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| 2020/04/10 04:24:06瀏覽270｜回應0｜推薦1 | |
| 這些翻譯乃是引用於公元1611年國王詹姆斯欽定本, 翻譯者給讀者原始序言之段落。公元1611年, 英國仍然使用古英語寫作, 但是希望您可以閱讀並理解, 獲得益處。為了使翻譯順暢, 有一些添加或可能不那麼忠實於原稿, 如果有任何錯誤見諒之!
(Quote from King James Version 1611, Original preface, The translators to the readers ) But now what pietie without trueth? what trueth (what saving trueth) without the word of God? what word of God (whereof we may be sure) without the Scripture? The Scriptures we are commanded to search. Joh. 5.39. Esa. 8.20. They are commended that searched & studied them. Act. 17.11. and 8.28, 29. They are reproved that were unskilful in them, or slow to beleeve them. Mat. 22.29. Luk. 24.25. They can make us wise unto salvation. 2. Tim. 3.15. 但是現今什麼樣的虔誠, 卻沒有真理？ 什麼樣的真理（什麼樣的拯救真理）, 卻沒有神的話語？什麼樣的 神的話語（哪有我們可以確切的保證）, 卻沒有聖經？從約翰福音5:39, 以賽亞書8:20, 這些經文裡, 我們被命令要搜尋聖經。 從使徒行傳17:11和 8:28-29, 這些經文贊同對(聖經)的搜索和研究。馬太福音22:29, 路加福音24:25, 他們責備那些不熟練的，或者遲遲不信聖經的(人們)。提摩太後書3:15說, 這些真理可以使我們有智慧地得著救恩。 If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reforme us, if in heavines, comfort us; if dull, quicken us; if colde, inflame us. Tolle, lege; Tolle, lege, Take up and read, take up and read the Scriptures, (for unto them was the direction) it was said unto S. Augustine by a supernaturall voyce. Whatsoevar is in the Scriptures, beleeve me, saith the same S. Augustine, is high and divine; there is verily trueth, and a doctrine most fit for the refreshing and renewing of mens mindes, and truely so tempered, that every one may draw from thence that which is sufficient for him, if hee come to draw with a devout and pious minde, as true Religion requireth. 倘若我們一無所知，聖經會指導我們。如果誤入歧途，聖經將帶我們回家；假若混亂，聖經會改造我們; 如果(身心)沉重，安慰我們；如果笨拙，鼓舞我們；如果冷卻，會激發我們。拿起來閱讀，拿起聖經來閱讀(Tolle, lege; Tolle, lege)（因為這聖經就是我們的方向)。就像一個超自然的聲音對聖.奧古斯丁說的那樣, 崇高而神聖。 在(聖經)其間有忠實地真理，並有最適合於清醒和更新人們思想的教義，而且真正地阻絕暴躁，以至於每個人都可以從中汲取對他而言足夠的教導，如果他以虔誠又盡責的心汲取他們，以作為真正宗教的需要。 Thus S. Augustine. And S. Jerome: (Ana scripturas), & amabit te sapientia &c. Love the Scriptures, and wisedome will love thee. And S. Cyrill against Julian; Even boyes that are bred up in the Scriptures, become most religious, &c. But what mention wee three or foure uses of the Scripture, whereas whatsoever is to be beleeved or practised, or hoped for, is contained in them? or three or foure sentences of the Fathers, since whosoever is worthy of the name of a Father, from Christs time downeward, hath likewise written not onely of the riches, but also of the perfection of the Scripture? 因此，聖.奧古斯丁和聖.杰羅米寫下的安娜經文(Ana scripturas)和(amabit te sapientia?)提到: "熱愛聖經，智慧也會愛你"。聖.西里爾（S. Cyrill）反對朱利安（羅馬皇帝 Julian 361-363）(說):(熱愛聖經)這讓那些在聖經中長大的男孩們，也變得最為虔誠。