CHAPTER V.
第五章
INSTRUCTIONS CONCERNING HOLY SCRIPTURES, AND IN PARTICULAR CONCERNING CHAPTER EIGHT OF THE PROVERBS, IN CONFIRMATION OF THE PRECEDING PAGES.
关于圣经的说明，特别是箴言篇的第八章，以及对前几页（第四章）的证实。
52.I will converse, O Lord, with Thy great Majesty, since Thou art the God of mercies, though I am only dust and ashes (Gen. 18, 27), and I will supplicate thy incomprehensible Immensity to look from thy exalted throne upon me, thy most vile and useless creature, and to be propitious to me by continuing to enlighten my understanding. Speak, O Lord, for thy servant heareth (I Reg. 3, 10).
52.上主啊，我要与荣耀尊威的祢交谈，因为祢是慈悲的天主，尽管我只是尘土和灰烬（创世纪18：27）我恳求不可理解的广大的祢自崇高的宝座上俯看我，祢最卑微和无用的受造物，继续光照我的悟性见识，使我得着益处。上主啊，求祢说话，祢的仆人静听。（撒慕尔纪上 3: 10）
［经文：「亚巴郎接着说：我虽只是尘埃灰土，」 (创世纪18：27)；「请上主发言！祢的仆人在此静听。」（撒慕尔纪上 3: 10）］
Then the Most High, the Corrector of the wise, spoke to me (Sap. 7, 15). He referred me to the eighth chapter of the Proverbs and gave me the understanding of its mysteries.
然后至高者，智慧的“领导者”向我说话（智慧 7: 15）。祂对我提到《箴言篇》的第八章，并让我明白它的奥秘。
［经文：「愿天主使我遵照他的意愿说话，使我的思想配合他的恩赐，因为是他领导智慧，引导智者；」（智慧书 7: 15）］
First was given me the literal wording of the chapter, which is as follows :
首先给了我这一章的字面文字，如下所示：
53.Verse 22. “The Lord possessed me in the beginning of his ways before He made anything from the beginning.”
53、第22节：「上主自始即拿我作他行动的起始，作他作为的开端。 」
23.“I was set up from eternity and of old, before the earth was made.”
第23节：「大地还没有形成以前，远自太古，从无始我已被立。」
24.“The depths were not as yet and I was already conceived: neither had the fountains of waters as yet sprung out.”
第24节：「深渊还没有存在，水泉还没有涌出以前，我已受生。 」
25.“The mountains with their huge bulk had not as yet been established: before the hills I was brought forth.”
第25节：「山岳还没有奠定，丘陵还没有存在以前，我已受生。 」
26.“He had not yet made the earth, nor the rivers, nor the poles of the earth.”
第26节：「那时，上主还没有创造大地、原野、和世上土壤的原质。 」
27.“When He prepared the heavens, I was present: when with a certain law and compass He enclosed the depths.”
第27节：「当祂建立高天时，我已在场；当他在深渊之上划出穹苍时。」
28.“When He established the sky above and poised the fountains of the waters.”
第28节：「当他上使穹苍稳立，下使渊源固定时。 」
29.“When He compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when He balanced the foundations of the earth.”
第29节：「当他为沧海划定界限，令水不要越境，给大地奠定基础时。」
30.“I was with Him forming all things: and was delighted every day, playing before Him all the times.”
第30节：「我已在他身旁，充作技师。那时，我天天是他的喜悦，不断在他前欢跃。 」
31.“Playing in the world: and my delights were to be with the children of men.”
第31节：「欢跃于尘寰之间，乐与世人共处。 」
54.This is the portion of the Proverbs, of which the Most High gave me an understanding.
54、这是至高者让我了解《箴言》的一部分。
I understood at first, that it treats of the ideas or decrees, which were in the Divine Mind before the Creation of the world; and that, in its literal sense, it speaks of the Person of the Incarnate Word and of his most holy Mother, while in its mystical sense it refers to the holy angels and prophets.
54、我首先明白，它（这段经文）持有的思想或法律，在创世之前就存在于“天主的心意”中；而且，（经文）从字面意义上讲，它说出了“圣言降生成人”的“那一位”和他的至圣“母亲”，而在（经文）奥秘意义上，指出了神圣的天使们和先知们。
For before decreeing or forming the ideals of the rest of the material creation, He formed and decreed their prototype, the most sacred humanity of Christ and of his purest Mother, and this is indicated by the first words.
从（经文）第一句话（第22节）中就可以看出。天主在发命或成形其余一切物质受造物的构想之前，“基督”和他至纯洁“母亲”的至圣人性，是一切被造之人性的原型、根源和本体。(注:就基督人性的永恒性而言，他是创造主，不是受造物，他是主自己创造了自己的受造物)
55.“The Lord possessed me in the beginning of his ways.”
「上主自始即拿我作祂行动的起始，作祂作为的开端。」
In God there are no ways, and his Divinity does not need them: but He made use of them, in order, that by them we may know Him and that all of us creatures, who are capable of knowing Him, may tend toward Him.
