提科尼烏斯

規則之書第 2 章第 3/7 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 2:73–2:109（全章共 232 節）

2:73

Si nunc in hoc tempore : ostendit et ante sic factum in Israel, ut reliquiae, id est, modicum salvum fieret. Si autem, nec fides, nec ratio persuadet fidei, qui promissus fuerat, dic- tum esse : Si me audisses, Israel; esset sicut arena maris numerus tuus ( Isa . xlviii , 18). Et Jacob, qui antequam nasceretur, datus est : idem libero arbi- trio postmoduin reprobatus est. Sicut Osee dicit : Judicium Domini ad Judam, ut vindicet in Jacob, secundum vias ejus, et secundum studia ejus retribuet ei ( Ose . xii , 2) : quia in utero supplantavit fratrem suum, et in laboribus suis invaluit ad Deum, et invaluit cum angelo, potens factus est ( Gen . xxv , 23; Rom . ix , 10).

若如今在這時候：他顯明，從前在以色列中也曾照樣行，使餘民，就是少數，得救。但信德與理性都不能使人信服說，那蒙應許的就是那位被論到「以色列啊，你若聽從了我，你的人數必如海沙」的人（賽四十八18）。雅各在未生以先就已蒙賜下，他自己後來卻憑自由意志被棄絕了。正如何西阿所說：主必懲罰猶大，照雅各所行的懲罰他，照他所作的報應他（何十二2）：因為他在母腹中抓住他兄弟的腳跟，在勞苦中與神較力得勝，又與天使較力，成為有能力的（創二十五26；羅九10）。

If now in this present time: he shows that it had been done thus before in Israel also, that a remnant—that is, a small portion—should be saved. But if neither faith nor reason persuades faith that it was the one who was promised, of whom it was said: If thou hadst hearkened to Me, O Israel, thy number would have been as the sand of the sea (Isa. xlviii, 18). And Jacob, who before he was born was given, was himself afterward, by free will, rejected. As Hosea says: The judgment of the Lord is against Judah, to take vengeance on Jacob; according to his ways, and according to his pursuits, He will repay him (Hos. xii, 2): because in the womb he supplanted his brother, and in his labors he prevailed with God, and prevailed with the angel, and was made mighty (Gen. xxv, 26; Rom. ix, 10).

2:74

Si autem constat, in Jacob dilec- tum consummasse, non est idem qui in laboribus invaluit ad Deum et supplantator, sed duo in uno corpore. Figura est enim duplicis seminis Abrahae, id est duorum populorum in uno utero matris Ec- clesiae luctantium. Unus est, secundum electionem de praescientia dilectus : Alter electione suae vo- luntatis, iniquus. Jacob autem et Esau, in uno sunt corpore, ex uno semine. Sed quod perspicue duo procreati sunt : ostensio est duorum populorum. Et ne quis putaret, ita perspicue fore separatos duos populos : ostensum est, ambos in uno corpore fu- turos in Jacob, qui et dilectus vocatus est, et fra- tris supplantator expressus.

倘若眾人都同意，那蒙愛的乃是在雅各身上得了成全，那麼那在勞苦中與神較力的，就不是那抓兄弟腳跟的同一人，乃是一個身體裡的兩個人。因為這乃是亞伯拉罕雙重後裔的豫表——就是兩個民族在母教會這一個腹中相爭。一個是照著出於預知的揀選而蒙愛的；另一個是照著自己意志的選擇而為不義的。但雅各和以掃乃在一個身體裡，出於一個種子。然而他們明明是生為兩個，這就是兩個民族的彰顯。又恐怕有人以為這兩個民族要如此明顯地分開，就顯明二者都要在雅各這一個身體裡——他既被稱為蒙愛的，又被表明為抓兄弟腳跟的。

But if it is agreed that in Jacob the beloved was brought to completion, then the one who in his labors prevailed with God is not the same as the supplanter, but they are two in one body. For it is a figure of the twofold seed of Abraham—that is, of two peoples wrestling in the one womb of mother Church. The one is, according to the election from foreknowledge, the beloved; the other, by the election of his own will, is wicked. But Jacob and Esau are in one body, from one seed. Yet the fact that they were plainly born as two is a manifestation of the two peoples. And lest anyone should think that the two peoples were thus plainly to be separated, it was shown that both were to be in one body in Jacob, who was both called beloved and expressed as the supplanter of his brother.

2:75

Itaque in duobus quan- titas expressa est, non qualitas separationis. Caeterum, ambo qui separati sunt in uno futuri, antequam dividuntur, ostensi sunt. Et Isaac, venit , inquit, frater tuus cum dolo, et accepit benedictionem tuam ( Gen . xxvii , 35). Nisi ita locutio mystica sit, breviter ostendentis duo in uno corpore : nonne contra rationem est, ut benedictionem in proximum dolose acceperit, Scriptura dicente : Qui non jura- vit proximo in dolo; iste accipiet benedictionem a Do- mino ( Psal . xxiii , 4)? Numquam autem Jacob, id est Ecclesia venit ad benedictionem, non comitante dolo, id est, falsis fratribus.

這樣，在這兩個人身上所表明的乃是數量，不是分別的性質。再者，那兩個被分開的人，既要同在一個身體裡，便在他們未被分開以先就被顯明出來。神對以撒說：你兄弟用詭計來，奪去了你的福分（創二十七35）。除非這是奧祕的說法，簡要地表明一個身體裡的兩個人，否則這豈不與理性相違麼——他竟用詭計向鄰舍奪得福分，而經上卻說：那向鄰舍不行詭詐起誓的，必從主得福（詩二十四4）？但雅各，就是教會，從不是不帶詭計——就是不帶假弟兄——而得著福分的。

And so, in the two, quantity was expressed, not the quality of separation. Moreover, both who are separated, being destined to be in one, were shown before they were divided. And to Isaac it is said: Thy brother came with guile, and took thy blessing (Gen. xxvii, 35). Unless this is a mystical manner of speech, briefly showing two in one body, is it not contrary to reason that he should have received the blessing toward his neighbor by guile, when the Scripture says: He who has not sworn to his neighbor in guile, this one shall receive a blessing from the Lord (Ps. xxiii, 4)? But Jacob—that is, the Church—never came to the blessing without guile accompanying it, that is, without false brethren.

2:76

Sed non, quia inno- centia et dolus simul veniunt ad benedictionem, si- mul benedicuntur : quia qui potest capere, capiat ( Matth . xix , 12), et unum semen pro qualitate terrae, provenit. Non est autem contrarium, quod malum fratrum videtur supplantasse, quia non dixit : In utero supplantavit Esau , sed fratrem suum . Esau au- tem, ubique signum est, et nomen malorum : Ja- cob autem, utrorumque : illa ratione, quod pars mala simulet se Jacob, et sine dubio, uno nomine : pars autem bona, non potest se simulare Esau. Est hoc nomen malorum tantum : illud vero bipartitum. Caeterum de libero arbitrio, nec Jacob omne semen bonum, nec Esau omne malum, sed ex utroque utrumque.

但純真與詭計雖一同來到福分前，卻不是一同蒙福：因為能領受的，就讓他領受罷（太十九12），而那一個種子乃是照著土地的性質生長。那似乎是兄弟的惡抓住了腳跟的事，也不是相違的，因他沒有說「在母腹中抓住以掃的腳跟」，乃是說「抓住他兄弟的腳跟」。但以掃處處是惡人的記號和名稱；雅各卻是二者兼有的：其緣故乃是，惡的部分假冒自己為雅各，無疑是頂著同一個名；但善的部分卻不能假冒自己為以掃。這名單單屬於惡人；那名卻是兼具兩面的。至於其餘，憑自由意志而論，雅各的後裔並非全善，以掃的後裔也並非全惡，乃是各從二者兼出。

But not, because innocence and guile come together to the blessing, are they blessed together: for he who can grasp it, let him grasp it (Matt. xix, 12), and the one seed springs up according to the quality of the soil. Nor is it contrary that the evil of the brethren seems to have supplanted, since he did not say: In the womb he supplanted Esau, but his brother. But Esau is everywhere the sign and the name of the wicked; Jacob, however, is of both: for this reason, that the evil part feigns itself to be Jacob, and without doubt under one name; but the good part cannot feign itself to be Esau. This name belongs to the wicked only; but that one is twofold. As for the rest, by free will, neither is all the seed of Jacob good, nor all of Esau evil, but from each is each.

