此时，使者别无选择，只能像先前的努哈（Noah）那样寻求真主的帮助。他使用了与努哈相同的措辞："他说：我的主啊，求你助我，因为他们称我为说谎者。"（第39节）
At this point, the messenger finds no alternative but to seek God’s help like Noah did before him. He uses the same wording as Noah: “He said: My Lord, help me against their accusation of lying.” (Verse 39)
当人们拒绝抓住所赐予他们的机会时，真主回应了他的使者。在他们坚持否认真理之后，已不可能指望他们会有什么好的结果。使者的祈求得到了这样的回应：
God responded to His messenger when the people refused to take the chance afforded to them. Nothing good could be expected from them after they had persisted in their denial of the truth. The messenger’s appeal receives this answer:
“[神]说：‘不久他们必将为此懊悔。’”（第40节）但那时，懊悔已于事无补。再无回转的余地：“于是，呼啸的灾难依公正袭击了他们，我使他们如同枯叶。”（第41节）阿拉伯语词ghuthā’用来描述他们的状况，其含义更为丰富，它指洪水所挟带的枯萎植物以及其他被弃置、毫无价值、毫无用处的废物。他们抛弃了神所赋予他们的尊贵品质，忽视了自己在今世存在的目的，切断了与至高社会的联系，因此已不再配得尊重的对待。所以，他们就像洪水所挟带的浮沫，无人会去理会。
“Said [God]: Before long they shall come to rue it.” (Verse 40) But then no regret will be of any avail. There is no turning back: “Then the blast overtook them in all justice, and We caused them to be like dead leaves.” (Verse 41) The Arabic word, ghuthā’, describing their status contains even more connotations as it refers to what floods may carry of dead plants and other discarded, worthless items that serve no purpose. Having discarded the qualities with which God has honoured them, overlooked the purpose of their existence in this life and severed their relation with the Supreme Society, they no longer deserve honourable treatment. Hence, they are like the scum that the flood carries. No one pays any regard to it.
除此屈辱之外,他们还被剥夺了真主的恩典,因此无人关注他们:"远离那些不义的民众吧!"(第41节)他们在现实生活中、在人们的记忆与良知里,都已远离而被遗忘。
To this humiliation is added the fact that they are deprived of God’s grace; thus no-one pays any attention to them: “And so – away with those wrongdoing folk!” (Verse 41) Far removed are they in real life and from people’s memories and consciences.
该章接着审视了其他世代和民族：
The sūrah goes on to look at other generations and communities:
然后,在他们之后,我创造了新的世代。任何一个民族都不能提前或推迟它的终期。我接连派遣了我的使者。每当他们的使者来到一个民族,他们便斥责他为说谎者。于是,我使他们一个接一个地灭亡,并使他们成为传说。所以,那些不信的民众,应当远离(灭亡)!
Then after them We raised new generations. No community can forestall the end of its term nor delay it. And We sent forth Our messengers, one after another. Every time their messenger came to a community, they accused him of lying. So, We caused them to follow one another, and let them become mere tales. And so – away with the folk who would not believe. (Verses 42-44)
这段内容简要地概述了对真理的宣扬，并确立了真主（God）在人类生活中运行的常规规律：从开头的努哈（Noah）和胡德（Had），直到结尾的穆萨（Moses）和尔撒（Jesus）。每一代人都有其期限，然后逝去："任何民族都不能提前或推迟它们的期限。"（第43节）
Wait, I must follow the rules: "God" should be the Chinese word for God, not Allah; prophets keep names in Chinese usual form (Noah, Had, Moses, Jesus). Corrected:
这段内容简要地概述了对真理的宣扬，并确立了神（God）在人类生活中运行的常规规律：从最初的诺亚（Noah）和胡德（Had），直到最后的摩西（Moses）和耶稣（Jesus）。每一代人都有其期限，期限一到便会消逝："任何民族都不能提前或推迟它们的期限。"（第43节）
This gives us a very brief summary of the advocacy of the truth, and establishes the normal trend that God operates in human life, right from the time of Noah and Had at the beginning to Moses and Jesus at the end. Every generation gets its term and departs: “No community can forestall the end of its term nor delay it.” (Verse 43)
每个民族都会否认通过安拉的使者传给他们的真理："每当他们的使者来到一个民族，他们都说他撒谎。"（第44节）每当他们这样做时，他们都会按照安拉的律法受到惩罚："于是我使他们相继毁灭。"（第44节）对于愿意学习的人来说，这个教训依然存在："我使他们成为传说，"一代代相传。
Every community denies the truth given to them through God’s messenger: “Every time their messenger came to a community, they accused him of lying.” (Verse 44) And each time they do this, they are punished according to God’s law: “So, We caused them to follow one another.” (Verse 44) The lesson remains there for anyone who wishes to learn: “We let them become mere tales,” told by one generation to the next.
