89:39
scd ea separatim edita et inserta occurrant in nonnullis antiquis Laiinorum collectionibus, nimirum in collect. 5 Quesnelliana cap. 4i, ubi ea descripta reperies tomo tertio, et in mss. collect. 3 cap. 82, nec non in codice Veronensi 58cap. 37, satis probabile est solos Greco8, qui ea simul allata et allegata acceperant in Constantinopolitano conventu exemplaria scripsisse, in quibus ea epistola una cum testimoniis legeretur, ac exinde in Graecos codices ante gesta Chalcedonensia utraque simul traduxisse. Ex his autem apparet quam perperam P. Garnerius horum testimoniorum collectionem Theodoreto tribuerit, de quo tamen plura in observationibus ad notam ultimam Quesnelli.
但由於這些文件在拉丁人的若干古代文集中分別出現，既有刊印的也有插入的——即在昆內流文集第五、第四十一章，你會在第三卷中找到其抄錄，也在文集三的抄本第八十二章，以及在維羅納抄本五十八第三十七章中——因此極有可能，唯有那些在君士坦丁堡會議上一併收到這些被引用與援引之文件的希臘人，抄寫了那些將此信與諸見證一同誦讀的副本，並由此在迦克墩會議記錄之前將兩者一併移入希臘抄本之中。此外，由此顯而易見，加尼耶神父將這批見證文集歸於狄奧多勒特是何等錯誤——然而關於此事，在對昆內爾最後一注的評述中還有更多可說。
But since these documents occur separately, both published and inserted, in several ancient collections of the Latins — namely in the Quesnelliana collection 5, chapter 41, where you will find them transcribed in the third volume, and in the manuscript of collection 3, chapter 82, and also in the Veronese codex 58, chapter 37 — it is quite probable that only the Greeks, who had received these documents cited and adduced together at the Council of Constantinople, wrote out copies in which this letter was read together with the testimonies, and that from this source they transmitted both together into the Greek codices before the Acts of Chalcedon. From these facts, moreover, it is evident how wrongly Father Garnier ascribed this collection of testimonies to Theodoret — concerning which, however, there is more to be said in the observations on Quesnel's final note.
89:40
Intertestimonia autem a Leone collecta primo loco occurrunt tria satis prolixa sumpta ex Hilario; et hunc quidemLatinum scriptorem Graecis antea incognitum, ex notitia testimoniorum Leonis interPatres catholicæ fidei assertores præcipuo honore in Chalcedonensi synodo a Cecropio Sebastopolitano episcopo allegatum credimus(Act. 2, tom. IV Concil. pag. 1207)..
在良所蒐集的諸見證中，首先出現的是取自希拉里的三段相當冗長的文字；我們相信，這位先前為希臘人所不知的拉丁作家，正是憑著對良之見證的認識，在迦克墩會議上由塞巴斯托波利的主教凱克羅皮烏斯特別尊崇地引用，列於維護大公信德的教父之中（第二次會議，公會議錄第四卷，第1207頁）。
Now among the testimonies gathered by Leo, there occur in the first place three rather lengthy passages taken from Hilary; and this Latin writer, previously unknown to the Greeks, we believe was cited with particular honour among the Fathers who uphold the catholic faith at the Council of Chalcedon by Cecropius, bishop of Sebastopolis, on the basis of his acquaintance with Leo's testimonies (Act. 2, vol. IV of the Councils, p. 1207).