2:77

Ex Abraham ita bipartitum semen osten- sum est. Natum est unum ex ancilla in figura ( Gal . iv , 22) (??) ut ostenderetur etiam servos futuros ex Abraham, et recessit cum sua matre. Postquam vero recessit, inventum est in alterius semine, quod est ex libera, quod est ex Israel, qui accepit legem in monte Sina, quod est Agar in servitute generans. Illic in eodem populo secundum Isaac ex libera promis- sionis filii, id est, sancti et fideles multi procreati sunt. Separatis itaque a credentibus figuris Israel et Esau, in uno populo totum postmodum provenit. Illic ab origine utrumque testamentum Agar et Isaac;

從亞伯拉罕那雙重的後裔就如此顯明出來。一個是由使女所生，作為豫表（加四22），好顯明從亞伯拉罕也要出奴僕，他便同他母親離去了。但在他離去之後，他卻在另一後裔中被尋見，就是那由自主婦人所生的，是出於以色列的——以色列在西乃山領受了律法，這就是夏甲，生子為奴。在那裡，在同一民族中，照著以撒、由自主婦人，那應許的兒女——就是聖徒和許多信徒——被生出來。這樣，以色列與以掃的豫表既與信徒分開，全部後來就在一個民族中出現。在那裡，從起初就有夏甲與以撒這兩約；

From Abraham the twofold seed was thus shown. One was born of the bondwoman as a figure (Gal. iv, 22), so that it might be shown that there would be slaves also from Abraham, and he departed with his mother. But after he departed, he was found in the other seed, which is from the free woman, which is from Israel, who received the law on Mount Sinai—which is Hagar, bearing children into bondage. There, in the same people, according to Isaac, from the free woman, the children of the promise—that is, the saints and the many faithful—were begotten. And so, with the figures of Israel and of Esau separated from the believers, the whole afterward came forth in one people. There, from the beginning, were both covenants, Hagar and Isaac;

2:78

sed pro tempore alterum sub alterius nomine delituit et delitescit, quia neque revelato novo quiescit vetus generando. Non ergo dixit, Agar, quae in servitutem generans . Oportet autem simul ambos crescere us- que ad messem. Sicut ergo tunc sub professione ve- teris Testamenti latuit novum, id est, gratia, quod secundum Isaac promissionis filios generaret ex li- bera, quod in Christo revelatum est : ita et nunc obtinente nova, non desunt servitutis filii generante Agar, quod in Christo revelabitur. Confirmat Apo- stolus, id nunc quoque inter fratres geri, quod tunc inter illos gerebatur, dicens : Vos autem, fratres se- cundum Isaac, promissionis filii estis .

但這一約暫時隱藏在那一約的名下，並且仍然隱藏，因為即使新約已啟示，舊約仍不停止生子。所以他沒有說，夏甲，那生子為奴的。乃是當叫二者一同生長，直到收割。所以，正如那時新約隱藏在舊約的承認之下——就是恩典，那照著以撒、要由自主婦人生出應許之兒女的恩典，這恩典在基督裡已顯明——照樣，如今新約雖得勢，為奴的兒女也不缺，仍有夏甲生子，這要在基督裡顯明。使徒證明，那時在那些人中間所行的，如今在弟兄中間也照樣施行，他說：弟兄們，你們乃是照著以撒，作應許的兒女。

but for a time the one lay hidden under the name of the other, and still lies hidden, because not even when the new is revealed does the old cease begetting. He did not, therefore, say, Hagar, who bears into bondage. But it is fitting that both grow together until the harvest. As, therefore, then under the profession of the Old Testament the new lay hidden—that is, grace, which according to Isaac would beget the children of the promise from the free woman, which was revealed in Christ—so also now, with the new prevailing, the children of bondage are not lacking, with Hagar begetting, which shall be revealed in Christ. The Apostle confirms that the same thing is now also carried on among the brethren which was then carried on among those people, saying: But you, brethren, according to Isaac, are the children of the promise.

2:79

Sed sicut tunc, qui secundum carnem natus est, persequebatur spiri- tualem, ita et nunc ( Ibid . 28, 29). Et necessario addidit, sed quid dicit Scriptura? Expelle ancillam et filium ejus : non enim cohaeres erit filius ancillae, filio liberae ( Ibid ., 30). Quod autem dixit, sicut tunc persequebatur; ita et nunc , non est inane. Aposto- lus enim interpretatus est persequebatur . Nam Scrip- tura dicit : Ludebat Ismael cum Isaac ( Gen . xxi , 9). Numquid fratres, qui circumcisiones Galatis praedi- cebat, aperte illos, et non per lusum, id est, sine indicio persecutionis insequebatur? Sicut ergo de genere ludendi persecutorem dixit :

但正如那時照肉體所生的，逼迫那照靈所生的，如今也是這樣（同上28、29）。他並且必然補充說：但經上是怎麼說的呢？要把使女和她兒子趕出去！因為使女的兒子不可與自主婦人的兒子一同承受產業（同上30）。他所說「正如那時逼迫，如今也照樣」這話，並非沒有意義。因為使徒把「逼迫」加以解釋。經上說：以實瑪利與以撒戲笑（創二十一9）。那些向加拉太人傳割禮的弟兄，豈不是公開地逼迫他們——而不是藉著戲笑，就是不帶逼迫之跡象地——逼迫他們麼？所以，正如他把屬戲笑那一類的稱為逼迫者：

But just as then he who was born according to the flesh persecuted the spiritual, so also now (ibid., 28, 29). And he necessarily added: but what does the Scripture say? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman (ibid., 30). And what he said, just as then he persecuted, so also now, is not without meaning. For the Apostle interpreted persecuted. For the Scripture says: Ishmael was playing with Isaac (Gen. xxi, 9). Were not the brethren who were preaching circumcision to the Galatians openly persecuting them—and not through play, that is, without any sign of persecution? As, therefore, he called a persecutor one of the playful kind:

2:80

ita et istos, qui Filios Dei, velut per communem utilitatem, id est, disciplinam legis, a Christo separare, et matri suae Agar, filios militant. Alia enim non est causa, qua filii diaboli irrepant, ad explorandam libertatem nostram, et simulent se fratres, et in Paradiso nos- tro velut Dei filios ludere : quam de subacta liber- tate filiorum Dei glorientur, qui portabunt judicium, qualescumque illi fuerint, qui omnem sanctum per- secuti sunt, qui prophetas occiderunt, qui semper Spiritui sancto restiterunt;

照樣，這些人也是如此，他們彷彿是為了公共的益處——就是律法的管教——竭力要把神的兒子從基督分開，並要把他們收編為他們自己母親夏甲的兒子。因為魔鬼之子潛入，乃是別無緣故，只為窺探我們的自由，假冒自己為弟兄，並在我們的樂園中彷彿神的兒子那樣戲笑：無非是要誇耀他們已制伏了神兒子的自由。這些人將要受審判，無論他們是何等人，就是那逼迫一切聖徒、殺害先知、始終抗拒聖靈的人；

so also these, who, as though for the common benefit—that is, the discipline of the law—fight to separate the sons of God from Christ, and to enlist them as sons for their own mother Hagar. For there is no other cause for which the sons of the devil creep in, to test out our liberty, and to feign themselves brethren, and to play in our Paradise as though sons of God: than that they might glory over the subdued liberty of the sons of God—they who shall bear the judgment, whatever sort they may have been, who have persecuted every holy one, who have slain the prophets, who have always resisted the Holy Spirit;

2:81

inimici crucis Christi, negantes Christum in carne, dum ejus membra oderunt, corpus peccati, filii exterminii, ministe- rium facinoris, qui veniunt secundum operationem Satanae in omni virtute, signis et prodigiis, spiri- tualia nequitiae in coelestibus : quos Dominus Chris- tus, quem in carne persequuntur, interficiet spiritu oris sui, et destruet manifestatione adventus sui. Tempus est enim, quod haec non a ministeriis , sed aperte dicantur, imminente discessione, quod est revelatio hominis peccati, discedente Lot a Sodomis. De specie et genere. Lux allata Ezechiel , capp. xxvii et xxxii et xxxvi et xxxvii , Isai . xiii et xxiv , Hierem . xxv .

他們是基督十字架的仇敵，在肉身上否認基督；他們既恨惡基督的肢體，就是罪的身體、滅亡之子、罪惡的差役，照著撒但的運行，行各樣的異能、神蹟和虛假的奇事，是天上掌權的邪靈。這等人，那被他們在肉身上逼迫的主基督，必用祂口中的氣殺滅他們，並以祂降臨的顯現除滅他們。因為時候已到，這些事不再以隱喻、乃要公開地說出，因為背道之事已近，就是那不法之人的顯露，正如羅得離開所多瑪之時。論「種類與類別」。亮光取自以西結書二十七章、三十二章、三十六章、三十七章，以賽亞書十三章、二十四章，耶利米書二十五章。

They are enemies of the cross of Christ, denying Christ in the flesh; for while they hate His members, they are the body of sin, the sons of perdition, the ministry of wickedness, who come according to the working of Satan with all power, signs, and lying wonders — the spiritual forces of evil in the heavenly places. These the Lord Christ, whom they persecute in the flesh, shall slay with the breath of His mouth and destroy by the manifestation of His coming. For the time has come when these things should be spoken not by figures but openly, since the departure is at hand, which is the revealing of the man of sin, when Lot departs from Sodom. Concerning species and genus. Light is brought from Ezekiel, chapters 27 and 32 and 36 and 37, Isaiah 13 and 24, Jeremiah 25.

