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Gregory the Great

Moralia in Job 1240

Latin original · 11 verses · some words can be tapped for a gloss

← ch. 1239ch. 1241 →
1240:1
2. In nebula verbum hei spargitur, dum infidelibus annuntiatur. — Vocem quippe suam in nebula Dominus elevat, quando per praedicatorum suorum linguas * ad caliginosa corda infidelium exhortationem format; eumque aquarum impetus operit, dum bene agentia membra ejus turba resistentium populorum premit. Hinc est enim quod scriptum est: Factum eat verbum Domini ad Jeremiam dicens: Sta in atrio domus Domini, b loquens ad omnes civitates Juda, de quibus veniunt, ut adorent in demo Bomin;, universos sermones quos ego mandavi tibi (Jerem. xxv!, 2). Et paulo post: Et audierunt sacerdotes et prophetæ et omnis populus Jeremiam loquentem verba hæc in domo Domini.
The word of God is scattered in the cloud, when it is announced to unbelievers. For the Lord lifts up His voice in the cloud, when through the tongues of His preachers He forms an exhortation to the darkened hearts of unbelievers; and the rush of waters covers Him, when the throng of resisting peoples presses upon His well-doing members. For hence is that which is written: 'The word of the Lord came to Jeremiah, saying: Stand in the court of the Lord's house, and speak to all the cities of Judah, from which they come to worship in the house of the Lord, all the words which I have commanded thee' (Jer. 26:2). And a little after: 'And the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the Lord.'
神的話語向不信者宣告時，就是散佈在雲中。因為當主藉祂傳道者的舌頭向不信者幽暗的心構成一篇勸勉時，就是在雲中揚聲；而當抵擋之民的群眾壓迫祂行善的肢體時，眾水的沖激就淹沒了祂。因為經上所記正是如此：「耶和華的話臨到耶利米說：你站在耶和華殿的院內，對猶大眾城邑的人，就是到耶和華殿來敬拜的，說我所吩咐你的一切話」（耶利米書二十六章2節）。稍後又說：「祭司、先知與眾民，都聽見耶利米在耶和華殿中所說的這些話。」
1240:2
Cumque complevisset Jeremias loquens, apprehenderunt eurn sacerdotes et prophetæ et omnis populus, dicens: Morte moriatur, quare prophetavit in nomine Domini (Ibid., 7)? Ecce in nebula Dominus vocem levavit, quia obscuras nectes superbientium directo propheta corripuit. Ecce aquarum impetus eum proLinus operuit, quia ab insurgentibus populis, et causa suae correptionis instigatis, ipse in Jercinia cuncta pertulit, qui correptionis verba mandavit. Per semetipsum quoque Dominus in nebula vocem levavit, quando præsentem se etiam assumpto corpore exhibens, multa suis persecutoribus sed figuris aenigmatum velata prædicavit.
'And when Jeremiah had finished speaking, the priests and the prophets and all the people laid hold of him, saying: Let him die the death; why has he prophesied in the name of the Lord?' (Jer. 26:8). Behold, in the cloud the Lord lifted up His voice, because through an upright prophet He rebuked the dark nights of the proud. Behold, the rush of waters straightway covered Him, because from the peoples who rose up, incited also by the cause of their own reproof, He Himself endured all things in Jeremiah, who gave the words of reproof. Through Himself also the Lord lifted up His voice in the cloud, when, showing Himself present even with an assumed body, He preached to His persecutors many things veiled with the figures of enigmas.
