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God’s mercy
神的怜悯
(Nevins)
(尼文斯)
There is something very special in the manner in which the doctrine of God’s mercy is taught in Scripture.
圣经教导神怜悯的教义方式非常特别。
Observe that several words, nearly synonymous, are used to teach us the doctrine–such as merciful, gracious, long-suffering, pitiful, slow to anger. And not satisfied with the positive–the inspired writers use the superlative–very pitiful and very gracious!
注意到几个近似同义的词被用来教导我们这一教义–例如怜悯的、恩慈的、忍耐的、怜恤的、不轻易发怒的。而且不满足于用肯定的词–那些受感动的作者们使用最高级–极其怜恤和极其恩慈！
Not content with the singular, ‘mercy’–they adopt and employ the plural form–‘mercies’. They speak of the mercies of God. Nor are they content with a simple plural–but they speak of these mercies as manifold. Yes, they speak of the multitude of His mercies. And to denote that there is nothing uncertain about these mercies, they speak of them as sure mercies. They also speak of them not only as many, but great! Yes–and great above the heavens! And they speak of the greatness of His mercies, in magnitude equal to what they are in multitude–many and great and sure mercies! Think of that!
不满足于单数的”怜悯”–他们采用并使用复数形式–“诸般怜悯”。他们谈论神的诸般怜悯。他们也不满足于简单的复数–而是说这些怜悯是多方面的。是的，他们谈论祂怜悯的众多。为表明这些怜悯毫无不确定性，他们称之为确实的怜悯。他们不仅说这些怜悯众多，更是伟大！是的–比诸天还要高！他们谈论祂怜悯的伟大，其规模与数量相当–众多、伟大而确实的怜悯！想想看！
They are not mere mercies–but tender mercies, and these mercies they speak of as original with God. They speak of Him as the Father of mercies! They take care to tell us that mercy is not accidental to God–but essential; they speak of it as belonging to him. Daniel goes further still. He says–“To the Lord our God belong mercies”–and ‘forgiveness’? No! but ‘forgivenesses’! You may say that is not proper grammar–but it is glorious doctrine!
这些不仅仅是怜悯–而是温柔的怜悯，他们说这些怜悯源于神。他们称祂为怜悯之父！他们谨慎地告诉我们，怜悯对神来说不是偶然的–而是本质的；他们说这是属于祂的。但以理更进一步。他说–“怜悯是属于主我们的神的”–还有’赦免’？不！是’诸般赦免’！你可能会说这不合语法–但这是荣耀的教义！
There is another set of phrases they use–they speak of God as rich in mercy, plenteous in mercy, and full of compassion. They speak of His abundant mercy, of the earth as full of His mercy, to denote its amplitude. And in respect of its continuance, they say that His compassions fail not. In Psalm 136, twenty-six times it is said, “His mercy endures forever!”
他们还使用另一组词语–他们说神有丰富的怜悯，充满怜悯，满有同情。他们说到祂丰盛的怜悯，说地上满了祂的怜悯，表明其广大。关于其持续性，他们说祂的怜悯永不止息。在诗篇136篇中，二十六次重复说：”祂的怜悯永远长存！”
There is still another phraseology used by the sacred writers.
圣经作者还使用了另一种措辞方式。
They speak of God’s kindness, His great kindness, His marvelous kindness, His everlasting kindness.
他们谈到神的恩慈、祂的大恩慈、祂奇妙的恩慈、祂永恒的恩慈。
But they are not satisfied to speak of it as simple kindness; they call it merciful kindness, and speak of it as great towards us.
但他们不满足于仅仅称之为单纯的恩慈；他们称之为怜悯的恩慈，并说这恩慈向着我们是何等浩大。
They call it loving-kindness, also.
他们也称之为慈爱。
And we read of God’s marvelous and excellent loving-kindness, with which it is said also that He crowns us!
我们读到神奇妙超越的慈爱，经上说祂用这慈爱为我们的冠冕！
Here, too, they use the plural form, loving-kindnesses; and they speak of the multitude of His loving-kindnesses.
在这里，他们也使用复数形式”诸般的慈爱”；他们谈到祂众多的慈爱。
We also find the sacred writers speaking of the mercy of God compared to certain human traits.
我们还发现圣经作者将神的怜悯与某些人类特质作比较。
For example, to a father’s pity–which it is said to be like; and to a brother’s friendship–than which it is closer; and to a mother’s love–which it is said to exceed!
例如，经上说神的怜悯好像父亲的怜恤；比兄弟的情谊更亲近；超过母亲的爱！
What more could they say?
他们还能说什么呢？