2:82

De specie et genere loquimur, non secundum vir- tutem Rhetoricam humanae sapientiae, quam qui magis omnibus potuit, locutus non est, ne crucem Christi fecisset inanem, si auxilio atque ornamento sermonis, ut falsitas, indiguisset. Sed loquimur se- cundum mysteria coelestis sapientiae magisterio Spi- ritus sancti. Qui in quod veritatis pretium fidem constituerit mysterii, narravit in speciem genus abs- condens, ut in veterem Hierusalem, totam, quae nunc est per orbem Ecclesiam assumeret, aut in unum membrum, totum corpus, ut in Salomone. Sed hoc non minus occultum est, quam caetera, quae non solum specie verbi, sed etiam multiformi nar- ratione occultantur.

我們論「種類與類別」，並非照著人智慧的修辭之能──那能力勝過眾人的祂卻不用，免得叫基督的十字架落了空；倘若祂像虛謊一樣，需要言詞的幫助與裝飾，就不然了。我們乃是照著上天智慧的奧祕，在聖靈的教導下說話。聖靈既以對奧祕的信心作為真理的代價而立定，便在一個「種類」中隱藏「類別」而宣告之──好叫祂在舊耶路撒冷裡，將如今遍滿全地的整個教會接納進來，或在一個肢體裡接納全身，如在所羅門身上。但這事的隱藏，並不亞於其餘的事，那些不僅藉著言詞的種類、更藉著多樣的敘述而被隱藏。

We speak of species and genus, not according to the rhetorical power of human wisdom — which He who could do so more than all men did not use, lest He make the cross of Christ void, had He, like falsehood, needed the aid and adornment of speech. Rather we speak according to the mysteries of heavenly wisdom under the teaching of the Holy Spirit, who, having established faith in the mystery as the price of truth, declared the genus while hiding it within a species — so that in the old Jerusalem He might take up the whole Church that now exists throughout the world, or in a single member the whole body, as in Solomon. But this is no less hidden than the other things which are concealed not only by the species of a word but also by manifold narration.

2:83

Quamobrem, Dei gratia in auxilium postulata; elaborandum nobis est, ut spi- ritus multiplicet ingressus legendi, eloquiumque subtile, quod ad impedimentum intellectus, speciei genus, aut generi speciem inserit : genus species ne sit, facile possit videri. Dum enim speciem narrat, ita in genus transit, ut transitus non statim liquido appareat : sed talia transiens ponit verba, quae in utrumque conveniant, donec paulatim speciei modum excedat, et transitus dilucidet, cum, quae a specie coeperant, nonnisi in genus convenerint, et eodem modo genus relinquit, in speciem rediens. Aliquando autem a specie in genus non supradicto modo re- vertitur.

因此，我們既為求幫助而祈求神的恩典，就當竭力使聖靈為我們增多閱讀的進路，並使那精微的言詞──它作為理解的阻礙，把類別插入種類，或把種類插入類別──能容易被看明，叫類別不至於被當作種類。因為當經文敘述種類時，便如此過渡到類別，以致那過渡不立即顯明；卻在過渡之際安置兩者都合宜的言詞，直到漸漸超出種類的範圍，使過渡顯明，這時那從種類起頭的，唯獨與類別相合；經文也照樣離開類別，回到種類。但有時它從種類回到類別，並不照上述的方式。

Wherefore, having asked God's grace for aid, we must labour that the Spirit may multiply for us the avenues of reading, and that the subtle eloquence — which, as a hindrance to understanding, inserts genus into species or species into genus — may, so that genus be not species, easily be discerned. For while it narrates the species, it so passes over into the genus that the transition does not at once appear clearly; but in passing it sets down such words as fit both, until little by little it exceeds the measure of the species and makes the transition plain, when the things that had begun with the species fit nothing but the genus; and in the same way it leaves the genus, returning to the species. But sometimes it returns from species to genus not in the manner described above.

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Aliquando supradicto modo transit, et evi- denter revertitur simili ordinis varietate : aut a specie in genus, aut a genere in speciem, finit narra- tionem. Aliquando redit ex hoc in illud non semel : et omnis narratio nec speciem excedit, nec genus praeterit, in utrumque conveniens. Haec varietas translationis et ordinis exigit fidem, quae gratiam Dei quaerat. Sic Dominus per Ezechielem loquitur, et re- gibus eorum, qui ab Hierusalem capti et dispersi fuerant, gentium jungit adventum, et in terra, quam Patres nostri possederunt, exprimit mundum. Septem enim gentes Abrahae promissae figura sunt omnium gentium. Factus est , inquit, ad me sermo Domini, dicens :

有時它照上述的方式過渡，又以類似的次序變化明顯地返回；或是從種類入類別，或是從類別入種類，結束那敘述。有時它不止一次地從此返回到彼；整個敘述既不超出種類，也不越過類別，乃與兩者相合。這轉換與次序的多樣，要求那必須尋求神恩典的信心。主就這樣藉以西結說話，將外邦的到來與那些從耶路撒冷被擄分散之民的君王相連，並在我們列祖所承受的地上表明全世界。因為應許給亞伯拉罕的七國，乃是萬民的預表。祂說：「耶和華的話臨到我，說：」

Sometimes it passes over in the aforesaid manner and returns plainly with a like variety of order; or it ends the narration either from species into genus, or from genus into species. Sometimes it returns from this to that more than once; and the whole narration neither exceeds the species nor passes beyond the genus, fitting both. This variety of transposition and order demands faith, which must seek the grace of God. So the Lord speaks through Ezekiel, and to the kings of those who had been taken captive from Jerusalem and scattered He joins the coming of the nations, and in the land which our fathers possessed He expresses the world. For the seven nations promised to Abraham are a figure of all the nations. 'The word of the Lord came to me,' He says, 'saying:'

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Fili hominis, domus Israel habitaverunt in terra, et polluerunt illam in via sua, et in idclis suis et peccatis : secundum immunditiam menstruatae facta est via eorum ante faciem meam. Et effudi iram meam super eos, et dispersi illos inter nationes, quas ingressi sunt, et polluerunt illic nomen meum sanctum : dum dicunt ipsi, populus Domini hi, et de terra tua egressi sunt : et peperci illis, propter nomen tuum sanctum, quod polluerunt domus Israel in nationibus, in quas ingressi sunt illic. Propter hoc, dic domui Israel : Haec dicit Dominus : Non vobis ego facio, domus Israel : sed propter nomen sanctum quod polluistis in natio- nibus, in medio quarum ingressi estis.

「人子啊，以色列家住在自己的地上，因自己的行為、偶像和罪孽玷污了那地；他們的行為在我面前，像月經不潔的污穢。所以我將我的忿怒傾倒在他們身上，把他們分散到所進入的列國中，在那裡褻瀆了我的聖名；因為人論到他們說：『這些是耶和華的子民，卻從祂的地出來。』我為我聖名的緣故顧惜他們，就是以色列家在所進入的列國中所褻瀆的。所以你要對以色列家說：主如此說：以色列家啊，我行這事，不是為你們，乃是為我的聖名，就是你們在所進入之列國中所褻瀆的。」

'Son of man, the house of Israel dwelt in the land, and they defiled it by their way and by their idols and their sins; their way was before My face like the uncleanness of a menstruous woman. And I poured out My wrath upon them, and scattered them among the nations into which they had entered, and there they profaned My holy name; for it was said of them, These are the people of the Lord, yet they have gone forth out of His land. And I had pity for the sake of My holy name, which the house of Israel had profaned among the nations into which they had entered. Therefore say to the house of Israel: Thus says the Lord: It is not for your sakes that I do this, O house of Israel, but for the sake of My holy name which you profaned among the nations into the midst of which you entered.'

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Illic incipit jungere genus : Et sanctificabo nomen meum, sanctum illud magnum, quod pollutum est inter nationes, quod polluistis in medio earum, et scient gentes, quoniam ego sum Dominus, qui sanctificabor in vobis ante oculos eorum, et accipiam vos de gentibus, et congregabo vos ex omnibus terris, et inducam vos in terram vestram . Aperte excedit speciem : Et aspergam vos aqua munda, et mundabimini ab omnibus simulacris vestris, et mun- dabo vos, et dabo vobis cor novum, et spiritum novum dabo in vos, et auferam cor lapideum de carne vestra : et dabo vobis carneum, et spiritum meum dabo in vos, et faciam, ut in justitiis meis ambuletis, et judicia mea custodiatis, et operemini.