在天主内本没有什么道路，祂的神圣作为不需要它们（道路）：但祂使用它们，为了通过它们我们可以认识祂，并且我们–所有有能力认识祂的的受造物，可以走向祂。
In this beginning, before He formed any other ideal in his mind, because He desired to create paths and open ways in his mind for the communication of the Divinity, He decreed, as a beginning, the formation of the humanity of the Word, who was to be the highway, by which the other creatures might come to the Father (Joan. 14, 6).
在这起初，在天主心意里形成其它任何构想之前，由于天主心里渴望创建途径和开放道路，以作为天主性的沟通交流，祂命定以形成“圣言”的人性作为开始，他（圣言的人性）将是条高速路，经由他，其他的受造物可以来到圣父跟前。（若望福音14: 6）
［经文：「我是道路、真理、生命，除非经过我，谁也不能到父那里去。」（若望福音14: 6） ］
Joined with this decree was that of his most holy Mother, through whom his Divinity was to enter into the world, becoming man and being born from Her as God and man;
与这项法令结合的是他的至圣“母亲”，通过他的母亲，他的神性进入世界而成为人，并作为「神而人」由她（圣母）出生。
therefore it is said: “God possessed me” since both were possessed by his Majesty: for as to his Divinity, He was the possession, the property, and the treasure of the Father without possibility of separation, because Father and Son are One, of the same substance and Divinity with the Holy Ghost;
因此这里（第22节）说：「天主拥有了我」，因为二者（圣母和圣子）都被荣耀尊威的天主所拥有：对于他（圣子）的神性，他是圣父的所有权，是产业和珍宝，没有分开的可能，因为父和子及圣神是同体和同一个神性；
and also as to his humanity, the Father possessed the Son; because He himself knew and decreed the plenitude of grace and glory, which He was to bestow upon it at the moment of its creation and its hypostatical union.
再就是关于他（圣子）的人性，圣父拥有圣子；因为他（圣子）自己知道并命定了丰富的恩宠和光荣，那是圣子在他的造生和他的「神而人」二性一位的结合时刻所赐下的。
Moreover, as this decree and possession was to be brought about by the mediation of the Mother, who was to conceive and bring forth the Word (since He did not decide to create it out of nothing, nor form his soul and body out of any other material), it followed that He possessed Her, who was to give Him the human form.
此外，这个命定和拥有是在圣母的中保媒介下实现的，是她受孕和生产了圣言（因为祂天主没有决定从一无所有中造生他（圣子），也没有从任何其他材料中形成他的身体和灵魂），接下来，他（圣子）拥有了她（圣母），她（圣母）给了“他”人的形状。
Thus He possessed and claimed Her as his own in the same instant, providing with solicitude, that in the order of grace neither the human race nor any other, should have at any time a right or a part in Her.
因此他（圣子）在同一瞬间拥有和宣布她（圣母）是属于他的，在恩宠的秩序里，（圣子）关怀下所供给圣母的，不是人类或任何他类，在任何时刻能对圣母或甚至圣母的一部分，有任何的（主张）权力。
［意谓圣母的属性及全人，是直接来自天主，不是人间、阴间或任何势力有份在圣母的身上］（评注：天神告诉圣雅敬说，他的妻子圣亚纳将要怀孕的玛利亚，不是由他而生，而是借着他，是由天主来的硕果。引自艾曼丽修女的神视）。
He alone retained the full right in Her as his portion, and so much his portion as the dignity of Mother required.
只有他（圣子）在圣母内能保留所有权力，视圣母为他的一部分，并给他的“母亲”一切需要的尊荣。
She alone was to call Him Son, and She alone was to be called Mother, a Mother worthy of having an incarnate God for a Son.
只有圣母称圣子为“儿子”，也只有圣母被称为“母亲”，一位配得上天主降生成人为“人子”的“母亲”。
Now as all this far surpassed in dignity the whole creation, so did it also take the precedence in the mind of the supreme Creator. Hence He says :
现在所有这一切远远超过整个创造的尊荣，所以这一切也在至高的造物主心里占据优先地位。因此（第23节）天主说：
56.“Before He made anything from the beginning, I was set up from eternity and of old.”
「大地还没有形成以前，远自太古，从无始我已被立。 」
We, in our present state, conceive this eternity of God as an interminable time.
我们，目前的状态下，视天主的永恒为一个无尽的时间。
But what were the things “of old,” since none had been created ?
但什么是“太古”的事呢？因为那时还没有任何东西被创造出来?
It is clear that the three Persons are here spoken of, namely, that She was foreseen from the eternal ages of the Divinity, by the Beings, which alone are ancient, namely, the indivisible Trinity (since all the rest, having a beginning, are recent), that She was foreseen when only the ancient Uncreated was, and before any ideals of the future creation were formed.
显然，圣三这里提到，即她是从天主的永恒时代被预见的，一切存有中，只有一位远古存在者，也就是说不可分割的天主圣三（因为其余的一切都有一个开始，都是近期的）当这位远古存在者尚未创造，当在未来创造的理念构想形成之前，她就被预见预知了。
Between these two extremes intervened the ideal of the hypostatic union which was to be verified ad extra through the intervention of most holy Mary.
