📜 Verbum
Scripture and the Fathers, read aloud in the original
中EN
🎬 Videos📜 Read the text🔍 SearchAbout

← All books · Latin Fathers › Moralia in Job

Gregory the Great

Moralia in Job 1187

Latin original · 20 verses · some words can be tapped for a gloss

← ch. 1186ch. 1188 →
1187:1
CAP. XXXVIII, VIaS. 1.—Respondens autem Dominus Job de turbine din I. 1. Quot quibusve modis ad homines loquatur Deus - Notandum video a quia si sano atque incolumi locutio facta diceretur, nequaquam de turbine Dominus locutus fuisse scriberetur. Sed quia flagellato loquitur, de turbine locutus fuisse describitur. Aliter enim Dominus servis suis loquitur, cum eos intrinsecus per compunctionem provebiL, aliter cum per districtionem ne extollantur premit. Per blandam enim locutionem Domini amanda dulcedo ejus b ostenditur; per terribilem vero potestas ejus metuenda monstratur. In illa persuadetur c animae ut proficiat, in ista reprimitur quae proficit.
Chapter 38, verse 1.—'Then the Lord, answering Job out of the whirlwind, said.' I. In how many and what ways God speaks to men. I see that it must be noted that, if the speech were said to have been made to a sound and unharmed man, it would in no way have been written that the Lord spoke out of the whirlwind. But because He speaks to one who has been scourged, He is described as having spoken out of the whirlwind. For the Lord speaks to His servants in one way when He advances them inwardly through compunction, and in another when He presses them down through severity, lest they be exalted. For through the gentle speech of the Lord His lovable sweetness is shown; but through the terrible, His fearful power is displayed. In the former the soul is persuaded to make progress; in the latter, that which is making progress is restrained.
第三十八章第一節——「那時，主從旋風中回答約伯說。」一、上帝以多少種、何等的方式向人說話。我看必須留意：倘若這話語被說成是向一個健全無恙的人所發，就絕不會被記載為主從旋風中說話。但因為祂是向一個受過鞭打的人說話，所以被描述為從旋風中說了話。因為主向祂的僕人說話有兩種方式：一是當祂藉痛悔在內裡提升他們時，一是當祂藉嚴厲壓制他們，免得他們自高時。因為藉著主溫柔的話語，祂那可愛的甘甜被顯明；但藉著可畏的話語，祂那可懼的權能被彰顯。在前者中，靈魂被勸勉去長進；在後者中，那正在長進的被約束。
1187:2
In illa discit quod appetat, in ista quod metuat. Per illam dicit: d Gaude et lætare, filia Sion, quia ecce venio, et habitabo in medio tui (Zaclt. I, 10); 893 per istam dicitur: Dominu, in tempestate e veniet, et in turbine viae ejus (laai. LXVI, 15). Blandus quippe est qui ut in medio inhabitet venit. Cum vero se per tempestatem et turbinem insinuat, nimirum quae tangit corda perturbat; atque ad edomandam elationem se exerit, quando potens et terribilis innolescit. i. Aut pet angelos loquitur Deus, aut per semetipsum.—Sciendum praeterea est I quia duobus modis locutio divina distinguitur. Aut per semetipsum namque Dominus loquitur, aut per creaturam angelicam ejus ad nos verba formantur.
In the former he learns what to desire; in the latter, what to fear. Through the former He says: 'Rejoice and be glad, O daughter of Zion, for behold, I come, and I will dwell in the midst of you' (Zech. 2:10); through the latter it is said: 'The Lord will come in a tempest, and his ways are in the whirlwind' (Isa. 66:15). Gentle indeed is He who comes that He may dwell in the midst; but when He makes Himself known through tempest and whirlwind, He doubtless disturbs the hearts that He touches, and He exerts Himself to tame pride when He becomes known as powerful and terrible. Either through angels God speaks, or through Himself. It must moreover be known that divine speech is distinguished in two ways. For either the Lord speaks through Himself, or His words are formed to us through an angelic creature.