但當我們提到聖經中三到四篇的經文時，而其中包含的就有: 要去相信或實踐, 或滿懷希望的期待! 從基督時代開始, 或是那些在天父裡配得先輩們的三，四個經文句子，就不僅僅已經寫下豐富的，且是在完備的聖經裡! I adore the fulnesse of the Scripture, saith Tertullian against Hermogenes. And againe, to Apelles an Heretike of the like stampe, he saith; I doe not admit that which thou bringest in (or concludest) of thine owne (head or store, de tuo) without Scripture. So Saint Justin Martyr before him; Wee must know by all meanes, saith hee, that it is not lawfull (or possible) to learne (any thing) of God or of right pietie, save onely out of the Prophets, who teach us by divine inspiration. So Saint Basill after Tertullian, It is a manifest falling away from the Faith, and a fault of presumption, either to reject any of those things that are written, or to bring in (upon the head of them, ) any of those things that are not written. 特爾圖里安（Tertullian）反對Hermogenes說: 我愛慕聖經中的豐盛。他又以同樣的回擊對異教徒亞貝里斯(Apelles)說：我不承認您自己帶來（或得出的結論）或您自己認為的（在腦中或記憶中的）(且果斷的說)沒有聖經。 因此，聖.賈斯汀在他面前被迫說, "我們必須以各種方式知道(聖經)。如我們只能從眾先知中藉 神的啟示來教導我們, 學習上帝（的任何事情）;(或)只依靠他們去學習正確的虔誠 那是不合律法的（或可能的）。 因此，特爾圖里安（Tatullian）之後的聖.巴希爾(Saint Basill)說，這是脫離信實明顯的表現，是推定的錯誤，要么就拒絕任何已寫的東西，要么就帶進（在他們腦袋中）任何那些沒有寫的東西。 Wee omit to cite to the same effect, S. Cyrill B. of Jerusalem in his 4. Cataches. Saint Jerome against Heludius, Saint Augustine in his 3. booke against the letters of Petilian, and in very many other places of his workes. Also we forebeare to descend to latter Fathers, because wee will not wearie the reader. The Scriptures then being acknowledged to bee so full and so perfect, how can wee excuse our selves of negligence, if we doe not studie them, of curiositie, if we be not content with them? Men talke much of , how many sweete and goodly things it had hanging on it; of the Philosphers stone, that it turneth copper into gold; of Cornu-copia, that it had all things necessary for foode in it; of Panaces the herbe, that it was good for all diseases; of Catholicon the drugge, that is in stead of all purges; of Vulcans armour, that is was an armour of proofe against all thrusts, and all blowes, &c. Well, that which they falsly or vainely attributed to these things for bodily good, wee may justly and with full measure ascribe unto the Scripture, for spirituall. 我們省略了對耶路撒冷的聖.西里爾（S. Cyrill B.）在他的《 催化劑第四章》中相同效果的引用。聖.杰羅姆反對赫羅迪烏斯(Heludius); 聖.奧古斯丁也在他的書第三章中，還有在他更多其它著作的論斷中, 反對佩蒂利安(Petilian)的書信和作品。 同樣，我們願對後世的先輩容忍，因為我們不願讓讀者(感到)厭倦。然後，那已經被承認的聖經是如此的充實和完美，如果我們不以好奇學習它們，如果我們不能因它們而滿足, 我們又怎能原諒我們的疏忽呢？ 人們談論很多東西，其中附著多少甜蜜和美好的東西。哲學家們的磨刀石中, 將銅變成了金子；喂養宙斯的羊角盆（Cornucopia），裡面有一切所必需的食物；萬能藥的藥草，它對所有疾病都有好處；天主教徒的藥物(指教義)，卻不能清洗全部的(罪)；火神(Vulcans)的盔甲，可以證明是能夠對抗所有的劍擊和所有擊打的盔甲。是的，這些虛假或徒勞的卻(強調)這些事物是對身體有益的? 我們也能公正而且充分地將聖經歸功於那是為了屬靈上(的益處)。 