Moralia in Job 101

Latin original · 5 verses · some words can be tapped for a gloss

101:1

I bid. — Egressusque est Satan a facie Domini. 20. Deus est intra et extra omnia, supra et infra omnia. — Quid est quod Satan a facie Domini egres- sus dicitur? Quo enim exitur ab eo qui ubique est? Hinc namque ait: Caelum et terram ego impleo ( Jer. xxiii, 24). Hinc est, quod Sapientia illius dicit; Cy rum caeli circuivi sola ( Eccli. xxiv, 8). Hinc de ejus Spiritu scriptum est: Spiritus Domini implevit orbem terrarum ( Sap. i, 7). Hinc est quod Dominus iterum dicit: Calum mihi sedes est, terra autem scabellum pedum meorum ( Isai. lxvi, 1). Rursumque de eo scriptum est: Caelum metitur palmo et omnem terram pugillo concludit ( Isa. xl, 12).

The same. — 'And Satan went forth from the presence of the Lord.' God is within and without all things, above and beneath all things. — What does it mean that Satan is said to have gone forth from the presence of the Lord? For by what exit does one go out from Him who is everywhere? For hence He says: 'I fill heaven and earth' (Jer. 23:24). Hence it is that His Wisdom says: 'I alone have compassed the circuit of heaven' (Ecclus. 24:8). Hence it is written of His Spirit: 'The Spirit of the Lord has filled the whole world' (Wis. 1:7). Hence it is that the Lord again says: 'Heaven is my throne, and the earth is my footstool' (Isa. 66:1). And again it is written of Him: 'He measures the heaven with his palm, and encloses all the earth in his fist' (Isa. 40:12).

同節——「撒但就從耶和華面前退去。」神在萬有之內、之外，之上、之下。——撒但被說成從主面前退去，這是甚麼意思呢？人從那無所不在者面前，能從何處出去呢？因為祂說：「我豈不充滿天地嗎？」（耶利米書二十三24）故此祂的智慧說：「惟獨我周遊天穹」（德訓篇二十四8）。故此論到祂的靈記著說：「主的靈充滿了世界」（智慧書一7）。故此主又說：「天是我的座位，地是我的腳凳」（以賽亞書六十六1）。又論到祂記著說：「祂用手心量諸天，用手掌握全地」（以賽亞書四十12）。

101:2

Sedi quippe, eui praesidet, interior a et exterior manet. Coelum palmo metiens, et terram pugillo concludens ostenditur, quod ipse sit circumquaque cunctis rebus, quas crea- vit, exterior. Id namque quod interius concluditur, a concludente exterius continetur. Per sedem ergo, cui praesidet, 47 b intelligitur esse interius supraque; per pugillum, quo continet, esse exterius subterque signatur. Quia enim ipse manet intra omnia, ipse extra omnia, ipse supra omnia, ipse infra omnia; et superior est per potentiam, et inferior per sustenta- tionem; exterior per magnitudinem, et interior per subtilitatem: sursum regens, deorsum continens; extra circumdans, interius penetrans;

Assuredly He remains interior to the throne over which He presides, and exterior to it. By measuring heaven with His palm and enclosing earth in His fist, He is shown to be Himself exterior on every side to all the things which He created. For that which is enclosed within is contained from without by the one enclosing it. Therefore by the throne over which He presides, He is understood to be within and above; by the fist with which He contains, He is signified to be without and beneath. For because He Himself remains within all things, Himself without all things, Himself above all things, Himself beneath all things — He is both higher through power and lower through sustaining; exterior through greatness, and interior through subtlety: ruling from above, containing below; surrounding from without, penetrating within;

祂實在既內在於祂所治理的寶座，又外在於它。祂用手心量天、用手掌握地，這顯明祂自己在四圍外在於祂所造的一切萬物。因為凡被包含在內的，都由那包容者從外面所包裹。所以，藉著祂所治理的寶座，可知祂是在內、在上；藉著祂所握持的手掌，則表明祂是在外、在下。因為祂自己在萬有之內、萬有之外、萬有之上、萬有之下：祂藉權能在上，藉扶持在下；藉浩大在外，藉精微在內；在上治理，在下維繫；在外環繞，在內貫透；