本简要总结最后明确地拒绝了这类团体。
This brief summary concludes with an emphatic rejection of such communities.
因此,他们被抛弃了:“故远离那些不信道的民众吧。”(第44节)
Thus, they are cast away: “And so – away with the folk who would not believe.” (Verse 44)
随后，关于穆萨（Moses）的故事以及法老否认他的使命的叙述十分简略，这与本章的总体风格和宗旨相吻合。
Moses’ story and Pharaoh’s denial of his message is then told in a very brief account that fits with the general style of the sūrah and purpose.
然后,我们派遣穆萨和他的哥哥哈伦,携带我们的迹象和明确的权威,前去见法老及其权贵;但他们对此傲慢自大,因为他们是一群狂妄的人。他们说:“难道我们要信仰两个和我们一样的凡人吗?而他们的族人还是我们的奴隶。”于是,他们否认了他们二人,最终成为了必遭毁灭的人。(第45-48节)
And then We sent forth Moses and his brother Aaron, with Our signs and with clear authority, to Pharaoh and his nobles; but these behaved with arrogance, for they were haughty people. And so they said: Are we to believe two mortals like ourselves, even though their people are our slaves?’ Thus, they gave the lie to them, and earned their place among the doomed. (Verses 45-48)
在这段叙述中，我们再次看到同样的异议：他们认为使者不过是一个凡人。经文说："他们说：难道我们要信仰两个与我们一样的凡人吗？"（第47节）经文还补充了一个与以色列人在埃及的处境相关的具体考量："即便他们的族人是我们的奴隶？"（第47节）以色列人顺从我们，听从我们的吩咐。在法老及其人民看来，在这种情形下，穆萨和哈伦理应受到轻视。至于上主所赐予他们的启示与迹象，以及所授予他们的明确权威，在这些人看来毫无价值，因为他们只专注于世俗的考量与虚假的价值。
Again in this account we note that the same objection is given to the fact that the messenger was merely a human being: “They said: Are we to believe two mortals like ourselves?” (Verse 47) A specific consideration connected with the Israelites’ situation in Egypt is also added: “Even though their people are our slaves?” (Verse 47) They are subservient to us and they do our bidding. In this situation, Moses and Aaron deserve, in Pharaoh’s and his people’s view, to be looked down upon. As for the revelations and the signs they have been given by God, and the clear authority granted to them, these count for nothing according to these people, focused as they are on earthly considerations and false values.
这之后是一段同样简短的提及耶稣和他母亲的内容，突出了他被创造时的伟大奇迹。同样，那些一心否认真主与创造之真理的人，拒绝了这一明确指向真主大能的迹象。
This is followed by a similarly brief reference to Jesus and his mother, highlighting the great miracle in his creation. Again, those who were bent on denying the truth of God and creation rejected this sign clearly pointing to God’s power:
我们确已把经典赐给穆萨，以便他们得到引导。我们使麦尔彦之子和他的母亲成为一个迹象，并把他们安置在一处高地，那里有安定的居所和清澈的泉水。（第49-50节）
We had indeed given Moses the Book, so that they might be guided. And We made the son of Mary and his mother a symbol, and provided them with an abode in a lofty place of lasting restfulness and a fresh spring. (Verses 49-50)
关于这座被描述为“高地”的山丘及其确切位置，有几种不同的说法：它是在埃及、大马士革还是耶路撒冷？据基督教圣经记载，玛丽亚曾带着她的儿子在他的童年和青年时期前往这些地方。但确切位置并非至关重要。更重要的是知道，真主赐给了他们二人一个美好的居所，那里草木茂盛，清泉充沛。因此，他们感到真主在照顾着他们二人。
There are a number of different reports about the hill described here as a ‘lofty place’ and its exact location. Was it in Egypt, Damascus or Jerusalem? These were the places where Mary went with her son during his childhood and youth, as mentioned in Christian Scriptures. But knowing the exact location is not of vital importance. It is more important to know that God gave them both a goodly abode where fine plants grew and clear water was plentiful. Thus, they felt that God took care of them both.
