THE FIRST COMMANDMENT : "I am the lord thy god, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt not have strange gods before me. Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth. Thou shalt not adore them, nor serve them. I am the lord thy god, mighty, jealous, visiting the iniquity of the fathers upon the children, to the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me, and keep my commandments."

第一诫：我是上主你的天主，是我领你出了埃及地、奴隶之所。除我之外，你不可有别的神。不可为你制造任何仿佛天上、或地上、或地下水中之物的雕像。不可叩拜这些像，也不可敬奉，因为我，上主，你的天主是忌邪的天主；凡恼恨我的，我要追讨他们的罪，从父亲直到儿子，甚至三代四代的子孙。凡爱慕我和遵守我诫命的，我要对他们施仁慈，直到他们的千代子孙。

"I am the Lord thy God"

我是上主你的天主

The pastor should use his best endeavours to induce the faithful to keep continually in view these words: I am the Lord thy God. From them they will learn that their Lawgiver is none other than their Creator, by whom they were made and are preserved, and that they may truly repeat: He is the Lord our God, and we are the people of his pasture and the sheep of his hand. The frequent and earnest inculcation of these words will also serve to induce the faithful more readily to observe the Law and avoid sin.

牧者应尽最大的努力，来劝导信友持续关注上主的这句话：我是上主你的天主。从这句话中，他们会了解到他们的法律制定者就是他们的创造者，是因为祂，他们才得以创造和保存，因此他们应该发自内心的重复说：祂是上主我们的天主，我们是祂牧场里的人和祂手中的羊。对这句话频繁的淳淳教导能够劝导信友们时刻准备遵守法律，避免犯罪。

"Who Brought thee out of the Land of Egypt, out of the House of Bondage"

是我领你出了埃及地、奴隶之所。

The next words, who brought thee out of the land of Egypt, out of the house of bondage, seem to relate solely to the Jews liberated from the bondage of Egypt. But if we consider the meaning of the salvation of the entire human race, those words are still more applicable to Christians, who are liberated by God not from the bondage of Egypt, but from the slavery of sin and the powers of darkness, and are translated into the kingdom of his beloved Son. Contemplating the greatness of this favour, Jeremias foretold: Behold the days come, saith the Lord, when it shall be said no more: The Lord liveth that brought forth. the children of Israel out of the land of Egypt; but: The Lord liveth that brought the children of Israel out of the land of the north and out of all the lands to which I cast them out; and I will bring them again into their land which gave to their fathers. Behold, I send many fishers, saith the Lord, and they shall fish them, etc. And, indeed, our most indulgent Father has gathered together, through His beloved Son, His children that were dispersed, that being made free from sin and made the servants of justice, we may serve before him in holiness and justice all our days.'

接下来的这句话，看起来似乎只跟犹太人从埃及得到自由有关。但是如果我们考虑到整个人类救恩的意义，这句话对基督徒更适用，与犹太人不同，基督徒被天主从黑暗势力和罪的奴役中释放，并被转移到祂爱子的王国中。在默想这巨大的关怀时，先知耶肋米亚预言说：为此，看，时日即将来临──上主的断语──人不再发誓说：领以色列子民由埃及地上来的「上主永在，」却要说：领以色列子民由北方，并由他驱逐他们所至的各地回来的「上主永在；」因为我必领他们回到我已赐给他们祖先的地方。】看我必派许多渔夫──上主的断语──来捕捉他们，等等（耶肋米亚16:14-17）实际上，我们最宽容的天父借着祂的爱子，召唤回祂的四散的子民，就是从罪中得到自由并成为正义之仆的子民们，我们在我们的每天里都要在圣洁和正义中服侍祂。

Against every temptation, therefore, the faithful should arm themselves with these words of the Apostle as with a shield: Shall we who are dead to sin live any longer therein? We are no longer our own, we are His who died and rose again for us. He is the Lord our God who has purchased us for Himself at the price of His blood. Shall we then be any longer capable of sinning against the Lord our God, and crucifying Him again? Being made truly free, and with that liberty wherewith Christ has made us free, let us, as we heretofore yielded our members to serve injustice, henceforward yield them to serve justice to sanctification.

为了对抗每个诱惑，信友应该穿上宗徒这些话做成的盔甲：我们这些死于罪恶的人，如何还能在罪恶中生活呢？（罗6:3）我们不再是我们自己了，我们是属于为我们死而复活的祂的。祂是主我们的天主，用祂的宝血做价钱为祂自己赎买了我们。难道我们还能继续用罪恶得罪上主我们的天主，把祂再次钉死吗？我们真正的得了自由，是基督使我们得了自由，让我们把迄今为止服从不义的肉身，从今往后让它们服从圣化的正义吧。

"Thou shalt not have Strange Gods before Me"

除我之外，你不可有别的神。

The pastor should teach that the first part of the Decalogue contains our duties towards God; the second part, our duties towards our neighbour. The reason (for this order) is that the services we render our neighbour are rendered for the sake of God; for then only do we love our neighbour as God commands when we love him for God's sake. The Commandments which regard God are those which were inscribed on the first table of the Law.

牧者应该教导，十诫分为两个部分，第一部分是我们对天主的责任，第二部分是我们对邻人的责任。安排这种顺序的原因是我们为了天主而给我们邻人提供服务；我们爱邻人是因为天主的命令，是因为我们爱天主。关于天主的诫命是刻在第一块石板上的。

The Above Words Contain A Command And A Prohibition

以上的话包含了一个命令和一个禁令

(The pastor) should next show that the words just quoted contain a twofold precept, the one mandatory, the other prohibitory. When it is said: Thou shalt not have strange gods before me, it is equivalent to saying: Thou shalt worship me the true God; thou shalt not worship strange gods.

