推 ieoboy: 简单来说，子的人性是在创世前父预定所造，并在父ㄧ切预定 03/11 01:05 → ieoboy: 创造以先，而後在马利亚腹中取了人性(人性纳入神性)，并进 03/11 01:05 → ieoboy: 入肉身成为人的样式。 03/11 01:05 我觉得还是以’两种时间观’来阐述比较清楚：从神永远救赎的计画－经论的角度而言， 基督的人性是在创世之前就被造了，因此是第一个被造之物。但是从人类的历史观点而言 ，基督是在２０００前成孕的时候，由圣灵在玛利亚腹中创造了一个人性（参考约翰欧文 ＜圣灵论＞），进而取之。 推 ieoboy: 所以箴8:22 way(造作)的原意是否就是指造物，就很重要， 03/11 07:05 → ieoboy: 老鱼弟兄有相关资料吗？ 03/11 07:05 Strong’s原文码就很清楚. way的原文是: derek deh'-rek From H1869; a road (as trodden); figuratively a course of life or mode of action, often adverbially: - along, away, because of, + by, conversation, custom, [east-] ward, journey, manner, passenger, through, toward, [high-] [path-] way [-side], whither [-soever]. 它的字根是: daak daw-rak A primitive root; to tread; by implication to walk; also to string a bow (by treading on it in bending): - archer, bend, come, draw, go (over), guide, lead (forth), thresh, tread (down), walk. darak的意思是一条线;可以被用为走路,或为弓上弦.到了derek,就变成一条马路;并可被 用来生命的过程或行为的方式.换句话说,这个字具有一种先後次序,或一连串发生的事件 的意思.例如john gill的解释则是:"as he was "in the beginning of his way" of creation, when he went forth in his wisdom and power, and created all things;" 明显的,way跟道做为创造时神的智慧和能力有关.Gill还说:" and "in the beginning of his way" of grace, which was before his way of creation"这则是把way与恩典连 系起来,但是,时间点仍然在creation之前. 但是若您回去看经文,您会发现这处经文用了两个条件来肯定这个时间点在创造前: Pro 8:22 The LORD possessed me (1)in the beginning of his way, before (2)his works of old. 另外,亚他那修在<Four Orations>2.22.51说到: 51 (continued). For the passage in the Proverbs, as I have said before, signifies, not the Essence, but the manhood of the Word; for if He says that He was created ‘for the works,’ He shews His intention of signifying, not His Essence, but the Economy which took place ‘for His works,’ which comes second to being. For things which are in formation and creation are made specially that they may be and exist2541, and next they have to do whatever the Word bids them, as may be seen in the case of all things. For Adam was created, not that He might work, but that first he might be man; for it was after this that he received the command to work. And Noah was created, not because of the ark, but that first he might exist and be a man; for after this he received commandment to prepare the ark. And the like will be found in every case on inquiring into it;—thus the great Moses first was made a man, and next was entrusted with the government of the people. Therefore here too we must suppose the like; for thou seest, that the Word is not created into existence, but, ‘In the beginning was the Word,’ and He is afterwards sent ‘for the works’ and the Economy towards them. For before the works were made, the Son was ever, nor was there yet need that He should be created; but when the works were created and need arose afterwards of the Economy for their restoration, then it was that the Word took upon Himself this condescension and assimilation to the works; which He has shewn us by the word ‘He created.’ And through the Prophet Isaiah willing to signify the like, He says again: ‘And now thus saith the Lord, who formed me from the womb to be His servant, to gather together Jacob unto Him and Israel, I shall be brought together and be glorified before the Lord2542 （继续）如同我前面已经说过的，箴言中的经文并不是指道的素质，而是祂的人性；因为 若祂（父）说祂（子）乃是为了‘作品（works）’被造，祂想要表明祂的动机并不是要 表达祂的素质，而是那个‘为了祂作品的缘故’而随後产生的经纶（Economy）。凡被塑 造和创造的万物都是特别为了它们的存在而被制造的，好叫它们能够执行道所吩咐他们的 ，我们在万物中都能够清楚的看见这点。亚当的被造并不是为了他能够做工，而是让他先 成为一个人；而是在这之後，祂才领受命令做工。诺亚并不是因方舟被造，而是祂能够先 成为一个人，然後再领受预备方舟的命令。在我们查考的每一件事例都是如此；--伟大的 摩西先被造为一个人，接着才被托付管理百姓的职责。所以，在此我们也得如此假设；要 你们也看见了，道不是被造而存有，而是‘太初有道，’之後祂才‘为了作品’和向着我 们的经纶（Economy）的缘故，被差遣。在作品被造之前，子就是永远的，并没有任何创 造祂的需要；而是当作品被造的时候，才产生为了恢复它们而有的经纶。接着，道自己屈 尊成为与作品一样的；这就是他用‘祂造了’这句话要告诉我们的意思。先知以赛亚也是 这样说：‘如今，那位在母腹中塑造我为祂仆人的耶和华说，要聚集雅各和以色列归於祂 ，我要聚拢他们，并在耶和华前荣耀他们（译者：根据英文重译）。’ 在2.22.53里面,他又说: 53. ‘He created’ then and ‘He formed’ and ‘He set,’ having the same meaning, do not denote the beginning of His being, or of His essence as created, but His beneficent renovation which came to pass for us. Accordingly, though He thus speaks, yet He taught also that He Himself existed before this, when He said, ‘Before Abraham came to be, I am2549;’ and ‘when He prepared the heavens, I was present with Him;’ and ‘I was with Him disposing things2550.’ And as He Himself was before Abraham came to be, and Israel had come into being after Abraham, and plainly He exists first and is formed afterwards, and His forming signifies not His beginning of being but His taking manhood, wherein also He collects together the tribes of Israel; so, as ‘being always with the Father,’ He Himself is Framer of the creation, and His works are evidently later than Himself, and ‘He created’ signifies, not His beginning of being, but the Economy which took place for the works, which He effected in the flesh. For it became Him, being other than the works, nay rather their Framer, to take upon Himself their renovation2551, that, whereas He is created for us, all things may be now created in Him. For when He said ‘He created,’ He forthwith added the reason, naming ‘the works,’ that His creation for the works might signify His becoming man for their renovation. And this is usual with divine Scripture2552; for when it signifies the fleshly origination of the Son, it adds also the cause2553 2549 John viii. 58. for which He became man; but when he speaks or His servants declare anything of His Godhead, all is said in simple diction, and with an absolute sense, and without reason being added. For He is the Father’ s Radiance; and as the Father is, but not for any reason, neither must we seek the reason of that Radiance. Thus it is written, ‘In the beginning was the Word, and the Word was with God, and the Word was God 2554;’ and the wherefore it assigns not2555; but when ‘the Word was made flesh2556,’ then it adds the reason why, saying, ‘And dwelt among us.’ And again the Apostle saying, ‘Who being in the form of God,’ has not introduced the reason, till ‘He took on Him the form of a servant;’ for then he continues, ‘He humbled Himself unto death, even the death of the cross2557 ‘祂造了’和‘祂塑造了’和‘祂设立了’都有同样的意义，不是意指祂存有的开始，或 祂的素质是被造的，而是祂临到我们的恩慈和新样（renovation）。同理，虽然祂这样说 ，然而祂也教导祂自己存在於这一切之前，当祂说‘还没有亚伯拉罕就有我；’和‘祂立 高天，我在那里；’和‘我与祂一同布置万物（译者：根据英文重译）。’