「耶利米說完了，祭司、先知與眾民就拿住他，說：你必要死；你為甚麼託耶和華的名說預言呢？」（耶利米書二十六章8節）。看哪，主在雲中揚聲，因為祂藉一位正直的先知斥責驕傲者的幽暗黑夜。看哪，眾水的沖激隨即淹沒了祂，因為祂在耶利米身上承受了那些興起、又因自己受責之故而被激怒之民所加的一切；那位發出責備之言的，正是祂。主也藉自己在雲中揚聲，因為當祂取了身體、顯明自己親臨時，就向逼迫祂的人宣講了許多以隱謎之象徵遮蔽的事。
1240:3
e In nebula vocem levavit, quia veritatem suam non secuturis inlidelibus quasi per caliginem sonuit. Unde. et bene in tibris Regum scriptum est: Nebula implevit domum Domin;. et noM poterant sacerdotes ministrare propter nebulam (III Reg. VIII, 10, 11). Exigentibus cnim meritis, dum superbi Judaeorum pontifices divina mysteria per parabolas audiunt, sacerdotes in domo Domini quasi propter nebulam ministrare nequiverunt. Qui et in Testamenlo Veteri dum sensus mysticos litterae velamine coopertos inter obscuras allegoriarum caligines investigare despiciunt, debitum fidei suae ministerium propter nebulam perdiderunt.
In the cloud He lifted up His voice, because He sounded forth His truth as through a mist to unbelievers who would not follow it. Whence it is also well written in the books of Kings: 'The cloud filled the house of the Lord, and the priests could not minister because of the cloud' (1 Kings 8:10-11). For as their merits demanded, while the proud pontiffs of the Jews heard the divine mysteries through parables, the priests in the house of the Lord were unable, as it were, to minister because of the cloud. And they too in the Old Testament, while they despised to search out the mystical senses covered by the veil of the letter amid the dark mists of allegories, lost, because of the cloud, the ministry due to their faith.
祂在雲中揚聲，因為祂向那些不肯跟隨的不信者，彷彿透過幽霧發出祂的真理之聲。因此列王紀中也恰當地記著：「雲充滿了耶和華的殿，甚至祭司不能站立供職，因為雲充滿了殿」（列王紀上八章10至11節）。因為照著他們罪應得的，當猶太人驕傲的祭司長藉比喻聽見神的奧祕時，耶和華殿中的祭司就彷彿因雲而不能供職。他們在舊約中也是如此：當他們輕看去在寓意的幽暗迷霧中查究那被字句帕子所遮蓋的奧祕之義時，就因那雲而失去了本應盡的信德之職事。
1240:4
Quibus et nunc in nebula doctrinae suae vocem Dominus protulit, cum de se eliam 956 aperta narravit. Quid est enim apertius quam: Eyo et Pater unum sumus (loan. x, 30)? Quid aiertius dicere quam: Ante quam Abraham fieret, ego sum (Joan. VIII, 58)? Sed quia auditorum mentes infideiitatis caligo repleverat, quasi emissum solis radium nebula interjacens abscondebat. [Vet. II.] 3. Verbi divini prædicatores impetus aquarum operit, cum in eos infideles sæviunt. — Ad hanc namque elevationem vocis eum protinus aquarum impetus operuit, quia contra illum mox saeviens populorum turba surrexit. Scriptum quippe est:
To these the Lord also now uttered His voice in the cloud of His teaching, when He narrated even openly concerning Himself. For what is more open than: 'I and the Father are one' (John 10:30)? What could He say more openly than: 'Before Abraham was made, I am' (John 8:58)? But because the mist of unbelief had filled the minds of the hearers, an intervening cloud, as it were, hid the emitted ray of the sun. The rush of waters covers the preachers of the divine word, when unbelievers rage against them. For at this lifting up of His voice the rush of waters straightway covered Him, because against Him a throng of peoples, raging, soon rose up. For it is written:
主如今也在祂教訓的雲中向這些人發聲，因為祂甚至坦然無隱地講論自己。因為還有甚麼比這更坦然的：「我與父原為一」（約翰福音十章30節）？還有甚麼話比這說得更明白：「還沒有亞伯拉罕，就有了我」（約翰福音八章58節）？但因不信的迷霧充滿了聽眾的心，就彷彿有一片橫亙的雲遮蔽了那射出的日光。當不信者向神話語的傳道者發怒時，眾水的沖激便淹沒他們。因為在祂揚聲之際，眾水的沖激隨即淹沒了祂，因為隨即有發怒的群眾起來攻擊祂。因為經上記著：
1240:5
Propterea ergo quærebant eum Judæi d interficere, quia non solum solvebat sabbatum, sed et Patrem suum di cebat Deum, æqualem se faciens Deo (Joan. v, 18). De hoc aquarum impetu per Prophetam clamat: e Circumdederunt sicut aqua feta die, eircumdederunt me simul (Psal. LXXXVII, 18). Et rursum: Saluum me jac, Deus, r quoniam intratrunt aquæ usque ad animam meam (Psal. LXVIII, 1). Quas profecto aquas in semetipso ante mortem, in suis autem et post ascensionem pertulit. Hinc est enim quod et de superioribus clamat: Saule, Saule, quid me persequ ris (Act. IX, 4)?. Ece jam caelum conscenderat, et tamen adhuc eum Saulus aquarum s infidelium impetu persequens, et Humidior coLeris unda,tangebat.