在前者中，他學會該渴慕什麼；在後者中，該懼怕什麼。藉著前者祂說：「錫安的女兒啊，應當歡喜快樂，因為看哪，我來要住在你中間」（亞二10）；藉著後者則說：「主必在暴風中降臨，祂的道路在旋風中」（賽六十六15）。祂來要住在人中間，確是溫柔的；但當祂藉暴風和旋風使自己被人認識時，無疑攪動祂所觸及的心，並當祂被認出為有能可畏時，祂便奮力去馴服驕傲。上帝或藉天使說話，或藉祂自己說話。此外必須知道：神聖的言說分為兩種方式。因為主或藉祂自己說話，或藉一位天使受造物向我們構成祂的話語。
1187:3
Sed cum per semetipsum loquitur, a sola nobis vi internæ inspirationis aperitur. Cum per semetipsum loquitur, de verbo ejus sine verbis ac syllabis cor docetur, quia virtus ejus h intima quadam sublevatione cognoscitur. Ad quam mens plena suspenditur, vacua gravatur. Pondus enim quoddam est quod omnem animam quam replet i levet. Incorporeum lumen est quod et iDlenora repleat, et. repleta eiterius circumscribat. Sine strepitu sermo est, qui et auditum aperit, et habere sonitum nescit. Quod enim de adventu sancti Spiritus scriptum est: Factus est repente de cœlo sonus, tanquam advenientia spiritus vehementis, et replevit tolam domum ubi erant sedentes;
But when He speaks through Himself, He is opened to us by the sole power of inward inspiration. When He speaks through Himself, the heart is taught of His word without words and syllables, because His power is known by a certain inmost lifting up. To this the mind, when full, is suspended; when empty, it is weighed down. For it is a certain weight that lifts up every soul which it fills. It is an incorporeal light which both fills the interior and, when it has filled it, circumscribes the exterior. It is a speech without noise, which both opens the hearing and knows not how to have sound. For what is written of the coming of the Holy Spirit: 'Suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting;'
但當祂藉祂自己說話時，祂唯獨藉內在感發的能力向我們開啟。當祂藉祂自己說話時，心不藉言語和音節而被祂的道所教導，因為祂的能力是藉某種最深處的提升被認識的。心靈充滿時被懸提於此，空虛時卻被壓垂。因為那充滿每一靈魂的，正是一種將它提升的重量。這是一種非物質的光，既充滿內裡，又在充滿之後界定外部。這是無聲的言語，既開啟聽覺，又不知何為聲響。因為論到聖靈降臨所記的：「忽然從天上有響聲下來，好像一陣大風颳過，充滿了他們所坐的整個屋子；」
1187:4
et apparuerunt illis dispertitæ linguæ quasi ignis, seditque supra singulos eorum (Act. II, 2); per ignem quidem Dominus apparuit, sed per semetipsum locutionem interius fecit. Et neque ignis Deus, neque ille sonitus fuit, sed per hoc quod exterius elbibuit, expressit hoc quod interius gessit. Quia enim discipulos et zelo succensos, et verbo eruditos intus reddidit, foris linguas igneas ostendit. In significatione igitur admota sum elementa, ut ignem et sonitum sentirent corpora, igne vero invisibili et voce siue sonitu docerentur corda. Foris ergo fuit ignis qui apparuit, sed intus qai scientiam dedit.
'and there appeared to them divided tongues as of fire, and it sat upon each one of them' (Acts 2:2)—through fire indeed the Lord appeared, but through Himself He made the speech inwardly. And neither was the fire God, nor was that sound; but through what He displayed outwardly, He expressed what He wrought inwardly. For because He rendered the disciples both kindled with zeal and instructed with the word within, He showed fiery tongues without. In signification, then, the elements were brought near, so that their bodies might perceive fire and sound, but their hearts might be taught by the invisible fire and by a voice without sound. Outwardly, therefore, was the fire that appeared, but inwardly was that which gave knowledge.
「又有舌頭如火焰顯現，分開落在他們各人身上」（徒二2）——主固然藉火顯現，卻藉祂自己在內裡發出言說。那火並非上帝，那響聲也不是；乃是藉著祂在外所顯出的，表達了祂在內所成就的。因為祂既在裡面使門徒既被熱心點燃、又受道的教導，便在外面顯出火焰的舌頭。因此在表徵上，那些元素被帶近前來，好叫他們的身體覺察火與聲響，而他們的心卻藉那不可見的火與無聲的聲音受教。所以那顯現的火在外，而那賜下知識的卻在內。
1187:5
Et cum reginæ Candacis eunuchus currui præsidens iter caperet, atque i Isaiam non in1elligens in manibus haberet, in corde nimirum spiritus Philippo dixerat: Adjunge te ad currum (Act. VIII, 39). Et cum ad evocaudum Petrum timentes Deum milites Cornelius direxisset, in mente procul dubio a spiritu Petrus audivit: Ecce tres viri quae runt te, surge itaque, descende et vade cum eia lAct. X, 19). k Spiritum enim Dei quasi quaedam nobis verba dicere est occulta vi ea quae agenda sunt intimare, et cor bominis ignarum, uon adhibito strepitu et tarditate sermonis, peritum repeute de absconditis ceddere.
And when the eunuch of Queen Candace, sitting in his chariot, was making his journey, and, not understanding, held Isaiah in his hands, the Spirit had said to Philip in his heart: 'Join yourself to this chariot' (Acts 8:29). And when Cornelius had sent soldiers who feared God to summon Peter, Peter without doubt heard in his mind from the Spirit: 'Behold, three men seek you; arise therefore, go down, and go with them' (Acts 10:19). For the Spirit of God, as it were, to speak certain words to us is to intimate by a hidden power those things which are to be done, and to render the ignorant heart of man suddenly expert concerning hidden things, without any noise and slowness of speech.
當甘大基女王的太監坐在車上趕路，不明所讀而手拿以賽亞書時，聖靈在他心裡對腓利說：「你去貼近那車走」（徒八29）。當哥尼流差遣敬畏上帝的士兵去召彼得時，彼得無疑在心中從聖靈聽見：「看哪，有三個人尋找你；起來下去，和他們同往」（徒十19）。因為上帝的靈彷彿向我們說某些話，就是藉隱藏的能力把當行之事指示我們，並使人無知的心，不藉喧擾與遲緩的言語，忽然對隱祕之事變得通曉。
1187:6
Nam quia auditus ea quae ad se fiunt uon simui omnia dicta comprehendit, quippe qui et causas per verba, et particulatim verba per syllabas percipit; visus autem noster in eo quod se dirigit, totum sabito et simul apprehendit; Dei locutio ad uos inLricsecus facta videtur, potius quam audiatur, qnia dum 1 semetipsum sine mora sermonis insinuat, repeutina luce nostrae ignorantiae tenebras illustrat. Uode et Baruch, Neriæ filius, cum requisitus exponeret quemadmodum verba Jeremiae prophetantis audisset, ait: Ex ore auo loquebatur quai legen., et ego scribebam (Jerem. XXXVI, i8). Qui enim tegens loquitur, alio intendit, sed alio verbum facit, quia 894 quod videt dicit.