在这两个极端之间介入了（神人）两性一位结合的构想，那是通过至圣玛利亚的居中而验证了祂天主的外在工作。
Both were ordained together, immediately next to God and before any other creature, and it was the most wonderful decree ever passed or ever to be passed.
两者（圣母和圣子）就在神的旁边，在其他所有受造物之前共同被祝圣了，这是有史以来或曾经有史以来最美妙的法令被通过。
The first and most admirable image in the mind of God, next to the eternal generation, was that of Christ and next to it, that of his Mother.
在天主的心目中，除了永恒受生之外，第一个也是最可爱的形像就是“基督”，其次是他的“母亲”。
（评注：永恒受生，是指基督的天主性，圣子天主是圣父在万有被造以先所生，圣子在天主性上是永恒受生，如同太阳生光辉，永恒乃是永永远远，持续不断的，无始无终的。）
57.And what other order could there be in God, in whom all that pertains to Him is present at one and the same time, so that no part of His being must await the perfection of another, or one perfection ever need succeed upon others?
57.在天主里还会有什么其他的秩序呢？在祂里面，所有属于祂的东西都是同时存在的，所以天主存有的任何一部分都不必等待另一部分的完美成全，或者一个永远需要从他人身上接续的完美成全？
All is well ordered in his eternal nature, and so it was and will be forever.
在祂（天主）永恒的本性中，一切都井然有序，过去如此，将来也如此。
The new ordainment, however, was that the person of the Son should become incarnate and that from his deified humanity should begin the order of God’s desires and of his decrees ad extra.
然而，新的任命是，第二位圣子应降生成人，这样从天主神化的人性应开始于天主渴望的命令和祂外在工作的秩序安排。
He was to be the Head and Ideal of all other men and creatures; for this was the most appropriate order and harmony to be instituted among creatures, that they have One, who is the first and the highest, and that from Him should descend the order of all nature, and in a special manner, of the mortals.
“他”是其他人类和受造物的元首和理想；因为这是建立在受造物中最适当的秩序与和谐，他是首先的和最高的，从他降下所有自然本性的秩序，并在一个特殊方式内的凡人。这样他们（受造物）拥有那“一位”，
First among them all, however, was the Mother of the Man-God, as the Supreme among mere creatures, following immediately upon Christ, and, through Him, upon the Divinity.
然而，首先在他们当中的是“人而神”的“母亲”，作为纯粹受造物中的“至高无上者”，紧随着基督，并借着基督的神性。
Thus the conduits, which led the crystalline fountains of the Divinity from the eternal throne, meet first in the humanity of the Word and immediately thereafter in his holy Mother in the degree and in the manner, as it was possible for a mere creature, and as it was proper for the Mother of the Creator.
因此，从永恒宝座上输送“神”的水晶泉源的管道，首先遇到了“圣言”的人性，然后立即在他的至圣“母亲”内，在层次的深度以及方式的广上，（她是）尽一个受造物的可能，并尽一个受造物的母亲的恰当。
It was equitable, that all the divine attributes should exert themselves in Her, without reserve, so far as She was capable; and that She be inferior only to Christ our Lord. She was to be superior in the degree of his incomparable graces to all the rest of the creatures, that are deserving of graces and gifts.
可以合理地认为，所有上主的属性都将在“她”身上毫无保留地发挥；并且“她”是仅次于我们的主基督的。在程度上，他（圣子）无与伦比的恩宠，给予“她（圣母）”的要优越于其他所有受造物应得的恩宠和恩赐。
This then was the order, so well instituted by the eternal wisdom: that all was to commence with Christ and his Mother. Therefore the text adds:
这就是永恒智慧所设立的秩序：一切都要由“基督”和他的“母亲”开始。因此，经文（第24节）补充道：
58.“Before the earth was made; and the depths were not as yet and I was already conceived.”
58.「大地还没有形成以前，深渊还没有存在，我已被立。 」
This earth was that of the first Adam; for before his creation was decreed, and before the abysses of the ideas ad extra were formed in the divine mind, the likenesses of Christ and of his Mother were already conceived.
这大地就是那第一个亚当的所在；因为在天主创造之前就裁定了，在构想的深渊（存在）之前，天主的外在工作就在祂心中形成了。“基督”和他“母亲”的模样已被设想出来。
The forms are called abysses, because there is an infinite distance between the being of God and that of creatures.
这形态被称为深渊，因为在天主的存有和受造物的存在之间有着无限的距离。
This distance was measured (speaking according to our own way of understanding), when the ideals of the creatures were formed; for then these very abysses were formed.
当受造物的构想形成时，这距离就被测量了（这样说是根据我们自己的理解方式）；然后这深渊才形成。
Not only was the Word conceived before all these by eternal generation from the Father, but His temporal generation from the Virgin Mother full of grace, had already been decreed and conceived in the divine mind.
不仅仅“圣言”在这一切被构想之前在“圣父”这里永恒受生，并且也由“他”（圣子）在世的一代，由满被圣宠的“童贞圣母”受生，在神的心中已经裁定和设想了。
Inasmuch as no efficacious and complete decree of this temporal generation could exist without at the same time including his Mother, and such a Mother, the most holy Mary, was then and there conceived within that beautiful Immensity, and Her eternal record was written in the bosom of the Divinity, in order that for all the ages it should never be blotted out.