牧者接下来要解释，这句话包含了双重原则，一条是命令，另一条是禁令。“除我之外，你不可有别的神。”相当于在说，你要崇拜我是真天主；你不可崇拜假神。

What They Command

命令了些什么

The (mandatory part) contains a precept of faith, hope and charity. For, acknowledging God to be immovable, immutable, always the same, we rightly confess that He is faithful and entirely just. Hence in assenting to His oracles, we necessarily yield to Him all belief and obedience. Again, who can contemplate His omnipotence, His clemency, His willing beneficence, and not repose in Him all his hopes? Finally, who can behold the riches of His goodness and love, which He lavishes on us, and not love Him? Hence the exordium and the conclusion used by God in Scripture when giving His commands: I, the Lord.

命令部分包含了信、望、爱的一条规则。因为，承认天主是不可改变，永恒的同时，我们就正确的宣认祂是可依靠的和全然正义的。在认同了祂的神谕后，我们就有必要全心全意的服从祂。同时，谁能在默想祂的全能，祂的仁慈，祂的慷慨后，还不用全部的希望依赖祂呢？最后，谁能在看到祂的美善和大爱施给我们后，还不爱祂呢？因此天主在圣经中传达诫命的序章和结尾都说：我，上主。

What They Forbid

禁止了些什么

The (negative) part of this Commandment is comprised in these words: Thou shalt not have strange gods before me. This the Lawgiver subjoins, not because it is not sufficiently expressed in the affirmative part of the precept, which means: Thou shalt worship me, the only God, for if He is God, He is the only God; but on account of the blindness of many who of old professed to worship the true God and yet adored a multitude of gods. Of these there were many even among the Hebrews, whom Elias reproached with having halted between two sides, and also among the Samaritans, who worshipped the God of Israel and the gods of the nations.

本诫命的否定部分由以下话语组成：你不可有别的神。制定法律者的这句补充，并不是因为在本诫命的肯定部分表达的不够充分，即：“你应崇拜我，唯一的天主，因为如果祂是天主，他就是唯一的天主”。而是由于当时许多人的盲目，他们宣称崇拜真天主的同时还崇拜许多的假神。这种人在希伯来人中不少，以致厄里亚先知斥责他们，在人民中分开了两边（列上18:21），以及撒玛黎雅人，他们既崇拜以色列的天主又崇拜别的民族的假神。

Importance Of This Commandment

本条诫命的重要性

After this it should be added that this is the first and principal Commandment, not only in order, but also in its nature, dignity and excellence. God is entitled to infinitely greater love and obedience from us than any lord or king. He created us, He governs us, He nurtured us even in the womb, brought us into the world, and still supplies us with all the necessaries of life and maintenance.

本条诫命是第一条和首要的诫命，不仅在顺序上，也在性质上尊贵和卓越。天主被我们冠以无限美善和顺从，远超任何的主人或国王。祂造了我们，祂统治我们，我们在子宫里时祂养育我们，把我们带到这个世界，供给我们一切生活的维持所需。

Sins Against This Commandment

违反这条诫命的罪

Against this Commandment all those sin who have not faith, hope and charity. such sinners are very numerous, for they include all who fall into heresy, who reject what holy mother the Church proposes for our belief, who give credit to dreams fortune-telling, and such illusions; those who, despairing of salvation, trust not in the goodness of God; and those who rely solely on wealth, or health and strength of body. But these matters are developed more at length in treatises on sins and vices.

所有没有信、望、爱的之人都违反了本条诫命。这样的罪人数量巨大，因为他们包括所有落入异端的，拒绝慈母圣教会为我们信仰所提倡的，那些支持算命或其他错觉幻觉的，以及那些对救恩绝望，不信任天主的美善的；还有那些只依赖财富，或健康和身体力量的。这些命题都有大量的论文详细的论述罪和邪恶。

Veneration And Invocation Of Angels And Saints Not Forbidden By This Commandment

尊重和祈求天神和圣人并不受本条诫命禁止

In explanation of this Commandment it should be accurately taught that the veneration and invocation of holy Angels and of the blessed who now enjoy the glory of heaven, and likewise the honour which the Catholic Church has always paid even to the bodies and ashes of the Saints, are not forbidden by this Commandment. If a king ordered that no one else should set himself up as king, or accept the honours due to the royal person, who would be so foolish as to infer that the sovereign was unwilling that suitable honour and respect should be paid to his magistrates? Now although Christians follow the example set by the Saints of the Old Law, and are said to adore the Angels, yet they do not give to Angels that honour which is due to God alone.

应该精确的教导，尊敬和祈求天堂里的天神和圣人，以及天主教会经常对圣人的遗体遗骸的尊重等都不是本诫命所禁止的。如果一个国王命令任何人不准自立为王，或者接受王室的荣誉，那么有谁会傻到认为国王会不愿意对他的执政官给予相适宜的尊重？现在的基督徒尽管追随着旧法律里圣人们的榜样，并据说崇拜天神，然而他们给天神的尊敬并不等同于天主的那种。

And if we sometimes read that Angels refused to be worshipped by men, we are to know that they did so because the worship which they refused to accept was the honour due to God alone.

如果有时候我们读到天神拒绝人类的崇拜，我们知道那是因为这种崇拜是独属于天主的。

It Is Lawful To Honour And Invoke The Angels

尊重和祈求天神们是合法的

The Holy Spirit who says: Honour and glory to God alone, commands us also to honour our parents and elders; and the holy men who adored one God only are also said in Scripture to have adored, that is, supplicated and venerated kings. If then kings, by whose agency God governs the world, are so highly honoured, shall it be deemed unlawful to honour those angelic spirits whom God has been pleased to constitute His ministers, whose services He makes use of not only in the government of His Church, but also of the universe, by whose aid, although we see them not, we are every day delivered from the greatest dangers of soul and body ? Are they not worthy of far greater honour, since their dignity so far surpasses that of kings?