在那裡祂開始接上類別：「我要使我的名成聖，就是那曾在列國中被褻瀆、你們在他們中間所褻瀆的大聖名；我在你們身上、在他們眼前顯為聖的時候，列國就知道我是耶和華。我必從列國帶你們出來，從萬地聚集你們，領你們進入你們的本地。」祂明顯地超出種類：「我必用清水灑在你們身上，你們就潔淨了，脫離一切的偶像；我要潔淨你們，賜給你們一個新心，將新靈放在你們裡面，從你們的肉體中除掉石心，賜給你們肉心，又將我的靈放在你們裡面，使你們遵行我的律例，謹守我的典章而行。」

There He begins to join the genus: 'And I will sanctify My name, that great holy name which has been profaned among the nations, which you profaned in their midst; and the nations shall know that I am the Lord, when I am sanctified in you before their eyes. And I will take you from among the nations, and gather you out of all the lands, and bring you into your own land.' Plainly He exceeds the species: 'And I will sprinkle clean water upon you, and you shall be cleansed from all your idols; and I will cleanse you, and give you a new heart, and a new spirit will I put within you, and I will take away the heart of stone out of your flesh; and I will give you a heart of flesh, and put My Spirit within you, and cause you to walk in My statutes and keep My judgments and do them.'

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Et habitabitis in terra quam dedi patribus vestris. Et eritis mihi in po- pulum, et ego ero vobis in Deum, et mundabo vos ex omnibus immunditiis vestris ( Ezech . xxxvi , 17, 28). Attingit speciem, non tamen relinquens genus : Et vocabo triticum, et multiplicabo illud : et non dabo in vos famem, et multiplicabo fructum ligni, et quae na- scuntur in agro : ut non accipiatis ultra opprobrium famis, in nationibus, et reminiscemini vias vestras pessimas, cogitationes vestras non bonas, et non odictis eas ante faciem eorum in iniquitatibus vestris, et in abominationibus eorum. Non propter vos, ego facio, dicit Dominus. Notum est vobis, confundimini et re- vertimini de viis vestris, domus Israel.

「你們必住在我賜給你們列祖的地上。你們要作我的子民，我要作你們的神；我必潔淨你們，脫離一切的污穢」（以西結書三十六章17、28節）。祂觸及種類，卻不離開類別：「我必呼喚五穀，使它增多，不使你們遭遇饑荒；我必使樹上的果子和田間所出的增多，叫你們在列國中不再受饑荒的羞辱。那時你們必追念自己的惡行和不善的意念，又因自己的罪孽和他們的可憎之事，在他們面前厭惡自己。耶和華說：我這樣行，並非為你們。你們要知道，以色列家啊，要為自己的行為抱愧蒙羞，回轉離開你們的道路。」

'And you shall dwell in the land which I gave to your fathers. And you shall be My people, and I will be your God; and I will cleanse you from all your uncleannesses' (Ezek. 36:17, 28). He touches upon the species, yet without leaving the genus: 'And I will call for the grain and multiply it, and I will lay no famine upon you, and I will multiply the fruit of the tree and the produce of the field; that you may receive no more the reproach of famine among the nations. And you shall remember your evil ways, and your thoughts that were not good, and you shall loathe them before their face for your iniquities and their abominations. Not for your sakes do I act, says the Lord. Be it known to you: be confounded, and turn back from your ways, O house of Israel.'

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Haec dicit Adonai Dominus : In die, qua mundabo vos ab omni- bus iniquitatibus vestris, et inebriari faciam civitates, in figura terrae Judae, quae bellis vastata fuerat, cole- tur, propter quod fuit exterminata sub oculis omnis praetereuntis. Et dicent, Terra itla, quae fuerat extermi- nata, facta est sicut hortus deliciarum, et civitates de- sertae et exterminatae et demolitae, munitae consederunt. Et scient gentes, qnaecumque derelictae fuerint in cir- cuit(??) vestro, quoniam ego sum Dominus. AEdificavi demolitas, et plantavi exterminatas : quia ego Dominus locutus sum et feci ( Ibid . 29, 38).

主阿多乃如此說：在我潔淨你們脫離一切罪孽的日子，我必使眾城再有人居住──按預表，就是那曾因戰爭荒涼的猶大地，必再耕種，因它在一切過路人眼前曾成為荒場。人必說：這曾荒涼之地，如今成了樂園；那荒廢、毀壞、傾覆的城邑，如今堅固有人居住。在你們四圍所剩下的列國，就必知道我是耶和華。我重建那毀壞的，栽植那荒涼的；這是我耶和華說的，也是我成就的（同上29、36節）。

Thus says the Lord Adonai: In the day when I cleanse you from all your iniquities, and make the cities to be inhabited again — in figure, the land of Judah, which had been laid waste by wars, shall be tilled, because it was made desolate before the eyes of all that passed by. And they shall say, This land that had been laid desolate has become like the garden of delights; and the cities that were deserted and ruined and demolished are fortified and inhabited. And the nations, whatever be left round about you, shall know that I am the Lord. I have built up the things that were demolished, and planted the things laid waste; for I the Lord have spoken it and done it (Ibid. 29, 36).

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Apostolus quoque ingressu Jacob promissum esse introitum gentium, sic interpretatur dicens, Donec plenitudo gentium intret, et sic omnis Israel salva- bitur, sicut scriptum est : Veniet a Sion, qui liberet et auferat impietates ab Jacob ( Rom . xi , 2(??), 26). Et eodem genere locutionis redit in speciem, dicens : Secundum Evangelium quidem inimici propter ros . Item in Ezechiele incipit ab specie, quae conveniat et in genus, et finit in solo genere, ostendens, ter- ram patrum mundi esse possessionem : Haec dicit Dominus :

使徒也照樣解明，外邦的進入乃應許在雅各的進入裡，他說：「等到外邦人的數目添滿了，於是以色列全家都要得救，如經上所記：必有一位救主從錫安出來，要消除雅各家的不虔」（羅馬書十一章25、26節）。他又以同樣的說法回到種類，說：「就著福音說，他們為你們的緣故是仇敵。」照樣，在以西結書中，祂從那也合於類別的種類起頭，末了單單收在類別裡，表明列祖之地乃是全世界的產業：「主如此說：」

The Apostle too interprets that the entrance of the nations was promised in the entry of Jacob, saying thus: 'Until the fullness of the nations come in, and so all Israel shall be saved, as it is written: There shall come out of Zion He who delivers, and shall turn away ungodliness from Jacob' (Rom. 11:25, 26). And by the same kind of speech he returns to the species, saying: 'According to the gospel indeed they are enemies for your sake.' Likewise in Ezekiel He begins from the species, which fits also into the genus, and ends in the genus alone, showing that the land of the fathers is the possession of the world: 'Thus says the Lord:'

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Ecce ego accipiam omnem domum Israel de medio gentium, in quas ingressi sunt illic, et con- gregabo eos ab omnibus qui sunt in circuitu eorum, et inducam eos in terram Israel, et princeps unus erit eorum. Et non erunt ultra in duas gentes, nec divi- dentur ultra in duo regna : ne contaminentur adhuc in simutacris suis. Et liberabo eos ab omnibus iniquita- tibus eorum, quibus peccaverunt in eis, et emundabo eos, et erunt mihi in populum, et ego Dominus ero illis in Deum ( Ezech . xxxvii , 21, 23). Aperte transit in genus :

看哪，我必將以色列全家從他們所進入的列國中接出來，從他們四圍聚集他們，領他們進入以色列地；必有一位君王治理他們。他們不再作兩國，也不再分為兩個國度；免得他們再因偶像玷污自己。我必救他們脫離一切犯罪所玷污的事，潔淨他們；他們要作我的子民，我耶和華要作他們的神（以西結書三十七章21、23節）。祂明顯地過渡到類別：

Behold, I will take the whole house of Israel from among the nations into which they entered, and gather them from all that are round about them, and bring them into the land of Israel; and one prince shall be over them. And they shall no longer be two nations, nor be divided any more into two kingdoms; that they may not defile themselves any more with their idols. And I will deliver them from all their iniquities in which they sinned, and I will cleanse them; and they shall be My people, and I the Lord will be their God (Ezek. 37:21, 23). Plainly He passes over into the genus:

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Et servus meus David princeps in medio eorum erit, Pastor unus omnium , qui in praeceptis meis ambutabunt, et judicia mea cu- stodient, et facient ea, et inhabitabunt in terra sua, quam ego dedi servo meo Jacob, ubi habitaverunt patres eo- rum, et habitabunt in ea ipsi, et David servus meus princeps eorum in saecula, et disponam illis testa- mentam pacis, et testamentum aeternum erit cum itlis. Et ponam sancta mea in medio eorum in saecula, et erit habitatio mea in ittis, et ero ittis Deas : et ipsi erunt mihi populus. Et scient gentes, quia ego sum Dominus qui sanctifico eos, dum sunt sancta in medio eorum, di- cit Dominus ( Ibid .,24, 28).