For because hearing does not grasp all at once the things that are spoken to it—since it perceives both the meanings through words, and the words piecemeal through syllables—but our sight, in that toward which it directs itself, apprehends the whole suddenly and at once; the speech of God made to us inwardly is seen rather than heard, because, while it intimates itself without delay of speech, with sudden light it illumines the darkness of our ignorance. Whence also Baruch, the son of Neriah, when asked, explained how he had heard the words of Jeremiah prophesying, saying: 'Out of his mouth he spoke as if reading, and I was writing' (Jer. 36:18). For he who speaks while reading directs himself to one thing, but makes his word about another, because he says what he sees.
因為聽覺不能一次領會向它所說的一切——既藉言語領會意義，又藉音節逐一領會言語——但我們的視覺，在它所朝向的事物上，卻忽然一併領會整體；所以上帝在內裡向我們所發的言說，與其說是被聽見，不如說是被看見，因為它不藉言語的遲延而顯明自己，卻以忽然之光照亮我們無知的黑暗。因此，尼利亞的兒子巴錄，當被問及他如何聽見耶利米所預言的話時，說：「他從口中彷彿誦讀般地說，我便寫下」（耶三十六18）。因為誦讀而說話的人，朝向一事，卻論說另一事，因為他說的是他所看見的。
1187:7
Prophetae ergo Dei, quia ejus verba vident potius in corde quam audiunt, quasi legentes loquuntur. 3. Quomodo per angelos lequi.oleat. Aliquando verb;. utendo; aliquando rebus; aliquando simul verbis et rebus; aliquando imaginibus cordis aut corporis oculia ostensis. — Cum vero per angelum voluntatem suam Dominus indicat, aliquando eam verbis, aliquando rebus demonstrat, aliquando simul verbis et rebus, aliquando imaginibus cordis oculis ostensis, aliquando imaginibus et ante corporeos oculus ad tempus ex aere assumptis, aliquando caelestibus substantiis, aliquando terrenis; aliquando simul terrerenis et cœlestibus.
The prophets of God, therefore, because they see His words in the heart rather than hear them, speak as though reading. 3. How He is wont to speak through angels: sometimes by words, sometimes by deeds, sometimes by words and deeds at once, sometimes by images shown to the eyes of the heart or of the body. When the Lord indicates His will through an angel, sometimes He demonstrates it by words, sometimes by deeds, sometimes by words and deeds together, sometimes by images shown to the eyes of the heart, sometimes by images taken for a time from the air even before the bodily eyes, sometimes by heavenly substances, sometimes by earthly ones, sometimes by earthly and heavenly ones at once.
因此上帝的先知，因為他們是在心中看見祂的話，而非聽見，所以他們彷彿誦讀般地說話。三、祂如何慣常藉天使說話：有時藉言語，有時藉事物，有時同時藉言語與事物，有時藉顯現於心眼或肉眼的形像。當主藉天使指示祂的旨意時，有時祂藉言語彰顯，有時藉事物，有時同時藉言語與事物，有時藉顯現於心眼的形像，有時藉暫時從空氣取來、甚至顯於肉眼之前的形像，有時藉屬天的實體，有時藉屬地的實體，有時同時藉屬地與屬天的實體。
1187:8
Nonnuuquam vero etiam per angelum humanis cordibus ita loquitur Deus, ut ipse quoque angelus mentis obtutibus praesentetur 4. Verbis namque per angelum loquitur Deus, cum nil in imagine oltenditur, sed supernae verba locutionis audiuntur, sicut dicente Domino: Pater, clorifica filium tuum, ut et filius tuus clarificet te, protinus respondetur: Clarificavi, et iterum clarificabo (Joan. XVII, i). Neque enim Deus, qui sine tempore vi impulsionis intimae clamat, in tempore per suam substantiam illam vocem edidit, quam circumscriptam tempore per humana verba distinxit, sed nimirum, de coelestibus loquens, verba sua quae ab hominibus audiri voluit rationali creatura administrante formavit. 5.
Sometimes indeed God speaks to human hearts even through an angel in such a way that the angel itself is also presented to the gaze of the mind. For God speaks by words through an angel when nothing is shown in an image, but the words of a heavenly utterance are heard, as when, at the Lord's saying, 'Father, glorify your Son, that your Son also may glorify you,' it is at once answered: 'I have glorified it, and I will glorify it again' (John 17:1, 12:28). For neither did God, who without time cries out by the power of inward impulse, in time utter through His own substance that voice which, circumscribed by time, He distinguished through human words; but doubtless, speaking of heavenly things, He formed the words which He willed to be heard by men, by the ministry of a rational creature.