圣神说：尊崇和光荣归于万世的君王，那不死不灭，不可见的惟一天主，于无穷世之世！（第前1:17），并且命令我们要尊敬我们的父母和老者；以及在圣经里崇拜唯一天主的圣人们，也祈求和尊重君王们。如果那时的君王们，天主借着他们作为统治世界的代理，受到如此高的尊重，那么尊重那些天神般的神体们，他们是被天主高兴的设立为祂的执行者的，又有什么不合法呢，借着这些天神的服务，祂统治祂的教会，以及整个宇宙，这些天神我们虽然肉眼看不见，但是每天我们都被他们远离灵魂和身体的危险。难道他们不值得更大的尊重吗，因为他们的尊严要远超君主们。

Add to this their love towards us, which, as we easily see from Scripture, prompts them to pour out their prayers for those countries over which they are placed, as well as for us whose guardians they are, and whose prayers and tears they present before the throne of God Hence our Lord admonishes us in the Gospel not to offend the little ones because their angels in heaven always see the face of their Father who is in heaven.

并且出于对我们的爱，促使他们作为守护天神为我们，以及他们被安置之地的国家祈祷。并且他们把我们的祷文和泪水呈给天主面前，因此我们的救主在福音中提醒我们不要冒犯小孩子们，因为他们在天堂的守护天神经常能够看到他们的天父。

Their Intercession, therefore, we ought to invoke, because they always see tile face of God, and are constituted by Him the willing advocates of our salvation. The Scriptures bear witness to such invocation. Jacob entreated the Angel with whom he wrestled to bless him; nay, he even compelled him, declaring that he would not let him go until he had blessed him. And not only did he invoke the blessing of the Angel whom he saw, but also of him whom he saw not. The angel, said he, who delivers me from all evils, bless these boys.

我们应该祈求他们的代祷，因为他们经常能够见天主的面，也是被天主设立为我们救恩的乐意的主保。圣经里也有祈求的见证。雅各伯请求与他摔跤的天神降福他；不，他甚至是强迫他降福，说除非他降福否则不许他走。并且他不仅祈求他看到的天神来降福，也祈求他看不见的。他说：救我脱离一切祸患的使者，祝福这两个孩童！（创48:16）

It Is Lawful To Honour And Invoke The Saints

尊重和祈求圣人是合法的

From all this we may conclude that to honour the Saints who have slept in the Lord, to invoke them, and to venerate their sacred relics and ashes, far from diminishing, tends considerably to increase the glory of God, in proportion as man's hope is thus animated and fortified, and he himself encouraged to imitate the Saints.

从以上全部，我们可以得出结论说，尊重安息主怀的圣人，祈求他们，并且敬重他们神圣的遗骨遗骸，根本不是减少，反而是极大的增加了天主的光荣，其增加的程度要根据他被圣人所激励，强化和鼓励的程度成正比。

This is a practice which is also supported by the authority' of the second Council of Nice, the Councils of Gangra, and of Trent, and by the testimony of the Fathers. In order, however, that the pastor may be the better prepared to meet the objections of those who deny this doctrine, he should consult particularly St. Jerome against Vigilantius and St. Damascene. To the teaching of these Fathers should be added as a consideration of prime importance that the practice was received from the Apostles, and has always been retained and preserved in the Church of God.

这是被第二次尼斯大公会议，甘格拉主教会议，以及特伦多大会所支持的实践，也有教父们的证言。为了帮助牧者能够更好的准备反驳那些拒绝此信理的，他应该特别请教圣热罗摩尼关于反驳维吉兰蒂斯的资料，还有大马士革的圣若望的相关文献。对这些教父教导，还应该补充一个最重要的思量，就是这个实践是从宗徒传下来的，一直保留在天主的教会中。

But who can desire a stronger or more convincing proof than that which is supplied by the admirable praises given in Scripture to the Saints? For there are not wanting eulogies which God Himself pronounced on some of the Saints. If, then, Holy Writ celebrates their praises, why should not men show them singular honour?

但是，谁还能找到比圣经里赞美圣人更强更确信的证据呢？因为圣经里毫不缺少天主自己对某些圣人的颂文。如果天主上智都赞扬他们的称颂，人为什么不给他们尊重呢？

A stronger claim which the Saints have to be honoured and invoked is that they constantly pray for our salvation and obtain for us by their merits and influence many blessings from God. If there is joy in heaven over the conversion of one sinner, will not the citizens of heaven assist those who repent? When they are invoked, will they not obtain for us the pardon of sins, and the grace of God ?

对尊重圣人和祈求圣人的一个更强烈的主张是，他们持续的为我们的救恩祈祷，并因为他们的功绩和影响，从天主那里为我们获得了许多的祝福。如果在天堂中，转化一个罪人就会有极大的喜悦，那么天堂居民为什么不帮助那些悔改的人呢？当祈求他们时，难道他们不愿为我们获得罪过的赦免和天主的恩宠吗？

Objections Answered

对反对意见的回复

Should it be said, as some say, that the patronage of the Saints is unnecessary, because God hears our prayers without the intervention of a mediator, this impious assertion is easily met by the observation of St. Augustine: There are many things which God does not grant without a mediator and intercessor. This is confirmed by the well-known examples of Abimelech and the friends of Job who were pardoned only through the prayers of Abraham and of Job Should it be alleged that to recur to the patronage and intercession of the Saints argues want or weakness of faith, what will (the objectors) answer regarding the centurion whose faith was highly eulogised by the Lord God Himself, despite the fact that he had sent to the Redeemer the ancients of the Jews, to intercede for his sick servant?