我的僕人大衛必在他們中間作君王，作他們眾人惟一的牧者；他們必遵行我的誡命，謹守我的典章而行，住在我賜給我僕人雅各、他們列祖所住之地；他們和他們的子孫，並我僕人大衛，必永遠作他們的君王。我要與他們立平安的約，作為與他們所立永遠的約。我必將我的聖所永遠安置在他們中間，我的居所必在他們中間；我要作他們的神，他們要作我的子民。我的聖物在他們中間的時候，列國就知道我是叫他們成聖的耶和華，這是主說的（同上24、28節）。

And My servant David shall be prince in their midst, one Shepherd of all, who shall walk in My precepts and keep My judgments and do them; and they shall dwell in their own land which I gave to My servant Jacob, where their fathers dwelt; and they themselves shall dwell in it, and David My servant shall be their prince for ever. And I will make for them a covenant of peace, and it shall be an everlasting covenant with them. And I will set My sanctuary in their midst for ever, and My dwelling shall be among them; and I will be their God, and they shall be My people. And the nations shall know that I am the Lord who sanctifies them, while My holy things are in their midst, says the Lord (Ibid. 24, 28).

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Rem illic egressui disper- sionis Israel, gentium inserit adventum. Eremum figuram fuisse populi deserti, in quo Ecclesia nunc esse, manifestatur : et quod iidem mali quamvis una cum populo Dei ex gentibus revo- centur in terram Israel, tamen in terra non sint. Vivo ego, dicit Dominus, si respondero vobis, et si ascen- derit in cor vestrum hoc, et non erit, quemadmodum dictris vos. Erimus sicut gentes, et sicut tribus terrae, ut serviamus lignis et lapidibus.

在那裡，祂在以色列從分散中出來的事上，插入了外邦的到來。由此顯明：曠野乃是曠野中之百姓的預表，教會如今正在其中；又顯明那些惡人，雖與神的子民一同從列國中被召回以色列地，卻仍不在那地之內。主說：我指著我的永生起誓，我必不應允你們；縱然這意念上了你們的心，事情也必不像你們所說的：我們要像列國，像地上的萬族，去事奉木頭石頭。

There, into the matter of the going-forth from the dispersion of Israel, He inserts the coming of the nations. It is made manifest that the wilderness was a figure of the people in the desert, in which the Church now is; and that those same evil ones, although they be called back together with the people of God from among the nations into the land of Israel, nevertheless are not in the land. As I live, says the Lord, I will not answer you, even if this thought has come up into your heart; and it shall not be as you say: We shall be like the nations, and like the tribes of the earth, to serve wood and stones.

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Vivo ego, dicit Do- minus, nisi in manu forti et brachio excelso, et in ira effusa regnabo super vos, et educam vos de populis et recipiam vos de regionibus, in quibus dispersi estis in manu forti et brachio excelso, et ira effusa, et adducam vos in desertum populorum, et disputabo ad vos facie ad faciem : quemadmodum disputavi ad patres vestros in deserto terrae AEgypti, sic judicabo vos, dicit Domi- nus, et redigam vos sub virga mea, et inducam vos in a numero, et eligam impios de vobis et desertores : quoniam ex transmigratione eorum educam eos, et in terram Israel non intrabunt, et cognoscetis, quia ego sum Dominus ( Ezech . xx , 31, 38).

主說：我指著我的永生起誓，我必用大能的手和伸出的膀臂，以及傾倒的烈怒作王治理你們。我必用大能的手和伸出的膀臂，並傾倒的烈怒，將你們從萬民中領出來，從你們所分散到的各地聚集你們；我必領你們到外邦人的曠野，在那裡面對面地審問你們。我怎樣在埃及地的曠野審問你們的列祖，也必照樣審問你們，這是主說的。我必使你們從杖下經過，使你們進入約的範圍。我必從你們中間除淨那些不虔的和悖逆的；我雖將他們從寄居之地領出來，他們卻不得進入以色列地；你們就知道我是耶和華（以西結書二十章31、38節）。

As I live, says the Lord, surely with a mighty hand and an outstretched arm and with poured-out fury will I reign over you. And I will bring you out from the peoples, and gather you from the regions into which you were scattered, with a mighty hand and an outstretched arm and poured-out fury; and I will bring you into the wilderness of the peoples, and there I will plead with you face to face. As I pleaded with your fathers in the wilderness of the land of Egypt, so will I judge you, says the Lord; and I will bring you under My rod, and bring you into the bond of the covenant. And I will purge out from among you the impious and the rebels; for I will lead them out of their sojourning, but they shall not enter into the land of Israel; and you shall know that I am the Lord (Ezek. 20:31, 38).

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Item illi captivitati montium Israel promittit Deus ubertatem, et multiplicationem populorum usque in finem : Quoniam , inquit, dederunt terram tuam sibi in possessionem cum jucunditate inhonorantes animas, atque caeterminaverunt in vastationem : propterea, pro- pheta super terram Israel, et dic montibus et collibus, et rivis et nemoribus : Haec dicit Dominus : Ecce ego in zelo meo, et in ira mea locutus sum, propter quod opprobrium gentium portatis. Ecce ego levabo manum meam super nationes, quae sunt in circuitu vestro. Hi injuriam suam ascipient : vestri autem montes, Israel, uvam et fructum vestrum manducabit populus meus, qui appropinquat venire.

照樣，神向以色列眾山那被擄之地應許豐盛，並眾民直到末了的繁多：祂說：「因為他們歡喜地將你的地佔為己有，藐視人的性命，使它荒涼廢棄──所以你要為以色列地說預言，對大山小岡、溪水樹林說：主如此說：看哪，我因你們擔當列國的羞辱，就在我的妒憤和忿怒中說話。看哪，我必向你們四圍的列國舉手；他們必受自己的羞辱。以色列啊，你們的眾山卻要結出葡萄和果子；我那將要臨近的子民必吃用。」

Likewise to that captivity of the mountains of Israel God promises fruitfulness and the multiplication of peoples unto the end: 'Because,' He says, 'they gave your land into possession for themselves with rejoicing, dishonouring souls, and made it desolate into waste — therefore, prophesy concerning the land of Israel, and say to the mountains and the hills, to the streams and the woods: Thus says the Lord: Behold, I have spoken in My zeal and in My wrath, because you have borne the reproach of the nations. Behold, I will lift up My hand against the nations that are round about you. These shall receive their own injury; but your mountains, O Israel, shall yield their cluster and their fruit; My people shall eat it, who draw near to come.'

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Quia ecce ego super vos, et colemini, et seminabimini : et multiplicabo super vos totum domum Israel usque in finem, et habitabuntur civitates, et quae desolatae erant, aedificabuntur ( Ezech . xxxvi , 5, 10). Item illic velut in novissima resurrec- tione, prima significatur : Locutus est, inquit, ad me, dicens : Fili hominis, ossa haec, omnis domus Israel est. Ipsi dicunt : Arida facta sunt ossa nostra, interiit spes nostra, exspiravimus. Propterea propheta et dic : Hoec dicit Dominus :

看哪，我必眷顧你們，你們必被耕種、被撒種；我必使以色列全家在你們身上增多，直到末了；眾城必有人居住，荒場必被建造（以西結書三十六章8、10節）。照樣，在那裡，藉著末後的復活，預表頭一次的復活：他說：「祂對我說：人子啊，這些骸骨就是以色列全家。他們自己說：我們的骸骨枯乾了，我們的指望失去了，我們滅絕淨盡了。所以你要說預言，說：主如此說：」

For behold, I am for you, and you shall be tilled and sown; and I will multiply upon you the whole house of Israel unto the end; and the cities shall be inhabited, and the places that were desolate shall be built up (Ezek. 36:8, 10). Likewise there, as in the last resurrection, the first is signified: 'He spoke to me,' he says, 'saying: Son of man, these bones are the whole house of Israel. They themselves say: Our bones are become dry, our hope has perished, we are cut off. Therefore prophesy and say: Thus says the Lord:'

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Ecce ego aperiam monumenta vestra, et educam vos de monumentis vestris, et inducam vos in terram Israel, et scietis, quia ego Dominus, cum aperiam sepulcra vestra, et educam de monumentis po- pulum meum, et dabo spiritum meum in vos, et vi- vetis : et ponam vos super terram vestram, et scietis quia ego sum Dominus ( Ezech , xxvii , 11, 14). Numquid perspicue, cum resurrexerimus, tunc sciemus Dominum, et non nunc, cum per baptismum resurgimus? Aut mortui poterunt dicere : Arida facta sunt ossa nostra ( Ibid ., 11), ut merito mortuis id promissum esse credamus? Quid enim est sacra- menti, ne in ambiguum veniret, aperuit Deus.