有時上帝確實藉天使向人心說話，其方式使那天使本身也呈現於心靈的注視之前。因為當毫無形像被顯出，唯有屬天言說的話語被聽見時，上帝便藉天使以言語說話，正如當主說「父啊，願你榮耀你的兒子，使你的兒子也榮耀你」時，隨即有回答：「我已經榮耀了，還要再榮耀」（約十七1；十二28）。因為那不在時間中、藉內在推動之能而呼喊的上帝，並非在時間中藉祂自己的本體發出那被時間所界定、藉人間言語所區分的聲音；乃是無疑地，祂述說屬天之事時，藉一位理性受造物的服事，構成了祂願意被人聽見的話語。
1187:9
Aliquando rebus per angelos loquitur Deus, ' cum nil verbo dicitur, sed ea quae futura sunt, assumpta de elementis imagine, nuntiantur; sicut Kzecbiel, nil verborum audiens, electri speciem in medio ignis vidi t; ut videlicet dum solam speciem aspiceret, quae essent in novissimis ventura sentiret (Ezech. I, 4). Electrum quippe ex auri argentique metallo miscetur, in qua permistione argentum quidem clarius redditur, sed tamen fulgor auri temperatur. Quid ergo in electro nisi mediator Dei et hominum demonstratur? Qui dum semetipsum nobis ex divina atque humana natura composuit, et humanam per deitatem clariorem reddidit, et divinam per humanitatem nostris aspectibus temperavit.
Sometimes God speaks by deeds through angels, when nothing is said in word, but the things that are to come are announced by an image taken from the elements; as Ezekiel, hearing nothing of words, saw the likeness of amber in the midst of the fire, so that, while he gazed on the likeness alone, he might perceive the things that were to come in the last days (Ezek. 1:4). For amber is compounded from the metal of gold and of silver, in which mixture the silver is indeed rendered brighter, yet the splendor of the gold is tempered. What, then, is shown in the amber but the Mediator of God and men? Who, when He composed Himself for us out of the divine and human nature, both rendered the human brighter through the deity, and tempered the divine to our sight through the humanity.
有時上帝藉天使以事物說話，當毫無言語被說出，而將來之事藉一個從元素取來的形像被宣告時；正如以西結毫不聽見言語，卻看見火中好像琥珀的樣式，好叫他單單注視那樣式時，便覺察末後日子將要來的事（結一4）。因為琥珀是由金與銀的金屬混合而成，在這混合中，銀固然被顯得更明亮，然而金的光輝卻被調和。那麼，琥珀所顯的，除了上帝與人之間的中保，還有什麼呢？祂為我們用神性與人性構成自己時，既藉神性使人性更明亮，又藉人性向我們的目光調和了神性。
1187:10
Quia enim virtute divinitatis ejus tot miraculis humanitas fulsit, ex auro crevit argentum; et quod per carnem Deus cognosci potuit, quodque per carnem tot adversa to!eravit, quasi ex argento temperatum est aurum. Quod bene et in medio ignis ostenditur, quia incarnationis ejus mysterium subsequentis judicii flamma comitatur. Scriptum quippe est: Pater non judicat quemquam, sed omne judicium dedit Filio (Joan. v, 22). [Vet. III.] 6. Aliquando per angelos verbis simul et rebus loquitur Deus, cum quibusdam motibus insinuat hoc quod sermonibus narrat. a Neque enim Adam post culpam in divinitatis substantia audire Dominum potuit, sed increpationis verba per angelum audivit, de quo scriptum est:
For because by the power of His divinity His humanity shone with so many miracles, the silver grew out of the gold; and because through the flesh God could be known, and because through the flesh He endured so many adversities, the gold was as it were tempered out of the silver. This is well shown also in the midst of the fire, because the flame of the judgment that follows accompanies the mystery of His incarnation. For it is written: 'The Father judges no one, but has given all judgment to the Son' (John 5:22). 6. Sometimes God speaks through angels by words and deeds together, when by certain motions He intimates that which He narrates by discourse. For neither could Adam, after his fault, hear the Lord in the substance of the divinity, but he heard the words of rebuke through an angel, of whom it is written:
因為祂的人性藉祂神性的能力發出如此眾多神蹟的光，銀便從金而生；又因為藉肉身上帝得以被認識，並因為藉肉身祂忍受了如此眾多的患難，金便彷彿從銀被調和。這也在火中被清楚顯出，因為隨後審判的火焰伴隨著祂道成肉身的奧祕。因為經上記著：「父不審判什麼人，乃將審判的事全交與子」（約五22）。六、有時上帝藉天使同時以言語與事物說話，當祂藉某些動作暗示祂藉言語所述說的事時。因為亞當在犯過之後，不能在神性的本體中聽見主，乃是藉一位天使聽見責備的話，論到這天使有記載說：
1187:11
Cum audisset vo cem Domini Dei b deambulantia in paradiso ad auram post meridiem, abscondit se inter ligna paradisi (Ge nes. III, 8). Quid est enim quod post peccatum hominis in paradiso Dominus jam non stat, sed deambulat, nisi quod irruente culpa a se a cordis hominis motum demonstrat?Quid est quod ad auram post meridiem, nisi 895 quod lux ferventior veritatis abscesserat, et peccatricem animam culpae suae frigora constringebant? Increpavit ergo Adam deambulaos, ut caecis mentibus nequitiam suam non solum sermonibus, sed etiam rebus aperiret, quatenus peccalor homo et per verba quod fecerat audiret.