如同祂自己是 在亚伯拉罕之前，而以色列是在亚伯拉罕之後，明显的祂乃是先存在，再被塑造。而祂的 被塑造不是指祂的存有有一个开始，而是祂取了人性。在其中，祂也聚集了以色列的众支 派。这就是‘永远与父同在（being always with the Father）。’祂自己就是万有的塑 造者，祂的作品显然在祂之後，而‘祂造了’并不是代表祂存有的开始，而是为了这些作 品而有的经纶，就是祂在肉身中所完成的。这就是祂，与作品不同，而是它们的塑造者亲 自取了它们的新样，好叫尽管祂为了我们的缘故被造，万有如今能够在祂里面被造。因为 当祂说‘祂造了’的时候，祂继续用‘作品’解释，好叫祂为了作品的创造，能够被当做 是祂为了祂创造的缘故，而成为人。当圣经论及子肉身的组织的时候，也常常这样讲，它 往往也加上，其原因乃是祂的成为人；但是，当他或祂的仆人有任何关於祂的神格的宣告 的时候，都是带着绝对的含义，没有任何其他的理由，往同一个方向论述。因为祂是父的 光辉；就如同父是光辉一样，这是毋庸置疑的，我们也不能质疑光辉的存在。所以，经上 记着，‘太初有道，道与神同在，道就是神；’故此圣经并没有单单说‘道成了肉身’， 而是再加上一个原因，说，‘住在我们中间。’使徒也说，‘他本有神的形像’的时候， 并没有给出理由，直到‘取了奴仆的形像，’他继续，‘自己卑微，存心顺服，以至於死 ，且死在十字架上；’乃是为了这个缘故，祂成为肉身，并取了奴仆的形像。 在2.21.57里面,他这样说: 57. For had He been a creature, He had not said, ‘He begets me,’ for the creatures are from without, and are works of the Maker; but the Offspring is not from without nor a work, but from the Father, and proper to His Essence. Wherefore they are creatures; this God’s Word and Only-begotten Son. For instance, Moses did not say of the creation, ‘In the beginning He begat,’ nor ‘In the beginning was,’ but ‘In the beginning God created the heaven and the earth2581.’ Nor did David say in the Psalm, ‘Thy hands have “ begotten me,”’ but ‘made me and fashioned me2582,’ everywhere applying the word ‘made’ to the creatures. But to the Son contrariwise; for he has not said ‘I made,’ but ‘I begat2583,’ and ‘He begets me,’ and ‘My heart uttered a good Word2584.’ And in the instance of the creation, ‘In the beginning He made;’ but in the instance of the Son, ‘In the beginning was the Word2585.’ And there is this difference, that the creatures are made upon the beginning, and have a beginning of existence connected with an interval; wherefore also what is said of them, ‘In the beginning He made,’ is as much as saying of them, ‘From the beginning He made:’—as the Lord, knowing that which He had made, taught, when He silenced the Pharisees, with the words, ‘He which made them from the beginning, made them male and female2586 2581 Gen. i. 1. ;’ for from some beginning, when they were not yet, were originate things brought into being and created. This too the Holy Spirit has signified in the Psalms, saying, ‘Thou,Lord, at the beginning hast laid the foundation of the earth 2587;’ and again, ‘O think upon Thy congregation which Thou hast purchased from the beginning2588;’ now it is plain that what takes place at the beginning, has a beginning of creation, and that from some beginning God purchased His congregation. And that ‘In the beginning He made,’ from his saying ‘made,’ means ‘began to make,’ Moses himself shews by saying, after the completion of all things, ‘And God blessed the seventh day and sanctified it, because that in it He had rested from all His work which God began to make2589.’ Therefore the creatures began to be made; but the Word of God, not having beginning of being, certainly did not begin to be, nor begin to come to be, but was ever. And the works have their beginning in their making, and their beginning precedes their coming to be; but the Word, not being of things which come to be, rather comes to be Himself the Framer of those which have a beginning. And the being of things originate is measured by their becoming2590, and from some beginning does God begin to make them through the Word, that it may be known that they were not before their origination; but the Word has His being, in no other beginning2591 than the Father, whom2592 祂并没有称祂之为被造之物为‘祂生了我，’因为被造之物是从虚无来的，是造作者的作 品；然而流出并不是从虚无来的，也不是一个作品，而是从父而来的，也具有祂的素质。 因着它们都是被造之物；而这位乃是神的道和独生子。例如，摩西论及被造的时候，并不 是说，‘太初祂生了（In the beginning He beget），’也不是说，‘太初就有（In the beginning was），’而是‘起初，神造了天地。’大卫在诗篇中并不是说，‘你的 手“生了我”，’而是‘制造了我，建立我，’每处都把‘造（made）’字用在被造之物 身上。然而子却不一样；因为祂不是说‘我造了，’而是‘我生了，’和‘祂生了我，’ 和‘我的心涌出美道（译者：根据英文重译）。’对受造之物，‘起初祂造了；’然而， 对子（Son），‘太初有道。’这就是分别。被造之物乃是在起初被造的，它们都有一个 存在的开始，并连於一个存在的限期；因此，经上论到它们也说，‘起初祂造了，’对它 们说的就是这麽多，‘从起初，祂造了；’—作为主，祂知道祂所造的，祂用下面的话让 法利赛人闭口无声，‘那起初造人的，是造男造女；’当他们还不存在的时候，就有有起 源的事物被造而存在。这也是在诗篇中预表的圣灵，说，‘你起初立了地的根基；’又说 ，‘记念你古时所得来的会众，就是你所赎的；’很明显的，在太初发生的就是被造之物 的开始，而在太初的某个时间点，神赎回了祂的会众。根据他说的‘造（made）’（的意 义），那句‘起初祂造了’的意思乃是‘开始创造（began to make）。’在完成万物的 创造後，摩西自己说，‘神赐福给第七日，定为圣日；因为在这日，神歇了他一切创造的 工，就安息了。’故此，万物开始被造；而神的道没有存在的开始，当然就不会开始存在 ，也不会开始来到世上，而是永远的。作品被造的时候都有一个开始，它们的开始带进它 们的存有；而道不是那些开始存有的事物，而是以有开始之万物的塑造者的身份来到世上 。有起源之事物乃是根据它们的成为（译者：指从无而成为有），在太初的某个时间点上 ，神开始借由道创造它们，好让众人知道在它们的起源前，它们是不存在的。而道的存有 乃是在父里面，没有别的起源。他们同意父是无始的，那麽祂（子）在父里面也同样是无 始的。祂是父的流出，不是一个被造之物。 还有, 60. And that creature and offspring are not the same, but differ from each other in nature and the signification of the words, the Lord Himself shews even in the Proverbs. For having said, ‘The Lord created me a beginning of His ways;’ He has added, ‘But before all the hills He begat me.’ If then the Word were by nature and in His Essence2607 a creature, and there were no difference between offspring and creature, He would not have added, ‘He begat me,’ but had been satisfied with ‘He created,’ as if that term implied ‘He begat;’ but, as it is, after saying, ‘He created me a beginning of His ways for His works,’ He has added, not simply ‘begat me,’ but with the connection of the conjunction ‘But,’ as guarding thereby the term ‘created,’ when he says, ‘But before all the hills He begat me.’ For ‘begat me’ succeeding in such close connection to ‘created me,’ makes the meaning one, and shews that ‘created’ is said with an object2608, but that ‘begat me’ is prior to ‘created me.’ For as, if He had said the reverse, ‘The Lord begat me,’ and went on, ‘But before the hills He created me,’ ‘ created’ would certainly precede ‘begat,’ so having said first ‘created,’ and then added ‘But before all the hills He begat me,’ He necessarily shews that ‘begat’ preceded ‘created.’ For in saying, ‘Before all He begat me,’ He intimates that He is other than all things; it having been shewn to be true2609 in an earlier part of this book, that no one creature was made before another, but all things originate subsisted at once together upon one and the same command2610. Therefore neither do the words which follow ‘created,’ also follow ‘begat me;’ but in the case of ‘created’ is added ‘beginning of ways,’ but of ‘begat me,’ He says not, ‘He begat me as a beginning,’ but ‘before all He begat me.’ But He who is before all is not a beginning of all, but is other than all2611; but if other than all (in which ‘all’ the beginning of all is included), it follows that He is other than the creatures; and it becomes a clear point, that the Word, being other than all things and before all, afterwards is created ‘a beginning of the ways for works,’ because He became man, that, as the Apostle has said, He who is the ‘Beginning’ and ‘First-born from the dead, in all things might have the preeminence2612 甚至在箴言中，主自己都表明被造之物和流出在本质和所使用的语言都是不同的。祂说了 ，‘耶和华造了我，作为造化的起头’後，又加上，‘小山未有之先，祂生了我（译者： 根据英文重译）。’若道在祂的素质中，其本质是一个被造之物，那麽流出和被造之物间 就没有分别了。祂也没有必要加上‘祂生了（我），’用‘祂造了’也就够了（译者：亚 他那修在此描述的是希腊文原文的文法，）就好像那个字（译者：祂造了）是指‘祂生了 ’一样。然而事实是，祂在说完‘耶和华造了我，作为造化的起头’後，又不单单加上， ‘生了我’，还在说‘小山未有之先，祂生了我’的时候，加上了个介词‘但，’以此保 证‘造了’这个字。因为‘生了我’是如此紧紧的接续在‘造了我’之後，这让它们有同 一个意思，并表明‘造了（created）’有一个宾语，而‘生了我’乃是在‘造了我’之 前。这就好像祂是倒过来说的，先说‘主生了我，’然後才说‘小山未有之先，祂造了我 （But before the hills He created me）’。‘被造’当然在‘出生’之前，才能先说 ‘造了，’然後再加上‘小山未有之先，祂生了我’祂必须表明‘生了’乃是在‘造了’ 之後。因为，说‘在万有之前祂生了我（Before all He begat me），’祂暗示祂与其他 的万物是不同的。而这本书前面所展现的也都是真实的，就是没有任何的被造之物能够在 其他的被造之物前被造。而万有乃是在同一个指令下，一同开始存在。故此，那些在‘造 了’之後的话，并不是在‘生了我’之後。而是在‘造了’後面加上‘造化的起头，’在 ‘生了我’後面，祂不是说‘生了我作为起头（He begat me as a beginning），’而是 ‘在万有之先就生了我（before all He begat me）。’而在万有之先的祂并不是万有的 起头，乃是与万有不同的；若祂与万有不同（这里的‘万有’也包括了万有的起头），那 麽祂就与被造之物不同。这就成为一个非常清楚的重点，就是与万有不同、并在万有之先 的道，乃是在之後被造为‘造化的起头，’因为祂成为了人。这就是使徒所说的，祂乃是 ‘起头’和‘从死人首生的（First-born from the dead），使他可以在凡事上居首位。 ’ 61. Such then being the difference between ‘created’ and ‘begat me,’ and between ‘beginning of ways’ and ‘before all,’ God, being first Creator, next, as has been said, becomes Father of men, because of His Word dwelling in them. But in the case of the Word the reverse; for God, being His Father by nature, becomes afterwards both His Creator and Maker, when the Word puts on that flesh which was created and made, and becomes man. For, as men, receiving the Spirit of the Son, become children through Him, so the Word of God, when He Himself puts on the flesh of man, then is said both to be created and to have been made. If then we are by nature sons, then is He by nature creature and work; but if we become sons by adoption and grace, then has the Word also, when in grace towards us He became man, said, ‘The Lord created me.’ And in the next place, when He put on a created nature and became like us in body, reasonably was He therefore called both our Brother and ‘First-born2613.’ For though it was after us2614 这就是在‘造了’和‘生了我’，‘造化的起头’和‘万有之先’的不同，神，先是创造 者，然後因着祂的道住在人里面，而被成为人的父（Father）。然而，在道的身上就相反 ；因为神，在本质上是祂的父，之後，在道披上了那个为祂而造而制造的肉身，成为人的 时候，却成为了祂的创造者（Creator）和制造者（Maker）。如同人类接受了儿子的灵後 ，借由祂成为儿女一样，神的道在披上人的肉身的时候，也被称为被造（created）的和 被制造的（have been made）。若我们从本质上而言都是儿子，那麽祂从本质上而言，就 成了被造之物和作品。当在恩典中他向着我们成为人，并说，‘耶和华造了我（the Lord created me）’的时候，若我们借由认养和恩典成为儿子（sons），道岂不也是一 样。接着，当祂披上了被造的本性而在身体中成为与我们一样的，祂当然应当被称为（我 们的）弟兄和‘首生的（Frist-born）。’虽然祂是照着我们，为我们被造为人，并在身 体的外观上成为我的的弟兄，然而，祂仍然被称为，也是我们中‘首生的（Frist-born） 。’因为世人都在亚当的过犯中失丧了，祂的肉体乃是第一个被救赎和被释放的，而成为 道的身体。从此以後，我们就能够与它合并（incorporate）并照着它的样式得救（译者 ：请读者参考《基督教要义》中关於信徒与基督人性联合，以至於得救的部分）。