2012-2-12 05:15
马丁路德
“The Word was made flesh,”
“But it is true that Christ created the world before he was made man, and yet such a strict unity exists that it is impossible to say different things [of the divinity and the humanity]. ”
* * * * * * * * * * *
“基督徒的确宣称基督照着他的人性说是受造者。... 他的人性不是一个身位，乃是一个性质。”
“XXVIII.
Response: We concede to the Fathers, after their fashion, that christ is called a creature; ... we understand the divine person which assumed human nature . ... Therefore he is not a creature in the old sense of the word.”
* * * * * * * * * * *
11．Te Deum 宣称：“ 当 你取了人 ，将之交于死 ”（When thou tookest man upon the to deliver him）。奥古斯丁也说过同样的话。
12．虽然，正常的情况下应该是说：“ 当 你取了人性（humanity）或取了人的性情（human nature），而交于死 ”。
13．因这缘故，有人能大胆的说：“基督是受造之物”， 因为 明显的 ，基督是被造的。
11. The Symbol [the _Te Deum_ ] proclaims, " When thou tookest man upon thee to deliver him " [Tu ad liberandum suscepturus hominem], and Augustine often does the same.
12. Although the normal way of speaking (as it seems) would be: " When thou tookest humanity , or human nature upon thee to deliver it."
13. Thus some are not afraid to say: Christ is a creature, since an errantly it is said that Christ was created.
“当我们说基督是受造物时，我们的领会是神圣认为所取的人性，并且在领会上，在基督里的受造物并不是主词（连从哲学立场看也不能如此领会），而是穿上的一件东西。基督作为受造的，是与神永不分开的。故此，他之作为“受造物”， 并不是基于旧的意义和思想 。”
1521年，在沃木斯召开会议（Diet of Worms），路德说，“除非是圣经或真理说服我 — 我不接纳教皇和议会的权威。这个就是新教的精神。
“在此希腊文版本最有帮助：‘论到祂儿子，大卫的后裔 所造成的 ；’”
（马丁路德，《罗马书讲义》，Wilhelm Pauck编译，
http://books.google.com/books?id=bXERc8FCmsIC&printsec=frontcover&dq=lectures+on+romans+luther&source=bl&ots=WOQGeny3kT&sig=Zr59ltXbSpOo-4S6B77sxusg3WA&hl=en&ei=FMV9Tf-XGcOAlAfs6dz-BA&sa=X&oi=book_result&ct=result&resnum=6&sqi=2&ved=0CEoQ6AEwBQ#v=onepage&q&f=false
--- 《罗马书讲义》英文版
编者Wilhelm Pauck 在13页做了注释22，“22 Luther used the Pauline commentary of Faber Stapulensis (Epistle Pauli Apostoli. Paris 1512; 2ed ed., 1515). Faber attempted a new translation from Greek to Latin. However, Luther relied chiefly on Laurentius Valla (Annotationes in latinam Novi Testmenti interpretationem, edited by Erasmus: Paris, 1505).”
也就是说，编者Pauck 认为路德并不是直接引用希腊文经文，路德在这里只是辗转引用他人的作品（一部拉丁文的作品）。
路德可能不熟悉希腊文，因而引用他人的作品。或者Laurentius Valla 可能是当时的希腊文权威。
And that we are so filled with “all the fulness of God,” ... we are filled in every way in which He fills, and become full of God , showered with all gifts and grace and filled with His Spirit , ... . In short, that everything that He is and can do, be fully in us and mightily work , that we be completely deified [vergottet] , not that we have a particle or only some pieces of God, but all fulness. ... but here [in faith] the right and closest way to get there is indicated, that you become full of God , that you lack in no thing, but have everything in one heap, that everything that you speak, think, walk, in sum, your whole life be completely divine [Gottisch] .
--Sermon of 1525, WA 17 1:438; “In ipsa,” 54.