'Therefore the Jews sought to kill him, because he not only broke the sabbath, but also said that God was his Father, making himself equal to God' (John 5:18). Of this rush of waters He cries out through the Prophet: 'They compassed me about like water all the day; they compassed me about together' (Ps. 87:18). And again: 'Save me, O God, for the waters are come in even unto my soul' (Ps. 68:1). Which waters indeed He endured in Himself before death, but in His own members even after His ascension. For hence it is that He also cries out from on high: 'Saul, Saul, why persecutest thou me?' (Acts 9:4). Behold, He had already ascended into heaven, and yet Saul, still persecuting Him with the rush of the waters of unbelievers, and being a wave moister than the rest, was touching Him.
「所以猶太人越發想要殺他，因他不但犯了安息日，並且稱神為他的父，將自己和神當作平等」（約翰福音五章18節）。論到這眾水的沖激，祂藉著先知呼喊：「這些日子他們如水環繞我，一齊圍困我」（詩篇八十八篇17節）。又說：「神啊，求你救我，因為眾水要淹沒我了」（詩篇六十九篇1節）。這些水，祂在死前於自己身上承受，卻在祂的肢體身上、甚至在祂升天之後仍舊承受。因此祂也從高處呼喊：「掃羅，掃羅，你為甚麼逼迫我？」（使徒行傳九章4節）。看哪，祂已經升入天堂，然而掃羅仍以不信者眾水的沖激逼迫祂，作那比其餘更濕的浪潮而觸及祂。
1240:6
Ipse quippe est qui per honos recta loquitur, ipse qui in bonorum passione laceratur. Ut ergo miriftea Dominus charitatis unitate, monstraretVe esse qui indignis auditoribus per sanctorum suorum ora prædicat, ait: Nunquid elevabis in nebula vocem tuam ? Ut vero ostenderet se esse qui in sanctis suis onmia adversa paterelur, subdidit: Et impetus aquarum operiet te? subaudis ut me, quem b iniqui omnes qeque per prædicantes sanctos loquemem intelligunl, neque per morientes patientem vident. Narrat ergo Dominus quod ab hominibus patitur, ut dolor afflicti hominii mitigetur, ac si il i aperte dicat: Mea subtiliter pensa, et tua æquanimiter tempera.
For He it is who through the good speaks what is right, and He it is who in the passion of the good is torn. Therefore, that by the wondrous unity of charity the Lord might show that it is He who preaches through the mouths of His saints to unworthy hearers, He says: 'Wilt thou lift up thy voice in the cloud?' And that He might show that it is He who suffers in His saints all adversities, He subjoined: 'And shall the rush of waters cover thee?' You understand: as it covers Me, whom all the wicked neither understand to be the one speaking through the preaching saints, nor see to be the one suffering through the dying. The Lord therefore narrates what He suffers from men, that the grief of the afflicted man may be mitigated, as if He openly says to him: Weigh My sufferings carefully, and temper your own with equanimity.