It is not onely an armour, but also a whole armorie of weapons, both offensive, and defensive; whereby we may save our selves and put the enemie to flight. It is not an herbe, but a tree, or rather a whole paradise of trees of life, which bring foorth fruit every moneth, and the fruit thereof is for meate, and the leaves for medicine. It is not a pot of Manna, or a cruse of oyle, which were for memorie only, or for a meales meate or two, but as it were a showre of heavenly bread sufficient for a whole host, be it never so great; and as it were a whole cellar full of oyle vessels; whereby all our necessities may be provided for, and our debts discharged. (聖經)它不僅僅是盔甲，而且是進攻和防禦的全備武器；這樣我們就可以挽救自己並使敵人逃跑。它不僅是一棵草，而是一棵樹，或者說是整個天堂中完整的生命樹，它們使每月都帶來果實，其果實是可食用的，葉子可藥用。它不僅是一罐嗎哪(Manna), 或一罐橄欖油(Oyle)，僅僅用於回憶,或一餐或兩餐(的食物)而已。 但它卻是從天而降的糧,足以餵足全部的賓客，它有從來未曾有的偉大。因為它是一個充滿橄欖油容器的整個地窖；從而可以提供我們所有的必需品，我們的債務亦因得以全免。 In a word, it is a Panary of holesome foode, against fenowed traditions; a Physions-shop (Saint Basill calleth it) of preservatives against poisoned heresies; a Pandect of profitable lawes, against rebellious spirits; a treasurie of most costly jewels, against beggarly rudiments; Finally a fountaine of most pure water springing up unto everlasting life. And what marvaile? The originall thereof being from heaven, not from earth; the authour being God, not man; the enditer, the holy spirit, not the wit of the Apostles or Prophets; the Pen-men such as were sanctified from the wombe, and endewed with a principall portion of Gods spirit; the matter, veritie, pietie, puritie, uprightnesse; the forme, Gods word, Gods testimonie, Gods oracles, the word of trueth, the word of salvation, &c. the effects, light of understanding, stablenesse of persuasion, repentance from dead workes, newnesse of life, holinesse, peace, joy in the holy Ghost; lastly, the end and reward of the studie thereof, fellowship with the Saints, participation of the heavenly nature, fruition of an inheritance immortall, undefiled, and that never shall fade away: Happie is the man that delighteth in the Scripture, and thrise happie that meditateth in it day and night. 一言以蔽之，這(聖經)違背了古老腐臭的的傳統。 (聖經)是一有益健康的食品儲藏室。（聖.巴希爾稱之）它是一家防止中毒異端的防腐劑商店；一本合算的法令全書(Pandect)，以對抗屬靈上的叛逆；(它是)由最昂貴的珠寶製成的寶庫，以對抗僅對基本教義的乞求; 最後, 它是一股純淨不斷湧現的泉水，直至永生。 這是什麼樣的奇蹟？它(聖經)的原始乃是從天而降，而不是從地上來的。(聖經的)作者是上帝，不是人；編者，是聖靈，而不是使徒或先知們的才智；那些文士乃是從母腹中被分別為聖，並賦予 神聖靈的主要屬性；真相，真實, 虔誠，純潔，正直, 樣式，神的話語，神的見證，神的預言，真理的話，救贖的話語, 果效，理解的光照，穩定的說服，悔改後的死行，新生的生命，聖潔，和平，在聖靈中喜樂。最後，學習的結局和回報，與聖徒的團契，天性的參與，永生不朽的繼承成果的實現，永不褪色：喜樂於聖經的人是快樂的，在其中晝夜思想的人必定欣喜若狂。 (引用1611年國王詹姆斯版聖經序，原譯著給讀者的書信之段落) |
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| ( 知識學習｜隨堂筆記 ) |