( http://www.ctsfw.net/media/pdfs/marquartlutherandtheosis.pdf p197-198)
http://www.dict.cc/english-german/deified.html
http://www.dict.cc/?s=vergottet
vergottete - deified [adjective] [past participle]
http://www.dict.cc/?s=vergotten
vergotten - to deify
http://books.google.com/books?id=bXERc8FCmsIC&printsec=frontcover&dq=Luther:+Lectures+on+Romans+By+Martin+Luther&hl=en&ei=j7KVTpnYC4egtwfa0ICNBw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDEQ6AEwAA#v=onepage&q=seed%20of%20david&f=false
《Luther: Lectures on Romans By Martin Luther》，“Romans Chapter One”，page 13
* page12-13
“The substance, or the object, or (as some say[21n]) the substance of the gospel is Jesus Christ, the son of God, born of the seed of David according to the flesh and now established in power as the King and Lord of all and this according to the Holy Spirit who raised him from the dead. Here the Greek text[22] is most helpful; it reads as follows: “Concerning his Son, made of the seed of David , who was selected or designated, declared, ordained to be the Son of God in power according to the spirit of sanctification by the resurrection from the dead, even Jesus Christ our Lord.” Now as to the details: The gospel deals with “his son,” not with the Son of God as such, but with the incarnate One who was born of the seed of David . ”
http://books.google.com/books?id=DxE9AAAAIAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=david&f=false
《Luthers Vorlesung über den Römerbrief, 1515/1516: Die Scholien》 By Martin Luther, Johannes Ficker; page 10, I. 3,4
* page 9-10
Quia si solum 'per prophetas' diceret, poterat calumniari, quasi qui mortuos allegaret, qui et quorum verba non superessent. Nunc autem exhibet et remittit etiam ad presentes adhuc eorum scripturas. *
De fllio suo, qui factus est ei ex semine David seeundum carnem, qui predestinatus est filius Dei in virtute seeundum spiritum sanetificationis ex resurreotione mortuorum Jhesu Christi [1, 3. 4].
Iste locus nescio si ab ullo sit vere et recte exposi-tus. Antiquis obstitit interpretationis improprietas, recentioribus vero
absentia Spiritus. Tarnen aliorum studiis adiuti audemus et nos salva pietate fidei intellectum exercere. Igitur sensus mihi videtur esse Apostoli, quod materia seu obiectum evanglii seu (ut alii) subiectum sit Jhesus Christus, filius Dei, natus ex semine David seeundum car-nem et nunc constitutus rex et dominus omnium in virtute et hoc seeundum spiritum sanetum, qui suscitavit eum a mortuis.
Ad quod multum iuvat textus Grecus, qui sie habet: 'de filio suo facto ex semine David , destinato sive definito, declarato, ordinato etc. filio Dei in potestate seeundum spiritum sanetifica- tionis ex resurrectione a mortuis, Jhesu Christo domino nostro'. Singula ergo vide.
[22] Faber Stapulensis in seiner Ausgabe der Epistole Pauli Apostoli Paris. 1512 (L. benutzt diese 1. Ausg.) Übersetzt: de filio suo | facto ex semine David seeundum carnem | definito filio dei in potestate | per spiritum sanetitatis | ex resurrectione a mortuis IHESV CHRISTO domino nostro. Destinato braucht Valla (in den Adnotationes in latinam Noui testamenti interpretationem Paris. 1505 f. XXVII; definitus, declaratus hat Faber auch im Kommentar der Stelle. Luther schließt sich in der Beibehaltung der den Worten des Grund- textes (Kord Ttveö^a äYiwcnivris) entsprechenden Fassung der Vulgata Valla f. XXVIb an. Das Lexicon graecolatinum von 1512 (Paris, Bolsec) hat äriwauvTi nicht (auch nicht das Dictümarium graecum, Venet. 1497, auf das jenes zurückgeht).