因為藉善人說出正直之言的是祂，在善人的受苦中被撕裂的也是祂。所以，為要藉那奇妙的仁愛之合一顯明：藉祂聖徒的口向不配的聽眾傳道的是祂，主就說：「你能在雲中揚聲嗎？」為要顯明：在祂的聖徒身上承受一切患難的是祂，就接著說：「眾水的沖激能淹沒你嗎？」你要領會：這正如它淹沒我一樣——一切惡人既不明白那藉傳道之聖徒說話的是我，也看不見那藉臨死之聖徒受苦的是我。所以主述說祂從人所受的苦，好叫受苦之人的悲傷得以減輕，彷彿明對他說：仔細衡量我的苦難，就以平心去調節你自己的。
1240:7
Multo enim minus est te vulnera quam me humana tolerare. 4. Ad arcanas inspirationes Dei etiam justorum curda caligant.-Adhuc tamen verba hæc subtilius perscrutari possumus, si iner dona coelestia nostra sol. licite corda pensamus. Jam quidem I fideles sumus, jam quæ audimus superna crediu:us, jam quae credimus amamus. Sed dum quibusdam supervacuis curii premimur, obducta confusione caligamus; et cum nobis etiam talibus mira quædam Dominus de se seotienda insinuat, quasi in nebula vocem levat. Dum l caliginosis nostris mentibus semetipsum loquitur, velut in nebula is qui non ceruitur auditur.
For it is far less for you to endure wounds than for Me to endure human things. Even the hearts of the just grow dark at the hidden inspirations of God. Yet still we can scrutinize these words more subtly, if we anxiously weigh in our hearts the heavenly gifts. Now indeed we are faithful, now we believe the things above which we hear, now we love the things which we believe. But while we are pressed by certain superfluous cares, we grow dark, overshadowed by confusion; and when the Lord instills into us, even such as we are, certain wondrous things to be perceived concerning Himself, He lifts up His voice, as it were, in the cloud. While He speaks Himself to our darkened minds, He who is not seen is heard, as it were, in a cloud.
因為你忍受傷痛，遠比我忍受人間之事為輕。就連義人的心，也在神隱祕的默示前變為幽暗。然而，我們若懷著憂懼在心中衡量天上的恩賜，仍可更精微地查考這些話。我們如今固然是信徒，如今相信所聽見的上界之事，如今愛慕所相信的。但當我們被某些多餘的憂慮所壓時，就被昏亂遮蔽而變為幽暗；當主向我們這樣的人注入某些關於祂自己、當被領會的奇妙之事時，就彷彿在雲中揚聲。當祂向我們幽暗的心說話時，那不被看見的便彷彿在雲中被聽見。
1240:8
Sumina sunt namque quae de il o cogno cimus, sed tamen adhuc eum in secreta insp rulione qua iislrutmur non videmus. Qui igitur 857 cordibus nostris præ. pet quidem locutionem, sed occultat speciem, velut in nebula format vocem. Sed ecce jam verla Dei intrinsecus k semetipsum loquentis audimus, jamque amori ejus qua continuatione, quo studio inhaerere debeamus agnoscimus, et tamen ab internæ censiderationis culmine ad consueta nostra ex ipsa mortalitatis hujus mutabilitate relabimur, 1 et imminentium peccatorum male sedula importunitate leniamur. Cum ergo cæcis nostris mentibus subtilia de semetipso insinuat, in nehula vocem levat. ( Vet. III.] 5.
For the things we know concerning Him are the highest, but nevertheless we do not yet see Him in that secret inspiration by which we are instructed. He therefore who offers indeed a locution to our hearts, but conceals His appearance, forms His voice, as it were, in a cloud. But behold, we now hear the words of God speaking Himself within us, and now we recognize with what continuance, with what zeal, we ought to cleave to His love; and yet from the summit of inward consideration we slip back to our accustomed things by the very mutability of this mortality, and we are softened by the ill-busy importunity of impending sins. When therefore He instills subtle things concerning Himself into our blind minds, He lifts up His voice in the cloud.
