耶柔米

書信集（CSEL）第 2 章第 5/24 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 2:151–2:188（全章共 907 節）

2:151

| Secundum, frater Eusebi, in Hieremiam librum celeri sermone dictamus auertentes parumper aures, ne audiamus iudicium sanguinis et interfectorum animas deploremus, qui opinione uirtutum cotidie corruunt in superbiam et deo se similes arbitrantur, ut aequalitatem, quam impia Arrianorum heresis in filio negat, cunctis hominibus tribuant et ponant in caelum os suum et nihil futurae sanctorum beatitudini amplius derelinquant. quorum furori respondimus, ut potuimus. et, si dominus uitam dederit, plenius responsuri sumus.

以優西比烏弟兄啊，我們論耶利米的第二卷書是匆促口授的，暫且掩耳片時，免得聽見流血的判語，並為被殺之人的靈魂哀哭，這些人自以為有德，天天陷入驕傲，自以為與上帝相似，以致把那阿里烏派不敬虔的異端在聖子身上所否認的同等，歸給眾人，並向天張口，絲毫不為聖徒將來的福樂留餘地。我們已盡力回應了他們的狂妄；倘若主賜我們生命，我們必更充分地回應。

The second book on Jeremiah, brother Eusebius, we dictate in hasty speech, turning away our ears for a little while, lest we hear the judgment of blood and lament the souls of the slain, who by an opinion of their own virtues daily fall into pride and think themselves like unto God, so that they attribute to all men that equality which the impious heresy of the Arians denies in the Son, and set their mouth against heaven, and leave nothing more to the future beatitude of the saints. To their fury we have responded as we were able; and, if the Lord grant us life, we shall respond more fully.

2:152

nunc coepta carpenda est uia et dictandi commentarioli nec nimia longitudine extendentes opus nec inmoderata breuitate auferentes intellegentiam, quorum alterum onerat sensus legentium, alterum praecidit studiosorum desiderium. Adnuntiate hoc domui Iacob et auditum facite in Iuda dicentes: audi, popule stulte, qui non habes cor, qui habentes oculos non uidetis et aures et non auditis ! Multis modis peccantes retrahit ad salutem et stultum uocat populum, qui sapientiae reliquit auctorem, conparatque eos simulacris, de quibus scriptum est: oculos habent et non uident; aures habent et non audiunt. similes illis fiant, qui faciunt ea, et omnes, qui confidunt in eis.

如今既已踏上這條路，就當口述這些簡短的註釋，既不以過長的篇幅延伸此作，也不以無節制的簡略削去理解；因為前者使讀者的心思負擔沉重，後者則截斷了好學者的渴望。「你們要在雅各家中宣告這事，在猶大傳揚說：愚昧無知、沒有心的民哪，你們有眼不看，有耳不聽，當聽這話！」祂以多種方式將犯罪的人拉回救恩，稱這民為愚昧，因他們離棄了智慧的創始者；並將他們比作偶像，正如經上所記：「它們有眼卻不能看，有耳卻不能聽。造它們的和一切倚靠它們的，都要與它們一樣。」

Now the road we have begun must be traversed, and short notes must be dictated, neither drawing out the work to excessive length nor cutting off understanding by immoderate brevity; for the one burdens the mind of readers, the other cuts short the eager student's desire. 'Declare this in the house of Jacob, and make it heard in Judah, saying: Hear, O foolish people, who have no heart; who having eyes see not, and having ears hear not!' In many ways He draws back to salvation those who sin, and He calls the people foolish, who have forsaken the author of wisdom; and He likens them to idols, of which it is written: 'They have eyes and see not; they have ears and hear not. Let those who make them become like them, and all who trust in them.'

2:153

proprie autem ad Iudam loquitur et ad domum Iacob — Israhel enim multo iam tempore in Assyriis exsulabat — simulque dat intellegentiam. quod etiam absque praecepto naturali sensu debeamus intellegere, quae recta sunt. Me ergo non timebitis, ait dominus, et a facie mea non dolebitis — siue timebitis —? qui posui harenam terminum mari, praeceptum sempiternum, quod non praeteribit. et commouebuntur et non poterunt — siue turbabitur et non poterit — et intumescent — siue sonabunt — fluctus eius et non transibunt illud . populo autem huic factum est cor incredulum et exasperans et recesserunt et abierunt et non dixerunt in corde suo:

祂本是向猶大和雅各家說話——因為以色列早已在亞述人中被擄多時了——同時也賜下悟性：我們甚至無須誡命，憑天生的良知就當明白何為正直的事。「主說：你們豈不懼怕我嗎？在我面前豈不戰兢（或懼怕）嗎？我以沙為海的界限，作永遠的定例，使它不能越過。波浪雖翻騰（或動盪），卻不能得勝；雖澎湃（或呼嘯），卻不能越過。但這民卻有背逆悖逆的心，他們偏離走開，心裡並不說：」

He speaks properly to Judah and to the house of Jacob — for Israel had already for a long time been in exile among the Assyrians — and at the same time He gives understanding: that even apart from any commandment we ought by natural sense to understand what things are right. 'Will you then not fear Me, says the Lord, and will you not tremble (or fear) before My face? I who set the sand as a boundary for the sea, an everlasting decree which it shall not pass over. And they shall be moved and shall not prevail (or it shall be troubled and shall not prevail), and its waves shall swell (or shall roar) and shall not pass over it. But this people has become an unbelieving and provoking heart, and they have departed and gone away, and have not said in their heart:'

2:154

metuamus dominum deum nostrum, qui dat nobis pluuiam temporaneam et serotinam in tempore suo, plenitudinem annuae messis custodientem nobis ! Narrat beneficia, ut ingratos arguat. \'me\', inquit, \'non timebitis, qui tanta uobis praestiti? non dilectionem desidero perfectorum, sed timorem incipientium, qui posui harenam terminum mari, qui tam potens elementum et immensos gurgitum moles meo praecepto litoribus refrenaui iuxta illud. quod scriptum est: praeceptum posuit et non praeteribit. audiunt me et sentiunt, quae sensum non habent audiendi; et populus quondam meus suo uitio stultus effectus non solum contemnit, sed et dulcem exasperat deum.

「我們當敬畏耶和華我們的神，祂按時賜給我們秋雨和春雨，為我們保守年間收成的豐盈！」祂陳述自己的恩惠，為要責備忘恩負義的人。祂說：「我賜給你們如此大的恩典，你們豈不敬畏我嗎？我所求的並非完全人的愛，而是初學者的敬畏；是我以沙為海的界限，藉我的命令將這如此強大的元素、深淵的浩瀚水勢約束在海岸之內，正如經上所記：祂立了定例，海就不能越過。那沒有聽覺的尚且聽我、覺察我；而我從前的子民卻因自己的過失變為愚昧，不但藐視，甚至激怒那慈愛的神。」

'Let us fear the Lord our God, who gives us the early and the latter rain in its season, keeping for us the fulness of the yearly harvest!' He recounts His benefits in order to convict the ungrateful. 'Me,' He says, 'will you not fear, who have bestowed such great things upon you? I do not desire the love of the perfect, but the fear of beginners; I who set the sand as a boundary for the sea, who by My command have curbed within its shores that so mighty element and the vast masses of the deep, according to that which is written: He set a decree, and it shall not pass over. Things that have no faculty of hearing hear Me and perceive Me; yet the people once Mine, made foolish by its own fault, not only despises but even provokes its gentle God.'

2:155

recesserunt\', ait, ca me et mihi terga uerterunt et concito abierunt gradu nec tacita eos retraxit conscientia, ut dicerent in cordibus suis: metuamus eum, qui dat nobis pluuiam temporaneam et serotinam! per quae omnia ostendi bona plenitudinem annuae messis\', pro quo Aquilae prima editio et Symmachus \'ebdomadas\' interpretati sunt; in Hebraeo enim scriptum est \'sabaoth\', quod pro ambiguitate uerbi et \'septimanas\' significat et \'plenitudinem\'. Iniquitates nostrae declinauerunt haec et peccata nostra prohibuerant bonum a nobis .

祂說：「他們離開了我，向我轉背，急步走開；沉默的良心也沒有把他們拉回，好叫他們心裡說：我們當敬畏那賜秋雨春雨的主！」祂藉這一切顯明美善之物，就是「年間收成的豐盈」——亞居拉的初版與西馬庫斯將此譯作「七七」；因為希伯來文寫作「sabaoth」，由於此字含糊，兼有「數週」與「豐盈」之義。「我們的罪孽使這些偏離，我們的罪惡阻擋美善不臨到我們。」

'They have departed,' He says, 'from Me and turned their backs on Me, and gone away with hasty step; nor did a silent conscience draw them back, that they might say in their hearts: Let us fear Him who gives us the early and the latter rain!' Through all these things He has shown the good things, 'the fulness of the yearly harvest' — for which the first edition of Aquila and Symmachus rendered 'weeks'; for in Hebrew it is written 'sabaoth,' which, on account of the ambiguity of the word, signifies both 'weeks' and 'fulness.' 'Our iniquities have turned these things aside, and our sins have withheld good from us.'