看哪，我必開你們的墳墓，使你們從墳墓中出來，領你們進入以色列地；我開你們的墳塋，使我的子民從墳墓中出來的時候，你們就知道我是耶和華。我必將我的靈放在你們裡面，你們就要活了；我必將你們安置在本地，你們就知道我是耶和華（以西結書三十七章11、14節）。難道我們惟有復活之後才能清楚認識主，而現今藉著洗禮復活的時候卻不能麼？或者死人能說：我們的骸骨枯乾了（同上11節），以致我們可以正當地相信這應許是給死人的麼？因為其中所含的奧祕，神已將它開明，免得落入疑惑。

Behold, I will open your graves, and bring you up out of your graves, and bring you into the land of Israel; and you shall know that I am the Lord, when I open your sepulchres and bring up My people out of their graves. And I will put My Spirit within you, and you shall live; and I will set you upon your own land, and you shall know that I am the Lord (Ezek. 37:11, 14). Shall we then plainly know the Lord only when we have risen, and not now, when we rise through baptism? Or can the dead say: Our bones are become dry (Ibid. 11), so that we should rightly believe this was promised to the dead? For what there was of the mystery, lest it come into doubt, God laid open.

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Nam de novissima carnis resurrectione, neminem Chri- stianum credimus dubitare. Et Dominus secundum Joannem has resurrectiones manifestat, dicens : Amen dico vobis : quia, qui verbum meum audit, et credit ci, qui misit me, habet vitam aeternam, et in ju- dicium non veniet, sed transiet a morte ad vitam. Amen dico vobis, quoniam venit hora et nunc est, quando mortui audient vocem filii Dei, et qui audie- rint, vivent. Sicut enim habet Pater vitam in se : sic dedit Filio vitam habere in semetipso. Et potestatem dedit ei et judicium facere : quia filius hominis est ( Joan . v , 24, 27). Jungit novissimam resurrectio- nem : Nolite mirari hoc :

因為論到肉身末後的復活，我們相信沒有一個基督徒會懷疑。主照著約翰彰顯這幾種復活，說：「我實實在在地告訴你們，那聽我話、又信差我來者的，就有永生，不至於受審判，乃是已經出死入生了。我實實在在地告訴你們，時候將到，如今就是了，死人要聽見神兒子的聲音；聽見的人就要活了。父怎樣在自己裡面有生命，也照樣賜給子在自己裡面有生命。並且因為祂是人子，就賜給祂行審判的權柄」（約翰福音五章24、27節）。祂接上末後的復活：「你們不要把這事看作希奇：」

For concerning the last resurrection of the flesh, we believe that no Christian doubts. And the Lord according to John manifests these resurrections, saying: 'Amen I say to you, that he who hears My word and believes Him who sent Me has eternal life, and shall not come into judgment, but shall pass from death to life. Amen I say to you, that the hour comes and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father has life in Himself, so has He given to the Son to have life in Himself. And He has given Him authority to execute judgment also, because He is the Son of man' (John 5:24, 27). He joins the last resurrection: 'Marvel not at this:'

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quia venit hora, in qua om- nes, qui in monumentis sunt, audient vocem Filii Dei, et exient qui bona fecerunt, in resurrectionem vitoe : qui autem mala fecerunt, in resurrectionem judicii ( Ibid ., 28, 29). Primo dixit, mortui qui audierint, vi- rent . Secundo, omnes, qui in monumentis sunt, exient . Item quod in uno homine totum corpus significetur, in Regum libro promittit Deus David, de Salo(??)one dicens : Suscitabo regnum ejus : ipse oedificabit mihi domum (II Reg . vii , 15). Conveniunt ista : sed excedit speciem, dicens : Et dirigam thronum ejus usque in oeternum , Item in utrumque : Ego ero ei in patrem, et ipse erit mihi in filium.

因為時候將到，凡在墳墓裡的，都要聽見神兒子的聲音，行善的復活得生，作惡的復活定罪（同上28、29節）。祂先說，死人聽見的就要活了；其次說，凡在墳墓裡的都要出來。照樣，全身在一人身上得著表明──神在列王紀中向大衛應許，論到所羅門說：「我必興起他的國；他必為我建造殿宇」（撒母耳記下七章13節）。這些都相合；但祂超出種類，說：「我必堅定他的寶座直到永遠。」又兩者皆合：「我要作他的父，他要作我的子。」

for the hour comes in which all who are in the graves shall hear the voice of the Son of God, and they who did good shall come forth unto the resurrection of life, but they who did evil unto the resurrection of judgment (Ibid. 28, 29). First He said, the dead who hear shall live; secondly, all who are in the graves shall come forth. Likewise, that in one man the whole body is signified, God promises David in the book of Kings, speaking of Solomon: 'I will raise up his kingdom; he shall build Me a house' (2 Sam. 7:13). These things agree; but He exceeds the species, saying: 'And I will establish his throne for ever.' Again, fitting both: 'I will be to him a father, and he shall be to Me a son.'

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Et si venerit injustitia ejus, arguam eum in virga hominum, et in artibus filiorum hominum; mise- ricordiam autem meam non auferam ab eo, sicut abs- tuli, a quibus abstuli a conspectu meo, et fidelis fiet domus ejus . Iterum excedit speciem : et regnum ejus in aeternum in conspectu meo, et fidelis fiet domus ejus . Iterum excedit speciem : et regnum ejus in aeternum in conspectu meo, et thronus ejus erit con - firmatus usque in aeternum ( Ibid ., 13, 16). Quod autem videtur in excessus specie thronum Christi promittere in aeternum, thronum filii hominis pro- mittit, et ita Corpus Christi, id est, Ecclesiae. Non enim propter David promisit Deus regnaturum Chri- stum :

他若行了不義，我必用人的杖、用世人的鞭責打他；但我的慈愛仍不離開他，不像我從那些我所廢棄、從我面前除去之人身上奪去一樣；他的家必堅立。祂又超出種類：他的國在我面前永遠堅立，他的寶座也必堅定，直到永遠（同上14、16節）。然而那在超出種類之處看似應許基督寶座到永遠的，乃是應許人子的寶座，因此也就是基督的身體，就是教會的寶座。因為神應許基督作王，並非為大衛的緣故──祂在創世以前已將這榮耀應許給基督了。

And if his iniquity come, I will reprove him with the rod of men, and with the stripes of the children of men; but My mercy I will not take from him, as I took it from those whom I removed from My sight; and his house shall be made faithful. Again He exceeds the species: and his kingdom for ever in My sight, and his throne shall be established for ever (Ibid. 14, 16). But that which seems, in the going beyond the species, to promise the throne of Christ for ever, promises the throne of the Son of man, and so the Body of Christ, that is, of the Church. For it was not for David's sake that God promised that Christ should reign — Christ to whom, before the foundation of the world, He promised this glory.

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cui ante constitutionem mundi promisit hanc claritatem. Et per Isaiam sic dicit Deus Christo : Magnum tibi erit istud : ut voceris puer meus, et sta- tuas tribus Jacob, et Israel dispersionem convertas. Ecce posui te in testamentum generis, in lumen gen- tium, ut sis in salutem usque in novissimum terrae ( Isa . xlix , 6). Quid majus Filio Dei vocari puer meus , et Israel dispersionem convertere, aut per eum factum esse ipsum Israel et coelum et terram, et quae in eis sunt visibilia et invisibilia? Sed ei dixit magnum esse, qui Filio Dei mixtus est ex semine David.

神又藉以賽亞這樣對基督說：「你作我的僕人，使雅各眾支派復興，使以色列中得保全的歸回，這還算為小事；我必使你作外邦人的光，作我的約，叫你施行我的救恩，直到地極」（以賽亞書四十九章6節）。對神的兒子而言，被稱為「我的僕人」、使以色列的分散歸回，或是藉著祂造成以色列自身、天地、並其中可見不可見之物──這豈是更大的事麼？然而祂卻對那身為神兒子、卻與大衛後裔聯合者說，這是大事。

And through Isaiah God thus speaks to Christ: 'This shall be a great thing for you: that you be called My servant, and establish the tribes of Jacob, and turn back the dispersion of Israel. Behold, I have set you for a covenant of the race, for a light of the nations, that you may be for salvation unto the uttermost part of the earth' (Isa. 49:6). What greater thing is it for the Son of God to be called 'My servant,' and to turn back the dispersion of Israel, or that through Him Israel itself, and heaven and earth, and the things visible and invisible in them, were made? But He told him it was a great thing — to Him who as Son of God was mingled with the seed of David.