* Page10
“Singula ergo vide. 'De filio suo' est evangelium non absolute de filio Dei, sed incarnato ex semine David . Et in hoc notatur, quod se exinanivit et infirmus factus, et qui ante omnia fuit et omnia fecit, ipse nunc cepit et factus est. Sed non solum 5 evangelium de humilitate filii Dei loquitur, qua se ipsum exinanivit, immo etiam de gloria et potestate, quam post humilitatem a Deo accepit in humanitate, ita sc, ut sicut filius Dei per humilitatem et exinanitionem sui factus est filius David in carnis infirmitate, ita econtra filius David infirmus secundum carnem nunc rursus constitutus est et declaratus filius Dei in omni potestate et gloria, ut sicut se secundum formam Dei exinanivit | usque in carnis inanita- tem | nascendo in mundum, ita secundum formam servi se implevit usque in plenitudinem divinitatis ascendendo in celum. Et nota proprüssimam locutionem Apostoli. Non ait: qui factus est filius” -- Latin text
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- Jan 4, 2012 8:22 AM
2011年12月21日 上午7:52
路德翻譯做：geboren 被生。
* Luther 1545
Galater 4:4 Da aber die Zeit erfüllet ward, sandte GOtt seinen Sohn, geboren von einem
Weibe und unter das Gesetz getan,
Römer 1:3 von seinem Sohn, der geboren ist von dem Samen Davids nach dem Fleisch
* Luther 1530
Galater 4:4 Da aber die zeyt erfullet wart / sandte Gott seynen son / der da gepo:n ist von eynem weyb / und unter das gesetz gethan /
Römer 1:3 / von seynem son / der ihm gepo:n ist von dem samen David / nach dem fleysch /
* Luther 1525
Galater 4:4 / Da aber die zeyt erfüllet ward / sandte gott seinen sun / der da geboren ist von einem weyb / und under gas gesetz gethan /
Römer 1:3 vo sinem sun / der im geboren ist von dem samen david / nach dem fleysch /
* Luther 1522
Galater 4:4 / Da aber die zeyt erfüllet ward / sandte gott seinen sun / der da geboren ist von einem weyb / und under gas gesetz gethan /
Römer 1:3 vo sinem sun / der im gebo:n ist von dem samen david / nach dem fleysch /
马丁路德
关于路德的两性论文，路德认为，耶稣是受造物，耶稣的人性是受造物，特别指出耶稣有受造物。
13． 因这缘故，有人能大胆的说：“基督是受造之物”， 因为明显的 ，基督是被造的。
13. Thus some are not afraid to say: Christ is a creature, since a errantly it is said that Christ was created.
13. Thus some are not afraid to say: Christ is a creature, since a errantly it is said that Christ was created.
14．约翰福音第一章说：“道成了肉身”。按我们的观念，更合适的说法，应该是“到肉身化了”或“道成了属肉的”。
14. And John 1 says: "The Word was made flesh," when in our judgment it would have been better said, "The Word was incarnate," or "made fleshly."
14. And John 1 says: "The Word was made flesh," when in our judgment it would have been better said, "The Word was incarnate," or "made fleshly."
15． 在这件事上，圣经的表达方式和正统教父的表达方式应做一切的准则。
16． 也可以说，教父们已被承认是正统的，故此他们的表达方式，虽然 我们不宜效法 ，但是还是可以的。23
16. Or rather, many things are allowed even to the fathers who are agreed to be orthodox, which we should not imitate.
25． 当我们说 基督照着他的人性可称为“受造物” ，士闵克非以其蛙兵鼠将（batarchomyomachis）愚昧的嘲笑我们。28
26． 一个无学问的人，一个未受过训练的人，或一个没有常识的人，不知道如何分辨一个带有多种意义的词语。29
27． 要知道，那些以旧的用法解释“基督是受造者”的人士，就是那些认为 基督 仅仅是 受造者 的人士，根本不是基督徒。30
28． 基督徒乃是那些竭力反对从以上的方式了解基督是受造者的人士，而亚流派，正是以上述的方式教训人。31
29．很显然，士闵克非乃是向虚渺之黑暗（empty darkness）狂吠，反对他自己梦想中制造出来的“受造者基督”。32
30． 这些人士忘记了自己是谁，他们一面承认神成为肉身，一面又不敢反对 肉身乃是受造的。
30. And forgetting himself, the man concedes that God was made flesh, though he has not yet dared to deny that flesh is a creature.
56． 既然说：“基督是照着他是人性说”或“基督照着他的人性说”或“基督以他的人性说”或“基督借着人性说”或“基督在他的人性里说”这各种不同的说法，其实都是说明 基督是受造物取了受造之人的样式，或者更直截了当说，既然这些说法都是指 基督的人性就是一个受造物，既然怎样说都是指同一件事，那些想将这不同的说法解成不同观念的冒牌逻辑学专家是应受唾弃的。
56. Thus since these forms of speech–Christ according as he is a man [secundum quod homo], or according to his humanity [secundum humanitatem], or with respect to his humanity [humanitate], or by his humanity [per humanitatem], or in his humanity [in humanitate]–mean nothing else than that he has a creature or has assumed a human creature , or, what is simplest, the humanity of Christ is a creature, the false logicians [pravilogicales] are to be condemned, who give different meanings to different grammatical forms of expression of the same matter.