因为他（圣子）在世受生的这一代任何有效而完整的命定，如果不同时包括他的“母亲”，是无法存在的，这样一位至圣的“母亲玛利亚”，就在那时在那里在美丽的无限中被构想了，“她”永恒的见证写在天主的怀里，为所有的世代都永远不会被抹掉。
She was stamped and delineated in the mind of the eternal Artificer and possessed the inseparable embraces of his love.
“她（圣母）”被印刻勾画在永恒“巧匠”的心中，并被祂的爱紧紧地拥抱着。
59.“Neither had the fountains of waters as yet sprung out.”
59.「水泉还没有涌出。 」
The images and ideals of creatures had not yet sprung from their source and origin; for they had not yet broken from the fountains through the channels of God’s goodness and mercy, through which the divine will was to be moved to create the universe and to communicate his divine attributes and perfections.
受造物的肖象和构想还没有从他们的源头涌出；因为他们还没有通过天主的美善和慈悲的通道，涌出泉源，通过这些通道，上主的意志被感动去创造宇宙，并分享祂神圣的属性和成全。
In respect to the entire rest of the universe, these waters and fountains were still repressed and detained within the bounds of the immense ocean of the Divinity; in his own Being there were as yet no founts or currents for outward manifestation, not having until then met their proper object, namely, men.
对于整个宇宙的其余部分，这些水域和喷泉仍然被压抑和桎梏在天主巨大如海的界限内；在祂内还没有水泉外流的彰显，直到适当对象的出现，那即是人。
But when these were encountered, the sacred humanity of Christ and his Virgin Mother had already furnished proper objects of benevolence. And therefore it is added:
但是当有这些相遇时，“基督”的神圣人性和他的“童贞圣母”已经提供了完全的仁慈对象。因此这里（第25节）补充道：
60.“The mountains with their huge bulk had not been established,” for God had not as yet then decreed the creation of the high mountains, the Patriarchs, Prophets, Apostles and Martyrs or the other saints of great holiness, and this was not yet exerting its full weight and force in the mighty and sweet manner (Sap. 8, 1) in which God executes his counsels and great works.
60.「山岳还没有奠定，」因为天主还没有下令创造高山、圣祖、先知、宗徒、殉道者或者其他伟大圣洁的圣人，这事还没有以强大而美好的方式来充分发挥其权重和力量（智慧篇8：1），即天主执行祂的忠告和伟大的工程的方式。
［经文：「智慧施展威力，从地极直达地极，从容治理万物。」 (智慧篇 8：1) ］
And not only before the mountains (which are the great saints) but also “before the hills I was brought forth,” which are the orders of the holy angels.
而且不仅仅在山岳之前（即伟大的圣人们），并且也「在还没有山丘以前，我已受生，」它们也即是圣天使的秩序。
Before them the divine Mind had conceived the most holy Humanity united hypostatically with the divine Word, and the Mother, who bore it.
在他们（圣人天使们）之前，天主的心里已孕育构想出了至圣“人性”和“圣言”的二性一位的结合，和生育他的“母亲”。
The Son and the Mother were conceived before the hierarchies of the angelic hosts, so, that, what David said in the eighth psalm, becomes intelligible: “What is man that Thou art mindful of him, or the son of man, that Thou visitest him? Thou hast made him a little lesser than the Angels, Thou hast crowned him with glory and honor! Thou has set him over the works of thy hands; Thou hast subjected all things under his feet.”
“圣子”和“圣母”是在天使天军阶层之前被构想孕育的，因此达味在圣咏第八篇所说的成为可以理解的了：「世人算什么，祢竟对他怀念不忘﹖人子算什么，祢竟对他眷顾周详﹖竟使他稍微逊于天神，以尊贵光荣作他冠冕，令他统治祢手的造化，将一切放在他的脚下。 」
Let all understand and know, that there is a Godman, who is above all angels and men, and that all are his inferiors and his servants, for being the first of men, He is God at the same time.
让所有的人都明白和知道，有一位“神人”在所有的天使和人类之上，所有的天使和人都是他的下属和仆人，因为他是第一个人，同时“他”也是天主。
He is the first in the divine Mind and in the divine Will, and with Him is associated and inseparably connected, one Woman and Virgin, his Mother, the exalted Queen of all creation.
“他”是天主“心智”和天主 “心意”中第一位，与“他”密不可分的联合在一起的是一个“女人”和“贞女”，且是他的“母亲”，所有受造物崇高的“元后”。
61.And if man, as says the same psalm, was crowned with glory and was constituted above all the works of the hand of the Lord, it was because the Godman, his Chief, had merited both this crown, and also that, which is borne by the angels.
61.并且如果人，如同一篇圣咏所说，以光荣为冠冕，统治上主之手的一切造化，那是因为这“神人”，祂天主的“首席”，他的众多美德既配得这冠冕，也配得天使所戴的冠冕。
The same psalm adds, that, after having made man a little less than the angels, He placed him over the works of his hands: yet these very angels were works of his hands.