'When he had heard the voice of the Lord God walking in paradise in the breeze after midday, he hid himself among the trees of paradise' (Gen. 3:8). For what is it that, after man's sin, the Lord in paradise no longer stands, but walks, except that by the inrushing of guilt He demonstrates a movement away from the heart of man? What is it that He comes 'in the breeze after midday,' except that the more fervent light of truth had departed, and the chills of his guilt were constraining the sinful soul? He therefore rebuked Adam by walking, that to blind minds He might disclose their wickedness not only by discourses but also by deeds, so that sinful man might both hear through words what he had done,
「亞當聽見主上帝於午後涼風時在園中行走的聲音，就藏在園中的樹木裡」（創三8）。因為在人犯罪之後，主在園中不再站立，卻行走，這是什麼意思呢？豈不是藉著罪愆的湧入，祂顯明了一種從人心離去的移動嗎？祂「於午後涼風時」而來，又是什麼意思呢？豈不是那更熾熱的真理之光已然離去，而他罪愆的寒冷正緊束著這犯罪的靈魂嗎？因此祂藉行走責備亞當，好向瞎眼的心靈不僅藉言語、也藉事物揭露他們的邪惡，使犯罪的人既藉言語聽見自己所行的，
1187:12
et per deambulationem, amisso aeternitatis statu, mulabilitatis suae inconstantiam cerneret, et per auram, fervore charitatis expulso, torporem suum animad. verteret, et perdeclinationem solis cognosceret quod ad tenebras propinquaret. [ Vet. 1 V.]7. Aliquando imaginibus cordis oculis ostensis per angelos loquitur Deus, sicut Jacob subnixam coelo scalam dormiens vidit(Genes. XlVIII, 12); sicut Petrus linteum reptilibus ac quadrupedibus plenum in ecstasi raptus aspexit (Act. I, 11), qui nisi incorporeis oculis haec cerneret, in ecstasi Don fuisset; sicut Paulo in visione noctis vir Macedo apparuit (Act. XVI, 9), qui transire eum in Macedoniam rogavit.
and, through the walking, having lost the state of eternity, might discern the inconstancy of his own mutability; and, through the breeze, the fervor of charity being expelled, might notice his own torpor; and, through the declining of the sun, might recognize that he was drawing near to darkness. 7. Sometimes God speaks through angels by images shown to the eyes of the heart, as Jacob, while sleeping, saw a ladder resting against heaven (Gen. 28:12); as Peter, caught up in ecstasy, beheld a linen sheet full of reptiles and quadrupeds (Acts 10:11), who, unless he beheld these things with incorporeal eyes, would not have been in ecstasy; as to Paul in a vision of the night a man of Macedonia appeared (Acts 16:9), who begged him to cross over into Macedonia.
又藉行走，既失去永恆的狀態，便看出自己易變的無常；又藉涼風，愛德的熱情既被逐出，便察覺自己的遲鈍；又藉日頭的偏斜，認出自己正臨近黑暗。七、有時上帝藉天使以顯現於心眼的形像說話，正如雅各睡覺時看見一個梯子靠著天（創二十八12）；正如彼得被提入神魂超拔中，看見一塊布滿了爬蟲與四足牲畜的細麻布（徒十11），他若不是用非物質的眼看見這些，就不會在神魂超拔中；正如在夜間的異象中，有一個馬其頓人向保羅顯現（徒十六9），求他過到馬其頓去。
1187:13
Aliquando imaginibus et ante corporeos oculos ad tempus ex aere assumptis per angelos loquitur Deus,sicut Abraham non solum tres viros videre potuit, sed etiam habitaculo terreno suscipere, et non solum suscipere, sed eorum usibus etiam cibos adhibere (Genes. XVIII, i, seq.). Nisi enim Angeli quaedam d nobis interna nuntiantes ad tempus ex aere corpora sumerent, exterioribus profecto nostris obtutibus non apparerent; nec cibos cum Abraham caperent, nisi propter nos solidum aliquid ex caelesti elemento gestarent.
Sometimes God speaks through angels by images taken for a time from the air even before the bodily eyes, as Abraham was able not only to see three men, but also to receive them into his earthly dwelling, and not only to receive them, but even to supply food to their use (Gen. 18:1ff.). For unless the angels, announcing to us certain inner things, took bodies for a time from the air, they would certainly not appear to our outward gaze; nor would they take food with Abraham, unless for our sake they bore something solid from the heavenly element.
有時上帝藉天使以暫時從空氣取來、甚至顯於肉眼之前的形像說話，正如亞伯拉罕不僅能看見三個人，還能把他們接入自己屬地的居所，並且不僅接待他們，甚至供食物給他們用（創十八1以下）。因為這些天使若不是向我們宣告某些內在之事，而暫時從空氣取了身體，就必不會顯於我們外在的目光；他們也不會與亞伯拉罕一同進食，除非為了我們的緣故，他們從屬天的元素攜帶了某種固體之物。
1187:14
Nec mirum quod illic ipsi qui suscepti sunt, modo angeli, modo Dominus vocantur, quia angelorum vocabulo eiprimuntur qui exterius ministrabant, et appellatione Domini ostenditur qui eis interius praeerat, ut per hoc præsidentis imperium, et per illud claresceret * officium ministrantium. [Vet. Y.] 8. Varii alii modi quibu. Deus loquitur hominibus. - Aliquando caelestibus substantiis t per angelos loquitur Deus, sicut, baptizato Domino, scriptum est quia de nube vox sonuit, dicens: Hic eat Filius meus dilectu., in quo mihi g bene complacui (Mallh. IIi, 17). Aliquando terrenis substantiis s perangelos loquitur Deus, sicut cum Balaam corripuit, in ore asinae humana verba formavit (Num.
Nor is it any wonder that there those same beings who were received are called now angels, now the Lord; because by the name of angels are expressed those who ministered outwardly, and by the appellation of the Lord is shown Him who inwardly presided over them, so that through the one the command of the presiding one, and through the other the office of the ministering ones, might shine forth. 8. Various other ways in which God speaks to men. Sometimes God speaks through angels by heavenly substances, as, when the Lord was baptized, it is written that a voice sounded from the cloud, saying: 'This is my beloved Son, in whom I am well pleased' (Matt. 3:17). Sometimes God speaks through angels by earthly substances, as when He reproved Balaam and formed human words in the mouth of the she-ass (Num.