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Omnis enim promissio Abrahae et David, ipsa est, (??) semen eorum misereretur ei, cujus sunt omnia, et esset cohaeres in aeternum : non propter eos regnaret Christus, qui est omnium rex a Patre constitulus. Quid dicimus de Salomone? cum Deo est, au post idololatriam reprobatus est? Si cum Deo dixerimus : impunitatem spondebimus idolorum cultoribus. Non enim dicit Scriptura, poenitentiam egisse Salomonem, aut recepisse sapientiaem. Si au- tem reprobatum dixerimus : occurrit vox Dei, quae dicit, nec terrae quidem regnum auferre Salomoni propter David, sicut scriptum est in libro Regum : Disrumpens disrumpam regnum tuum de manu tua : et dabo illud servo tuo.

因為向亞伯拉罕和大衛所立的一切應許，本身就是這個：神要為他們後裔的緣故，憐憫那萬有所屬者，使祂作永遠的同承受者；並非為他們的緣故，基督才作王──祂乃是父所立、萬有的君王。我們對所羅門怎麼說呢？他是與神同在，還是在拜偶像之後被棄絕了？我們若說他與神同在，就是向拜偶像者保證免罰。因為聖經並未說所羅門悔改，或重得智慧。但我們若說他被棄絕，神的話便迎面而來，說：為大衛的緣故，連地上的國也未從所羅門奪去，正如列王紀所記：我必將你的國從你手中撕裂奪去，賜給你的臣僕。

For every promise to Abraham and David is itself this: that for the sake of their seed He would have mercy on Him to whom all things belong, and that He should be co-heir for ever; not that Christ would reign for their sakes — He who is King of all, appointed by the Father. What shall we say of Solomon? Is he with God, or was he rejected after his idolatry? If we say he is with God, we shall promise impunity to idol-worshippers. For Scripture does not say that Solomon repented, or recovered wisdom. But if we say he was rejected, the voice of God meets us, which says that not even the earthly kingdom was taken from Solomon, for David's sake, as it is written in the book of Kings: Tearing, I will tear the kingdom from your hand, and will give it to your servant.

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Verum, in diebus tuis non fa- ciam haec, propter David patrem tuum. De manu filii tui accipiam illud. Verum omne regnum non accipiam, sceptrum unum dabo filio tuo : propter David s(??)ruum meum, et propter Hierusalem civitatem, quam elegi , (III Reg . xi , 11, 14). Quid enim prodest David, si propter eum filius ejus regnum terrae consequere- tur, coeleste perditurus? Quo manifestum est, cum Deo esse Salomonem : cui regnum quidem terrae ablatum non est propter David, quod et dixerat : Arguam in virga hominum peccata ejus : misericor- diam autem meam non auferam ab eo (II Reg . vii , 14). Quod si neque reprobatus est, neque idolorum cul- tores regnum Dei possident :

只是因你父親大衛的緣故，我不在你的日子行這事；我必從你兒子手中將國奪去。然而我不奪取全國，仍要將一支派賜給你兒子，為我僕人大衛的緣故，又為我所揀選的耶路撒冷城的緣故（列王紀上十一章11、13節）。倘若大衛的兒子為他的緣故得了地上的國，卻要失去天上的國，這對大衛有什麼益處呢？由此顯明，所羅門是與神同在的；地上的國確實未因大衛的緣故從他奪去──正如祂也曾說：我必用人的杖責打他的罪，但我的慈愛仍不離開他（撒母耳記下七章14節）。他若既未被棄絕，拜偶像者也不能承受神的國：

Yet in your days I will not do this, for David your father's sake; out of your son's hand I will take it. But I will not take away the whole kingdom; one sceptre I will give to your son, for the sake of David My servant, and for the sake of Jerusalem the city which I have chosen (1 Kings 11:11, 13). For what does it profit David, if for his sake his son should obtain an earthly kingdom, only to lose the heavenly one? Whence it is manifest that Solomon is with God, from whom indeed the earthly kingdom was not taken away for David's sake — as He had also said: I will reprove his sins with the rod of men, but My mercy I will not take from him (2 Sam. 7:14). And if he was neither rejected, nor do idol-worshippers possess the kingdom of God:

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manifestuum est, fi- guram fuisse Ecclesiae bipartitae, Salomonem, cujus latitudo cordis et sapientia, sicut arena maris, et idololatria horribilis. Disrumpens, inquit, disrumpam regnum tuum de manu tua : verum in diebus tuis non fa- ciam. De manu filii tui accipiam illud . Jugis operationis est, disrumpens disrumpam : sicut benedicens benedi- cam , et multiplicans multiplicabo semen tuum . Ostendit enim semper futurum Salomonem in filio, id est, in posteris : cujus posthumis Salomonis temperibus non aufert Deus regnum, secundum promissa Pa- trum : sed corrigit illud usque in aeternum, ut aufe- rat jugiter secundum idololatriam Salomonis, in suo peccato perseverantis.

由此顯明，所羅門乃是那一分為二之教會的預表，他心中的廣大與智慧如同海沙，而他的拜偶像卻是可怕的。祂說：我必撕裂，把你的國從你手中撕裂奪去；只是在你的日子我不行；我必從你兒子手中將它奪去。這動作是連續不斷的：「撕裂，我必撕裂」，正如「賜福，我必賜福，繁多，我必使你的後裔繁多」。因為祂表明所羅門必常存於他的兒子，就是他的後裔裡；按列祖的應許，神並不在這些後代的「所羅門們」的日子奪去國度，乃是永遠地校正它，以致按那執迷於己罪的所羅門之拜偶像，祂不斷地將其奪去。

it is manifest that Solomon was a figure of the twofold Church, whose breadth of heart and wisdom were as the sand of the sea, and whose idolatry was horrible. Tearing, He says, I will tear the kingdom from your hand; yet in your days I will not do it; out of your son's hand I will take it. The action is continual: tearing I will tear, just as 'blessing I will bless, and multiplying I will multiply your seed.' For He shows that Solomon shall always continue in his son, that is, in his posterity; from whose posthumous Solomons, in their times, God does not take away the kingdom, according to the promises of the fathers; but corrects it for ever, so that He continually takes it away according to the idolatry of Solomon persevering in his sin.

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Alias, quomodo de manu Salomonis disrumpens disrumpit aut non disrumpit, si non nunc est Salomon in filiis bonus aut malus? Quod autem dicit : Verum, non omne regnum ac- cipio : in speciem redit, incipiens aliam figuram in filio Salomonis et servo. In Jesu Nave quoque sic dicit Dominus, manifestans in uno homine futurum corpus ostendit : sed hoc loco malum tantummodo. Peccavit , inquit, populus et transgressus testamentum, quod disposui ad illos, furati sunt de anathemate, mi- serunt in vasa sua ( Jos . viii , 11) : cum solus Achar de tribu Juda id fecisset. Quod corpus semper futu- rum intelligens Jesus, sic ait, cum eum accideret : Exterminet te Deus sicut et hodie ( Ibid ., 25).

不然，倘若所羅門如今不是在他兒孫中或善或惡，祂怎能說從所羅門手中撕裂、又不撕裂國度呢？但祂說：然而我不奪取全國──這是回到種類，在所羅門的兒子和臣僕身上開始另一個預表。在嫩的兒子約書亞身上，主也這樣說，藉一人顯明將來的身體──只是此處單表明惡的一面。祂說：百姓犯了罪，違背我與他們所立的約，從當滅之物中偷取，放在自己的器具裡（約書亞記七章11節）──其實只有猶大支派的亞干一人作了這事。約書亞既明白這身體必常存到將來，遇見這事時便說：願神剪除你，正如今日（同上25節）。

Otherwise, how does He tear, or not tear, the kingdom out of Solomon's hand, if Solomon is not now good or evil in his sons? But in that He says: Yet I will not take the whole kingdom — He returns to the species, beginning another figure in Solomon's son and servant. In Joshua the son of Nun too the Lord speaks thus, showing the future body in one man — but here only the evil. The people sinned, He says, and transgressed the covenant which I established with them; they stole of the accursed thing, and put it among their own vessels (Josh. 7:11) — when only Achan of the tribe of Judah had done it. Joshua, understanding this body always to come, thus spoke when it befell him: May God exterminate you as also today (Ibid. 25).

