principum, qui putabantur esse sapientes; stultam enim fecit deus sapientiam mundi, quia per illam non cognouerunt deum. ipsi quoque sacerdotes. qui legem domini docere deberent et subiectos sibi populos a leonis furore defendere. quodam stupore infatuati uertentur in amentiam — sic enim Septuaginta transtulerunt pro stupore\' \'excessum mentis\' exprimentes — et prophetae consternabuntur siue, ut Aquila transtulit uerbum Hebraicum \'iethmau\'. amentes erunt. quia enim non insaniat, non perdat cor, quando principes et reges et sacerdotes et prophetas quondam suos sub leone conspexerit? Et dixi: heu, heu, heu, domine deus — pro quo LXX transtulerunt:

就是那心本當在神手中的君王，並那被人以為有智慧的首領的心；因為神使世上的智慧變為愚拙，因他們藉那智慧竟不認識神。祭司也是如此，他們本當教導主的律法、保護所轄的百姓脫離獅子的凶暴，如今卻被某種驚愕所擊，變為癲狂——七十士譯本如此翻譯，用「心靈的恍惚」來表達「驚愕」——先知也要驚駭，或如亞居拉翻譯希伯來字「iethmau」，他們必失去知覺。因為人見到自己從前的首領、君王、祭司與先知都倒在獅子之下，誰不發狂、誰不喪膽呢？「我說：哀哉，哀哉，哀哉，主神啊」——七十士譯本譯作：

he whose heart ought to be in the hand of God, and the heart of the princes, who were thought to be wise; for God has made foolish the wisdom of the world, because through it they did not know God. The priests too, who ought to teach the law of the Lord and to defend the peoples subject to them from the fury of the lion, struck by a kind of stupor shall be turned to madness — for so the Septuagint rendered, expressing 'stupor' by 'ecstasy of mind' — and the prophets shall be dismayed, or, as Aquila rendered the Hebrew word 'iethmau,' they shall be senseless. For who would not go mad, would not lose heart, when he sees princes and kings and priests and the prophets who were once his own laid low under the lion? 'And I said: alas, alas, alas, Lord God' — for which the Septuagint rendered:

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o domine deus —, ergone decepisti populum istum et Hierusalem dicens: par erit uobis? et ecce peruenit gladius usque ad animam . Quia supra dixerat: in tempore illo uocabunt Hierusalem solium dei et congregabuntur ad eam omnes gentes in nomine domini in Hierusalem, et nunc dicit: peribit cor regis et cor principum et obstupescent sacerdotes et prophetae consternabuntur, turbatur propheta et in se deum putat esse mentitum nec intellegit illud multa post tempora repromissum. hoc autem uicino futurum tempore, iuxta quod et apostolus loquitur: numquid reppulit deus populum suum? absit. peruenit autem usque ad animam gladius, quando nihil uitale in anima reseruatur.

「主上帝啊，你豈是欺哄了這百姓和耶路撒冷，說：你們必得平安？看哪，刀劍竟臨到了性命。」因為祂在前面曾說：「那時人必稱耶路撒冷為上主的寶座，萬民必為上主的名，在耶路撒冷聚集到她那裡。」如今卻說：「君王的心必消滅，首領的心也必消滅，祭司必驚駭，先知必詫異。」先知心中煩亂，以為上帝欺騙了他，卻不明白前者是應許在許多世代之後成就的，而這事卻要在臨近之時發生，正如使徒所言：「難道上帝棄絕了祂的百姓嗎？斷乎沒有。」刀劍臨到性命，是指當靈魂裡再無存留任何生命之時。

'O Lord God, hast Thou then deceived this people and Jerusalem, saying: it shall be well with you? And behold, the sword hath reached even to the soul.' For since He had said above: 'In that time they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered together to her, in the name of the Lord, unto Jerusalem,' and now He says: 'The heart of the king shall perish, and the heart of the princes, and the priests shall be astonished, and the prophets shall be confounded' — the prophet is troubled and thinks that God has lied to him, nor does he understand that the former was a promise for many ages hence, but this was to come in the near time, according to what the Apostle also says: 'Hath God cast away His people? God forbid.' But the sword reached even to the soul when nothing of life is left preserved in the soul.

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書信集（CSEL） 第 2 章 第 3/24 段

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