16. Or rather, many things are allowed even to the fathers who are agreed to be orthodox, which we should not imitate.
25． 当我们说 基督照着他的人性可称为“受造物” ，士闵克非以其蛙兵鼠将（batarchomyomachis）愚昧的嘲笑我们。28
26． 一个无学问的人，一个未受过训练的人，或一个没有常识的人，不知道如何分辨一个带有多种意义的词语。29
27． 要知道，那些以旧的用法解释“基督是受造者”的人士，就是那些认为 基督 仅仅是 受造者 的人士，根本不是基督徒。30
28． 基督徒乃是那些竭力反对从以上的方式了解基督是受造者的人士，而亚流派，正是以上述的方式教训人。31
29．很显然，士闵克非乃是向虚渺之黑暗（empty darkness）狂吠，反对他自己梦想中制造出来的“受造者基督”。32
30． 这些人士忘记了自己是谁，他们一面承认神成为肉身，一面又不敢反对 肉身乃是受造的。
30. And forgetting himself, the man concedes that God was made flesh, though he has not yet dared to deny that flesh is a creature.
56． 既然说：“基督是照着他是人性说”或“基督照着他的人性说”或“基督以他的人性说”或“基督借着人性说”或“基督在他的人性里说”这各种不同的说法，其实都是说明 基督是受造物取了受造之人的样式，或者更直截了当说，既然这些说法都是指 基督的人性就是一个受造物，既然怎样说都是指同一件事，那些想将这不同的说法解成不同观念的冒牌逻辑学专家是应受唾弃的。
56. Thus since these forms of speech–Christ according as he is a man [secundum quod homo], or according to his humanity [secundum humanitatem], or with respect to his humanity [humanitate], or by his humanity [per humanitatem], or in his humanity [in humanitate]–mean nothing else than that he has a creature or has assumed a human creature , or, what is simplest, the humanity of Christ is a creature, the false logicians [pravilogicales] are to be condemned, who give different meanings to different grammatical forms of expression of the same matter.
第二部分—介言
马丁路得于1540年2月28日52关于基督之神性与人性的辩论。
末了，我们要观察教父们的说法。 他们若有任何地方说法不太妥当，我们也应正确的领会他们的话，而不是像教皇党[天主教]所作的，扭曲教父们的话。..... 我们学习赞同教父们的话。 就是不能赞同，我们也饶恕他们。因为没有一个人智慧到一个地步从来不失脚或跌倒，特别是在说话的事上。54
士闵克非不是这样看法，他听见教父们说，基督按着人性说乃是受造物，他就立刻捉住这话，歪曲它并滥用它来达成他的目的。55 就是教父们说了基督按着人性说是受造物，这种说法是可理解的。然而，士闵克非将这话歪曲，指控说：“据这话说， 基督就仅是受造物了。”邪恶的人啊！为何你不附加一句：“ 照着他的神性说，他也是创造主！在这意思控制下，可以说基督是受造物。”56
..... 他们应当加上说，我们是说 基督就着他的人性是受造者，但照着他的神性是创造者。
Finally, we must observe the manner of speaking [phrases] of the holy Fathers. But if they have sometimes spoken ineptly [incommode], it is to be rightly interpreted, not abused, as the papists do, who, having twisted the words of the Fathers, ..... whereas [the Fathers] thought correctly concerning these things, as many of their sayings testify with clearer and more apt expression. Such is the sinful and sacrilegious man who twists the correct sayings of the Fathers. But we learn to agree with the sayings of the Fathers; or if we cannot agree with them, we forgive them, for no man can be so wise that he does not sometimes stumble and fall, especially in speaking, where it is easy to slip.
Schwenkfeld does not see this, and so when he hears the Fathers say that Christ according to his humanity is a creature, at once he seizes on the saying and twists it and abuses it for his own purposes. Even if the Fathers say that Christ according to his humanity is a creature, this could in any event be tolerated; but Schwenkfeld wickedly twists it: “ Therefore Christ is simply a creature.” Why, wicked man, do you not add thatChrist according to his divinity is the Creator? Therefore he was created!
..... He should have added, that we say that Christ is a creature according to his humanity, and the creator according to his divinity.