2:156

Ergo si quando et mare transcendit terminos suos et pluuia retrahitur, nequaquam adbreuiata est manus domini, ut ista non faciat, sed peccata nostra haec ad nos uenientia declinarunt, ut ad alios pergerent, qui non peccauerunt. \'et prohibuerune, inquit. \'iam ueniens ad nos bonum iuxta illud. quod secundum litteram scriptum est: mandabo nubibus, ne pluant super eam imbrem\'. possumus autem imbrem temporaneum et serotinum legem accipere et euangelium et diuersas uocationes a prima hora usque ad undecimam, in quibus operariis uineae unum uitae aeternae praemium pollicetur. Quia inuenti sunt in populo meo impii insidiantes quasi aucupes, laqueos ponentes et pedi- cas ad capiendos uiros!

所以若有時海也越過它的界限、雨也被止住，主的手斷不是縮短了以致不能行這些事；乃是我們的罪臨到我們，使這些偏離，好叫它們轉往那些沒有犯罪的人。祂說：「他們阻擋了那已經臨到我們的美善」，正如按字面所記的：「我要吩咐雲不降雨在其上。」我們也可將秋雨春雨理解為律法與福音，以及從第一時辰直到第十一時辰的各樣呼召，在其中祂應許將永生的獎賞賜給葡萄園的工人。「因為在我民中有惡人埋伏，如同捕鳥人設下網羅和機檻要捉拿人!」

Therefore if at any time the sea also oversteps its bounds and the rain is withheld, the Lord's hand has by no means been shortened that it should not do these things; rather our sins, coming to us, have turned them aside, so that they proceed to others who have not sinned. 'And they have withheld,' He says, 'the good that was already coming to us,' according to that which is written literally: 'I will command the clouds that they rain no rain upon it.' We may, moreover, take the early and the latter rain as the Law and the Gospel and the diverse callings from the first hour even to the eleventh, in which He promises to the laborers of the vineyard one reward of eternal life. 'For there are found among My people impious men lying in wait like fowlers, setting snares and traps to catch men!'

2:157

sicut decipula plena auibus. sic domus eorum plenae dolo . Ut declinaret ab eis imber temporaneus et serotinus et bona omnia non uenirent. causae subiciuntur, quia inuenti sunt in populo eius impios\'. non dixit \'iniquos\' et \'peccatores\', ut noua uult heresis, sed impios . impietas aperte negat deum; iniquitas atque peccatum, si confiteatur errorem, facile ad misericordiam flectit deum. quodque nos diximus:

「如籠子裝滿雀鳥，他們的房屋也照樣充滿詭詐。」為要使秋雨春雨從他們身上轉離、一切美善不臨到，其緣由被列出：「因為在祂民中有惡人。」祂沒有說「不義的人」和「罪人」，如新興異端所主張的，而是說「惡人」。惡不虔公然否認神；不義與罪若肯承認自己的過犯，便容易使神轉向憐憫。至於我們所譯的：」

'As a cage is full of birds, so their houses are full of deceit.' In order that the early and the latter rain might turn aside from them and all good things might not come, the causes are set forth: 'because there are found among his people impious men.' He did not say 'unjust' and 'sinners,' as the new heresy would have it, but 'impious.' Impiety openly denies God; iniquity and sin, if it confesses its error, easily bends God to mercy. And that which we rendered:

2:158

insidiantes quasi aucupes et in LXX non habetur, Aquila et Symmachus transtulerunt uerbum \'iasir\' quasi rete aucupis, quod etiam, qui bonus inter eos uidetur et rectus, instar aucupis tendat insidias, dum inuicem se uenantur ad mortem et aliorum damnis atque dispendiis suas conplent domos, ut impleatur philosophorum illa sententia: omnis diues aut iniquus aut heres iniqui. atque utinam ab his tantum fiant, qui uidentur foris esse et quos dominus iudicat, et non in nostris conuenticulis impleantur, quos possidet radix omnium malorum auaritia, ita ut uenientium ad nos non ora contemplemur. sed manus! Ideo magnificati sunt et ditati.

「如捕鳥人埋伏」，此語在七十士譯本中沒有，亞居拉與西馬庫斯將「iasir」一字譯作有如「捕鳥人的網」，意謂他們中間就連那看似良善正直的人，也照捕鳥人的樣式張設埋伏，彼此追捕至死，以別人的損失和敗落充滿自己的房屋，以致哲學家那句話應驗了：「凡富足人非是不義，就是不義者的後裔。」但願這些事只由那些看似在外、主所審判的人所行，而不在我們自己的聚會中應驗，就是那些被萬惡之根貪婪所轄制的人；以致我們對前來我們這裡之人所注視的，不是他們的面容，而是他們的手！「所以他們被高舉、發財致富。」

'lying in wait like fowlers,' which is not found in the LXX, Aquila and Symmachus translated the word 'iasir' as it were 'a fowler's net,' meaning that even he who among them seems good and upright stretches out snares after the manner of a fowler, while they hunt one another to death and fill their own houses with the losses and ruin of others, so that that saying of the philosophers is fulfilled: 'Every rich man is either unjust or the heir of one who is unjust.' And would that these things were done only by those who seem to be outside and whom the Lord judges, and were not fulfilled in our own assemblies, in those whom avarice, the root of all evils, possesses, so that we do not look upon the faces of those who come to us, but upon their hands! 'Therefore they are magnified and enriched.'

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incrassati sunt et inpinguatiet praeterierunt sermones meos pessime. causam non iudicauerunt, causam — siue indicium — pupilli non direxerunt --et indicium pauperum — siue iudicium - non iudicauerunt. numquid super his non uisitabo? dicit dominus, aut super gentem huiuscemodi non ulciscetur anima mea ? Si uoluero annotare per siugula, quae in Septuaginta editione praetermissa sunt, longum fiet. \'qui tendunt,\' ait, \'insidias et aliorum nuditate laetantur, ideo magnificati sunt et ditati.\' quia superiora fecerunt, incrassati sunt et inpinguati iuxta illud, quod scriptum est: incrassatus est et inpinguatus et recalcitrauit dilectus. et praeterierunt sermones meos.

「他們肥胖光潤，行事極其邪惡，越過了我的話語。他們不為孤兒辨屈（或判斷），不使孤兒的案件（或判斷）得直——窮人的案件（或判斷），他們也不審判。主說：我豈不因這些事討罪嗎？我的心豈不報復這樣的國嗎？」我若要一一記下七十士譯本中所省略的，篇幅就會很長。祂說：「那些張設圈套、以別人赤露為樂的人，因此被高舉、發財致富。」因他們行了上述之事，「就肥胖光潤」，正如經上所記：「所愛的肥胖光潤，就踢跳。他們越過了我的話語。」

'They have grown fat and gross, and they have transgressed My words most wickedly. They have not judged the cause, they have not directed the cause (or the judgment) of the orphan — and the plea of the poor (or the judgment) they have not judged. Shall I not visit for these things? says the Lord; or shall not My soul be avenged on such a nation as this?' If I should wish to note down one by one the things omitted in the Septuagint edition, it would become lengthy. 'Those who stretch out,' He says, 'snares and rejoice in the nakedness of others, therefore they are magnified and enriched.' Because they did the foregoing things, 'they have grown fat and gross,' according to that which is written: 'The beloved grew fat and gross and kicked. And they have transgressed My words.'

2:160

quia diuitiarum conscientia illud dixerunt de euangelio: anima, habes multa bona posita in annos plurimos; requiesce, comede, bibe, epulare! praeterierunt autem in malum sui cunctosque homines despicientes non posuerunt dei indicium ante oculos suos. pupillum et pauperes contemserunt. pro quo Septuaginta dixerunt \'uiduas\', quod in Hebraico non habetur; \'hebionim\' quippe proprie \'pauperes\', non \'uiduas\' sonat. quod autem sequitur: numquid super his non uisitabo? dicit dominus. aut super gentem huiuscemodi non ulciscetur anima mea? iam sunra dissertum est. Stupor et mirabilia facta sunt in terra:

因為在財富的自覺中，他們說出福音中那句話：「靈魂哪，你有許多財物積存，可作多年的用度；只管安逸，吃喝快樂罷！」但他們卻自取其禍地越過了，藐視眾人，不將神的審判擺在眼前。他們藐視孤兒和窮人——七十士譯本此處作「寡婦」，希伯來文卻沒有；因為「hebionim」正確地讀作「窮人」，而非「寡婦」。至於接下來的話：「主說：我豈不因這些事討罪嗎？我的心豈不報復這樣的國嗎？」——上文已經論述過了。「這地成了驚駭和奇異的事：」

For, in the consciousness of their riches, they said that saying from the Gospel: 'Soul, you have many good things laid up for many years; take rest, eat, drink, be merry!' But they passed over to their own hurt, and despising all men, they did not set the judgment of God before their eyes. They despised the orphan and the poor — for which the Septuagint said 'widows,' which is not in the Hebrew; for 'hebionim' properly sounds 'poor,' not 'widows.' And as for what follows: 'Shall I not visit for these things? says the Lord; or shall not My soul be avenged on such a nation as this?' — it has already been discussed above. 'Astonishment and marvels have come to pass in the land:'

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prophetae prophetabant mendacium - siue iniqua — et sacerdotes adplandebant manibus suis et populus meus dilexit talia! quid igitur facietis in nouissimo — siue post haec — ? Supra dixerat: ibo ad optimates et loquar eis; forsitan ipsi cognouerunt uiam domini. et ecce magis hi pariter confregerunt iugum, ruperunt uincula; nunc describit, qui sint optimates, prophetae uidelicet et sacerdotes, quorum alii futura praedicunt, alii facienda ex lege decernunt. \'et ecce: inquit, \'illis mendacium prophetantibus sacerdotes manibus adplauserunt.\' et ut ostendatur nec populus esse sine culpa, qui a talibus abducatur. scriptum est: et populus meus dilexit talia, quondam meus.