同一篇圣咏还说，在使他稍逊于天神后，被安置在天主的所有造化之上：而这些天使确实是祂手中的造化。
Thus David spoke to the whole human race, when he said: God made man a little less than the angels; but although man was inferior in his nature, one Man is found who is of superior make and is set over these same angels, who were works of the hand of God.
因此达味对整个人类说话，当他说：「上主使人稍逊于天神」时；但尽管人的本性是低等的，却发现了一个“人”是生来优等的，被置于这些同样是上主的造化——天使之上。
This superiority is in the order of grace, not only as far as His Divinity united to the humanity is concerned, but also in regard to the humanity itself in so far as grace was conferred by the hypostatic union.
这种优越是恩宠的秩序，不仅仅是“他的神性”和人性的结合被接上了，同时人性本身也被天人合一赋予了恩宠。
In a proportionate degree his most holy Mother likewise attained this superiority, just as some saints in virtue of the same incarnate Lord can reach a station and throne superior to that of the angels.
他的至圣“母亲”在相称的程度上也同样获得这样的优越，就像某些圣人因同样体现的美德，天主可以使他们达到一个高于天使的位置和宝座。
62. It is further said: “I was brought forth” or born, which means more than being conceived; for the latter refers to the divine intellect of the Blessed Trinity at the instant, when the Incarnation was known and, as it were, weighed in regard to its propriety.
62.这里进一步说：「我已受生」；或出生，其意义比受孕更进一步；因为后者（受生）指的是至圣圣三在一瞬间的上智，（因为）当降生成人被知道，成为已知，就进入圣三的礼仪规范，
But to be brought forth refers to the act of the divine Will, which determined upon this work, for the most holy Trinity, in its divine councils, resolved upon the efficacious execution of this work by determining, and preliminarily putting into effect, the wonderful decree of the hypostatic union and of calling into being Mary most holy.
但这受生指的是神圣“心意”的行为，它取决于这项工程，因为至圣“圣三”在其神圣的议会中决定，通过决心及初步付诸行动，有效执行这项工程来解决这一问题---天人合一的美妙法令，并召叫至圣玛利亚的存在。
That is the reason for using first the word “conceived” and then the words “brought forth,” or born; for in reality the work was at first conceived and then immediately afterwards determined upon and willed.
这就是先使用“受孕”；然后使用“受生”或出生词的原因；因为实际的工作是首先有受孕，随后立即定意并执意。
63.“He had not yet made the earth, nor the rivers, nor the poles of the (earth) world.”
63、「那时，上主还没有创造大地、原野、和世上土壤的原质；」
Before the creation of the second earth, namely, the earthly paradise (the sense in which the earth is mentioned a second time), into which the first man, after he had been created from the first earth of the Damascene plains, was placed, and where he sinned, the sacred humanity of the Word and the material from which it was to spring, namely the Virgin, was determined upon.
在创造第二个大地，既在尘世的乐园（第二次提到地球的意义）里的第一个人（亚当），在他从大马士革平原的第一个地方被创造之后，（由于）他在那里犯了罪，（于是）决定了圣言的神圣人性及其（神圣人性）产生出的物质，即“童贞女”。
For it was necessary, that God should provide beforehand against her participating in sin and against her being in any way subject to it.
因为是有必要，天主应该事先提供不使她参与罪，不使她以任何方式获罪。
The rivers and poles of the earth are the militant Church and the gifts of grace which were to flow from the sources of the Divinity.
大地的河流和两极是征战的“教会”和恩宠的赐予，它们是从“神性”的源头流淌而来的。
These were to flow toward all men and with efficacy to the saints and the foreknown.
这些将流向所有人，并且对圣徒和先知效力。
Fixed in God as in their pole or pivot and being dependent upon Him they nevertheless move around Him in seeking after the virtues of faith, hope and charity, through which they sustain, vivify and direct themselves though yet entangled in human conversation.
人们固守在天主里面，就像依靠柱子或枢轴，他们仍然围绕着祂寻求信、望和爱的德能，通过这些德能，他们得以维持、活跃和指引自己，尽管他们仍然纠结于人类的话语中。
［评注：人类的话语内含有不尽的谎言及罪恶］
They are drawn toward their last end and toward the highest good, without swerving from the center about which they turn.
人们被吸引到最终的目的和最高的善，而没有偏离这个中心。
Also the Sacraments and the institutions of the Church are here signified, her safety and stability, her beauty and sanctity without blot or wrinkle (Eph. 5, 27), for this is what is meant by this circumference and these rivers.
教会的圣事礼仪和制度也在这里被预示出来，教会的安全与稳固，她的美丽与圣洁，没有瑕疵或皱纹（厄弗所5：27），因为这就是这圆周和这些河流的意义。
［经文：「好使她在自己面前呈现为一个光耀的教会，没有瑕疵，没有皱纹，或其他类似的缺陷；而使她成为圣洁和没有污点的。」（厄弗所书 5: 27）］
Before the Most High prepared all this and ordained this mystical sphere and system, of which Christ was to be the center and head, He decreed the union of the Word with human nature, and foresaw his Mother, through whom He was to execute these wonders in the world.
