《便西拉智训》第一章——智慧的起源与敬畏耶和华

一段捍卫作者希腊文译本之散体序言之后,是一篇将一切智慧归诸主、并反复将敬畏耶和华等同于智慧本身的赞美诗。

德训篇

第1章

  1. 1.许多伟大的教导通过律法、先知和其他跟随他们的人传给了我们,因此我们应该赞美以色列的教诲和智慧;由于不仅读者自己应该获得理解,而且爱好学习的人也应该能够通过言语和文字帮助外人,因此我的祖父耶稣,在专门研读律法、先知和我们祖先的其他书籍之后,并在这些书籍中获得了相当的造诣,他自己也被引导去写一些关于教诲和智慧的东西,以便爱好学习的人通过学习这些也能在遵守律法的生活中取得更大的进步。因此,我敦促你们要带着美好的心意和专注来阅读,并在我们翻译时尽管勤勉但可能仍然有一些词句翻译得不够完美的地方,要表示宽容。因为原本用希伯来语表达的意思,当翻译成另一种语言时,意义并不是完全相同的。这不仅是这部作品的特点,连律法、预言和其他书籍在原本表达时也存在不少差异。当我在欧厄尔盖忒斯王在位的第三十八年来到埃及并停留了一段时间,我发现有机会获得不少教诲。我觉得我自己有必要花一些心思和劳力来翻译以下的书籍,在那段时间里我用了极大的警惕和技巧来完成和出版这本书,供居住在国外、希望获得知识并且有准备按照律法生活的人使用。 智慧的赞美 万般智慧都来自主,并且永远与他同在。Whereas many great teachings have been given to us through the law and the prophets and the others that followed them, on account of which we should praise Israel for instruction and wisdom; and since it is necessary not only that the readers themselves should acquire understanding but also that those who love learning should be able to help the outsiders by both speaking and writing, my grandfather Jesus, after devoting himself especially to the reading of the law and the prophets and the other books of our fathers, and after acquiring considerable proficiency in them, was himself also led to write something pertaining to instruction and wisdom, in order that, by becoming conversant with this also, those who love learning should make even greater progress in living according to the law. You are urged therefore to read with good will and attention, and to be indulgent in cases where, despite out diligent labor in translating, we may seem to have rendered some phrases imperfectly. For what was originally expressed in Hebrew does not have exactly the same sense when translated into another language. Not only this work, but even the law itself, the prophecies, and the rest of the books differ not a little as originally expressed. When I came to Egypt in the thirty-eighth year of the reign of Eu-er′getes and stayed for some time, I found opportunity for no little instruction. It seemed highly necessary that I should myself devote some pains and labor to the translation of the following book, using in that period of time great watchfulness and skill in order to complete and publish the book for those living abroad who wished to gain learning, being prepared in character to live according to the law. In Praise of Wisdom All wisdom comes from the Lord and is with him for ever.
  2. 2.海上的沙、雨的滴、和永远的日子——谁能计算它们呢?The sand of the sea, the drops of rain, and the days of eternity—who can count them?
  3. 3.天的高,地的阔,深渊,和智慧——谁能测透它们呢!The height of heaven, the breadth of the earth, the abyss, and wisdom—who can search them out?
  4. 4.智慧在万物之前被创造,谨慎的悟性源自永恒。Wisdom was created before all things, and prudent understanding from eternity.
  5. 6.智慧的根源——向谁显现过呢?她巧妙的作为——谁知道呢?The root of wisdom—to whom has it been revealed? Her clever devices—who knows them?
  6. 8.有一位是智慧的,非常可畏,坐在他的宝座上。There is One who is wise, greatly to be feared, sitting upon his throne.
  7. 9.主自己创造了智慧,他看见了她,并将她分配给所有受造之物,他将她倾倒在所有的作品中。The Lord himself created wisdom; he saw her and apportioned her, he poured her out upon all his works.
  8. 10.她按着他的恩赐住在众人中,并将她赐给那些爱他的人。She dwells with all flesh according to his gift, and he supplied her to those who love him.
  9. 11.敬畏耶和华是真智慧 敬畏耶和华是荣耀和欢乐,也是喜乐和欢欣的冠冕Fear of the Lord Is True Wisdom The fear of the Lord is glory and exultation, and gladness and a crown of rejoicing.
  10. 12.敬畏耶和华使人心喜乐,又使人得喜乐、快乐和长寿。The fear of the Lord delights the heart, and gives gladness and joy and long life.
  11. 13.敬畏上帝的人,结局必然好,在他死的那天必得福气。With him who fears the Lord it will go well at the end; on the day of his death he will be blessed.
  12. 14.敬畏上帝是智慧的起头,她与信徒一同在胎中被造。To fear the Lord is the beginning of wisdom; she is created with the faithful in the womb.
  13. 15.她在人间建立了永恒的基础,在他们的后代中将被信任。She made among men an eternal foundation, and among their descendants she will be trusted.
  14. 16.敬畏耶和华就是智慧,她使人满足于她的果实;To fear the Lord is wisdom’s full measure; she satisfies men with her fruits;
  15. 17.她用可羡慕的财物充满他们的家,用所产的粮食充满他们的仓库。she fills their whole house with desirable goods, and their storehouses with her produce.
  16. 18.敬畏上帝是智慧的冠冕,使和平与完美的健康繁荣。The fear of the Lord is the crown of wisdom, making peace and perfect health to flourish.
  17. 19.他看见她,给予她分量,降下知识和辨别的通达,使紧握她的得以高升她的荣耀。He saw her and apportioned her; he rained down knowledge and discerning comprehension, and he exalted the glory of those who held her fast.
  18. 20.敬畏上帝是智慧的根源,它的枝干就是长寿。To fear the Lord is the root of wisdom, and her branches are long life.
  19. 22.不义的愤怒是不能被辩解的,因为一个人的愤怒会导致他的毁灭。Unrighteous anger cannot be justified, for a man’s anger tips the scale to his ruin.
  20. 23.一个有耐心的人会等待到恰当的时刻,然后喜乐就会向他爆发出来。A patient man will endure until the right moment, and then joy will burst forth for him.
  21. 24.他会把言语藏在心里,直到适当的时候,然后许多人的嘴唇都会述说他的良善。He will hide his words until the right moment, and the lips of many will tell of his good sense.
  22. 25.在智慧的宝库中有智慧的言语,但虔诚的行为在罪人眼中是可憎的。In the treasuries of wisdom are wise sayings, but godliness is an abomination to a sinner.
  23. 26.如果你渴望智慧,就要遵守诫命,主会为你提供。If you desire wisdom, keep the commandments, and the Lord will supply it for you.
  24. 27.因为敬畏上帝就是智慧和训诫,他喜爱忠诚和谦卑。For the fear of the Lord is wisdom and instruction, and he delights in fidelity and meekness.
  25. 28.不要违背对主的敬畏,不要带着分心的心靠近他。Do not disobey the fear of the Lord; do not approach him with a divided mind.
  26. 29.在人前不要虚伪,并且要谨慎自己的言语。Be not a hypocrite in men’s sight, and keep watch over your lips.
  27. 30.不要自高自大,以免你跌倒,于是你会自取其辱。主会揭露你的隐秘,并会在众人中将你抛弃,因为你没有以敬畏主的态度来到他面前,你的心里充满了欺骗。Do not exalt yourself lest you fall, and thus bring dishonor upon yourself. The Lord will reveal your secrets and cast you down in the midst of the congregation, because you did not come in the fear of the Lord, and your heart was full of deceit.