「先知說假預言（或不義的話），祭司借他們的手把持權柄，我的百姓也喜愛這些事！到了末了（或這些事以後），你們要怎樣行呢？」祂上文曾說：「我要去見尊貴人，對他們說話；他們或者知道耶和華的道。誰知這些人竟一同折斷軛、掙開繩索。」如今祂描述誰是尊貴人，就是先知和祭司，其中有的預言將來之事，有的按律法斷定當行之事。祂說：「看哪，當這些人說假預言時，祭司就借他們的手鼓掌稱好。」為要顯明連百姓也非無罪，因被這等人引入歧途，經上記著說：「我的百姓也喜愛這些事」——他們曾是我的百姓。

'The prophets prophesied falsehood (or unjust things), and the priests applauded with their hands, and My people loved such things! What then will you do at the last (or after these things)?' Above He had said: 'I will go to the great men and speak to them; perhaps they have known the way of the Lord. And behold, these together have all the more broken the yoke and burst the bonds.' Now He describes who the great men are, namely the prophets and the priests, of whom some foretell things to come, others decree from the Law what is to be done. 'And behold,' He says, 'while these prophesied falsehood, the priests applauded with their hands.' And to show that not even the people is without fault, being led astray by such men, it is written: 'And My people loved such things' — once My people.

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sed postquam dilexit, meus esse desiuit. quid igitur facient, cum nouissimum indicii tempus aduenerit siue captiuitatis necessitas? unde stupor et mirabilia sunt, quod nec in principibus nec in populo inuentus sit, qui recta sentiret. Confortamini, filii Beniamin, in medio Hierusalem et in Thema clangite bucina et super Bethaccarem Icuate signum — siue uexillum —. quia malum uisum est — siue apparuit — ab aquilone et contritio magna ! Hierusalem in tribu Beniamin sitam nullus ignorat. Thecuam quoque uiculum esse in monte situm et duodecim milibus ab Hierosolymis separatum cotidie oculis cernimus.

但自從它喜愛了這些事，就不再是我的了。那麼當末後審判的時候、或被擄的必然來到時，他們要怎樣行呢？由此生出「驚駭和奇異的事」，因為無論在首領中或在百姓中，都找不著一個心思正直的人。「便雅憫人哪，你們要在耶路撒冷中間逃避，在提哥亞吹角，在伯哈基琳立（或舉起）號旗（或旌旗），因為有災禍與大毀滅從北方顯現（或出現）!」無人不知耶路撒冷位於便雅憫支派境內。至於提哥亞，我們每日親眼所見，也是一座建在山上的村莊，離耶路撒冷十二哩之遙。

But after it loved them, it ceased to be Mine. What then will they do when the last time of judgment comes, or the necessity of captivity? Whence 'astonishment and marvels' arise, because neither among the princes nor among the people was there found one who thought aright. 'Take courage, sons of Benjamin, in the midst of Jerusalem, and in Tekoa blow the trumpet, and over Beth-haccerem raise (or lift up) a signal (or standard), for evil has been seen (or has appeared) from the north, and great destruction!' No one is ignorant that Jerusalem is situated in the tribe of Benjamin. Tekoa also we daily behold with our eyes to be a village set on a mountain and separated by twelve miles from Jerusalem.

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inter hos alius uicus est, qui lingua Syra et Hebraica Bethacarma nominatur, et ipse in monte positus. quod ergo dicit, hoc est: \'quia ab aquilone iam iamque uenturus est Nabuchodonosor et imminet uicina captiuitas, o habitatores Hierusalem, arma corripite et in Thecue bucina concrepate et in Bethaccarem leuate uexillum\', ait, ut contra hostes ualeatis resistere!\' Beniamin interpretatur \'filius dexterae\'. Thecua \'tuba\', Bethaccarem \'uilla uineae\'. haec omnia referamus ad ecclesiam, ut, si deliquerit et persecutionis impetus fuerit, se praeparet ad resistendum. Speciosae et delicatae adsimulaui filiam Sion.

在這兩者之間還有另一座村莊，敘利亞和希伯來語稱之為伯哈基瑪（Bethacarma），它也建在山上。祂所說的乃是：「因為尼布甲尼撒隨時要從北方來，鄰近的被擄已臨近，耶路撒冷的居民哪，你們要拿起兵器，在提哥亞吹角，在伯哈基琳舉起旌旗，」祂說，「使你們能抵擋仇敵!」便雅憫解作「右手之子」，提哥亞解作「號角」，伯哈基瑪解作「葡萄園之家」。讓我們將這一切都應用於教會，使她若得罪了神、逼迫的攻擊臨到時，能預備自己抵擋。「我將美麗嬌嫩的錫安女子比作那樣。」

Between these there is another village which in the Syriac and Hebrew tongue is called Beth-haccerem, and it too is set on a mountain. What He says, then, is this: 'Because from the north Nebuchadnezzar is now at any moment about to come, and the neighboring captivity is at hand, O inhabitants of Jerusalem, seize your arms and in Tekoa sound the trumpet, and in Beth-haccerem raise the standard,' He says, 'that you may be able to resist against the enemy!' Benjamin is interpreted 'son of the right hand,' Tekoa 'trumpet,' Beth-haccerem 'house of the vineyard.' Let us refer all these things to the Church, that, if she has offended and the onslaught of persecution has come, she may prepare herself to resist. 'To the comely and delicate one I have likened the daughter of Zion.'

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ad eam uenient pastores et greges eorum, fixerunt — siue figent — in ea tentoria in circuitu: pascet unusquisque eos, qui sub manu sua sunt. sanctificate — siue parate — super eam bellum, consurgite et ascendamus in meridie ! Describitur pulchritudo Hierusalem, quae est ipsa Sion, ut aliud totam urbem, aliud arcem urbis sonet. Sion enim \'arx\', id est specula, interpretatur et speciosae mulieri conparatur; et quomodo ad illam amatores, sic ad istam pastores conuenire dicuntur.

「牧人和他們的羊群必來到她那裡，在她四圍支搭（或必支搭）帳棚，各人在自己手下牧放屬他的。你們要向她預備（或整備）爭戰，起來，我們要在午間上去!」這裡描述耶路撒冷的美麗，就是錫安本身，使它一面可指整座城，另一面可指城的堡壘。因為錫安解作「堡壘」，即瞭望塔，被比作美麗的婦人；正如愛慕者聚集到她那裡，牧人也照樣被說成聚集到這一位那裡。

'To her shall come shepherds and their flocks; they have pitched (or shall pitch) their tents against her round about; each shall feed those who are under his own hand. Sanctify (or prepare) war against her, arise, and let us go up at noon!' The beauty of Jerusalem is described, which is Zion itself, so that it may signify one thing as the whole city, another as the citadel of the city. For Zion is interpreted 'citadel,' that is, watchtower, and is compared to a comely woman; and as lovers gather to her, so shepherds are said to gather to this one.

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satisque eleganter in Hebraeo uerbum, quod quattuor litteris scribitur \'res, ain, iod, mem\', si legatur \'reim\', \'amatores\', si \'roim\', \'pastores\' significat, ut uel iuxta μεταϕορὰν pulchrae mulieris amatores uel iuxta euersionem urbis pastores intellegantur, quorum alii scortum polluere festinant. alii obsidere et subuertere ciuitatem. in pastoribus et gregibus eorum principes sentiamus et exercitum Chaldaeorum. figent autem tentoria sua in circuitu in obsidione urbis et pascet unusquisque eos, qui sub manu sua sunt, suas uidelicet turmas et numeros. qui principes siue pastores dicent gregibus suis: \'sanctificate super Hierusalem bellum; domini enim imperium est.

頗為雅致的是，在希伯來文中用四個字母「resh, ayin, yod, mem」所寫的字，若讀作「reim」意為「愛慕者」，若讀作「roim」則意為「牧人」，以致或照美麗婦人的隱喻理解為愛慕者，或照城的傾覆理解為牧人——其中有的急欲玷污妓女，有的急欲圍攻並傾覆城邑。就牧人和他們的羊群而言，讓我們理解為迦勒底人的首領和軍隊。他們必在圍城之時在四圍支搭帳棚，各人牧放屬他手下的，就是他自己的隊伍和軍團。這些首領或牧人必對他們的羊群說：「你們要向耶路撒冷預備爭戰；因為這是主的命令。」

And quite elegantly, in the Hebrew the word which is written with four letters 'resh, ayin, yod, mem,' if it be read 'reim' signifies 'lovers,' if 'roim,' 'shepherds,' so that either according to the metaphor of the beautiful woman lovers, or according to the overthrow of the city shepherds, may be understood — of whom some hasten to defile the harlot, others to besiege and overthrow the city. By the shepherds and their flocks let us understand the princes and the army of the Chaldeans. And they shall pitch their tents round about in the siege of the city, and each shall feed those who are under his own hand, namely his own troops and companies. These princes or shepherds shall say to their flocks: 'Sanctify war against Jerusalem; for it is the command of the Lord.'