有些人说，圣人的主保是不必要的，因为天主不要一个中间人的代祷就能够俯听我们的祈祷，这种不虔诚的断言很容易被圣奥斯定的评论所处理，他说：有许多事如果没有中保和调停人，天主是不会答应的。广为人知的例子就是亚巴郎为阿彼默肋客（创20:7）以及约伯的朋友为约伯转求。还有一种断言说，寻求圣人的主保和代祷说明信德软弱，那么这些反对者应该如何回答那个罗马百夫长派遣古代犹太人当中间人寻找救主来为他患病的仆人看病呢？（玛窦8:8-13）

True, there is but one Mediator, Christ the Lord, who alone has reconciled us to the heavenly Father through His blood, and who, having obtained eternal redemption, and having entered once into the holies, ceases not to intercede for us. But it by no means follows that it is therefore unlawful to have recourse to the intercession of the Saints. If, because we have one Mediator Jesus Christ, it were unlawful to ask the intercession of the Saints, the Apostle would never have recommended himself with so much earnestness to the prayers of his brethren on earth. For the prayers of the living would lessen the glory and dignity of Christ's Mediatorship not less than the intercession of the Saints in heaven.

的确，只有一个中保，单独靠着基督我主的宝血，使我们与天父和好，祂在为我们获得了永恒的救恩之后和升天之后，就从不停止为我们代祷。这是这绝不意味着求助于圣人的代祷就是不合法的。如果，由于我们有唯一的中保耶稣基督，就使得求圣人的代祷变得不合法的话，那么宗徒就绝对不会允许他自己用最诚恳的祈祷为他在世上的兄弟们祈祷。因为假如这样，那么活人的祈祷就会降低基督中保的光荣和尊严，与天堂里的圣人代祷则不会。

The Honour And Invocation Of Saints Is Approved By Miracles

借着奇迹，尊重和祈求圣人是经过批准的

But who would not be convinced of the honour due the Saints and of the help they give us by the wonders wrought at their tombs? Diseased eyes, hands, and other members are restored to health; the dead are raised to life, and demons are expelled from the bodies of men ! These are facts which St. Ambrose and St. Augustine, most unexceptionable witnesses, declare in their writings, not that they heard, as many did, nor that they read, as did man- very reliable men, but that they saw.

但是会有谁能不被圣人在他们的坟墓中所行的奇迹说服，应该尊重圣人和他们给我们的帮助呢？有病的眼睛，手，和其他的肢体被恢复了健康，死去的又恢复了生命，魔鬼从人的身体中被驱逐出去。这些是圣昂博罗晓和圣奥斯定亲眼所见证的无懈可击的事实，写在他们的作品中，不是他们听别人说的，就像那许多人都转述听说的，也不是他们读到的，而是他们所看见的。

But why multiply proofs? If the clothes, the handkerchiefs, and even the very shadows of the Saints, while yet on earth, banished disease and restored health, who will have the hardihood to deny that God can still work the same wonders by the holy ashes, the bones and other relics of the Saints ? Of this we have a proof in the restoration to life of the dead body which was accidentally let down into the grave of Eliseus, and which, on touching the body (of the Prophet), was instantly restored to life.

但是为什么需要增加证据呢？如果圣人的衣服、手帕或者其他遗迹还在地球上，去除疾病恢复健康，还会有人心硬的拒绝承认天主依然可以借着这些神圣的遗骸或圣人的遗骨行同样的奇迹吗？关于这一点，我们有一个证据，证明死人意外的被扔进厄里叟的坟墓里，接触到了先知的身体，立刻恢复了生命。（列下13:21）

"Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth: thou shalt not adore them nor serve them"

“不可为你制造任何仿佛天上、或地上、或地下水中之物的雕像。不可叩拜这些像，也不可敬奉”

Some, supposing these words which come next in order to constitute a distinct precept, reduce the ninth and tenth Commandments to one. St. Augustine, on the contrary, considering the last two to be distinct Commandments, makes the words just quoted a part of the first Commandment. His division is much approved in the Church, and hence we willingly adopt it. Furthermore, a very good reason for this arrangement at once suggests itself. It was fitting that to the first Commandment should be added the rewards or punishments entailed by each one of the Commandments.

有些人建议把这句话作为一条单独的诫命，然后把第九和第十诫命合并为一个。相反的，圣奥斯定认为最后两条是不同的诫命，并把本句话作为第一诫命的一个部分。他的划分在教会内得到了认可，因此我们愿意采纳。进一步的，这种划分还有一个非常好的理由。每条诫命所伴随的奖惩应该补充到第一条诫命中，这是非常恰当的。

The Above Words Do Not Forbid All Images

以上这句话不禁止所有的圣像

Let no one think that this Commandment entirely forbids the arts of painting, engraving or sculpture. The Scriptures inform us that God Himself commanded to be made images of Cherubim, and also the brazen serpent. The interpretation, therefore, at which we must arrive, is that images are prohibited only inasmuch as they are used as deities to receive adoration, and so to injure the true worship of God.