1．
原因如下：在基督里他的神性与人性联于一人位，在神学上，这两性以性质说，是有分别的， 以人位说，这是没有分别的。它们是不能分的，是两种独特的性质，但同属一不可分的人位，并没有两个人位，然而那个自独特的又是不可分的，故此， 性质是独特的，但人位是不可分的。
But these two natures are distinct in theology, with respect, that is, to the natures, but not with respect to [secundum] the person. For then they are undivided [indistinctae], but two distinct natures, yet belonging to an undivided person [indistinctae personae]. There are not two distinct persons, but what is distinct is undivided [sed sunt distinctae indistinctae], that is, there are distinct（有分别的） natures, but an undivided（不可分离） person（位格）.
马丁路得于1540年2月28日52关于基督之神性与人性的辩论。
末了，我们要观察教父们的说法。 他们若有任何地方说法不太妥当，我们也应正确的领会他们的话，而不是像教皇党[天主教]所作的，扭曲教父们的话。..... 我们学习赞同教父们的话。 就是不能赞同，我们也饶恕他们。因为没有一个人智慧到一个地步从来不失脚或跌倒，特别是在说话的事上。54
士闵克非不是这样看法，他听见教父们说，基督按着人性说乃是受造物，他就立刻捉住这话，歪曲它并滥用它来达成他的目的。55 就是教父们说了基督按着人性说是受造物，这种说法是可理解的。然而，士闵克非将这话歪曲，指控说：“据这话说， 基督就仅是受造物了。”邪恶的人啊！为何你不附加一句：“ 照着他的神性说，他也是创造主！在这意思控制下，可以说基督是受造物。”56
..... 他们应当加上说，我们是说 基督就着他的人性是受造者，但照着他的神性是创造者。
Finally, we must observe the manner of speaking [phrases] of the holy Fathers. But if they have sometimes spoken ineptly [incommode], it is to be rightly interpreted, not abused, as the papists do, who, having twisted the words of the Fathers, ..... whereas [the Fathers] thought correctly concerning these things, as many of their sayings testify with clearer and more apt expression. Such is the sinful and sacrilegious man who twists the correct sayings of the Fathers. But we learn to agree with the sayings of the Fathers; or if we cannot agree with them, we forgive them, for no man can be so wise that he does not sometimes stumble and fall, especially in speaking, where it is easy to slip.
Schwenkfeld does not see this, and so when he hears the Fathers say that Christ according to his humanity is a creature, at once he seizes on the saying and twists it and abuses it for his own purposes. Even if the Fathers say that Christ according to his humanity is a creature, this could in any event be tolerated; but Schwenkfeld wickedly twists it: “ Therefore Christ is simply a creature.” Why, wicked man, do you not add thatChrist according to his divinity is the Creator? Therefore he was created!
..... He should have added, that we say that Christ is a creature according to his humanity, and the creator according to his divinity.
1．
原因如下：在基督里他的神性与人性联于一人位，在神学上，这两性以性质说，是有分别的， 以人位说，这是没有分别的。它们是不能分的，是两种独特的性质，但同属一不可分的人位，并没有两个人位，然而那个自独特的又是不可分的，故此， 性质是独特的，但人位是不可分的。
But these two natures are distinct in theology, with respect, that is, to the natures, but not with respect to [secundum] the person. For then they are undivided [indistinctae], but two distinct natures, yet belonging to an undivided person [indistinctae personae]. There are not two distinct persons, but what is distinct is undivided [sed sunt distinctae indistinctae], that is, there are distinct（有分别的） natures, but an undivided（不可分离） person（位格）.
“The Word was made flesh,”
“But it is true that Christ created the world before he was made man, and yet such a strict unity exists that it is impossible to say different things [of the divinity and the humanity]. ”
* * * * * * * * * * *
“基督徒的确宣称基督照着他的人性说是受造者。... 他的人性不是一个身位，乃是一个性质。”
“XXVIII.
Response: We concede to the Fathers, after their fashion, that christ is called a creature; ... we understand the divine person which assumed human nature . ... Therefore he is not a creature in the old sense of the word.”
* * * * * * * * * * *
11．Te Deum 宣称：“ 当 你取了人 ，将之交于死 ”（When thou tookest man upon the to deliver him）。奥古斯丁也说过同样的话。
12．虽然，正常的情况下应该是说：“ 当 你取了人性（humanity）或取了人的性情（human nature），而交于死 ”。
13．因这缘故，有人能大胆的说：“基督是受造之物”， 因为 明显的 ，基督是被造的。
11. The Symbol [the _Te Deum_ ] proclaims, " When thou tookest man upon thee to deliver him " [Tu ad liberandum suscepturus hominem], and Augustine often does the same.