在“至高者”准备所有这一切并制定了这个神秘的球体和体系之前，天主以“基督”为中心和统率，命定了“圣言”与人性的结合，并预见了他的“母亲”，天主将通过基督及他的母亲在世界上执行这些奇迹。
64.“When he prepared the heavens, I was there.”
64.「当祂建立高天时，我已在场； 」
When He prepared and preordained the heaven and the reward, which was to be given to the just sons of the Church after their sojourn upon the earth, then already was decreed the union of the humanity with the Word, thereby meriting grace as their Head; and with Him his Mother most holy.
当天主预备天堂和赏报给在世上定居的教会的正义之子时，那时就已经颁布了人类与“圣言”结合的律例，以基督和他的母亲为为义人之“元首”， 叫人与道合而为一，效法基督和圣母。
［评注：圣母及圣子的的诸德及恩宠是义人的仿效及渴慕］［圣子圣母，互为表里］
Having destined the greater part of this grace for the Mother and the Son, He then disposed and arranged similar gifts of glory for the other saints.
天主将这种恩宠的大部分交给了圣母和圣子，然后圣子为其他圣徒安排了类似的荣耀恩赐。
65.“When with a certain law and compass he enclosed the depths,” namely, when He decided to close the abysses of his Divinity in the person of the Son according to a certain law and measure, which no living being can ever compass or understand.
65、「当祂下使渊源固定时，」意即，当天主决定以一定的法律和衡量在人子身上关闭神性的深渊时，这深渊是没有任何活物可以限定和理解的。
He delineated this sphere and circumference, where none could nor ever can enter, except only the Word (since none but Himself can ever fill his place).
天主描绘了这个领域，除了“圣言”以外，没有人能进入（因为除了圣子自己之外，无人填补圣子的位置）。
For thus He was able to empty (Phil. 2, 7) and humiliate his Divinity in the humanity, then, both humanity and Divinity, in the womb of the most holy Mary, afterwards, in the small quantity and species of the bread and wine, and finally, in the narrow space of sinful, mortal hearts.
因此“圣子”在人性里能够空虚和谦卑他的“神性”，（斐理伯书2：7），然后神性和人性进入了至圣玛利亚的子宫，之后，进入少数物种的饼和酒里，最后进入狭窄罪恶的人心。
［经文：却使自己空虚，取了奴仆的形体，与人相似，形状也一见如人； (斐 2：7) ］
All this is indicated by the words: abysses, law and circle or limits.
所有这一切以下面这些词汇表达：深渊，法则和范围或界限。
They are called “certain” on account of their vast bearing and also on account of the certainty, with which they were to be fulfilled (in spite of seeming- impossibility), and on account of the difficulty of explaining them in words.
它们之所以被称为“肯定”，是基于它们的巨大影响力和确定性，及必要实行（尽管看似不可能），并且很难用语言解释。
It certainly did not appear feasible, that the Divinity should be subject to law, nor that It should enclose Itself within determined limits.
当然，“神性”从属于法律显然不可行，也不应将神性本身封闭在确定的限度内。
But the wisdom and the power of that same Lord made it possible and has accomplished it by enclosing Himself in a designated created being.
但同一个“主”（圣三合一的天主）的智慧和全能却使这事成为可能，并且通过将圣子自己封闭在指定的受造存有中，实现了它（神性从属于法律）。
66.“When he established the sky above, and poised the fountains of the waters; when he encompassed the sea with its bounds, and set a law to the waters, that they should not pass their limits.”
66.「当他上使穹苍稳立，下使渊源固定时，当他为沧海划定界限，令水不要越境。 」
He calls here the just “heavens,” for that is what they are, as God remains and dwells within them by grace, and through it, according to each one’s disposition, gives them courage and firmness to rise above the earth as long as they are pilgrims. Afterwards He gives them a place and a dwelling in the heavenly Jerusalem according to their merits.
天主称义人为正义的“天堂”，因为那正是天主藉着恩宠在人间与义人居住，并通过它（义人在人间的生活），根据每个人的性格，赋予他们勇气和坚定，从世上提升他们，只要他们还是朝圣者。之后，天主根据他们在世上的功绩，给他们在天上的耶路撒冷一个恰当的处所并居住。
For them He poised the fountains and has divided them, distributing to each one with equity.
天主为他们筑了喷泉，将他们分开，公平地分配给每个人。
He weighs the gifts of glory, the virtues, the helps, and the perfections, according to the dispositions of his Wisdom.
根据祂智慧的安排，衡量给予光荣、德能、帮助和成全的恩赐。
（评注：disposition (1)性向,性情 指个体在某些情境下经常表现的行为倾向与状态。(2)处置,安排,意向 在神学层面上，指天主/上主照顾、管理、指导、支配一切受造界。 ）
When He resolved to make the distributions of these waters of grace, He also resolved to give to the humanity united to the Divinity all the ocean of graces and gifts, which naturally flowed from the Divinity in its union with the Onlybegotten of the Father.