因為我們所認識關乎祂的事乃是至高的，然而在那教導我們的隱祕默示中，我們仍未看見祂。所以祂固然向我們的心賜下言語，卻隱藏祂的容貌，就彷彿在雲中構成祂的聲音。但看哪，我們如今聽見神在我們裡面親自說話的言語，如今認識到當以何等的持續、何等的熱切去依戀祂的愛；然而我們卻因這必死之生命的變幻本身，從內在默想的巔峰滑回我們慣常之事，並被將臨之罪那惡意殷勤的糾纏所軟化。所以，當祂向我們盲目的心注入關於自己的精微之事時，就是在雲中揚聲。
1240:9
Tentationibus intellectum de Deo obruentibus, ip e Deus quasi aquis operitur. Deus nes, ne quidem dum respuitur, non relinquit. — Cum vero tentatione vitiorum ipse de Deo noster intellectus a opprimitur, quasi aquarum iinpetu In voce sua Deus 'operitur. lol enim super illum aquas mittimus, b quot post inspirationem ejus gratiae, cogitationes illicitas in corde versamus. Nec tainen n os c vel oppressos deserit, nam illico ad mentem redit, tentathmum nebulas (iisculit, imbrem compunctionis infundit, et subtilis intelligentiæ solem reduc t;
When our very understanding of God is overwhelmed by temptations, God Himself is covered as it were by waters. God does not forsake us even when He is spurned. But when our understanding of God is oppressed by the temptation of vices, God is covered, as it were, by the rush of waters in His voice. For we cast so many waters upon Him, as we turn over in our heart unlawful thoughts after the inspiration of His grace. Nor yet does He desert us even when we are oppressed, for He straightway returns to the mind, shakes off the mists of temptations, pours in the shower of compunction, and brings back the sun of subtle understanding;
當我們對神的悟性本身被試探所淹沒時，神自己就彷彿被眾水所遮蓋。神甚至在被人棄絕時也不撇棄我們。但當我們對神的悟性被邪情的試探所壓制時，神就彷彿在祂的聲音中被眾水的沖激所遮蓋。因為我們在領受祂恩典的默示之後，卻在心中翻攪不法的思念，就把如許多的水潑在祂身上。然而祂甚至在我們受壓制時也不撇棄我們，因為祂隨即回到我們心中，抖去試探的迷霧，注入痛悔的甘霖，重新帶回精微悟性的日頭；
1240:10
atque sic ostendit quantum nos diligit, qui nos nea cum respuitur relinquit, ut saltem sic erudita humana conscient a ad se tentationes erubescat admittere, quam Redemptor suus et vagantem non cessat:unire. Hoc in nobis per semetipsum tolerat, hoc ab infidelibus per suos quotidie prædicatores portat. * Ejus enim donum suboria in nobis tentatione repellitur, et tamen ab infundendo intrinsecus munere nequaquam nostra infirmitate revocatur. Ejus publice verba respuuntur, et tamen ab eroganda gratiae largitate nulla infidelium iniquitate compescitur. Nam cum pravi homines prædicamenta despiciunt, adjungit etiam miracula quæ venerentur.
and thus He shows how much He loves us, He who does not forsake us even when He is spurned, so that at least in this way the instructed human conscience may blush to admit temptations against Him, whom its Redeemer ceases not to unite even as it wanders. This He endures in us through Himself; this He bears from unbelievers through His own daily preachers. For His gift is repelled by the temptation rising up in us, and yet He is by no means recalled by our weakness from pouring in His inward gift. His words are publicly spurned, and yet He is restrained by no iniquity of unbelievers from dispensing the bounty of His grace. For when depraved men despise His teachings, He adds also miracles which they may venerate.
祂就這樣顯明祂何等愛我們——祂甚至在被棄絕時也不撇棄我們，好叫受過教導的人良心至少藉此為著容讓試探攻擊祂而羞愧；那位救贖主甚至在人良心游移時，也不停止使它與祂聯合。這事祂親自在我們裡面忍受，這事祂每日藉祂自己的傳道者從不信者身上承擔。因為祂的恩賜被我們裡面興起的試探所排斥，然而祂決不因我們的軟弱而被攔阻、停止注入祂內在的恩賜。祂的話語被公然棄絕，然而祂決不因不信者的任何不義而被攔阻、停止施捨祂恩典的豐盛。因為當敗壞的人輕看祂的教訓時，祂還加上神蹟，好叫他們敬畏。
1240:11
Unde post editam vocem, post inundantium aquarum impetum, apte subjungitur:
Whence, after the voice that is uttered, after the rush of the overflowing waters, it is aptly subjoined:
因此，在所發出的聲音之後、在氾濫眾水的沖激之後，經上恰當地接著說：
← ch. 1239ch. 1241 →
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