在此处，这一章在简要提及先前的使者时，转而向所有使者的追随者发出劝诫，仿佛他们都聚集在一起。
At this point in its quick references to earlier messengers the sūrah makes its address to the followers of all messengers, as though they were all gathered together.
因此,时间与空间所造成的隔阂,与将他们all联结在一起的真正信仰纽带相比,便显得微不足道。
Wait, I should translate "all" properly. Corrected:
因此,时间与空间所造成的隔阂,与将他们所有人联结在一起的真正信仰纽带相比,便显得微不足道:
Thus, the separating gulfs of time and place are shown to be meaningless when compared to the true bond of faith that unites them all:
“使者们啊！你们当吃美好的食物，并行善事。我确实完全知道你们所做的一切。你们这个民族本是一个统一的民族，我是你们唯一的主。因此，你们应当唯独敬畏我。”（23:51-52）
Messengers! Eat of that which is wholesome, and do good deeds: I certainly have full knowledge of all that you do. This community of yours is one single community, and I am your only Lord. Therefore, fear Me alone. (Verses 51-52)
这段对众使者的命令要求他们以人的身份生活，而这正是反对他们的人所质疑的：“你们当吃佳美的食物。”进食是人的基本需要，但只选择佳美的食物，这一点才使人得以提升，使人在纯洁中成长。它使人能够与至高的群体建立联系。
This address to His messengers requires them to live as human beings, which is the very thing that those who opposed them questioned: “Eat of that which is wholesome.” Eating is a human need, but choosing only what is wholesome is the aspect that elevates human beings and makes them grow in purity. It enables them to establish a bond with the Supreme Society.
他们还被要求“行善”。采取行动是所有人的共性，而坚持行善则是善良之人的特质，它为他们的行为提供了一种衡量标准和明确的目标。此外，这样的人在着手任何事情时，都会仰望至高的社会。
They are also required to “do good deeds.” While taking action is common to all human beings, insisting on doing good is the characteristic of goodly people, providing a measure of control and a clear goal for their deeds. Again such people look up to the Supreme Society when they embark on anything.
没有任何一位上主的使者被要求舍弃他的人性。相反，他们被要求的是将这种人性提升到上主为人类所能达到的最高标准。因此，众先知为其他人树立了榜样和理想，供人效法。至于他们的行为，则由上主依照祂自己精确的尺度来审判："我确实完全知道你们所做的一切。"（第51节）
No messenger of God was ever required to abandon his humanity. Rather, what they were asked to do was to elevate this humanity to the highest standard God has made possible for human beings to achieve. Thus, the Prophets provided the role model and the ideal which other people should try to emulate. It is left to God to judge their actions according to His own fine measure: “I certainly have full knowledge of all that you do.” (Verse 51)
人们着重指出，与所有使者宣扬的唯一真理相比，时间与地点都不具有任何意义。他们都具有非常独特的本质，都由万物的唯一创造者授予讯息，并且为同一目标而努力：“这是你们的民族，是一个统一的民族，我是你们唯一的主，所以你们应当唯独敬畏我。”（第52节）
Emphasis is placed on the fact that neither time nor place is of any significance when compared with the single truth that all messengers preached. They all shared a very distinctive nature, were given their messages by the One Creator of all, and worked towards the same goal: “This community of yours is one single community, and I am your only Lord. Therefore, fear Me alone.” (Verse 52)