当天主决定分配这些恩宠之水时，祂也决定把所有的恩宠和恩赐之海都赐给与主相联合的人类，这些恩宠和恩赐理所当然的是从天主圣三而来。
Although this ocean was infinite, He placed confines to it, namely, the humanity, in which was to dwell the plenitude of the Divinity (Col. 2, 9) ; and it was enclosed thirty-three years within these confines, in order that He might dwell among men, and in order that, what happened to the three Apostles on Tabor mount might not happen to all men.
尽管这海洋是无限的，天主仍给海划定了范围，也就是说，人性里居住着丰富的神性（哥罗森书2，9）；并且神性在这个范围内被封闭了三十三年，为了他能居住在人类中，为了那发生在大博尔山上三个宗徒的事，可能不会发生在所有的人身上。
［经文：因为是在基督内，真实地住有整个圆满的天主性，你们也是在他内得到丰满。 (哥罗森书2：9) ］
In the same moment in which this entire ocean and all the rivers of grace reached Christ our Lord as being nearest to the Deity, they also redounded in his most holy Mother as being nearest to her Only begotten Son.
当一切恩宠之河海达到吾主基督–最靠近天主–的同一个时刻，他们（所有的恩宠）也回到最圣洁的母亲–最靠近她的独生子。
For without the Mother, and precisely such a Mother, the gifts and graces of her Son could not have been disposed of in such order and with such high perfection.
如果没有圣母，这样一个(无染原罪的母亲，耶稣的人性(指祂取得的人类灵魂和人类身体)，是不可能（如此）完美、圣洁、无罪的。(注:由于耶稣是圣神感孕童贞女而生，这必然是一个超自然的奥秘。)
Nor did the admirable harmony of the celestial and spiritual machinery, and the distribution of the gifts of the Church militant and triumphant rest on any other foundation.
也就不会有令人钦羡的天上和谐和属灵的机制，以及征战“教会”恩赐的给予和在其他任何基础上得胜的安息。
67.“When he balanced the foundation of the earth, I was with him forming all things.”
67.「当他给大地奠定基础时，我已在他身旁，充作技师。 」
The works ad extra are common to the three divine Persons, for They are one God, one wisdom, one power; therefore it was unavoidably necessary, that the Word, in whom according to the Divinity all things are made, should be in union with the Father in making them.
天主的外在工作是三位一体共同的工作，因为祂们是一个天主，一个智慧，一个力量；因此，根据天主的旨意创造万物的“圣言”，在创造万物时，必然要与“天父”联合。
But here more is meant, for also the incarnate Word was already present together with his most holy Mother in the divine Will.
但这里有更多的意义，因为在天主的“心意”里，“圣言”降生成人也和他(耶稣)至圣的母亲一起临在。
Thus, just as through the Word, as far as He is God, all things were made, so also for Him, in the first place and because He is the most noble and most worthy end, were created the foundations of the earth and all that is contained in it.
因此，就如同通过“圣言”，“他”就是“天主”，万物都是被创造的，也是为“他”而造的，首先，因为“他”是最崇高的，最有价值的目标，大地的基础被创造了，所有一切都包含在其中。
68.Therefore it is farther said: “And I was delighted every day, playing before him at all times, playing in the world.”
因此圣父这样说：「那时，我天天是他的喜悦，不断在他前欢跃，欢跃于尘寰之间，乐与世人共处。 」
The incarnate Word diverted Himself at all times, because He knew all the ages and the lives of all the mortals, all being as one day in comparison with eternity (.Ps. 89, 4).
降生成人的“圣言”在任何时候都可以改变“他自己”，因为“他”知道世人的所有时代和生活，与永恒相比，这一切都只是一天。（圣咏89：4）
［经文：因为千年在祢的眼前，好像是刚过去的昨天，好像夜里的一更时间。(圣咏89：4) ］
He was delighted, because the whole course of Creation had found its end, for when the ultimate day with all its perfection should arrive, men were to enjoy the affluence of grace and the crown of glory.
天主很喜悦，因为创造的整个过程都已结束，而当完美成全的终极之日到来时，人们将享受丰富的恩宠和荣耀的冠冕。
He diverted Himself as it were, counting the days, when He should descend from heaven to earth and assume human flesh. He knew that all the works and thoughts of men were like a play, wherein all is mere burlesque and deceit.
“他”果然改变了“他自己”的样子，数着日子，当他该从天上降到人间，化成人类的肉身时。 祂知道，人类的所有作品和思想都像一部戏，其中的一切仅仅是作戏和欺骗。
He saw also the just, who, though so weak and limited in their capacity, nevertheless would be fit for the manifestation and communication of God’s glory and perfections.
“他”也看到了义人，虽然他们的能力是如此的软弱和有限，但他们将传讲和彰显天主的伟大和光荣。
He compared his immutability with the changefulness of men, and how He was nevertheless to act in concert with them.
“他”将自己的不变性与人类的多变进行比较，以及“他”如何与他们共同行动。
He delighted in his own works, and especially in those, which He ordained in his most holy Mother.
“他”对自己的作品感到满意，尤其是“他”祝圣了他最圣洁的“母亲”。
He took a great delight in the prospect of assuming the form of man within Her and in making Her worthy of so great a privilege.