12. Although the normal way of speaking (as it seems) would be: " When thou tookest humanity , or human nature upon thee to deliver it."
13. Thus some are not afraid to say: Christ is a creature, since an errantly it is said that Christ was created.
“当我们说基督是受造物时，我们的领会是神圣认为所取的人性，并且在领会上，在基督里的受造物并不是主词（连从哲学立场看也不能如此领会），而是穿上的一件东西。基督作为受造的，是与神永不分开的。故此，他之作为“受造物”， 并不是基于旧的意义和思想 。”
1521年，在沃木斯召开会议（Diet of Worms），路德说，“除非是圣经或真理说服我 — 我不接纳教皇和议会的权威。这个就是新教的精神。
“在此希腊文版本最有帮助：‘论到祂儿子，大卫的后裔 所造成的 ；’”
（马丁路德，《罗马书讲义》，Wilhelm Pauck编译，
http://books.google.com/books?id=bXERc8FCmsIC&printsec=frontcover&dq=lectures+on+romans+luther&source=bl&ots=WOQGeny3kT&sig=Zr59ltXbSpOo-4S6B77sxusg3WA&hl=en&ei=FMV9Tf-XGcOAlAfs6dz-BA&sa=X&oi=book_result&ct=result&resnum=6&sqi=2&ved=0CEoQ6AEwBQ#v=onepage&q&f=false
--- 《罗马书讲义》英文版
编者Wilhelm Pauck 在13页做了注释22，“22 Luther used the Pauline commentary of Faber Stapulensis (Epistle Pauli Apostoli. Paris 1512; 2ed ed., 1515). Faber attempted a new translation from Greek to Latin. However, Luther relied chiefly on Laurentius Valla (Annotationes in latinam Novi Testmenti interpretationem, edited by Erasmus: Paris, 1505).”
也就是说，编者Pauck 认为路德并不是直接引用希腊文经文，路德在这里只是辗转引用他人的作品（一部拉丁文的作品）。
路德可能不熟悉希腊文，因而引用他人的作品。或者Laurentius Valla 可能是当时的希腊文权威。
And that we are so filled with “all the fulness of God,” ... we are filled in every way in which He fills, and become full of God , showered with all gifts and grace and filled with His Spirit , ... . In short, that everything that He is and can do, be fully in us and mightily work , that we be completely deified [vergottet] , not that we have a particle or only some pieces of God, but all fulness. ... but here [in faith] the right and closest way to get there is indicated, that you become full of God , that you lack in no thing, but have everything in one heap, that everything that you speak, think, walk, in sum, your whole life be completely divine [Gottisch] .
--Sermon of 1525, WA 17 1:438; “In ipsa,” 54.
( http://www.ctsfw.net/media/pdfs/marquartlutherandtheosis.pdf p197-198)
http://www.dict.cc/english-german/deified.html
http://www.dict.cc/?s=vergottet
vergottete - deified [adjective] [past participle]
http://www.dict.cc/?s=vergotten
vergotten - to deify
http://books.google.com/books?id=bXERc8FCmsIC&printsec=frontcover&dq=Luther:+Lectures+on+Romans+By+Martin+Luther&hl=en&ei=j7KVTpnYC4egtwfa0ICNBw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDEQ6AEwAA#v=onepage&q=seed%20of%20david&f=false
《Luther: Lectures on Romans By Martin Luther》，“Romans Chapter One”，page 13
* page12-13
“The substance, or the object, or (as some say[21n]) the substance of the gospel is Jesus Christ, the son of God, born of the seed of David according to the flesh and now established in power as the King and Lord of all and this according to the Holy Spirit who raised him from the dead. Here the Greek text[22] is most helpful; it reads as follows: “Concerning his Son, made of the seed of David , who was selected or designated, declared, ordained to be the Son of God in power according to the spirit of sanctification by the resurrection from the dead, even Jesus Christ our Lord.” Now as to the details: The gospel deals with “his son,” not with the Son of God as such, but with the incarnate One who was born of the seed of David . ”
http://books.google.com/books?id=DxE9AAAAIAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=david&f=false
《Luthers Vorlesung über den Römerbrief, 1515/1516: Die Scholien》 By Martin Luther, Johannes Ficker; page 10, I. 3,4
* page 9-10
Quia si solum 'per prophetas' diceret, poterat calumniari, quasi qui mortuos allegaret, qui et quorum verba non superessent. Nunc autem exhibet et remittit etiam ad presentes adhuc eorum scripturas. *
De fllio suo, qui factus est ei ex semine David seeundum carnem, qui predestinatus est filius Dei in virtute seeundum spiritum sanetificationis ex resurreotione mortuorum Jhesu Christi [1, 3. 4].