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Illud autem multo magis necessarium est scire : omnes omnino civitates Israel et gentium, vel provincias quas Scriptura alloquitur, aut in quibus aliquid ge- stum refert figuram esse Ecclesiae. Aliquas quidem partis malae tantum, aliquas bonae, aliquas vero utriusque. Et si sint aliqua, quae etiam in gentes, quae foris sunt videantur convenire : in parte ta- men, quae intus est, convenitur omne corpus ad- versum, sicat in Israel captivo, promittitur gentibus ad Deum reditus. Impossibile est enim legem lo- qui ei, qui in lege non est : de eo loqui, ad ipsum tamen non : et sive alicubi sine ista occasione non in Israel specialiter alienigenas alloquitur, intus omnimodo credendi sunt :

但這事更為要緊得多，就是要知道：以色列和列國的眾城，或聖經所對之說話、或記載其中曾有事發生的各省，絕對都是教會的預表。有些單表明惡的一面，有些表明善的一面，有些則表明兩面。即或有些看似也合於外面的列國，然而在裡面的那一面，整個對立的身體都被涵蓋；正如在被擄的以色列身上，向列國應許了歸向神。因為律法不可能向不在律法之下的人說話，或論到他卻不向他說話；即或在某處，並非藉這緣故，律法並非特指以色列而向外邦人說話，那些外邦人也無論如何當被認為是在裡面的；

But this it is much more necessary to know: that absolutely all the cities of Israel and of the nations, or the provinces which Scripture addresses, or in which it relates that something was done, are a figure of the Church. Some indeed of the evil part only, some of the good, some of both. And even if there be some that seem to fit also the nations that are outside, yet in the part that is within, the whole opposing body is met with; just as in captive Israel, a return to God is promised to the nations. For it is impossible that the Law should speak to one who is not under the Law, or speak of him and not to him; and even if anywhere, without this occasion, it addresses foreigners not specifically in Israel, they are to be believed in every way to be within;

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quoniam, e(??)si eveniebat specialiter quod prophetatum est Ecclesia tamen est. Proprietas denique non omnibus speciebus a convenit. Nam et Damascus et Tyrus el Soor et aliae multae usque nunc exstant, quas Deus penitus tolli, nec restaurari dixerat. In alienigenis autem civitatibus Ecclesiam conveniri apertum est in Ezechiele, cui cum Dominus diceret, praedicere interitum in The- man, quae est Esau, et in Dagon, quod est idolum allophylorum, intellexit parabolam esse adversum Hierusalem et templum. Factus est , inquit, sermo Domini ad me, dicens : Fili hominis, confirma faciem tuam super Theman, respice in Dagon, propheta in silvam summam Nages : Audi verbum Domini. Haec dicit Dominus :

因為即或那特別所豫言的應驗了，它仍然是指教會。再者，這特性並不適用於一切的種類。因為大馬色、推羅、瑣珥和其他許多城，至今仍然存在，神卻曾說要將它們全然除去，不得重建。但教會在外邦人的城中得著涵蓋，這在以西結書中是顯明的；當主吩咐他豫言毀滅臨到提幔（就是以掃）和大袞（就是非利士人的偶像）時，他便明白那比喻是攻擊耶路撒冷和聖殿的。他說：「耶和華的話臨到我，說：人子啊，你要面向提幔，觀看大袞，向南地至高的樹林說豫言：要聽耶和華的話。主如此說：」

because, even if what was prophesied specifically came to pass, it is nevertheless the Church. Finally, this property does not fit all the species. For Damascus and Tyre and Soor and many others still exist to this day, which God had said would be utterly removed and not restored. But that the Church is met with in the cities of foreigners is plain in Ezekiel; for when the Lord said to him to foretell destruction upon Teman, which is Esau, and upon Dagon, which is the idol of the Philistines, he understood that the parable was against Jerusalem and the temple. 'The word of the Lord came to me,' he says, 'saying: Son of man, set your face toward Teman, look toward Dagon, prophesy against the highest forest of the Negeb: Hear the word of the Lord. Thus says the Lord:'

2:107

Ecce, ego incendam in te ignem, et comedet in te omne lignum viride, et omne lignum aridum. Non exstinguetur flamma incensa et cumbure- tur in ea omnis facies a subsolano usque ad aquilonem, ut cognoscat omnis caro, quia ego Dominus succendi illud . non exstinguetur ultra. Et dixi, non, Domine. Ipsi di- cunt ad me : Nonne parabola est haec, quae dicitur ( Ezech . xx , 45, 49)? Et factus est , inquit, sermo Do- mini ad me, dicens : Propterea, fili hominis, propheta et confirma faciem tuam ad Hierusalem, respiciens sancta eorum : et prophetabis super terram Israel. Haec dicit Dominus : Ecce ego educam gladium meum de vagina sua : et disperdam de te inimicum et injustum.

看哪，我要在你中間點起火來，它必燒滅你中間一切的青樹和枯樹。所點的火焰必不熄滅，從南到北一切的臉面都要在其中被燒，使凡有血氣的都知道是我耶和華點著它；它必不再熄滅。我就說：主啊，不可這樣！他們對我說：他所說的豈不是比喻麼？（以西結書二十章47、49節）。他說：耶和華的話臨到我，說：因此人子啊，你要說豫言，面向耶路撒冷，觀看他們的聖所，向以色列地說豫言。主如此說：看哪，我要拔刀出鞘，從你中間剪除義人和惡人。

Behold, I will kindle a fire in you, and it shall devour in you every green tree and every dry tree. The kindled flame shall not be quenched, and in it shall be burned every face from the south to the north, that all flesh may know that I the Lord have kindled it; it shall not be quenched any more. And I said, Not so, Lord! They say to me: Is not this a parable which is being spoken? (Ezek. 20:47, 49). And the word of the Lord came to me, he says, saying: Therefore, son of man, prophesy and set your face toward Jerusalem, looking toward their sanctuaries; and you shall prophesy against the land of Israel. Thus says the Lord: Behold, I will draw My sword out of its sheath, and will destroy from you the enemy and the unjust.

2:108

Sic exiet gladius meus de vagina sua super omnem car- nem a subsolano usque ad aquilonem, et sciet omnis caro, quia ego sum Dominus, qui emisi gladium meum de vagina sua, non egredietur ultra. Confirma, inquit, faciem tuam, super Theman, et respice in Dagon ( Ezech . xxi , 1, 5). Et interpretatus est dicens : Con- firma faciem tuam ad Hierusalem, et respice in sancta eorum . Et ostendit in omnem Hierusalem, dicens : Disperdam de te inimicum et injustum . Ita futurum generaliter ait : Sic exiet gladius meus super omnem carnem a subsolano usque ad aquilonem .

我的刀必這樣出鞘，攻擊凡有血氣的，從南到北；凡有血氣的都必知道是我耶和華拔刀出鞘的；它必不再收回（以西結書二十一章2、5節）。祂說：你要面向提幔，觀看大袞。祂又解明說：你要面向耶路撒冷，觀看他們的聖所。祂指著全耶路撒冷說：我要從你中間剪除義人和惡人。祂這樣說，必普遍地應驗：我的刀必這樣出鞘，攻擊凡有血氣的，從南到北。

So shall My sword go forth out of its sheath against all flesh from the south to the north; and all flesh shall know that I am the Lord, who have drawn My sword out of its sheath; it shall not return any more. Set, He says, your face toward Teman, and look toward Dagon (Ezek. 21:2, 5). And He interpreted it, saying: Set your face toward Jerusalem, and look toward their sanctuaries. And He showed it of all Jerusalem, saying: I will destroy from you the enemy and the unjust. Thus He says it shall come to pass generally: So shall My sword go forth against all flesh from the south to the north.

2:109

Ostendit in Hierusalem esse Theman, quam illic Deus interficit, et Dagon, et omnia exsecrabilia gentium operante filio David Salomone in filiis suis, quo etiam evi- denter dejecta templa Dei et demolita, atque spiri- tualiter exusta, projecit in torrentem, id est, saecu- lum, qui nascitur filius David Josias, ut disrumpatur altare in Bethel, sicut scriptum est : Altare, altare, haec dicit Dominus, Ecce filius nascetur de domo Da- vid : Josias nomen illi (III Reg . xiii , 2). Ninive ci- vitas alienigenarum, bipartitae Ecclesiae figura est. Sed quia ordinem lectionem interpretando prosequi, longum est : satis erit, quod specie convenire non potest dicere.

祂表明提幔是在耶路撒冷裡的，神在那裡將它與大袞、並列國一切可憎之物，藉大衛之子所羅門在其子孫身上的作為而剪除；藉此，神的諸殿既明顯被拆毀傾覆、靈意上被焚燒，祂便將那生為大衛之子的約西亞投入急流（就是世界）中，叫伯特利的壇被拆毀，正如經上所記：「壇哪，壇哪，主如此說：看哪，必有一子名叫約西亞，生於大衛家」（列王紀上十三章2節）。尼尼微──外邦人的城──乃是那一分為二之教會的預表。但因逐節解明這篇課文太長，只需指出那不能合於種類的就夠了。

He shows that Teman is in Jerusalem, which there God slays, and Dagon, and all the abominations of the nations, by the working of David's son Solomon in his sons; whereby also, the temples of God being plainly cast down and demolished, and spiritually burned up, He casts into the torrent, that is, the world, him who is born as son of David, Josiah, that the altar in Bethel might be torn down, as it is written: 'O altar, altar, thus says the Lord, Behold, a son shall be born to the house of David, Josiah by name' (1 Kings 13:2). Nineveh, a city of foreigners, is a figure of the twofold Church. But because to pursue the order of the lesson by interpreting is long, it will be enough to state what cannot fit the species.

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