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consurgite et ascendamus in meridie, non per noctem et insidias. sed plena luce pugnemus; nullus enim nobis potest resistere\'. Uae nobis, quia declinauit dies, quia longiores factae sunt — siue defecerunt — umbrae uesperae. surgite et ascendamus in nocte et dissipemus domos — siue fundamenta — eius ! Illi dicunt: surgite et ascendamus in meridie et clara luce pugnemus\': isti respondent: uae nobis, quia longiores factae sunt umbrae uesperae, secundum illud Uergilianum: et iam summa procul uillarum culmina fumant maioresque cadunt altis de montibus umbrae. et est sensus: (si per diem haec patimur, quid patiemur in noete ? \' rursumque, qui supra dixerant:

「起來，我們要在午間上去，不藉夜間和埋伏，而要在大白日爭戰；因為無人能抵擋我們。」「我們有禍了！因為日已偏斜，黃昏的影子漸長（或消逝）。起來，我們要在夜間上去，毀壞她的房屋（或根基）!」那些人說：「起來，我們要在午間上去，在光天化日下爭戰」；這些人回答：「我們有禍了，因為黃昏的影子漸長」，正如維吉爾那句詩：「如今農舍最高的屋頂遠遠冒煙，更長的影子從高山落下。」其意乃是：「我們若在白日尚且受這些苦，在夜間又要受何等苦呢？」再者，上文說過的那些人：」

'Arise and let us go up at noon, not by night and by ambushes, but let us fight in full light; for no one can resist us.' 'Woe to us, for the day has declined, for the shadows of evening have grown longer (or have failed). Arise and let us go up by night and destroy her houses (or foundations)!' Those say: 'Arise and let us go up at noon and fight in clear light'; these answer: 'Woe to us, for the shadows of evening have grown longer,' according to that Virgilian line: 'And now the topmost roofs of the farmsteads smoke afar, and greater shadows fall from the high mountains.' And the sense is: 'If we suffer these things by day, what shall we suffer by night?' And again those who had said above:

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sanctificate super eam bellum atque consurgite\'. nunc ipsi se prouoeant ad bellandum dicentes: \'surgite et ascendamus in nocte, ut sciant aduersarii non temporis uictoriam esse, sed uirium, et dissipemus domos, quae frustra murorum firmitate uallantur\'. Quia haec dicit dominus exerieituum: caedite lignum — siue ligna — eius, effundite — siue conportate — circa Hierusalem aggerem ! \'Idcirco\', inquiunt, de uictoria securi sumus, quia praeceptum domini est imperantis Chaldaeis: ligna succidite et futuris munitionibus aggerem conportate!\'per quae ostenditur, antequam ueniat, non statim urbem coronae esse capiendam, sed longa obsidione, ut postea legimus.

「你們要向她預備爭戰，起來!」——如今這些人自己激勵自己去爭戰，說：「起來，我們要在夜間上去，好叫敵人知道勝利不在乎時機，而在乎實力，讓我們毀壞那些徒然靠城牆堅固護衛的房屋。」「因為萬軍之耶和華如此說：你們要砍下她的樹木（或木料），在耶路撒冷四圍倒出（或堆築）土壘!」他們說：「所以我們對勝利有把握，因為這是主吩咐迦勒底人的命令：你們要砍下樹木，為將來的攻城工事堆築土壘!」由此顯明，在攻陷之前，這城不是立時被強攻攻取，而是經過長久的圍困，正如我們後面所讀到的。

'Sanctify war against her and arise!' — now these very ones provoke themselves to battle, saying: 'Arise and let us go up by night, that the adversaries may know that the victory is not of time but of strength, and let us destroy the houses which are in vain fortified by the strength of walls.' 'For thus says the Lord of hosts: Cut down her wood (or trees), pour out (or carry together) a rampart around Jerusalem!' 'Therefore,' they say, 'we are secure of victory, because it is the command of the Lord commanding the Chaldeans: Hew down the trees and for the coming siege-works carry together a rampart!' By this it is shown that before it comes, the city is not at once to be taken by assault, but by a long siege, as we read afterward.

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Haec est ciuitas uisitationis — siue mendex omnis calumnia — uel oppressio — in medio eius. sicut frigidam facit cisterna — uel lacus aquam suam, sic frigidam fecit malitiam suam . Praecipit dominus, ut arbores succidantur, ut fundantur per circuitum aggeres, quia tempus uisitationis eius aduenerit, ut recipiat pro peccatis suis, quorum maximum est συϰοϕαντία , ut innocentem opprimat per calumniam. quomodo ergo cisterna uel lacus frigidam facit aquam suam, sic in medio Hierusalem malitia, quae in ea est, omnem calorem perdidit uitae. et hoc notandum, quod sancti spiritu feruentes appellentur, mala autem frigida sint:

「這是受察罰的城（或一切誣告的謊言）——其中滿有欺壓。井（或池）怎樣使水發涼，她也照樣使她的惡發涼。」主吩咐砍下樹木，在四圍築起土壘，因為她受察罰的時候已到，好叫她因自己的罪受報應，其中最大的就是讒害（誣告），以誣陷欺壓無辜的人。那麼，井或池怎樣使水發涼，耶路撒冷中間那存在於她裡面的惡也怎樣失去了一切生命的熱度。這一點值得注意：聖徒被稱為心靈火熱的，而諸惡卻是冰冷的：」

'This is the city of visitation (or the lie of all calumny) — or oppression is in the midst of her. As a cistern (or pool) keeps its water cold, so she has kept her wickedness cold.' The Lord commands that the trees be cut down, that ramparts be laid all around, because the time of her visitation has come, that she may receive recompense for her sins, the greatest of which is sycophancy (false accusation), so as to oppress the innocent by calumny. As, then, a cistern or pool keeps its water cold, so in the midst of Jerusalem the wickedness which is in her has lost all the warmth of life. And this is to be noted, that the saints are called fervent in spirit, but evils are cold:

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unde et illud scriptum est, quod in nouissimis diebus, quando multiplicata fuerit iniquitas, refrigescet caritas multorum. quod puto et illud sonare: adsimulatus sum descendentibus in lacum. hoc autem Latinus lector intellegat, ut semel dixisse sufficiat, \'lacum\' non \'stagnum\' sonare iuxta Graecos, sed \'cisternam\', quae sermone Syro et Hebraico \'gubba\' appellatur. in praesenti autem loco pro \'lacu\', quem omnes similiter transtulerunt, in Hebraico \'bor\' dicitur. Iniquitas et nastitas audietur in ea, coram me semper infirmitas et plaga. erudire, Hierusalem. ne forte recedat anima mea a te, ne forte ponam te desertam terram inhabitabilem ! LXX:

由此也記著說，在末後的日子，當罪孽增多時，許多人的愛心就漸漸冷淡。我想那句話也是這意思：「我如同下坑的人。」但願拉丁文的讀者明白，以致只需說一次便足夠：按希臘人的用法，「lacus」並非指「死水池」（stagnum），而是指「井」（cisterna），敘利亞和希伯來語稱之為「gubba」。然而在本處，眾人一致譯作「lacus」的，希伯來文乃作「bor」。「罪孽和暴行必在她中間被聽見，我面前常有軟弱與創傷。耶路撒冷啊，你當受教，免得我的心與你疏遠，免得我使你變為荒場、無人居住之地!」七十士譯本：」

whence also that is written, that in the last days, when iniquity is multiplied, the love of many shall grow cold. This too I think that saying signifies: 'I am become like those going down into the pit.' But let the Latin reader understand, so that it may suffice to have said it once, that 'lacus' does not sound 'stagnum' (a standing pool) according to the Greeks, but 'cisterna' (cistern), which in the Syriac and Hebrew tongue is called 'gubba.' In the present place, however, for 'lacus,' which all have translated alike, in the Hebrew it is said 'bor.' 'Iniquity and lawlessness shall be heard in her; before Me continually is weakness and wound. Be instructed, O Jerusalem, lest perhaps My soul depart from you, lest perhaps I make you a desert, an uninhabitable land!' The LXX:

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impietas et miseria audietur in ea contra faciem eius. per omnem dolorem et flagellum erudieris. Hierusalem, ne forte recedat anima mea a te, ne faciam te inuiam terram, quae non habitetur, Per haec discimus, quod flagellet dominus omnem filium, quem recipit; et idcirco plagis atque tormentis eruditur Hierusalem, ut corrigatur et non recedat anima dei ab ea et redigatur in solitudinem. si quando igitur crebris angustiis subiacemus, recordemur in consolationem nostri istius uersiculi: per omnem dolorem et flagellum erudieris. Hierusalem. Haec dicit dominus exercituum: usque ad racemum colligent quasi in uinea reli quias Israhel; conuerte manum tuam quasi uindemiator ad cartallum! LXX:

「不虔和悲慘必在她中間、當著她的面被聽見。你必藉各樣的憂傷和鞭打受管教。耶路撒冷啊，免得我的心與你疏遠，免得我使你成為無路可通、無人居住之地。」我們從這些事學到，主管教凡祂所收納的兒子；因此耶路撒冷藉擊打和刑罰受教，好使她得糾正，神的心不與她疏遠，她也不至淪為荒涼。所以，每當我們身處頻繁的困境之下，讓我們以這節小小的經文自慰：「耶路撒冷啊，你必藉各樣的憂傷和鞭打受教。」「萬軍之耶和華如此說：人必摘盡以色列的餘剩，如同摘盡葡萄園；你要像摘葡萄的人回手到筐子裡!」七十士譯本：」

'Impiety and misery shall be heard in her against her face. Through every sorrow and scourge shall you be instructed. O Jerusalem, lest perhaps My soul depart from you, lest I make you a trackless land which shall not be inhabited.' By these things we learn that the Lord scourges every son whom He receives; and therefore Jerusalem is instructed by blows and torments, that she may be corrected and that the soul of God may not depart from her and she be reduced to solitude. Whenever, then, we lie under frequent straits, let us remember for our consolation this little verse: 'Through every sorrow and scourge shall you be instructed, O Jerusalem.' 'Thus says the Lord of hosts: They shall gather the remnants of Israel even to the last cluster, as in a vineyard; turn back your hand as a grape-gatherer to the basket!' The LXX:

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quia haec dicit dominus uirtutum : racemate, racemate quasi in uinea reliquias Israhel; reuertimini quasi uindemiator in cartallum suum ! Alii in bonam partem, alii in malam haec dicta suscipiunt. in bonam partem: \'cum uastata fuerit Hierusalem, reliquiae saluae fiant\'. in malam sic: \'ne unus quidem racemus et paruus botrus remaneat in uinea, omnia colligantur; et quodcumque iuueneris, instar uindemiatoris in cartallum conice, ut, quomodo ille racemos ad torcular, sic tu captiuos pertrahas in Babylonem\'. Cui loquar et quem contestabor, ut audiat? ecce incircumcisae aures eorum — siue uestrae – et audire non possunt!

「因為大能的主如此說：你們要摘盡以色列的餘剩，如同摘盡葡萄園；要像摘葡萄的人回到他的筐子裡!」有人往好處理解這些話，有人往壞處。往好處：「當耶路撒冷荒涼之後，願餘剩的得救。」往壞處則如此：「不要在葡萄園中留下一串、一小掛葡萄，全要摘盡；凡你所尋見的，都要像摘葡萄的人扔進筐裡，好使你把被擄的人拖到巴比倫，正如他把葡萄拉到酒醡那樣。」「我可以向誰說話、向誰作見證，使他聽見呢？看哪，他們（或你們）的耳朵未受割禮，不能聽見!」

'For thus says the Lord of powers: Glean, glean the remnants of Israel as in a vineyard; return as a grape-gatherer to his basket!' Some take these words in a good sense, others in a bad. In a good sense: 'When Jerusalem has been laid waste, let the remnants be saved.' In a bad sense thus: 'Let not even one cluster and small bunch remain in the vineyard; let all be gathered; and whatever you find, cast it like a grape-gatherer into the basket, so that, as he draws the clusters to the winepress, so you may drag the captives to Babylon.' 'To whom shall I speak, and whom shall I call to witness, that he may hear? Behold, their ears (or your ears) are uncircumcised, and they cannot hear!'

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ecce uerbum domini factum est eis in opprobrium et non suscipient illud ! Non possunt audire, quia aures circumcidere noluerunt; nec tamen uacat inpossibilitas supplicio, quae de contemtu et infidelitate descendit. si quis ergo dei uerba non suscipit nec habet praeceptorum eius intellegentiam, incircumcisis auribus est. simulque notandum, quod circumcisio in scripturis tribus generibus appellatur: in praeputio. in corde et in auribus; unde dicit et dominus: qui habet aures audiendi, audiat. uoluntate ergo nostra uerbum dei non suscipimus; et idcirco fit nobis in opprobrium, ut, quod datum fuerat ad salutem, nostro uitio uei-tatur in poenam.

「看哪，耶和華的話向他們成了羞辱，他們不肯領受!」他們不能聽，因為他們不肯給自己的耳朵行割禮；然而這種不能並不免去刑罰，因為它出於藐視和不信。所以，若有人不領受神的話，也不明白祂的誡命，他就是耳朵未受割禮的。同時也要注意，聖經中所說的割禮有三種：在陽皮上、在心裡、在耳朵上；因此主也說：「有耳可聽的，就應當聽。」所以，我們憑自己的意願不領受神的話；因此它向我們成了羞辱，以致那本為救恩所賜的，因我們的過失反倒變為刑罰。

'Behold, the word of the Lord has become to them a reproach, and they will not receive it!' They cannot hear, because they were unwilling to circumcise their ears; yet the impossibility does not exempt them from punishment, since it proceeds from contempt and unbelief. If, then, anyone does not receive the words of God nor has understanding of His commandments, he is of uncircumcised ears. And at the same time it is to be noted that circumcision in the Scriptures is spoken of in three kinds: in the foreskin, in the heart, and in the ears; whence the Lord also says: 'He who has ears to hear, let him hear.' By our own will, therefore, we do not receive the word of God; and therefore it becomes to us a reproach, so that what had been given for salvation is, by our fault, turned into punishment.

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Ideirco furore domini plenus sum, laborani sustinens . LXX: et furorem meum impleui et sustinui, et non consumsi eum . Iuxta Hebraicum ex persona prophetae dicitur, quod uenientem iram dei ante prospiciat et plenus sit furoris domini et iracundiae et ultra sustinere non possit nec pro peccatoribus audeat dominum deprecari. iuxta LXX autem nouus sensus ponitur, quod ipse loquatur dominus et dicat: furorem meum conpleui feriendo populum peccatorem, et tamen retinuerit illum et non totum effuderit, ut reliquiae saluae fiant. quod mihi uidetur sibi esse contrarium; si enim conpleuit furorem suum, quomodo sustinuit, ne conpleret?

「因此我滿了耶和華的忿怒，難以含忍。」七十士譯本：「我發盡了我的忿怒，卻又含忍，並沒有將它消盡。」按希伯來文，這是以先知的身分說的，就是他預見神將臨的忿怒，滿了主的忿怒與惱恨，再也不能含忍，也不敢為罪人向主代求。但按七十士譯本則呈現一種新的意思，即主自己說：「我藉擊打罪惡的百姓發盡了我的忿怒，卻又留住它，沒有全然傾倒，好使餘剩的得救。」在我看來這似乎自相矛盾；因為祂若發盡了忿怒，怎能又留住它、使自己不發盡呢？

'Therefore I am full of the fury of the Lord, laboring to endure it.' The LXX: 'And I have fulfilled My fury and endured it, and I have not consumed it.' According to the Hebrew, it is spoken in the person of the prophet, that he foresees the coming wrath of God and is full of the Lord's fury and indignation, and can no longer endure it, nor dares to entreat the Lord on behalf of the sinners. But according to the LXX a new sense is set forth, that the Lord Himself speaks and says: 'I have fulfilled My fury by striking the sinful people, and yet have restrained it and not poured it all out, that the remnants may be saved.' This seems to me to be contradictory to itself; for if He has fulfilled His fury, how has He restrained it, that He might not fulfill it?

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Effunde — siue effudit — super paruulum um foris et super concilium iuuenum simul; x i r enim cum uxore capietur, senex cum pleno dierum et transibunt domus eorum ad alteros, agri et uxores pariter . Uel propheta praecipit in spiritu uenienti Chaldaeo, ut effundat furorem domini super paruulos et innoxiae quoque non parcat aetati, uel certe narrat, quid factum sit super concilium iuuenum simul, qui ad repugnandum arma corripuerant. uir enim cum uxore capietur, dulcissima inter se nomina pariter sentient captiuitatem, senex cum pleno dierum. ergo senectus non est aetas ultima, sed eorum, qui sunt \'pleni dierum\', quos nostro sermone appellamus depositos\' siue \'decrepitos\'. sequitur:

「你要傾倒（或祂傾倒）在外面的孩童身上，並少年人的群集之上；因為丈夫和妻子必一同被擄，老者和年紀老邁的必一同被擄，他們的房屋、田地和妻子必一同轉歸別人。」或是先知在靈裡吩咐那將臨的迦勒底人，將主的忿怒傾倒在孩童身上，連無辜的幼年也不饒恕；或是他敘述那臨到一同少年人群集之事，就是那些拿起兵器抵抗的人。因為丈夫必與妻子一同被擄——彼此至為甜蜜的名分要一同經歷被擄——老者必與年紀老邁的一同被擄。所以老年並非人生最後的階段，而是那些「日子滿足」之人的階段，我們的話語稱之為「衰朽的」或「龍鍾老邁的」。接著說：」