不应有人认为，本条诫命彻底的禁止了所有的绘画艺术、雕版雕刻艺术。圣经告诉我们，天主亲自命令制作格鲁宾的画像以及黄铜蛇。所以我们必须这样解读，就是被禁止的像仅仅到它们被用于神接受崇拜，伤害到了崇拜真天主这种程度。

They Forbid Idols And Representations Of The Deity

它们禁止所有的假神的偶像和代表

As far as this Commandment is concerned, it is clear that there are two chief ways in which God's majesty can be seriously outraged. The first way is by worshipping idols and images as God, or believing that they possess any divinity or virtue entitling them to our worship, by praying to, or reposing confidence in them, as the Gentiles did, who placed their hopes in idols, and whose idolatry the Scriptures frequently condemn. The other way is by attempting to form a representation of the Deity, as if He were visible to mortal eyes, or could be reproduced by colours or figures. Who, says Damascene, can represent God, invisible, as He is, incorporeal, uncircumscribed by limits, and incapable of being reproduced under any shape. This subject is treated more at large in the second Council of Nice. Rightly, then, did the Apostles say (of the Gentiles): They changed the glory of the incorruptible God into a likeness of birds, and of four-footed beasts, and of creeping things; for they worshipped all these things as God, seeing that they made the images of these things to represent Him. Hence the Israelites, when they exclaimed before the image of the calf: These are thy gods, Israel, that have brought thee out of the land of Egypt, are denounced as idolaters, because they changed their glory into the likeness of a calf that eateth grass.

就本诫命所涉及的，很清晰有两个主要的方式违反了天主的尊威。第一个方式是把偶像和画像当作天主来崇拜，或相信这些偶像和画像拥有某种神性或德性值得我们崇拜，向它们祈祷，或者把信心寄托于它们，就像外教人那样，把他们的希望寄托于偶像中，这种偶像崇拜是圣经里经常谴责的。另一个方式是，试图建立神的一个代表物，就好像祂能被肉眼可见，或者借着色彩和形象再造出来。大马士革的圣若望说，能够代表天主的是不可见的，就像天主一样，是无形的，是无限的，也不可能以任何的形状再造出来。在第二次尼斯大公会议中，本主题深入的处理过了。宗徒论外教人是多么的正确啊，说：他们将不可朽坏的天主的光荣，改归于可朽坏的人、飞禽、走兽和爬虫形状的偶像。（罗1:23）因为他们把这些东西当成天主来崇拜，认为他们造的这些东西就能代表天主。因此，当以色列人在金牛前欢呼：以色列，这就是领你出埃及国的天主。（出谷纪32:4），这些以色列人被斥责为偶像崇拜，因为他们把他们的光荣变成了吃草的牛。

When, therefore, the Lord had forbidden the worship of strange gods, He also forbade the making of an image of the Deity from brass or other materials, in order thus utterly to do away with idolatry. It is this that Isaias declares when he asks: To whom then have you likened God, or what image will you make for hill? That this is the meaning of the prohibition contained in the Commandment is proved, not only from the writings of the holy Fathers, who, as may be seen in the seventh General Council, give to it this interpretation: but is also clearly declared in these words of Deuteronomy, by which Moses sought to withdraw the people from the worship of idols: You saw not any similitude in the day that the Lord spoke to you in Horeb, from the midst of the fire. These words this wisest of legislators spoke, lest through error of any sort, they should make an image of the Deity, and transfer to any thing created, the honour due to God.

当上主禁止崇拜别的神，祂也禁止用黄铜或者其他材料制造神像，为了废除偶像崇拜。当依撒意亚先知宣布：你们要把天主同谁相比拟呢？你们把他与什么相对照呢？（依撒依亚40:18）本诫命里包含了禁止偶像，不仅这被许多教父的著作所证明，并且在第七次大公会议中，给出了解读：在申命纪里明确的宣布，梅瑟试图将人们从偶像崇拜中拉出来，他说：因为上主你们的天主，在曷勒布由火中对你们说话的那天，你们既然没有见到什么形状。（申4:15）这些话是最明智的立法者所说，以免他们犯错误，制造神的像，并把属于天主的荣耀归于任何的被造物。

They Do Not Forbid Representations Of The Divine Persons And Angels

它们不禁止天神和天主神圣位格的代表

To represent the Persons of the Holy Trinity by certain forms under which they appeared in the Old and New Testaments no one should deem contrary to religion or the law of God. For who can be so ignorant as to believe that such forms are representations of the Deity? -- forms, as the pastor should teach, which only express some attribute or action ascribed to God. Thus when from the description of Daniel God is painted as the Ancient of days, seated on a throne, with the books opened before hint, the eternity of God is represented and also the infinite wisdom, by which He sees and judges all the thoughts and actions of men.

为了表现神圣三位一体的位格，使用旧约和新约中的已经确定的形式，没人会认为这是对天主法律或者天主信仰的背叛。因为，谁会如此无知的相信这样的形式是在代表神？牧者应该教导，形式仅能表达天主的一些属性和一些举动。因此，从达尼尔先知的描述中，在古代，天主被描绘成坐在王位上，面前摆着打开的书卷，这是在表现天主的永恒和无限智慧。通过无限智慧，祂监督和审判人们的所有的思想和行为。

Angels, also, are represented under human form and with wings to give us to understand that they are actuated by benevolent feelings towards mankind, and are always prepared to execute the Lord's commands; for they are all ministering spirits, sent to minister for them who shall receive the inheritance of salvation.

天神也被描绘成带着翅膀的人类形状，以便我们理解他们对人类善意的行动，时刻准备执行上主的命令，因为他们都是传道的神体，被派遣去帮助那些准备领受救恩遗产的那些人。

What attributes of the Holy Ghost are represented under the forms of a dove, and of tongues of fire, in the Gospel and in the Acts of the Apostles, is a matter too well known to require lengthy explanation.