这段经文的意思

《便西拉智训》第一章可清晰分为两半。第一至十节由一段散体前言与一篇诗歌体的智慧赞颂组成:作者说明译本之必要(希伯来原文在另一语言中难以保留确切含义),继而宣告智慧先于万物而被造(第四节),被浇灌于上帝诸般作为之上(第九节),并赐予一切爱慕他的人(第十节)。动词「创造」(第四、九、十四节)反复出现,将智慧呈现为上帝所使之存在的,而不是上帝的属性或与之同永的位格。

后半部分(第十一至三十节)以「敬畏耶和华」一语为叠句而展开。此敬畏被称为荣耀、喜乐、冠冕、智慧的开端(第十四节)、智慧之全量(第十六节)、智慧之冠冕(第十八节)与智慧之根本(第二十节)。本章理路清晰:智慧本自上帝而来,敬畏耶和华乃智慧进入人生的途径,而顺服(第二十六节「谨守诫命」)即敬畏之具体实践。第二十七节列举忠信与谦和为上帝所喜悦之事,将智慧与品格相联。

末段(第二十二至三十节)由赞美转向警告。怒气受谴责(第二十二节),虚伪被揭露(第二十九节),自高自大者面临公开败落之祸(第三十节)。受审之由与开篇主题相同:此人「不存敬畏耶和华的心」(第二十七节,和合本修订版),其「心充满诡诈」(第三十节)。本章由此自智慧之源,至智慧之道,再至弃绝智慧者之祸患——始终以「敬畏耶和华」一词为枢纽。

背景

所提供之 full_chapter 列表为空,故所有上下文皆取自经文本身及编者所撰章节注疏。首节较之寻常章节引言异常绵长,实为译者前言,其体例与希腊文译本其他希伯来著作之序言相近。作者自称为耶稣之孙,提及在欧厄尔革特斯王第三十八年抵达埃及,并说明希伯来原文在翻译中难免失其精确——这是作者预想部分读者需要而作的辩护。

本章并不叙述事件,而是为整卷《便西拉智训》奠定主题根基:一切智慧源自上帝,经由敬畏耶和华而可得着,并在谨守诫命中得以实现。「敬畏耶和华」与智慧本身的反复等同,确立了贯穿全书的关键词。

常见问题

为何《便西拉智训》第一章第一节较其他经文如此冗长?

第一节所载乃作者前言,并非单一陈述。其内容涵盖原作者(其祖父耶稣)之身份、希腊文译本产生之缘由、翻译必然改变希伯来文体原义之说明,以及作者抵达埃及之时所对应之埃及王统年代。其余各节皆为简短诗句,预设读者已读毕此段前言。

《便西拉智训》第一章是否教导智慧与上帝同等或同永?

本章明言智慧「在万物以先」而被造(第四节),「在忠信者的胎中」而被造(第十四节),且「主亲自创造了智慧」(第九节)。此类「创造」之词汇将智慧置于上帝诸作为之列——赐予一切爱他的人(第十节)——而非将其等同于上帝。本章将智慧的源头归诸主,但将智慧本身呈现为他所使之存在的。

「敬畏耶和华」一词在《便西拉智训》第一章中出现多少次,何以重要?

「敬畏耶和华」(或译作「敬畏上主」)一语为后半章之锚:第十一、十二、十三、十四、十六、十八、二十、二十七、二十八及三十节皆有其踪迹。每一处出现皆将此单一心志与不同的果效相联——荣耀、喜乐、临终之福、智慧的开端、智慧之全量、智慧之冠冕、智慧之根本、忠信与谦和,以及免于虚伪与败亡。这一反复出现确立了本章核心论断:敬畏耶和华并非众多美德之一,而是智慧在人生中所采取之形态。

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