'Pour out (or He poured out) it upon the little one abroad and upon the assembly of young men together; for the man with his wife shall be taken, the old man with him who is full of days, and their houses shall pass over to others, their fields and their wives together.' Either the prophet in the spirit commands the coming Chaldean to pour out the fury of the Lord upon the little ones and to spare not even the harmless age, or else he narrates what has been done upon the assembly of young men together, who had seized arms to fight back. For the man shall be taken with his wife — names most sweet to each other shall alike feel captivity — the old man with him who is full of days. Therefore old age is not the last stage of life, but that of those who are 'full of days,' whom in our speech we call 'the worn-out' or 'the decrepit.' There follows:

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et transibunt domus eorum ad alteros captiuitatis malo, agri et uxores simul, ut et coniux ad hostes transeat et possessio. quidquid iuxta litteram intellegimus super Hierusalem, iuxta intellegentiam spiritalem referamus ad ecclesiam, si offenderit deum. Quia extendam manum meam super habitantes terram, dicit dominus. a minore quippe usque ad maiorem omnes auaritiae student et a propheta usque ad sacerdotem cuncti faciunt dolum. et curabant contritionem filiae populi mei cum ignominia dicentes: pax. pax! et non erat pax . Quod in Hebraico dicitur:

「他們的房屋必藉被擄之禍轉歸別人」，田地和妻子一同，以致配偶和產業都轉歸仇敵。凡我們按字面理解為關乎耶路撒冷的，讓我們按屬靈的悟性應用於教會，若她得罪了神。「因為主說：我要伸手攻擊這地的居民。他們從最小的到至大的，都一味貪婪，從先知到祭司，都行事詭詐。他們輕忽地醫治我百姓女兒的損傷，說：平安了，平安了！其實沒有平安。」希伯來文所說的：」

'And their houses shall pass over to others' by the evil of captivity, their fields and their wives together, so that both the spouse and the possession may pass over to the enemies. Whatever we understand literally concerning Jerusalem, let us refer according to the spiritual understanding to the Church, if she has offended God. 'For I will stretch out My hand upon the inhabitants of the land, says the Lord. For from the least even to the greatest, all are eager for avarice, and from the prophet even to the priest, all practice deceit. And they healed the breach of the daughter of My people with ignominy, saying: Peace, peace! and there was no peace.' What in the Hebrew is said:

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extendam manum meam super peccatores siue habitatores terrae, apud LXX semper \'eleuabo\' scribitur, qui uterque percutientis est habitus iuxta illud, quod scriptum est: et adhuc manus domini extenta siue excelsa. habitatores autem terrae semper in uitio sunt; unde et in Apocalypsi frequentius dicitur: uae habitatoribus terrae! a minore usque ad maiorem omnes student auaritiae secundum illud apostolicum: radix omnium malorum auaritia. et a propheta usque ad sacerdotem cuncti faciunt dolum, alii in prophetando mendacium, alii peruerse interpretando legem dei; dicit enim et in alio loco propheta: quaerite legem a sa-cerdotibus.

「我要伸手攻擊罪人或這地的居民」，在七十士譯本中總是寫作「我要舉手」，這兩者都是擊打者的姿態，正如經上所記：「祂的手仍然伸出（或高舉）。」而這地的居民總是有過，因此在啟示錄中更常說：「地上的居民有禍了!」他們從最小的到至大的都一味貪婪，正如使徒那句話：「貪婪是萬惡之根。」從先知到祭司都行事詭詐——有的說假預言，有的曲解神的律法；因為先知在別處也說：「當向祭司尋求律法。」

'I will stretch out My hand upon the sinners or the inhabitants of the land,' among the LXX is always written 'I will lift up,' each of which is the posture of one striking, according to that which is written: 'And still His hand is stretched out,' or 'raised on high.' And the inhabitants of the land are always in fault; whence also in the Apocalypse it is more frequently said: 'Woe to the inhabitants of the earth!' From the least even to the greatest all are eager for avarice, according to that apostolic saying: 'Avarice is the root of all evils.' And from the prophet even to the priest all practice deceit — some in prophesying falsehood, others in perversely interpreting the law of God; for the prophet also says in another place: 'Seek the law from the priests.'

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\'et cum\', inquit, \'tanta facerent, prospera quaeque meo populo nuntiabant et quasi curare cupiebant uulnus et ignominiam filiae meae dicentes: pax, pax, cum pax omnino non esset\'. hoc proprie de sacerdotibus et doctoribus intellegendum, qui diuitibus et eis, quos uident in honore maximo constitutos, repromittunt prospera et clementem praedicant deum magis illos supplicio et iracundiae praeparantes. Con fusi si sunt, quia abominationem fecerunt? quin potius confusione non sunt confusi et erubescere nescierunt . Pressius hoc legendum est iuxta Hebraicum. \'et cum,\' inquit, (tanta fecerint, numquid confusi sunt? numquid erubuerunt in sceleribus suis?

祂說：「他們行這樣的事，卻向我的百姓報告一切亨通，彷彿切望醫治我女兒的創傷和羞辱，說：平安了，平安了，其實毫無平安。」這正該理解為指那些祭司和教師，他們向富人並向那些他們所見居於至高尊榮之人應許亨通，宣講一位滿有憐憫的神，反倒更使那些人預備遭受刑罰和忿怒。「他們行了可憎的事，豈以為羞恥嗎？他們毫不慚愧，也不知羞恥。」這按希伯來文當更貼切地讀。祂說：「他們行了這樣的事，豈曾羞愧嗎？豈曾為自己的罪惡臉紅嗎？」

'And while they did such things,' He says, 'they announced prosperous things to My people, and as it were desired to heal the wound and ignominy of My daughter, saying: Peace, peace, when there was no peace at all.' This is properly to be understood of the priests and teachers who promise prosperity to the rich and to those whom they see set in the highest honor, and preach a merciful God, all the more preparing those men for punishment and wrath. 'Were they confounded, because they committed abomination? Nay rather, they were not confounded with confusion, and they knew not how to blush.' This is to be read more closely according to the Hebrew. 'And though they did such things,' He says, 'were they confounded? Did they blush at their crimes?'

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quin potius auxere contemtum et erubescere nescierunt\' — \'nescierunt\' autem hic posuit pro \'noluerunt\' — \'siue nimio contemtu et uitio inoliti mali ne intellegere quidem potuerunt\'. Quamobrem cadent inter ruentes, in tempore uisitationis suae corruent, dicit dominus . Quoniam\', ait, \'erubescere nescierunt et non solum opus. sed ne scientiam quidem habuere et sensum paenitentiae, propterea cadent, qui prius stabant inter eos; qui uitiis suis corruent et, cum uisitationis et poenae eorum tempus aduenerit, cunctis ruentibus sociabuntur\'. grandis autem impietas non solum non cauere, sed nec intellegere uelle peccata et nullam habere distantiam bonorum malorumque operum.

「他們反倒增加了藐視，也不知羞恥」——這裡「他們不知」祂是用來指「他們不肯」——「或因過度的藐視和根深蒂固之惡的過失，他們甚至不能明白。」「因此他們必在跌倒的人中跌倒；到我察罰他們的時候，他們必被傾覆，這是主說的。」祂說：「既然他們不知羞恥，不但沒有善行，甚至沒有認識和悔改的感覺，因此那些先前站在他們中間的必跌倒；他們必因自己的罪惡被傾覆，到他們受察罰和刑罰的時候，必與一切跌倒的人一同被除滅。」極大的不敬乃是：不但不謹防，甚至不肯明白自己的罪，且對善惡之工毫無分別。

'Nay rather, they increased their contempt and knew not how to blush' — 'they knew not' here He put for 'they were unwilling' — 'or, by excessive contempt and the fault of ingrained evil, they could not even understand.' 'Wherefore they shall fall among those who fall; in the time of their visitation they shall be cast down, says the Lord.' 'Since,' He says, 'they knew not how to blush, and not only had not the deed but not even the knowledge and the sense of repentance, therefore they shall fall who before stood among them; they who shall be cast down by their own vices and, when the time of their visitation and punishment comes, shall be joined to all who fall.' And great is the impiety not only not to beware, but not even to be willing to understand one's sins, and to have no distinction between good and evil works.