属于圣神的形式，是被刻画成鸽子的形状，或者火舌，这也是广为人知无需过多解释的。

They Do Not Forbid Images Of Christ And The Saints

它们不禁止基督和圣人的画像

But to make and honour the images of Christ our Lord, of His holy and virginal Mother, and of the Saints, all of whom were clothed with human nature and appeared in human form, is not only not forbidden by this Commandment, but has always been deemed a holy practice and a most sure indication of gratitude. This position is confirmed by the monuments of the Apostolic age, the General Councils of the Church, and the writings of so many among the Fathers, eminent alike for sanctity and learning, all of whom are of one accord upon the subject.

但是制作和荣耀我主基督以及无玷圣母，圣人的画像，展示他们的人形，不仅不被本诫命禁止，反而一直被认为是神圣的做法，是表达最感激的确定标志。这种观点在宗徒时代就被确定，以及大公会议和许多教父的著作中，无论是杰出如圣人者还是初学者，他们所有人在这个主题上完全的一致。

Usefulness Of Sacred Images

圣像的实用性

But the pastor should not content himself with showing that it is lawful to have images in churches, and to pay them honour and respect, since this respect is referred to their prototypes. He should also show that the uninterrupted observance of this practice down to the present day has been attended with great advantage to the faithful, as may be seen in the work of Damascene on images, and in the seventh General Council, the second of Nice.

但是牧者不应自己只说在教堂里用圣像并光荣和尊重它们所代表的原型是合法的就感到满足。他还应该指出教会的这做法是毫无间断，传承之今日的，给信友带来了巨大的好处，大马士革的圣若望的《论圣像》，以及第七次大公会议和第二次尼斯会议都有详细的解释。

But as the enemy of mankind, by his wiles and deceits, seeks to pervert even the most holy institutions, should the faithful happen at all to offend in this particular, the pastor, in accordance with the decree of the Council of Trent's should use every exertion in his power to correct such an abuse, and, if necessary, explain the decree itself to the people.

但是人类的敌人，用他的狡诈和欺骗，试图使这神圣的机构走入邪路，如果信友恰好在这个问题上冒犯了天主，牧者应根据特伦多大会法令，用他的权力劝说纠正这样的错误，如果必要的话，给人们解释法令本身。

He will also inform the unlettered and those who may be ignorant of the use of images, that they are intended to instruct in the history of the Old and New Testaments, and to revive from time to time their memory; that thus, moved by the contemplation of heavenly things, we may be the more ardently inflamed to adore and love God Himself. He should, also, point out that the images of the Saints are placed in churches, not only to be honoured, but also that they may admonish us by their examples to imitate their lives and virtues.

他也应该教导不识字的，以及那些对使用圣像无知的人，关于新旧约的历史，唤醒他们的记忆；在对天堂般事物的默想当中，我们能被热情点燃去朝拜和热爱天主。牧者应该指出，圣人像被置于教堂里，不仅要被光荣，而且这些像能够提醒我们去以圣人为榜样，效法他们的生活和德性。

"I am the Lord thy God, mighty, jealous, visiting the iniquity of the fathers upon the children, to the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me, and keep my commandments."

因为我，上主，你的天主是忌邪的天主；凡恼恨我的，我要追讨他们的罪，从父亲直到儿子，甚至三代四代的子孙。凡爱慕我和遵守我诫命的，我要对他们施仁慈，直到他们的千代子孙。

In this concluding clause of this Commandment two things occur which demand careful exposition. The first is, that while, on account of the enormous guilt incurred by the violation of the first Commandment, and the propensity of man towards its violation, the punishment is properly indicated in this place, it is also attached to all the other Commandments.

在本诫命的总结句，有两件事需要仔细解释。第一个，由于违反第一诫命招致的巨大的罪，以及人的对违反诫命的内在倾向，遭受的惩罚非常适宜的出现在这个位置，这惩罚也附在其他的每条诫命之后。

Every law enforces its observance by rewards and punishments; and hence the frequent and numerous promises of God in Sacred Scripture. To omit those that we meet almost on every page of the Old Testament, it is written in the Gospel: If thou wilt enter into life, keep the commandments; and again: He that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven; and also: Every tree that doth not yield good fruit shall be cut down and cast into the fire; Whosoever is angry with his brother shall be guilty of the judgment; If you will not forgive men, neither will your Father forgive you your offences.

任何法律都是靠奖励和惩罚来强制实施的；因此在圣经中天主有频繁和多次的承诺。更不用说，我们在旧约中处理的每一页，都写在了福音中：如果你愿意进入生命，就该遵守诫命。（玛窦19:17），之后，而是那承行我在天之父旨意的人，才能进天国。（玛窦7:21），以及，凡不结好果子的树，必被砍倒，投入火中。（玛窦3:10）;凡向自己弟兄发怒的，就要受裁判（玛窦5:22）；但你们若不宽免别人的，你们的父也必不宽免你们的过犯。（玛窦6:15）

How The Sanction Contained In The Above Words Should Be Proposed

上述的惩罚如何被应用的

The other observation is that this concluding part (of the Commandment) is to be proposed in a very different manner to the spiritual and to the carnal Christian. To the spiritual who is animated by the Spirit of God, and who yields to Him a willing and cheerful obedience, it is, in some sort, glad tidings and a strong proof of the divine goodness towards him. In it he recognises the care of his most loving God, who, now by rewards, now by punishments, almost compels His creatures to adore and worship Him. The spiritual man acknowledges the infinite goodness of God towards himself in vouchsafing to issue His commands to him and to make use of his service to the glory of the divine name. And not only does he acknowledge the divine goodness, he also cherishes a strong hope that when God commands what He pleases, He will also give strength to fulfil hat He commands.