在那裡，那些被接待的同樣存有，時而被稱為天使，時而被稱為主，這也不足為奇；因為藉天使之名，表達那些在外供職的，而藉主的稱謂，顯明那在內裡統管他們的，好叫藉前者彰顯那統管者的命令，藉後者彰顯那供職者的職分。八、上帝向人說話的其他各種方式。有時上帝藉天使以屬天的實體說話，正如當主受洗時，記著有聲音從雲中發出，說：「這是我的愛子，我所喜悅的」（太三17）。有時上帝藉天使以屬地的實體說話，正如當祂責備巴蘭時，在母驢口中構成人的言語（民數記
1187:15
XXII,28). Aliquando simul et terrenis et coelestibus substantiis per angelos loquitur Deus, sicut ad Moysen in monte cum jussionis suae verba edidit, ignem rubumque sociavit, atque aliud superius, aliud inferius junxit (Exod. tii, 2). Quod tamen tunc solum agitur, cum ex ipsa aliquid conjunctione signatur. Nam per succensum rubum Moysen alloquens,,quid aliud ostendit, nisi quod ejus populi i ductor fieret qui et legis flammam, perciperet, et tamen peccati spinam nequa quam vitaret; vel quod et illo populo exiret qui in igne Deitatis i carnis nostrae peccata quasi rubi spinas susciperet, et inconsumptam humanitatis nostræ substantiam etiam in ipsa divinitatis flamma servaret? [ Vet. VI.] 9.
22:28). Sometimes God speaks through angels by earthly and heavenly substances at once, as when to Moses on the mountain, when He uttered the words of His command, He joined fire and the bush, and united the one above, the other below (Exod. 3:2). Yet this is done only then, when by the very conjunction something is signified. For addressing Moses through the kindled bush, what else did He show but that he would become the leader of that people who would both receive the flame of the law, and yet would in no way avoid the thorn of sin? Or that he would go forth also with that people who, in the fire of the Deity, would take on the sins of our flesh as it were the thorns of the bush, and would preserve the unconsumed substance of our humanity even in the very flame of the divinity? 9.
二十二28）。有時上帝藉天使同時以屬地與屬天的實體說話，正如當祂在山上向摩西發出祂命令的話語時，把火與荊棘相聯，將一者置於上、一者置於下（出三2）。然而唯有當藉這聯合本身表徵某事時，才如此行。因為祂藉燃燒的荊棘向摩西說話，除了顯明他將成為那民的領袖——這民既要領受律法的火焰，卻絕不能避免罪的荊棘——還顯明了什麼呢？或者顯明他將與那民一同出來——這民在神性的火中，要承受我們肉身的罪，如同荊棘的刺，並在神性的火焰之中，仍保存我們人性未被燒毀的本體？九、
1187:16
Inspirati quandoque prophetae per angelo.. - Nonnunquam vero humanis cordibus etiam per angelos Deus secreta eorum praesentia virtutem suae aspirationis infundit. Unde et Zacharias ait: Et dixit ad me angelus qui loquebatur in me (Zach. t, 14). Dum ad se quidem sed in se tamen loqui angelum dicit, liquido ostendit qNod is qui ad. 896 ipsum verba faceret per corpoream speciem extra non esset. Unde et paulo post subdidit:Et ecce angelus qui loquebatur in me egrediebatur (Ibid., II, 3). Saepe enim non exterius apparent, sed sicut eunt angelici spiritus voluntatem Dei prophetarum sensibus iODotescuot, a atque eos ad sublimia sublevait, et quaeque in rebus futura sunt in causis originalibu.
Prophets sometimes inspired through angels. But sometimes God, even through angels present to human hearts by their secret presence, infuses the power of His inspiration. Whence Zechariah also says: 'And the angel who spoke in me said to me' (Zech. 1:14). While he says that the angel spoke to him, yet in him, he clearly shows that He who made words to him was not outside in a bodily form. Whence also a little after he added: 'And behold, the angel who spoke in me went forth' (ibid. 2:3). For often they do not appear outwardly, but as they go, the angelic spirits make known the will of God to the senses of the prophets, and lift them up to sublime things, and show them things that are to be in the future in their original causes.
先知有時藉天使受感。但有時上帝甚至藉那些以其隱祕的臨在而臨於人心的天使，灌注祂感發的能力。因此撒迦利亞也說：「那在我裡面說話的天使對我說」（亞一14）。他既說天使對他說話，卻又是在他裡面，就清楚顯明那向他發言的，並非在外以肉身的形態存在。因此稍後他又補充說：「看哪，那在我裡面說話的天使出去了」（同上二3）。因為天使的靈往往不在外顯現，卻在行進之際，向先知的知覺表明上帝的旨意，並把他們提升到崇高之事，又把將來要在其本原因由中發生的事顯給他們。
1187:17
praeseptia demonstrant. Humanum namque cor ipso carnis corruptibilis pondere gravatum hanc ipsam a corpulentiam suam quasi obicem sustinens, interna non penetrat, et grave exterius jacet, quia levantem manum interius nun babet. Unde fit, sicut dictum est, ut prophetarum sensibus ipsa ut est subutilitas angelicæ virtutis appareat, eorumque mens quo subtili spiritu Langhur, levetur; et non jam pigra torpensque in imis jaceat, sed repleta intimis amaiibus, ad superna conscendat, atque inde quasi de quodam rerum vertice, quae infra se ventura sunt videat.