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Haec dicit dominas: state super uias et uidete et interrogate de semitis antiquis, quae sit uia bona, et ambulate in ea! et innenietis refrigerium — siue purificationem — animabus uestris. et dixerunt: non ambulabimus — siue non ibimus — . et constitui super uos speculatores; audite uocem tubae! et dixerunt: non audiemus . ideo audite — siue audierunt — gentes et cognosce, congregatio - siue qui pascitis greges aut iuxta Symmachum: et cognoscite testimonium, quod in eis est—, quanta ego faciam eis! audi terra ! Euangelica parabola, si fuerit intellecta, huius loci praebebit intellegentiam;

「主如此說：你們當站在路上察看，訪問古道，那是善道，便行在其中！你們必為自己的靈魂尋得安息（或潔淨）。他們卻說：我們不行在其中（或我們不去）。我立了守望的人看守你們，說：要聽角聲！他們卻說：我們不聽。列國啊，因此你們當聽（或他們聽了）；會眾哪（或你們牧放群羊的人），你們當知道（或照西馬庫斯：你們當知道在他們中間的見證），知道我要向他們行何等大的事！地啊，當聽!」福音中的比喻若得明白，便會提供此處的理解；」

'Thus says the Lord: Stand upon the ways and see, and ask concerning the ancient paths, which is the good way, and walk in it! And you shall find refreshment (or purification) for your souls. And they said: We will not walk (or we will not go). And I appointed watchmen over you; hear the sound of the trumpet! And they said: We will not hear. Therefore hear, O nations (or they heard), and know, O congregation (or you who feed the flocks; or according to Symmachus: and know the testimony which is among them), how great things I will do to them! Hear, O earth!' The Gospel parable, if it be understood, will furnish the understanding of this place;

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in qua negotiator bonus omnes uendere dicitur margaritas, ut de pretio earum unam emat pretiosissimam margaritam, quod scilicet per patriarchas et prophetas ueniamus ad eum, qui dicit: ego sum uia. standum est igitur in prophetis et diligentissime contemplandum et interrogandum de -semitis antiquis siue sempiternis — quae multorum sanctorum sunt tritae uestigiis, quae significantius Graece appellantur τρίβοι —, quae sit uia bona in euangelio, et ambulandum in ea; quae uia cum inuenta fuerit, praebet refrigerium siue purificationem animabus credentium. at illi e contrario responderunt: non ambulabimus per uiam euangelii proprie hoc propheta dicente de perfidia Iudaeorum. statimque infert:

在其中，那良善的商人被說成賣了他一切的珠子，好用其價買一顆極貴重的珠子——就是說，我們藉眾先祖和先知得以來到那位說「我就是道路」的主面前。所以我們必須站在眾先知之中，極其殷勤地默想並訪問古道（或永古的道）——那被許多聖徒的腳蹤所踏成的道，希臘文更貼切地稱之為「triboi」——就是福音中的善道，我們必須行在其中；這道一旦尋見，便為信徒的靈魂帶來安息或潔淨。但他們卻相反地回答：「我們不行在福音的道上」，這先知正是說到猶太人的背信。他隨即補充說：」

in which the good merchant is said to sell all his pearls, that from their price he may buy one most precious pearl — namely, that through the patriarchs and prophets we may come to Him who says: 'I am the way.' We must therefore stand among the prophets and most diligently contemplate and inquire concerning the ancient (or everlasting) paths — which have been worn by the footsteps of many saints, and which are more significantly called in Greek 'triboi' — which is the good way in the Gospel, and we must walk in it; which way, when it has been found, furnishes refreshment or purification for the souls of believers. But they, on the contrary, answered: 'We will not walk by the way of the Gospel,' this prophet speaking properly of the perfidy of the Jews. And at once he adds:

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cet constitui super uos speculatores\'—hau dubium. quin apostolorum indicetur chorus iuxta Hiezechiel: fili hominis, speculatorem te dedi domui Israhel -, \'et praecepi, ut audiretis uocem tubae uel mandata euangelii uel doctrinam apostolorum iuxta illud Isaiae: in montem excelsum ascende, qui euangelizas Sion; exalta sicut tuba uocem tuam, qui adnuntias Hierusalem\'. qui dixerunt: non audiemus et inuitati ad cenam noluerunt uenire; propterea dicitur: audite, gentes! quod secuti sunt et apostoli, quando loquuntur in Lycaonia: uobis quidem oportebat primum loqui uerbum dei; sed quoniam repellitis illud et indignos uos iudicatis aeterna uita, ecce conuertimur ad gentes.

「我立了守望的人看守你們」——毫無疑問，這是指使徒的行列，正如以西結所說：「人子啊，我立你作以色列家守望的人」——「我吩咐你們聽角聲，或福音的訓誨，或使徒的教訓，正如以賽亞所說：報好信息給錫安的啊，你要登高山；報信息給耶路撒冷的啊，你要極力揚聲如吹角。」那些說「我們不聽」的人，就是那些被請赴筵席卻不肯來的人；所以說：「列國啊，你們當聽!」使徒們也遵行了這話，當他們在呂高尼說：「神的道本應先傳給你們；只因你們棄絕這道，斷定自己不配得永生，看哪，我們就轉向外邦人。」

'And I appointed watchmen over you' — there is no doubt that the choir of the apostles is indicated, according to Ezekiel: 'Son of man, I have made you a watchman to the house of Israel' — 'and I commanded that you should hear the sound of the trumpet, either the precepts of the Gospel or the doctrine of the apostles, according to that of Isaiah: Go up onto a high mountain, you who bring good tidings to Zion; lift up your voice like a trumpet, you who announce to Jerusalem.' They who said: 'We will not hear,' and who, being invited to the supper, were unwilling to come; therefore it is said: 'Hear, O nations!' — which the apostles also followed, when they say in Lycaonia: 'It was necessary that the word of God should first be spoken to you; but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.'

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et cognosce, congregatio, nequaquam Iudaica. sed omnium nationum siue, qui pascitis greges, episcopi et presbyteri et omnis ordo ecclesiasticus, uel c ognoscite testimonium, quod in eis est; testimonium enim dei fidele, sapientiam praestans paruulis. quibus loquitur et dominus: noli timere, grex paruule, et: ecce ego et pueri mei, quos mihi dedit deus. \'cognoscite ergo, quanta faciam populo non credenti.\' quodque infertur: audi, terra, totus orbis ad audiendum uocatur, sicut et in principio Isaiae legimus: audi, caelum, et auribus percipe, terra, quae scilicet dominus facturus sit populo Iudaeorum. Ecce ego adducam mala super populum istum.

「會眾哪，你們當知道」——絕非猶太人的會眾，乃是萬民的會眾——「或你們牧放群羊的人」，就是主教、長老和一切教會的體制，「或你們當知道在他們中間的見證」；因為神的見證是確實的，能使愚人有智慧。主也對這等人說：「你們這小群，不要懼怕」，又說：「看哪，我與神所賜給我的兒女。」「所以你們當知道，我要向這不信的百姓行何等大的事。」至於所補充的：「地啊，當聽」，全地都被召來聽，正如我們在以賽亞書開頭所讀：「諸天哪，要聽；地啊，側耳而聽」，就是主將要向猶太百姓所行的事。「看哪，我要使災禍臨到這百姓，」

'And know, O congregation' — by no means the Jewish one, but that of all nations — 'or you who feed the flocks,' the bishops and presbyters and every ecclesiastical order, 'or know the testimony which is among them'; for the testimony of God is faithful, giving wisdom to little ones. To whom the Lord also speaks: 'Fear not, little flock,' and: 'Behold, I and the children whom God has given me.' 'Know therefore how great things I will do to the unbelieving people.' And as for what is added: 'Hear, O earth,' the whole world is called to hear, as we read also at the beginning of Isaiah: 'Hear, O heavens, and give ear, O earth,' namely what the Lord is about to do to the people of the Jews. 'Behold, I will bring evils upon this people,'

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fructum cogitationum — siue auersionis — eius, quia uerba mea non audierunt et legem meam proiecerunt . \'Mala\' appellat supplicia poenasque patientium non super gentes, quae uocantur ad euangelii ueritatem, sed super populum, qui respondit: non audiemus. et recepturus est fructum cogitationum siue auersionis suae dicente Dauid: labores manuum tuarum manducabis. causaque perspicua, quia uerba domini non audierint et legem eius abiecerint. Ut quid mihi tus de Saba adfertis et calamum suaue olentem de terra longinqua? holocausta uestra non sunt accepta et uictimae uestrae non placuerunt mihi . Quod tura de Saba ueniant, nemo dubitat; unde et illud Uergilianum est:

「就是他們思念（或背道）的結果，因為他們不聽我的話，又棄絕我的律法。」祂稱「災禍」為那些受苦之人所受的刑罰和懲處——不是臨到被召歸向福音真理的列國，而是臨到那回答「我們不聽」的百姓。這百姓必得著它思念或背道的結果，正如大衛所說：「你要吃你手勞碌得來的。」其緣由甚為明顯，因為他們不聽主的話，且棄絕了祂的律法。「你們從示巴帶乳香來，從遠方帶馨香的菖蒲來，是為何呢？你們的燔祭不蒙悅納，你們的祭物也不使我喜悅。」乳香出於示巴，無人懷疑；因此也有維吉爾那句詩：」

'the fruit of their thoughts (or of their apostasy), because they have not heard My words and have rejected My law.' He calls 'evils' the punishments and penalties of those who suffer — not upon the nations, which are called to the truth of the Gospel, but upon the people who answered: 'We will not hear.' And it shall receive the fruit of its thoughts or of its apostasy, as David says: 'You shall eat the labors of your hands.' And the cause is manifest, because they did not hear the words of the Lord and cast away His law. 'To what purpose do you bring Me frankincense from Sheba and the sweet-smelling cane from a far country? Your burnt offerings are not accepted, and your victims have not pleased Me.' That frankincense comes from Sheba, no one doubts; whence also is that Virgilian line:

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centumque Sabaeo ture calent arae. \'calamum\' autem. quod Hebraice dicitur \'cane\'. pro quo LXX et Theodotio \'cinnamum\' transtulerunt, de terra uenire longinqua propheticus sermo demonstrat, ut intellegamus Indiam, de qua per Mare Rubrum plura ueniunt aromata. hoc genas pigmenti medici x αϭϭίαν ϭύ p ιγγος appellant. et est sensus: \'frustra mihi in unguenta conficienda, quae lege praecepta sunt, suauissimi odoris pigmenta confertis et holocausta succenditis, qui meam in lege non facitis uoluntatem\', iuxta quod supra dictum est: uerba mea non audierunt et legem meam proiecerunt.

