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Gregory the Great

Moralia in Job 1390

Latin original · 7 verses · some words can be tapped for a gloss

← ch. 1389ch. 1391 →
1390:1
i J. Sœviente Antichristo prœdicatorum virtus et (ortiorum constantia periclitabuntur.-Quod superius hastam dixit, boc inferius ferri appellatione replicavit; et quod thoracem protulit; hoc rursum aeris cOlnmemoratione signavit. Ferrum Mamque acuitur ut adversarius vulneretur, aes autem rubigine pene nulla consumitur. Ferro ergo praedicationis jacula, aere autem longanimitatis constantia deSignatur. Unde et sub Aser specie de sancta Ecclesia per Moysen dicitur errum et œs calceamentum eju. ( Deut. XXIIII, 25 ). Calceamentum quippe in Scriptura sacra munimen praedicationis 1124 accipitur. sicut scriptum est: Calceati pedes in præparatione Evangelii pacta ( (Ephes. VI, 16).
19. When Antichrist rages, the power of preachers and the constancy of the stronger will be imperiled. What he said above by 「spear,」 this he repeats below by the term 「iron」; and what he set forth as 「breastplate,」 this he again marks by the mention of 「bronze.」 For iron is sharpened that the adversary may be wounded, but bronze is consumed by almost no rust. By iron, therefore, the javelins of preaching are signified, and by bronze the constancy of long-suffering. Whence also under the figure of Aser it is said of holy Church through Moses: 「Iron and bronze shall be his sandal」 (Deuteronomy 33:25). For the sandal in Sacred Scripture is taken as the defense of preaching, as it is written: 「Your feet shod in the preparation of the gospel of peace」 (Ephesians 6:15).
十九、當敵基督發怒時，宣道者的能力與更剛強者的堅貞都將受危。牠上文用「槍」所說的，下文用「鐵」一詞重複；牠所提出的「胸甲」，這裡又以提及「銅」來標明。因為鐵被磨利，是要傷害仇敵，銅卻幾乎不被鏽蝕消耗。因此，鐵表示宣講的標槍，銅表示恆忍的堅貞。故此，在亞設的預表之下，藉摩西論到聖教會也說：「鐵與銅是他的鞋」（申命記三十三25）。因為在聖經中，鞋被取作宣講的護衛，正如經上所記：「又用平安的福音當作預備走路的鞋穿在腳上」（以弗所書六15）。
1390:2
Quia ergo per ferrum virtus, per aes autem perseverantia elprinlitur, ferrum et aes calceamentum ejus dicitur, cum praedicatio ejus acumine simulet constantia munitur. Per ferrum enim mala adversantia penetrat, per aes autem bona quæ propoSuit longanimiterservat. Cujus profecto perseverantiam illic apertius insinuatdicens: Sicut dies, julventutisi. ejus, ita erit et senectus. illiu. (Deul. XIXIII, Q5). [Rec. lX.] Sed Leviathan iste quando iMum gladium quem sacra eloquia Antichristum vocant in exercitauonem sux iniquitatis assumpseritet ferrum velut.
Because, therefore, by iron strength is expressed, but by bronze perseverance, iron and bronze are called his sandal, since his preaching is fortified both by the sharpness and by the constancy. For by iron he penetrates the opposing evils, but by bronze he preserves with long-suffering the good things he has purposed. And his perseverance the same passage more openly implies, saying: 「As the days of his youth, so also shall his old age be」 (Deuteronomy 33:25). [Received text 9] But when this Leviathan shall have taken up for the exercise of his iniquity that sword which the sacred words call Antichrist, and shall reckon iron as
因此，既然鐵表達力量，銅表達堅忍，鐵與銅便被稱為他的鞋，因為他的宣講既藉鋒利、又藉堅貞而得堅固。因為他藉鐵穿透敵對的諸惡，藉銅以恆忍保守他所立定的善。同一經文更明白地暗示他的堅忍，說：「你的年日如何，你的力量也必如何」（申命記三十三25）。〔通行本九〕但當這利維坦拿起那被聖言稱為敵基督的刀劍，用以施行牠的不義，並把鐵看如
1390:3
paleas, et aes velut lignum pulridum reputabit, quia nisi divina gratia protegat, et praed!cantium vires velut paleas nequitias suae igne consumet, et patientium. constantiam quasi lignum putridum in pulverem rediget. Et acumen igitur ferriet æris fortitudo deficit, dum per violentiam virtutie, illitis et prædicationis sensus obtunditur, et palientiæ longanimitas dissipatur. 20. Et nisi Deus. opem ferat deficient — Nisi ergo electos suos opitulatio divina roboret, ubi tunc infirmierunt, si fortes sicut paleae reputantur? Quid tunc Leviathan iste de paleis faciet, si ferrum quasi paleas æstimabity Quid de putridis lignis acturus est, si quasi lignum putridum aeris fortitudinemsolvet ?