For the human heart, weighed down by the very burden of corruptible flesh, sustaining this its own corpulence as it were a barrier, does not penetrate inner things, and lies heavy without, because it has not within a hand to lift it. Whence it comes to pass, as has been said, that to the senses of the prophets the very subtlety of angelic power appears as it is, and their mind is lifted up by whatever subtle spirit it languishes for; and it no longer lies sluggish and torpid in the depths, but, filled with inmost loves, ascends to the heights, and thence, as from a certain summit of things, sees the things that are to come beneath it.
因為人心被朽壞肉身的重擔所壓，承載著自身的粗重如同一道障壁，便不能穿透內在之事，沉重地臥於外，因為它裡面沒有一隻提升它的手。因此，如前所述，就發生這事：天使能力的精微本相向先知的知覺顯現，他們的心靈被它所渴慕的精微之靈提升；心靈不再遲鈍麻木地臥於低處，卻充滿最深處的愛慕，上升到高天，並從那裡，彷彿從萬事的某座頂峰，俯視那將要在它以下發生的事。
1187:18
Sed ne quis in praedictis Zachariæ verbis angeli designatum Domine vel Patrem, vel Filium, vel Spiritum sanctum putet, si textum Scripturæ sacrae considerat, quod sentit velociter emendat, quæ nunquam Patrem, nunquam Spiritum sanctum, et non nisi c per incarnationis suae prædicationem Filium angelum vocat. Unde et in ejusdem Zachariae verbis aperte ostenditur quod in illo vere angelus, id est creatura, loqueretur, cum dicitur: Et ecce angelus qui loquebatur in me, egrediebatur (Zach. II, 3). Statimque subjungitur: Et alius angelus egrediebatur in occursum ejus, et dixit ad eum: Loquere ad puerum istum, dicens: Absque muro habilabitur J erusalem (I Fd., II, 3).
But lest anyone should think that by the angel designated in the aforesaid words of Zechariah is meant the Lord—whether the Father, or the Son, or the Holy Spirit—if he considers the text of Sacred Scripture, he quickly corrects what he supposes; for Scripture never calls the Father an angel, never the Holy Spirit, and calls the Son an angel only through the preaching of His incarnation. Whence also in these same words of Zechariah it is openly shown that in him a true angel, that is, a creature, was speaking, when it is said: 'And behold, the angel who spoke in me went forth' (Zech. 2:3). And at once it is subjoined: 'And another angel went forth to meet him, and said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without a wall' (ibid. 2:4).
但免得有人以為撒迦利亞前述話語中所指的天使是主——無論是父、是子、或是聖靈——他若細察聖經的經文，就能迅速糾正自己所推想的；因為聖經從不稱父為天使，從不稱聖靈為天使，唯獨藉祂道成肉身的宣講稱子為天使。因此，在撒迦利亞這同一段話中，明明顯出那在他裡面說話的乃是一位真天使，即受造物，正如所說：「看哪，那在我裡面說話的天使出去了」（亞二3）。隨即又補充說：「有另一位天使出來迎著他，對他說：你跑去告訴那少年人說：耶路撒冷必有人居住，如同無城牆的鄉村」（同上二4）。
1187:19
Non est itaque Deus angelus qui minitur, cui verba ab angelo quae dicere debeat jubentur. Sed quia in conspectu conditoris angelica ministeria ordinata graduum positione a distincta suut, ut et pro communi felicitate beatitudinis opificem suum simul videntes gaudeant, et tamen pro dispusitione dignitatis aliis alii subministrent, ad prophetam angelus angelum mittit, et quem secum lie Deo gaudere communiter conspicit, et docet, et dirigit, quia eum et per superiorem scientiam virtute cognitionis, et per praestantiorem gratiam culmine potestatis excedit. 10. Quomodo Deus Job responderit. — Haec igi lor dicta sunt ut quibus modis loquatur Deus hominibus demonstraretur.
The angel who is sent, therefore, to whom the words that he ought to say are commanded by an angel, is not God. But because in the sight of the Creator the angelic ministries are distinguished by an ordered arrangement of ranks, so that both, for the common felicity of blessedness, they may rejoice in seeing their Maker together, and yet, according to the disposition of dignity, some may minister to others, an angel sends an angel to the prophet, and instructs and directs him whom it beholds rejoicing together with itself in God, because it surpasses him both by superior knowledge in the power of cognition, and by more excellent grace in the summit of power. 10. How God answered Job. These things, then, have been said in order that it might be demonstrated in what ways God speaks to men.