「百座祭壇以示巴的乳香而燃燒。」但「calamus」（菖蒲），希伯來文稱作「cane」，七十士譯本和提奧多田將其譯作「肉桂」，先知的話顯明它出於遠方，使我們理解為印度，許多香料經紅海從那裡而來。這類香料，醫者稱之為「桂皮管」（cassia syrinx）。其意乃是：「你們既不在律法上遵行我的旨意，卻徒然為我調配律法所吩咐的膏油、聚集極馨香的香料、焚燒燔祭」，正如上文所說：「他們不聽我的話，又棄絕我的律法。」

'And a hundred altars glow with Sabaean frankincense.' But 'calamus' (cane), which in Hebrew is called 'cane,' for which the LXX and Theodotion translated 'cinnamon,' the prophetic word shows to come from a far country, so that we may understand India, from which through the Red Sea many aromatics come. This kind of pigment the physicians call 'cassia syrinx.' And the sense is: 'In vain do you bring together for Me, in the compounding of unguents which are commanded by the Law, the pigments of most sweet odor, and kindle burnt offerings, you who do not do My will in the Law,' according to what was said above: 'They have not heard My words and have cast away My law.'

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hoc autem proprie conuenit his, qui de rapinis et nudatione miserorum offerunt sacrificia et elemosynis ex iniquitate se putant redimere peccata dicente scriptura: redemtio animae uiri propriae diuitiae, quae non de iniquitate, sed de labore et iustitia congregantur. Propterea haec dicit dominus: ecce ego dabo in populum istum ruinas et ruent in eis — siue infirmitatem et infirmabuntur in ea - patres et filii simul, uicinus ac proximus et peribunt . Impleta uidemus omnia, quae dominus illi populo comminatus est: cotidie enim ruunt in blasphemiis suis nihilque in se habent forte, sed omnis apud eos infirmitas est. filii patrum sequuntur blasphemias et cotidie recipiunt illam inprecationem:

但這正適用於那些用搶奪和剝削困苦人所得來獻祭的人，並那些以出於不義的施捨自以為能贖罪的人，因為聖經說：「人的贖價乃是他自己的財富」——就是那並非出於不義、而是出於勞力和公義所積聚的財富。「所以主如此說：看哪，我要使這百姓遭遇敗亡，他們必在其上跌倒（或軟弱，他們必在其中衰弱）——父子一同，鄰舍與朋友，都要滅亡。」我們看見主向那百姓所發的一切威嚇都應驗了：因為他們天天在自己的褻瀆中跌倒，本身毫無剛強，反倒滿了軟弱。眾子跟隨父輩的褻瀆，天天承受那句咒詛：」

But this properly applies to those who offer sacrifices out of the plunder and stripping of the wretched, and who think to redeem their sins by alms given out of iniquity, since the Scripture says: 'The redemption of a man's soul is his own riches' — riches which are gathered not out of iniquity, but out of labor and justice. 'Therefore thus says the Lord: Behold, I will give ruins to this people, and they shall fall upon them (or weakness, and they shall be weakened in it) — fathers and sons together, neighbor and friend, and they shall perish.' We see fulfilled all the things which the Lord threatened against that people: for daily they fall in their blasphemies and have nothing strong in themselves, but all is weakness among them. The sons follow the blasphemies of the fathers and daily receive that imprecation:

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sanguis eius super nos et super filios nostros; et non solum ipsi, sed et uicini et proximi eorum, omnes, qui legem et prophetas sequuntur iuxta occidentem litteram et non iuxta spiritum uiuificantem, et omnes pariter peribunt, quia pariter peceauerunt. Haec dicit dominus: ecce populus uenit de terra aquilonis et gens magna consurget a finibus terrae. sagittam et scutum — siue xibynnam — arripiet: crudelis est — uel inpudens — et non misere- bitur; uox eius quasi mare sonabit et super equos ascendent praeparati quasi uir ad proelium aduersum te, filia Sion .

「他的血歸到我們和我們的子孫身上」；不但他們自己，還有他們的鄰舍和朋友，就是一切按致人於死的字句、而非按賜人生命的精意跟隨律法和先知的人，都要一同滅亡，因為他們一同犯了罪。「主如此說：看哪，有一民從北方之地而來，有一大國從地極興起。他們必拿弓和盾牌（或標槍）；性情殘忍（或無恥），毫不憐憫；他們的聲音如海浪匉訇，他們必騎馬，如上陣的人擺列，要攻擊你，錫安的女子啊。」

'His blood be upon us and upon our children'; and not only they themselves, but also their neighbors and friends, all who follow the Law and the prophets according to the killing letter and not according to the life-giving spirit, and all alike shall perish, because they have alike sinned. 'Thus says the Lord: Behold, a people comes from the land of the north, and a great nation shall rise up from the ends of the earth. It shall seize the arrow and the shield (or the sibyna, a javelin); it is cruel (or shameless) and will not have mercy; its voice shall roar like the sea, and they shall mount upon horses, prepared like a man for battle against you, O daughter of Zion.'

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Proprie hoc de Babyloniis prophetatur, qui uenturi sunt contra populum Hierusalem, et omnis armaturae ordo describitur et impetus proeliantium, ut uocis terrore concussi agant paenitentiam et clementissimum placent deum. denique dat occasionem rogandi, dum dicit: aduersum te, filia Sion. possumus hoc testimonio abuti persecutionis tempore, quando omnis aduersum nos diaboli rabies concitatur nullaque misericordia est et quasi uehementissimi maris fluctus ita opprimunt resistentes. Audiuimus famam eius, dissolutae sunt manus nostrae; tribulatio apprehendit nos, dolores quasi parturientis .

這正是關於巴比倫人的預言，他們將要來攻擊耶路撒冷的百姓，這裡描述了全部軍備的陣列和戰士的攻勢，好叫他們被那聲音的可怖所震動，就悔改，並使那極有憐憫的神息怒。最後祂給人祈求的機會，就是當祂說：「錫安的女子啊，要攻擊你。」我們可在逼迫的時候引用這見證，就是當魔鬼一切的狂怒都被激起攻擊我們、毫無憐憫，並如海中最猛烈的波浪那樣淹沒抵抗者的時候。「我們聽見它的風聲，手就發軟；痛苦將我們抓住，疼痛彷彿產難的婦人。」

This is properly prophesied concerning the Babylonians, who are to come against the people of Jerusalem, and the whole array of armament and the onset of the warriors is described, so that, shaken by the terror of the voice, they may do penance and appease the most merciful God. Finally He gives occasion for entreaty when He says: 'against you, O daughter of Zion.' We may make use of this testimony in the time of persecution, when all the fury of the devil is roused against us and there is no mercy, and, like the most violent waves of the sea, they thus overwhelm those who resist. 'We have heard the report of it; our hands are slackened; tribulation has laid hold of us, pains as of a woman in travail.'

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Respondet populus, cui propheta, immo per prophetam dominus Babylonios comminatus est, quod, antequam ueniant, timore superati sint nec possint eleuare manus et angustia eos conprehenderit quasi dolor parturientem; 6,23quo dolore nihil adfirmant grauius, quae senserunt. Nolite exire ad agros et in uia ne ambuletis, quoniam gladius inimici, pauor in circuitu ! Docet euangelium non esse exeundum in agrum nec de tectorum altitudine descendendum, sed audiendum illud: in monte saluum te fac, ad quem in Isaia et Michea iubemur currere atque conscendere. praecipitur autem iuxta litteram, ne foras exeant, ne deserant muros, sed ut tueantur se firmis munitionibus.

百姓回答，就是那先知——或說藉先知那位主——向他們威嚇巴比倫人的百姓，說他們在敵人來到之前，就已被懼怕勝過，不能舉手，愁苦如產難婦人的疼痛抓住了他們；他們斷言在自己所經歷的一切之中，沒有比這疼痛更沉重的了。「你們不要出到田野去，也不要行在路上，因為仇敵的刀劍和四圍的驚嚇!」福音教導人不可出到田野，也不可從房頂的高處下來，卻要聽那句話：「你要往山上逃命」，就是在以賽亞書和彌迦書中我們被吩咐要奔跑、要上去的。但按字面，這是吩咐他們不可出外，不可離棄城牆，而要以堅固的防禦自衛。

The people answer, to whom the prophet — or rather through the prophet the Lord — threatened the Babylonians, that, before they come, they are overcome by fear and cannot lift up their hands, and anguish has seized them like the pain of a woman in travail; than which pain they affirm nothing to be more grievous, of the things they have felt. 'Go not out into the fields, and walk not in the way, for the sword of the enemy, terror is round about!' The Gospel teaches that one must not go out into the field nor come down from the height of the housetops, but must hear that word: 'Save yourself in the mountain,' to which in Isaiah and Micah we are bidden to run and to ascend. But according to the letter it is commanded that they should not go outside, that they should not desert the walls, but that they should defend themselves with firm fortifications.

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書信集（CSEL） 第 2 章 第 5/24 段

書信集（CSEL）第 2 章第 5/24 段