另一个结论就是，本诫命的总结部分会根据精神性基督徒和世俗性基督徒的不同，以不同的方式应用。对于那些被天主之神所激励的精神性基督徒，他们乐意并快乐的服从天主，这是一条高兴的消息和强力的证据，证明神性的美善给予了他们。在这方式中，他认出了来自他最爱的天主的关心，天主现在靠奖励或靠惩罚，驱使祂的被造物去崇拜祂。精神性的人承认天主对他自己的无穷美善，因为赐予他诫命，使用了他的服务来光荣这圣名。并且不仅因为他承认了这神性的美善，他还抱有一个强烈的希望，就是天主命令了祂所喜悦的事，祂也会赐予完成祂命令的力量。

But to the carnal man, who is not yet freed from a servile spirit and who abstains from sin more through fear of punishment than love of virtue, (this sanction) of the divine law, which closes each of the Commandments, is burdensome and severe. Wherefore they should be encouraged by pious exhortation, and led by the hand, as it were, in the way of the law. The pastor, therefore, as often as he has occasion to explain any of the Commandments should keep this in view.

但是对世俗基督徒，他们依然没有从奴役性的精神中解放出来，他们戒除犯罪更是靠对惩罚的恐惧，而不是对美德的爱，因此，每条诫命结尾的神性法律的制裁对他们而言就是不堪重负的和严厉的。因此应该用虔诚的劝说鼓励他们，手把手领着他们，就像以往法律所采取的方式。牧者因此，需要经常找机会解释十诫，并保持这种习惯。

Mighty

强大的

But both the carnal and the spiritual should be spurred on, especially by two considerations which are contained in this concluding clause, and are highly calculated to enforce obedience to the divine law.

无论是世俗性的还是精神性的，都应该被结尾部分的两个用来强化遵守神性法律的因素所鞭策。

The one is that God is called the strong. That appellation needs to be fully expounded; because the flesh, unappalled by the terrors of the divine menaces, frequently indulges in the foolish expectation of escaping, in one way or another, God's wrath and threatened punishment. But when one is deeply impressed with the conviction that God is the strong, he will exclaim with the great David: Whither shall I go from thy spirit? Or whither shall I pee from thy face?

第一鞭策，天主被称为强大的。这个称号需要被完整的解释；因为肉身，对神的可怕威胁毫无畏惧，经常沉浸在愚蠢的逃离期望中，想各种办法逃离天主的义怒和惩罚。但是当一个人有了深深的信念，即天主是强有力的，他就会如同圣王达味那样大喊：我往何处，才能脱离你的神能？我去那里，才能逃避你的面容？（圣咏139:7）

The flesh, also, distrusting the promises of God, sometimes magnifies the power of the enemy to such an extent, as to believe itself unable to withstand his assaults; while, on the contrary, a firm and unshaken faith, which wavers not, but relies confidently on the strength and power of God, animates and confirms man. For it says: The Lord is my light and my salvation; whom shall I fear?

并且，肉身不相信天主的承诺，有时候会夸大敌人的能力到这样一种程度，以至于不相信自己能抵挡敌人的袭击；然而另一方面，一个坚定不动摇的信仰，毫不犹豫不定，完全信赖天主的大能和力量，激励人并坚固人。因为达味说：上主是我的光明，我的救援，我还畏惧何人？上主是我生命稳固的保障，我还害怕何人？（圣咏27:1）

Jealous

忌邪的

The second spur is the jealousy of God. Man is sometimes tempted to think that God takes no interest in human affairs, and does not even care whether we observe or neglect His law. This error is the source of the great disorders of life. But when we believe that God is a jealous God, the thought easily keeps us within the limits of our duty.

第二鞭策是天主的忌邪。人们有时被诱惑认为天主对人类事务毫不关心，甚至不关心我们是不是遵守或者忽略祂的法律。这个错误想法是生活中错乱的来源。但是当我们相信天主是忌邪的天主时，我们就很容易的恪守我们的职责。

The jealousy attributed to God does not, however, imply disturbance of mind; it is that divine love and charity by which God will suffer no human creature to be unfaithful to Him with impunity, and which destroys all those who are disloyal to Him. The jealousy of God, therefore, is the most tranquil and impartial justice, which repudiates as an adulteress the soul corrupted by erroneous opinions and criminal passions.

属于天主的这种嫉妒，并不是一种思想的骚乱；这是天主的爱和慈悲，使天主不会面临人类的不忠并免于惩罚，并摧毁所有不忠与祂的人。因此，天主的忌邪是最稳定和不偏不倚的正义，断然拒绝那些被错误的观念和罪恶激情所腐蚀的灵魂，把他们当成奸妇看待。

This jealousy of God, since it shows His boundless and incomprehensible goodness towards us, we find most sweet and pleasant. Among men there is no love more ardent, no greater or more intimate tie, than that of those who are united by marriage. Hence when God frequently compares Himself to a spouse or husband and calls Himself a jealous God, He shows the excess of His love towards us.

天主的嫉妒，显示了祂对我们无尽的，人类无法理解的美善，我们得到了最甜蜜的快乐。人类相互之间，婚姻关系之爱比其他一切关系的爱都更热烈。因此，当天主频繁的将祂自己与配偶或丈夫相比，并称祂自己是嫉妒的天主，祂显示了祂对我们的超额的爱。

Zeal In The Service Of God

对天主服务的热情

The pastor, therefore, should here teach that men should be so warmly interested in promoting the worship and honour of God as to be said rather to be jealous of Him than to love Him, in imitation of Him who says of Himself: With zeal have I been zealous for the Lord God of hosts, or rather of Christ Himself, who says: The zeal of thy house hath eaten me up.

牧者应该教导人们热心于推广崇拜天主，光荣天主，哪怕被说成嫉妒祂，而不是爱祂，这是为了效仿天主借先知说的：“我为上主万军的天主热忱如焚（列上19:14）“，又或者基督说：“我对你殿宇所怀的热忱，把我耗尽（若望2:17）”

"Visiting The Iniquity," Etc.