因为在 它里面，主成为我们前往天国（Kingdom of Heaven）和祂自己之父的向导，说‘我就是 道路，’和‘（我就是）门，’和‘借由我都要进入。’故此祂也被称为‘从死人中首生 的，’不是因为祂在我们之前就死了，而是为我们必须先死过。然而因为为了我们经过死 并废除死，作为人，祂也是第一个复活的，为了我们的缘故复活了祂自己的身体。在祂复 活以後，我们也要从祂复活，因为祂在死後没多久就复活了。 2.22.80是这样说, 80. Moreover, that the Son should be speaking of the impress that is within us as if it were 2760Himself, should not startle any one, considering (for we must not shrink from repetition 2764) that, when Saul was persecuting the Church, in which was His impress and image, He said, as if He were Himself under persecution, ‘Saul, why persecutest thou Me2765?’ Therefore (as has been said), as, supposing the impress itself of Wisdom which is in the works had said, ‘The Lord created me for the works,’ no one would have been startled, so, if He, the True and Framing Wisdom, the Only-begotten Word of God, should use what belongs to His image as about Himself, namely, ‘The Lord created me for the works,’ let no one, overlooking the wisdom created in the world and in the works, think that ‘He created’ is said of the Substance of the Very2766 Wisdom, lest, diluting the wine with water2767, he be judged a defrauder of the truth. For It is Creative and Framer; but Its impress is created in the works, as the copy of the image. And He says, ‘Beginning of ways,’ since such wisdom becomes a sort of beginning. and, as it were, rudiments of the knowledge of God; for a man entering, as it were, upon this way first, and keeping it in the fear of God (as Solomon says2768, ‘The fear of the Lord is the beginning of wisdom’), then advancing upwards in his thoughts and perceiving the Framing Wisdom which is in the creation, will perceive in It also Its Father2769, as the Lord Himself has said, ‘He that hath seen Me, hath seen the Father,’ and as John writes, ‘He who acknowledgeth the Son, hath the Father also2770.’ And He says, ‘Before the world He founded me2771 弛b者﹜b丐m应当被称为那个弛c我们里面的弛m闲i﹜b伸悧▓那个弛m闲i揣o洽p祂一样﹜b没有丐i应该丐k惊 片ゥ▁想想（因为我们不介楷o弛b重复）﹜b当扫罗饰h迫那弛c其中有祂的弛m闲i岷n形闲i的教会之 时﹜b祂说﹜b‘扫罗﹜j坎b为什﨣m饰h迫我﹜i’揣o弛o像自己被饰h迫丐g一样﹜d洽h此（伸悧▓哈f面已腺h 说饰m的）﹜b即若智惮涨L象本身乃是在作品中，并说‘主造了我作为造化的起头,’没有 人应该大惊小怪，就好像祂，真实和塑造万有的智戚▁神独生的饰e应该把那个属於祂的像 （的名词）当做自己的﹜b也揣o洽p﹜b‘失e造丐g我作为造化的起头,’坎p让任何丐i高估丐g被创 造弛c世界岷n作品中的智戚A认为‘祂造了’是被用来称呼那位智惮渗挤銵▁除哈e失m想把酒 掺上水﹜b那麽失m揣o会被当做真痕熄B骗者被审判。祂（智戚^丐e洽p创造者岷n塑造者﹜g窖n而 祂的弛m闲i（▏▋▓r▅ss）被造於作品之中﹜b揣o像洽p像（▏▋▁▇▅）的副本（▃▉▓y）一样﹜d祂说﹜b ‘造化的起头﹜b’丐e洽p因为郭p样的智怜足鬲Y种的开始。也是对於神之认识的初阶，好让 人先进入这条道路，保持对神的敬畏（如同所罗门说的，‘敬畏神是智惮熄}端’）﹜b又 弛c失m的思想中长闲j（▁▄v▁▊▃▅）﹜b弛o察觉弛c创造中塑造万物的智戚A也在其中察觉到它的 父，即使主自己也说，‘互搢ㄖ琲满▁揣o洽p看见父丐g﹜b’约翰也慰h到﹜b‘予蚖{子的，连 父都有了。’祂说，‘在世界之前祂建立了我，’因着它的印象作品能够安定并存到永远 。任何人当听到智扑Q造於作品中的时候﹜b不迫o认为真智戚A神的儿子，其本质是被造之 物。祂也觉得有必要加上，‘在大山之先，在世界之先，在众水之先，在小山之先，祂生 了我，’说‘在被造之先’（祂把一切的被造之物都包括在这下面），祂就能够表明，根 据素质，祂不是与那些作品一同被造的。因为，若祂‘为了作品（for the works）’的 缘故被造，却又在它们之先，祂的存在必然是在祂被造之前。那麽，祂的本质和素质不是 一个被造之物。然而，就如同祂自己加上的，（祂乃是）一个流出（Offspring）。在被 造之物和流出间的不同，两者本质的相异，都已经在前面解释过了。 ================================================== 这是我手中比较清楚的资料,您可以参考.简单的说,要搞清楚这个问题,首先必须深刻的了 解亚流争议中双方的论点(现在还是有很大的争议)後,翻覆把<Four Orations>第二部论到 箴言八22的9章63段话前後好好啃10边以上(这还不包括翻译是否正确的问题),基本上很难 对这个问题有一个清楚的认识的.:p 希望您能够看见最後这段话.... ^_________^ --

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