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Gregory the Great

Moralia in Job 118

Latin original · 4 verses · some words can be tapped for a gloss

← ch. 117ch. 119 →
118:1
V ers. 14, 15. — Nuntius venit ad Job, qui diceret: Boves arabant, et asinoe pascebantur juxta eos, et ir- ruerunt Sabaei, tuleruntque omnia, et pueros percusse- runt gladio, et evasi ego solus, ut nuntiarem tibi. 49. Simplices perfectioribus adhaerentes, eorum in- tellectu pascuntur. — Quid aliud per figuram boves, quam bene operantes; quid aliud asinas, quam quos- dam simpliciter virentes accipimus? Quae bene juxta boves pasci referuntur; quia mentes simplicium etiam cum alta c capere non possunt, eo magis vicinae sunt, quo et fraterna bona, sua per charitatem credunt; cumque invidere alienis sensibus nesciunt, quasi in pastu se minime dividunt.
Verses 14, 15. — A messenger came to Job, saying: The oxen were plowing, and the asses were feeding beside them, and the Sabeans rushed in, and took all, and struck the servants with the sword, and I alone escaped to bring you word. 49. The simple, cleaving to the more perfect, are fed by their understanding. — What else do we take by the oxen under a figure, than those who work well; what else by the asses, than certain ones simply verdant? Which are well reported to feed beside the oxen; because the minds of the simple, even when they cannot grasp lofty things, are the nearer for this, that they believe their brethren's good things to be their own through charity; and since they know not how to envy the understandings of others, they as it were divide themselves not at all in the pasture.
第十四、十五節。——有一個報信的來到約伯那裡,說:牛正在耕田,母驢在牠們旁邊吃草,舍巴人猛然衝來,搶走了一切,並用刀殺了僕人,只有我一人逃脫,來向你報信。四十九、純樸者依附於更完全者,便靠他們的悟性得養。——我們藉象徵中的牛所理解的,若非那些善於工作者,還能是什麼?藉母驢所理解的,若非某些單純翠綠者呢?牠們被恰當地記載為在牛旁吃草;因為純樸者的心思,即使不能領會崇高之事,卻因此更為相近,即他們藉愛德相信弟兄的美善為自己的美善;並且他們既不知嫉妒他人的悟性,便彷彿在草場上絲毫不分彼此。
118:2
Simul ergo se asinae cum bobus reficiunt, quia prudentibus conjuncti tardiores, eorum intelligentia pascuntur. Sabaei autem capti- vantes interpretantur. Et qui alii captivantium no- mine, nisi immundi spiritus designantur, qui cunctos quos sibi subjiciunt in infidelitatem captivos ducunt? Qui et pueros gladio feriunt, quia eos tentationis suae graviter jaculis vulnerant, quos necdum juvenilis constantia liberos vel robustos servat. Qui bene qui- dem bona incipiunt, sed in ipsa adhuc inchoationis suae teneritudine captivantibus immundis spiritibus substernuntur. Quos gladio hostis percutit, quia aeter- nitatis desperatione transfigit. [R ec. XIX.] 50.
Together, therefore, the asses refresh themselves with the oxen, because the slower, joined to the prudent, are fed by their intelligence. But the Sabeans are interpreted 'those who take captive.' And who else are designated by the name of those who take captive, if not the unclean spirits, who lead captive into unbelief all whom they subject to themselves? Who also strike the servants with the sword, because they gravely wound with the darts of their temptation those whom youthful constancy does not yet keep free or robust. Who indeed begin good things well, but in the very tenderness of their beginning are laid low by the unclean spirits who take them captive. Whom the enemy strikes with the sword, because he pierces them through with despair of eternity. 50.
因此,母驢與牛一同得養,因為那些較遲鈍者,與明智者相連,便靠他們的悟性得養。但舍巴人解作「擄掠者」。除了那些不潔之靈,還有誰以擄掠者之名被指稱呢?牠們把一切服從自己的人都擄入不信之中。牠們也用刀殺僕人,因為牠們用試探的箭沉重地刺傷那些尚未被少年的堅定所保守為自由或剛強的人。這些人固然善於開始美善之事,卻在其開端的稚嫩中被那擄掠他們的不潔之靈所壓倒。仇敵用刀殺他們,因為牠以永恆的絕望刺透他們。五十、
118:3
Prophetia, coeteris pereuntibus, in oeternum manet. — Quid est autem hoc quod nuntius venit, qui diceret: Evasi ego solus? Quis est iste nuntius, qui, aliis pereuntibus, solus evadit, nisi pro- pheticus sermo, qui, dum fiunt omnia mala quae prae- dixit, quasi sanus ad Dominum solus redit? Dum enim vera dixisse de perditorum casu cognoscitur, quasi inter mortuos vixisse monstratur. Hinc est, quod ad Rebeccam in Isaac conjugio deducendam puer mit- titur ( Genes. xxiv, 9), quia vivelicet ad desponsandam Ecclesiam Domino, interposita prophetia famulatur.
Prophecy, while the rest perish, remains forever. — But what is this, that a messenger came, saying: I alone escaped? Who is this messenger, who, while the others perish, alone escapes, if not the prophetic word, which, while all the evils it foretold come to pass, as it were sound returns alone to the Lord? For while it is recognized to have spoken truly of the ruin of the lost, it is as it were shown to have lived among the dead. Hence it is that to bring Rebecca into marriage with Isaac a servant is sent (Gen. 24:9), because, namely, prophecy, interposed, serves to betroth the Church to the Lord.
預言在其餘一切消亡之時,卻永遠長存。——但這是什麼,即有報信者來,說:只有我一人逃脫?這報信者是誰,牠在其他人消亡時獨自逃脫,若非那預言之言呢?當牠所預言的一切禍患成就時,牠彷彿健全地獨自返回上主那裡。因為當牠被認出真實地說了那沉淪者的敗亡時,牠彷彿被顯明曾在死人中存活。故此,為將黎貝加娶來與依撒格成婚,差遣了一個僕人(創二十四9),因為,那介於其間的預言,正是為將教會許配給主而效力。
118:4
Sabaeis ergo irruentibus, solus puer qui nuntiaret evasit, quia malignis spiritibus infirmorum mentes in captivitatem ducentibus, sententia prophetiae conva- luit; 58 quae eamdem captivitatem praenuntians di- cit: Propterea captivus ductus est populus meus, quia non habuit scientiam ( Isai. v, 13). Prophetia ergo quasi salvatur, dum captivitas, quam praedixit, osten- ditur. Sequitur:
When the Sabeans therefore rushed in, only the servant who might bring word escaped, because, while the malignant spirits led the minds of the weak into captivity, the sentence of prophecy prevailed; which, foretelling that same captivity, says: Therefore my people are led away captive, because they had no knowledge (Isa. 5:13). Prophecy therefore is as it were saved, while the captivity which it foretold is shown. There follows:
因此當舍巴人衝來時,只有那報信的僕人逃脫,因為,當惡靈把軟弱者的心思擄去為囚時,預言的判語卻得勝了;它預告那同一囚擄,說:所以我的百姓因無知識而被擄去(依五13)。因此預言彷彿得救了,即當它所預言的囚擄得以顯明時。接著說:
← ch. 117ch. 119 →
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