凡恼恨我的，我要追讨他们的罪，从父亲直到儿子，甚至三代四代的子孙。

Concerning the threat contained in this Commandment it should be explained that God will not suffer sinners to go unpunished, but will chastise them as a father, or punish them with the rigour and severity of a judge. This was elsewhere explained by Moses when he said: Thou shalt know that the Lord thy God is a strong and faithful God, keeping his covenant and mercy to them that love him, and to them that keep his commandments, unto a thousand generations; and repaying forthwith them that hate him. You will not, says Josue, be able to serve the Lord; for he is a holy God, and mighty and jealous, and will not forgive your wickedness and sins. If you leave the Lord and serve strange gods, he will turn and will afflict you, and will destroy you.

关于本诫命包含的威胁，要解释天主不容忍对罪人不惩罚，而是要把罪人当成父亲来惩罚，用最严格严厉的审判。在别处，梅瑟解释说：所以，你应知道，只有上主你的天主是天主，是对那爱他，遵守他诫命的人，守约施恩直到千代的忠信的天主；但对那恨他的人，他必当面报复（申7:10）。若苏厄对百姓说：「你们不能事奉上主，因为他是神圣不可侵犯的天主，是忌邪的天主，他决不宽赦你们的过犯和罪恶，如果你们背弃上主，去事奉外邦的神，在他恩待你们之后，他必转而向你们降祸，消灭你们。」（若苏厄书24:19）

The faithful are also to be taught that the punishments here threatened await the third and fourth generation of the impious and wicked; not that the children are always chastised for the sins of their ancestors, but that while these and their children may go unpunished, their posterity shall not all escape the wrath and vengeance of the Almighty. This happened in the case of King Josias. God had spared him for his singular piety, and allowed him to be gathered to the tomb of his fathers in peace, that his eyes might not behold the evils of the times that were to befall Juda and Jerusalem, on account of the wickedness of his grandfather Manasses; yet, after his death the divine vengeance so overtook his posterity that even the children of Josias were not spared.

信友还应被教导，无信和邪恶者的三代四代子孙所面临的惩罚，并不是说子孙始终因为他们祖先的罪而受惩罚，而是说这些人极其子女可能没有受到惩罚，但是后代不会逃脱全能者的义怒和报复。这事发生在约史雅王的身上。天主饶恕了他，由于唯独他虔诚，因此天主允许他与的祖先团聚，要平安归到坟墓里，眼睛也不会见到在这地方所要降的一切灾祸。（列下22:20）这灾祸是他的祖父默纳舍所作的邪恶事引起的，在他死后，来自神的复仇临到了他的后代身上，甚至是约史雅王的后代也没有宽免。

How the words of this Commandment are not at variance with the statement of the Prophet: The soul that sins shall die, is clearly shown by the authority of St. Gregory, supported by the testimony of all the ancient Fathers. Whoever, he says, follows the bad example of a wicked father is also bound by his sins; but he who does not follow the example of his father, shall not at all suffer for the sins of the father Hence it follows that a wicked son, who dreads not to add his own malice to the vices of his father, by which he knows the divine wrath to have been excited, pays the penalty not only of his own sins, but also of those of his father. It is just that he who dreads not to walk in the footsteps of a wicked father, in presence of a rigorous judge, should be compelled in the present life to expiate the crimes of his wicked parent.

本诫命并没有与先知的话冲突：谁犯罪，谁就该丧亡（厄则克耳18:20），大圣额略我做了清晰的解释，所有的古代教父都支持其观点。他说，无论谁，随他邪恶父亲的坏榜样，也要受到父亲罪的束缚；但是没有跟随父亲榜样的，就无需忍受从父而来的罪。因此，那些不惧怕把自己的恶意增加到其父的恶习上的，也知道其父已经激发了天主之怒的，就不仅为自己的罪付出惩罚，还要增加其父的。对那些不惧怕追随邪恶父亲的足迹，在严厉的法官面前，就应该被剥夺此生来补偿其邪恶祖先的罪行，这是完全正义的。

"And Showing Mercy, Etc.

凡爱慕我和遵守我诫命的，我要对他们施仁慈，直到他们的千代子孙。

The pastor should next observe that the goodness and mercy of God far exceed His justice. He is angry to the third and fourth generation; but He bestows His mercy on thousands.

牧者接下来应该评论，天主的美善和仁慈远远超过祂的正义。祂对第三第四代愤怒，但祂赠祂的正义于千代。

"Of Them That Hate Me"

对那些恼恨我的

The words of them that hate me display the grievousness of sin. What more wicked, what more detestable than to hate God, the supreme goodness and sovereign truth? This, however, is the crime of all sinners; for as he that hath God's commandments and keepeth them, loveth God, so he who despises His law and violates His Commandments, is justly said to hate God.

这些话展示了罪的滔天程度。还能有比恨天主更邪恶的，更可憎的吗？天主是如此的美善和至高无上的真理。然而，这却是所有罪人的罪行，因为那爱天主的，遵守并执行天主的诫命，而鄙视和违反天主诫命的，可以被正义的称为恼恨天主。

Of Them That Love Me

对那些爱我的

The concluding words: And to them that love me, point out the manner and motive of observing the law. Those who obey the law of God must needs be influenced in its observance by the same love and charity which they bear to God, a principle which should be brought to mind in the instructions on all the other Commandments.

结尾句：对那些爱我的，指出了遵守法律的正确方式和动机。那些遵守天主法律的人必定受到了他们怀有对天主的爱和爱德的影响，这是一条总原则，在其他诫命的教导中应被时时提醒。