“他”很高兴他将在“圣母”内以人的形式呈现，并使“圣母”配得如此大的特权。
And because the conception of these ideals and the efficacious decree of the divine Will in their regard were to be followed by their actual fulfillment, therefore the divine Word adds:
并且由于这些构想的概念和认为是神圣“旨意”的有效法令，必随之实际的完成，因此上主圣言（第31节）又说：
69. “And my delight is to be with the children of men.”
69.「乐与世人共处。 」
My recreation is to work for them and show them favors: my contentment is to die for them and my joy is to be their Teacher and their Redeemer.
我的欢愉是为他们工作并向他们显示恩宠：我的满足是为他们而死，我的喜乐是成为他们的“师傅”和他们的“救主”。
My delight is to raise the needy one from the dust and to unite Myself with the lowly one (Ps. 112, 7) ; my pleasure is to unbend my Divinity for this purpose, and to clothe it with human nature, to constrain and debase Myself, and to suspend the glory of my body in order to make Myself capable of suffering and of meriting for men the friendship of the Father; to be a Mediator between his most just indignation and the malice of men, and to be their Model and Head, whom they might imitate.
我的喜悦是从尘土中提拔穷苦的人，并使我自己与卑微的人联合（咏112：7）；
我的快乐是为此目的而伸展我的神性，并以人性为我的神性穿上衣服，纡尊降贵，亲自降生人间，牺牲奉献我的性命在苦架上！成为人与天父之间的桥梁，挽回天主最公正的义怒，担当所有信我之人罪恶的后果，成为人类面向天主的中保和司祭，和人们可以效仿的榜样和元首。
70. O eternal and incomprehensible Goodness! how am I ravished with admiration, when I compare the immensity of thy immutable Being with the insignificance of man!
70、哦！永恒而不可思议的美善啊！当我将祢永恒不变的存在与人类的渺小相比较时，我是多么赞叹而钦佩不已！
When I see thy eternal love mediating between two extremes of such immeasurable distance; a love infinite, for a creature so insignificant and at the same time so ungrateful!
当我看到祢永恒的爱，在这无法测距的两极之中,通过中保耶稣又重新恢复，这真是一种无限的爱，为如此微不足道，同时又是如此忘恩负义的受造物！
Oh, on what a low and debased object, O Lord, dost Thou cast thy eyes, and on what a noble Object can and should man fix his thought and his affection in beholding such a mystery!
哦，世人的眼目专注于如此低贱和卑微的对象，哦，主，求祢垂顾我们，在高尚的事物上使我们能够也应该专注我们的思想及感情，凝视这样一个奥迹。
Filled with admiration and with sadness of heart, I lament over the unhappy state of men, their darkness and blindness, since they do not make any effort to understand how much thy Majesty has been beforehand in looking down upon them and in offering them true felicity with such great love and care as if thy own consisted in it.
充满了崇敬和悲伤的心，我感叹人类不幸的状态，他们的黑暗和盲目，他们不做任何努力去理解，至尊的祢事先是多么地俯视了他们，并以如此伟大的爱和关怀提供给他们真正的幸福，就好像祢自己也包含在其中。
71.All his works, and the disposition of them, as they were to be called into being, the Lord had in his mind ab initio, and He numbered and weighed them according to his equity and rectitude.
71.所有天主的工程，和世人的处置，正如他们被召叫而存在，从起初就在主的心中，祂根据公平和正直数算称量了他们。
He knew the constitution of the world before its creation, as it is written in the book of Wisdom (sap7, 18.).
祂在创世之前就已经知道世界的构成，如在智慧书中写到的那样。（智慧篇7：18）
［经文：17他把所有事物正确的知识赐给了我，使我明了世界的构造，和五行运行的潜力；18使我洞悉时间的始末和中间，太阳的运转和季节的变换，19年岁的运行与星辰的位置，20生物的个性，野兽的凶猛，诸神的能力，人类的思想，植物的繁杂和草根的效能。⑦21所有或隐暗或明显的事，我都知道，因为智慧，万物的工师，教训了我。 (智慧篇 7:17~21) ］
He knew the beginning, the middle and the end of time, the changes of the years and the courses of the ages, the disposition of the stars, the powers of the elements, the nature of animals, the wrath of wild beasts, the force of winds, the difference of plants, the virtues of roots and the thoughts of men.
祂知道时间的开始，中期和结束，岁月的变化和时代的变迁，星星的布置，元素的力量，动物的天性，野兽的愤怒，风的力量，植物的差异，根的美德和人的思想。
All He weighed and counted (Sap. 11, 21), not only that which is literally true of the rational and irrational creatures, but He preordained also all that which is signified mystically by these creatures. But as this comes not within my scope at present, I do not speak of it in this place.
所有的东西都被祂称量和数算过（智慧篇11：21），不仅是理性和非理性受造物在表面意义上的真实，而且天主也预先规定了所有这些受造物所象征的奥秘。 但是由于这目前不在我的讨论范围之内，因此在这里我不再赘述。
［经文：「祢处置一切，原有一定的尺度、数目和衡量。」（智慧书 11：21）］