Iste locus nescio si ab ullo sit vere et recte exposi-tus. Antiquis obstitit interpretationis improprietas, recentioribus vero
absentia Spiritus. Tarnen aliorum studiis adiuti audemus et nos salva pietate fidei intellectum exercere. Igitur sensus mihi videtur esse Apostoli, quod materia seu obiectum evanglii seu (ut alii) subiectum sit Jhesus Christus, filius Dei, natus ex semine David seeundum car-nem et nunc constitutus rex et dominus omnium in virtute et hoc seeundum spiritum sanetum, qui suscitavit eum a mortuis.
Ad quod multum iuvat textus Grecus, qui sie habet: 'de filio suo facto ex semine David , destinato sive definito, declarato, ordinato etc. filio Dei in potestate seeundum spiritum sanetifica- tionis ex resurrectione a mortuis, Jhesu Christo domino nostro'. Singula ergo vide.
[22] Faber Stapulensis in seiner Ausgabe der Epistole Pauli Apostoli Paris. 1512 (L. benutzt diese 1. Ausg.) Übersetzt: de filio suo | facto ex semine David seeundum carnem | definito filio dei in potestate | per spiritum sanetitatis | ex resurrectione a mortuis IHESV CHRISTO domino nostro. Destinato braucht Valla (in den Adnotationes in latinam Noui testamenti interpretationem Paris. 1505 f. XXVII; definitus, declaratus hat Faber auch im Kommentar der Stelle. Luther schließt sich in der Beibehaltung der den Worten des Grund- textes (Kord Ttveö^a äYiwcnivris) entsprechenden Fassung der Vulgata Valla f. XXVIb an. Das Lexicon graecolatinum von 1512 (Paris, Bolsec) hat äriwauvTi nicht (auch nicht das Dictümarium graecum, Venet. 1497, auf das jenes zurückgeht).
* Page10
“Singula ergo vide. 'De filio suo' est evangelium non absolute de filio Dei, sed incarnato ex semine David . Et in hoc notatur, quod se exinanivit et infirmus factus, et qui ante omnia fuit et omnia fecit, ipse nunc cepit et factus est. Sed non solum 5 evangelium de humilitate filii Dei loquitur, qua se ipsum exinanivit, immo etiam de gloria et potestate, quam post humilitatem a Deo accepit in humanitate, ita sc, ut sicut filius Dei per humilitatem et exinanitionem sui factus est filius David in carnis infirmitate, ita econtra filius David infirmus secundum carnem nunc rursus constitutus est et declaratus filius Dei in omni potestate et gloria, ut sicut se secundum formam Dei exinanivit | usque in carnis inanita- tem | nascendo in mundum, ita secundum formam servi se implevit usque in plenitudinem divinitatis ascendendo in celum. Et nota proprüssimam locutionem Apostoli. Non ait: qui factus est filius” -- Latin text
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2011年12月21日 上午7:52
路德翻譯做：geboren 被生。
* Luther 1545
Galater 4:4 Da aber die Zeit erfüllet ward, sandte GOtt seinen Sohn, geboren von einem
Weibe und unter das Gesetz getan,
Römer 1:3 von seinem Sohn, der geboren ist von dem Samen Davids nach dem Fleisch
* Luther 1530
Galater 4:4 Da aber die zeyt erfullet wart / sandte Gott seynen son / der da gepo:n ist von eynem weyb / und unter das gesetz gethan /
Römer 1:3 / von seynem son / der ihm gepo:n ist von dem samen David / nach dem fleysch /
* Luther 1525
Galater 4:4 / Da aber die zeyt erfüllet ward / sandte gott seinen sun / der da geboren ist von einem weyb / und under gas gesetz gethan /
Römer 1:3 vo sinem sun / der im geboren ist von dem samen david / nach dem fleysch /
* Luther 1522
Galater 4:4 / Da aber die zeyt erfüllet ward / sandte gott seinen sun / der da geboren ist von einem weyb / und under gas gesetz gethan /
Römer 1:3 vo sinem sun / der im gebo:n ist von dem samen david / nach dem fleysch /
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