straw, and bronze as rotten wood—because, unless divine grace protects, he will both consume the powers of the preachers like straw with the fire of his wickedness, and reduce the constancy of the patient like rotten wood to dust. And so the sharpness of the iron and the strength of the bronze fail, while through the violence of his power the sense of preaching is blunted, and the long-suffering of patience is dissipated. 20. And unless God bring aid, they will fail. Unless, therefore, divine help strengthen his elect, where will the weak then be, if the strong are reckoned as straw? What will this Leviathan then do with straw, if he esteems iron as straw? What is he about to do with rotten wood, if he dissolves the strength of bronze as though it were rotten wood?
稻草，把銅看如朽木——因為若非神的恩典保護，牠既要以牠邪惡的火，把宣道者的力量像稻草般燒盡，又要把忍耐者的堅貞像朽木般化為塵土。於是鐵的鋒利與銅的剛強都失效，因牠能力的暴烈，宣講的意義被挫鈍，忍耐的恆忍被消散。二十、若非神施援手，他們必至衰敗。因此，若非神的幫助堅固祂的選民，那時軟弱之人將在何處，倘若剛強之人尚被看如稻草？倘若牠把鐵看如稻草，這利維坦那時要如何對待稻草？倘若牠把銅的剛強像朽木般消解，牠又要如何對待朽爛的木頭？
1390:4
Sed 0 quam multi, qui suis viribus ferrum se vel aes æSlirnalu, in illo tunc tribulationis igne se paleas esse deprehendunt; et quam multi, qui per infirmitatem propriamse esse paleas metuunt, per divinum adjutorium fulti, in ferri atque aeris soliditate roborantur, ilL contra adversarium suum tanto magis in Deo fortes sint, quanto de se amplius infirmos se esse meminerunt. Sed quanto altius Behemoth iste contra electos Dei per miracula erigitur, tanto contra eum sancti quique vehememius ad prædicationis se verba constringunt. Qui tamen ita reproborum mentes possidet, ut eas nulla n confossus veritatis jaculationo relinquat. Unde et subditur: 2i.
But O how many, who esteemed themselves iron or bronze by their own strength, then in that fire of tribulation find themselves to be straw; and how many, who through their own weakness feared they were straw, being sustained by divine help, are strengthened in the solidity of iron and bronze, so that against their adversary they are the stronger in God, the more they remember they are weak in themselves. But the more highly this Behemoth raises himself against the elect of God through miracles, the more vehemently do all the saints bind themselves to the words of preaching against him. Yet he so possesses the minds of the reprobate that he leaves them pierced by no javelin of truth. Whence it is added: 21.
但是，何等多人，靠自己的力量自以為是鐵或銅，那時在那患難之火中卻發現自己竟是稻草；又何等多人，因自身的軟弱而懼怕自己是稻草，卻蒙神的幫助扶持，在鐵與銅的堅實中得著剛強，以致他們越記得自己本是軟弱，就越在神裡面剛強地抵擋仇敵。然而，這比蒙象藉神蹟越高地抬舉自己抵擋神的選民，眾聖徒就越激烈地持守宣講的話語來抵擋牠。但牠如此占據惡人的心思，以致真理的標槍絲毫不能刺入他們。故此經上接著說：二十一、
1390:5
A reproborum cordibus non fugat Salanam san cta prædicatio.- b Quid enim sagittas, nisi verba præ dicatorum accipimus? Quæ dum voce bene viventium distinguntur, audientium corda transtigunt. His sagittis sancta Ecclesia percussatuerat, quae diccbat: Vulnerata charitate ego suni (Cantic. II, 5 ). De his sagittis Psalmistævoce narratur: Sagittœ parvulorum factœ sunt plagœ corum (PIal. LXIII, 8), quia scilicc.t verba humiliurn penetraverunt animos superborum De his sagittis venienti propugnatori dicitur: Sa giltœtuæ acutœ, potentissime populi sub te cadene in corde ( Psal. XLIV, 6 ). Vir itaque est sagittarius qui per sanctæ intentionis arcum audientiumcordibus verba recta:
Holy preaching does not drive Satan from the hearts of the reprobate. For what do we take arrows to be but the words of preachers? These, when they are shaped by the voice of those who live well, pierce the hearts of the hearers. By these arrows the holy Church had been struck, which said: 「I am wounded with charity」 (Song of Songs 2:5). Of these arrows it is told by the voice of the Psalmist: 「The arrows of children are their wounds」 (Psalm 63:8), because indeed the words of the humble penetrated the minds of the proud. Of these arrows it is said to the coming champion: 「Thy arrows are sharp, most mighty; the peoples shall fall under thee, into the heart」 (Psalm 44:6). A man, then, is an archer who through the bow of holy intention fixes right words into the hearts of hearers:
聖潔的宣講不能將撒但從惡人的心中驅逐。因為我們把箭當作甚麼，不正是宣道者的話語嗎？這些話語，當它們被善行者的口所塑造時，便刺透聽者的心。聖教會曾被這些箭射中，她說：「我因愛成病」（雅歌二5）。論到這些箭，詩人的口說：「他們的傷處是孩童的箭所造成的」（詩篇六十三8），因為謙卑人的話確實刺入了驕傲人的心。論到這些箭，對那將臨的勇士說：「你的箭甚快，射中王敵之心，眾民仆倒在你以下」（詩篇四十五5）。因此，人就是弓箭手，藉聖潔心志的弓，把正直的話語射入聽者的心：
1390:6
exhortationis infigit. Quia ergo Levia-.. than iste verba prædicantium despicit, et, cum reproborum mentes male suadendo montorderit, durus inter jacula omnimodoeas non relinquit, recte dicitur: Non fugabit eum vir sagittarius. Ac si aperte dicatur: A reproborum cordibus eum sancti prædicatoris sagitta uon excutit, quia quisquis ab illo apprehenditur, verba jam prædicantium audire cuntemnit. Unde bene peccatis præcedentibus irascens, de bis quos in mann antiqui hostis,deserit, Dominus per prophetam dicit: I mmittamvobis serpentes regulos, 1125 quibus noM est incantatio (Jerem. VIII, 17). Ac si diceret:
the words of exhortation he fixes. Because, therefore, this Leviathan despises the words of preachers, and, when he has bitten the minds of the reprobate by wicked persuasion, remains hard amid the javelins and by no means lets them go, it is rightly said: 「The archer shall not put him to flight」 (Job 41:19). As if it were openly said: The arrow of the holy preacher does not shake him out from the hearts of the reprobate, because whoever is seized by him already scorns to hear the words of preachers. Whence, fittingly angered at preceding sins, the Lord says through the prophet concerning those whom he abandons into the hand of the ancient enemy: 「I will send among you basilisk serpents, against which there is no charming」 (Jeremiah 8:17). As if he said:
就把勸勉的話語射入。因此，這利維坦既藐視宣道者的話語，並且當牠藉惡毒的勸誘咬傷惡人的心思之後，仍在標槍之中頑硬如故，絕不放手，經上便恰當地說：「弓箭手不能使牠逃跑」（約伯記四十一19）。彷彿明說：聖潔宣道者的箭不能將牠從惡人心中震出，因為凡被牠擒住的，早已不屑聽宣道者的話。故此，主因先前的罪而恰當地發怒，藉先知論到那些祂撇棄於古蛇仇敵之手的人說：「我必打發毒蛇到你們中間，是不服法術的」（耶利米書八17）。彷彿祂說：
1390:7
Justo judicio talibusvos immundisspiritibus tradam, qui a vobis excuti exhortatione prædicantium quasi incantantium sermo. ne non valeant. Quia vero Leviathan iste a cordibus reproborum sanctæ praedicationis spiculis non mo. vetur, ipse etiam sanctorum virorum c contemptus adjicitur, cum illico subinfertur:
By a just judgment I will hand you over to such unclean spirits, that the discourse of the preachers—as it were of enchanters—may have no power to shake them out from you. But because this Leviathan is not moved from the hearts of the reprobate by the darts of holy preaching, the very contempt of holy men is added, when it is at once further stated:
我要按公義的審判，把你們交給這樣的污靈，以致宣道者的話語——彷彿念咒者的話——無力將他們從你們身上震出。但因這利維坦不被聖潔宣講的箭鏃從惡人心中震動，經上隨即進一步陳述牠對聖潔之人的藐視：
← ch. 1389ch. 1391 →
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