因此，那被差遣的天使——他該說的話是由一位天使所命令的——並非上帝。但因為在造物主眼前，天使的職事按等級的次序被區分安排，好叫他們既為福樂的共同幸福，一同注視他們的造物主而歡欣，卻又按尊位的安排，彼此互相服事，所以一位天使差遣一位天使到先知那裡，並教導引導那與自己一同在上帝裡歡欣的天使，因為它既藉更高的知識在認知的能力上、又藉更卓越的恩典在權能的頂峰上，超越那被差者。十、上帝如何回答約伯。因此，這些話被說了，是為要彰顯上帝以何等方式向人說話。
1187:20
Cum vero beato Job respondisse Dominus de turbine dicitur, utrum per semetipsum, an ei per angelum sit locutus ambigitur. Potuerunt quippe per angelum commotiones aeris fieri, et haee ei quæ subjuncta sunt per eum verba mandari. Rursumque potuit et exterius angelus e in turbine aerem excutere, et tamen interius per semetipsum Dommus vim suae seutentiae cordi ejus sine verbis insonare, ut credatur quod dict dominica quae sequuntur ipse jam per verba protulit, qui, repletus DeQ, hæc sine verbis audivit. [Vet. VII, nac. III.] Itaque dicitur:
But when the Lord is said to have answered blessed Job out of the whirlwind, whether He spoke to him through Himself, or through an angel, is doubtful. For the commotions of the air could have been made through an angel, and these words which are subjoined could have been commanded to him through it. And again, an angel could both outwardly shake the air in the whirlwind, and yet inwardly the Lord Himself, through Himself, could sound the force of His judgment to his heart without words, so that it may be believed that the Lord's sayings which follow, He indeed brought forth through words, who, filled with God, heard these things without words. And so it is said:
但當說主從旋風中回答蒙福的約伯時，究竟祂是藉祂自己、還是藉一位天使向他說話，這是不確定的。因為空氣的攪動可以藉一位天使成就，而以下所補充的這些話也可以藉它被命令給他。再者，一位天使可以在外於旋風中震動空氣，然而主自己卻在內裡藉祂自己，不藉言語，向他心中發出祂判斷的力量，以致可以相信：以下所隨的主的言語，正是他藉言語發出的——他既被上帝充滿，便不藉言語聽見了這些。於是說道：
← ch. 1186ch. 1188 →
12345678910111213141516171819202122232425262728293031323334353637383940414243444546474849505152535455565758596061626364656667686970717273747576777879808182838485868788899091929394959697989910010110210310410510610710810911011111211311411511611711811912012112212312412512612712812913013113213313413513613713813914014114214314414514614714814915015115215315415515615715815916016116216316416516616716816917017117217317417517617717817918018118218318418518618718818919019119219319419519619719819920020120220320420520620720820921021121221321421521621721821922022122222322422522622722822923023123223323423523623723823924024124224324424524624724824925025125225325425525625725825926026126226326426526626726826927027127227327427527627727827928028128228328428528628728828929029129229329429529629729829930030130230330430530630730830931031131231331431531631731831932032132232332432532632732832933033133233333433533633733833934034134234334434534634734834935035135235335435535635735835936036136236336436536636736836937037137237337437537637737837938038138238338438538638738838939039139239339439539639739839940040140240340440540640740840941041141241341441541641741841942042142242342442542642742842943043143243343443543643743843944044144244344444544644744844945045145245345445545645745845946046146246346446546646746846947047147247347447547647747847948048148248348448548648748848949049149249349449549649749849950050150250350450550650750850951051151251351451551651751851952052152252352452552652752852953053153253353453553653753853954054154254354454554654754854955055155255355455555655755855956056156256356456556656756856957057157257357457557657757857958058158258358458558658758858959059159259359459559659759859960060160260360460560660760860961061161261361461561661761861962062162262362462562662762862963063163263363463563663763863964064164264364464564664764864965065165265365465565665765865966066166266366466566666766866967067167267367467567667767867968068168268368468568668768868969069169269369469569669769869970070170270370470570670770870971071171271371471571671771871972072172272372472572672772872973073173273373473573673773873974074174274374474574674774874975075175275375475575675775875976076176276376476576676776876977077177277377477577677777877978078178278378478578678778878979079179279379479579679779879980080180280380480580680780880981081181281381481581681781881982082182282382482582682782882983083183283383483583683783883984084184284384484584684784884985085185285385485585685785885986086186286386486586686786886987087187287387487587687787887988088188288388488588688788888989089189289389489589689789889990090190290390490590690790890991091191291391491591691791891992092192292392492592692792892993093193293393493593693793893994094194294394494594694794894995095195295395495595695795895996096196296396496596696796896997097197297397497597697797897998098198298398498598698798898999099199299399499599699799899910001001100210031004100510061007100810091010101110121013101410151016101710181019102010211022102310241025102610271028102910301031103210331034103510361037103810391040104110421043104410451046104710481049105010511052105310541055105610571058105910601061106210631064106510661067106810691070107110721073107410751076107710781079108010811082108310841085108610871088108910901091109210931094109510961097109810991100110111021103110411051106110711081109111011111112111311141115111611171118111911201121112211231124112511261127112811291130113111321133113411351136113711381139114011411142114311441145114611471148114911501151115211531154115511561157115811591160116111621163116411651166116711681169117011711172117311741175117611771178117911801181118211831184118511861187118811891190119111921193119411951196119711981199120012011202120312041205120612071208120912101211121212131214121512161217121812191220122112221223122412251226122712281229123012311232123312341235123612371238123912401241124212431244124512461247124812491250125112521253125412551256125712581259126012611262126312641265126612671268126912701271127212731274127512761277127812791280128112821283128412851286128712881289129012911292129312941295129612971298129913001301130213031304130513061307130813091310131113121313131413151316131713181319132013211322132313241325132613271328132913301331133213331334133513361337133813391340134113421343134413451346134713481349135013511352135313541355135613571358135913601361136213631364136513661367136813691370137113721373137413751376137713781379138013811382138313841385138613871388138913901391139213931394139513961397139813991400140114021403140414051406140714081409141014111412141314141415141614171418141914201421142214231424142514261427142814291430143114321433143414351436143714381439144014411442144314441445144614471448144914501451145214531454145514561457145814591460146114621463