101:3

nec alia ex parte superior, alia inferior, aut alia ex parte exte- rior, atque ex alia manet interior: sed unus idem- que totus ubique praesidendo sustinens, sustinendo praesidens, circumdando penetrans, penetrando cir- cumdans; unde superius praesidens, inde inferius su- stinens; et unde exterius ambiens, inde interius re- plens: sine inquietudine superius regens, sine labore inferius sustinens; interius sine extenuatione pene- trans, exterius sine extensione circumdans. Est itaque inferior et superior sine loco; c est amplior sine la- titudine, est subtilior sine extenuatione. 21. A facie Domini exit Satan, cum ad desiderii sui effectum venit.

nor is He higher in one part and lower in another, nor exterior on one side and interior on another; but one and the same, everywhere wholly presiding while sustaining, sustaining while presiding, surrounding while penetrating, penetrating while surrounding; from where He presides above, thence He sustains below; and from where He encompasses without, thence He fills within: ruling above without disquiet, sustaining below without labor; penetrating within without being diminished, surrounding without being extended. He is therefore lower and higher without place; He is broader without breadth, subtler without thinning. 21. Satan goes forth from the presence of the Lord when he comes to the accomplishment of his desire.

祂並非一部分較高、另一部分較低，也非一面在外、另一面在內；乃是同一位，處處全然地在治理中維繫、在維繫中治理，在環繞中貫透、在貫透中環繞；祂從何處在上治理，就從那裡在下維繫；祂從何處在外環抱，就從那裡在內充滿：在上治理而無煩擾，在下維繫而無勞苦；在內貫透而不被削減，在外環繞而不被伸展。所以祂既在下又在上，卻不佔空間；祂更廣闊，卻無廣度；更精微，卻不稀薄。二十一、撒但達到其慾望的實現時，便從主面前退去。

101:4

— Quo igitur exitur ab eo, qui dum per molem corporis nusquam est, per incircumscrip- tam sub tantiam nusquam deest? Sed quandiu Satan pressus majestatis potentia, appetitum suae malitiae exercere non valuit, quasi ante faciem Domini stetit. [ Vet. XIII.] A facie autem Domini exiit; quia re- laxatus divinitus ab internae retentionis angustia, ad sui desiderii eflectum venit. A facie Domini exiit, quia diu vinculis disciplinae religata quandoque voluntas noxia ad opus processit. Cum enim, sicut dictum est, id quod voluit implere non valuit, quasi ante faciem Domini stetit; quia illum ab effectu malitiae superna dispensatio coactavit.

— By what exit, then, does one go out from Him who, while nowhere present by the mass of a body, is nowhere absent by His uncircumscribed substance? But so long as Satan, pressed by the power of the Majesty, was unable to exercise the appetite of his malice, he stood, as it were, before the face of the Lord. Yet he went forth from the face of the Lord; because, released by God from the constraint of that inner restraint, he came to the accomplishment of his desire. He went forth from the face of the Lord, because the harmful will, long bound with the chains of discipline, at last proceeded to its work. For when, as has been said, he was unable to fulfill what he willed, he stood, as it were, before the face of the Lord; because the supernal dispensation constrained him from the effect of his malice.

那麼，人從祂——那位藉肉身之量無處可在、卻藉其無可限量的本體無處不在的神——面前，能從何處出去呢？只要撒但被至尊的權能所壓制，不能施展其惡毒的慾望，他就彷彿站在主面前。然而他從主面前退去了；因為他既蒙神從那內在約束的困境中被釋放，便達到了其慾望的實現。他從主面前退去，因為那長久被管教的鎖鏈所捆綁的惡毒意志，終於著手行事了。因為如前所說，當他不能成就所願之事時，他就彷彿站在主面前；因為上天的安排攔阻了他惡毒的實現。

101:5

Sed a facie ejus exiit, quia po- testatem tentationis accipiens, ad malitiae suae vota pervenit. Sequitur:

But he went forth from His face, because, receiving the power of temptation, he attained to the desires of his malice. There follows:

但他從祂面前退去，因為他既領受了施行試探的權柄，便達成了其惡毒的心願。接著說：

← ch. 100ch. 102 →

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