237:1
V ers. 5.— Nunc autem venit super te plaga, et defe_ cisti; tetigitte, et conturbatus es. 32. Perversi bonorum vitam duobus modis impetunt. — Perversi quique duobus modis bonorum vitam impetunt, quia aut prava eos dicere asserunt, aut recta non servare quae dicunt. Unde et beatus Job in- ferius ab amicis suis de locutione reprehenditur; nunc autem recta dixisse, sed haec non servasse la- ceratur. Ab iniquis ergo modo bonorum locutio, modo actio reprobatur, quatenus aut reprehensa lin- gua taceat, aut ejusdem linguae suae adjudicata testi- monio, in crimine vita succumbat. Et notandum quod prius laudes linguae inferunt, et postmodum c de vitae infirmitate conqueruntur.
Verse 5. — But now the blow has come upon you, and you have failed; it has touched you, and you are confounded. 32. The perverse assail the life of the good in two ways. — Perverse men assail the life of the good in two ways, for they either assert that the good speak evil, or that they do not keep the right things they speak. Whence blessed Job also is reproved below by his friends for his speaking; but now he is torn at for having spoken rightly, yet not having kept these things. By the wicked, then, at one time the speech of the good is reproved, at another their action, so that either the reproved tongue may fall silent, or, condemned by the testimony of its own tongue, their life may sink under the charge. And it must be noted that first they bring in praises of the tongue, and afterward complain of the weakness of the life.
第五節。——但如今災禍臨到你，你就疲乏了；災禍摸著你，你就驚惶。三十二。悖逆之人以兩種方式攻擊善人的生命。——悖逆之人以兩種方式攻擊善人的生命，因為他們或是斷言善人所言為惡，或是說他們不遵守自己所說的正道。故此蒙福的約伯在下文也被朋友因他的言語而責備；如今卻被指他說得正確，卻不遵守這些話而遭撕裂。惡人有時責難善人的言語，有時責難他們的行為，好使那受責的舌頭或是緘默，或是使他們的生命被自己舌頭的見證所定罪，屈服於控告之下。當注意的是：他們先抬出對舌頭的讚美，隨後才抱怨生命的軟弱。
237:2
Iniqui etenim, ne publice pravi videantur, loquuntur aliquando bona de justis, quae esse jam cognita et aliis noverunt. Sed sicut praediximus, haec ipsa protinus ad cumulum 153 reatus pertrahunt, et credendum sibi in con- trariis, ex eo quod et prospera loquebantur, osten- dunt; tan(??)oque mala quasi verius insinuant, quanto et bona quasi devote laudabant. Ad usum ergo intor- quent criminis voces favoris, dum justorum vitam inde post gravius vulnerant, unde hanc paulo ante specie tenus defendebant. Saepe autem eorum bona quae prius habita de piciunt, haec postmodum quasi perdita mirantur. Unde et Eliphaz sancti viri vir- tutes, quia amissas asserit, enumerando subjungit, dicens:
For the wicked, lest they appear openly perverse, sometimes speak good things about the righteous, things which they know to be already recognized by others as well. But, as we have said before, these very things they at once drag over to the heaping up of guilt, and they show that they should be believed in contrary matters, from the fact that they were also speaking prosperous things; and they insinuate evils as though the more truly, by so much as they were praising the good as though devoutly. To the service of a charge, then, they twist the voices of favor, while thereby they wound the life of the righteous the more grievously afterward, from that very point by which a little before they seemed outwardly to defend it. Often, moreover, the good things which before they despise as possessed, these they afterward marvel at as though lost. Whence Eliphaz too, because he asserts that the holy man's virtues have been lost, adds them by enumerating, saying:
因為惡人為免公然顯為邪惡，有時說義人的好話，就是他們知道別人也已認可的事。但正如我們先前所說，他們立刻將這些話拖去堆積罪咎，並藉他們曾說順利之言這一點，顯明自己在相反之事上也該被信；他們暗示惡事彷彿更為真確，其程度正如他們先前彷彿虔誠地讚美善事一般。於是他們為服事控告，扭曲那些讚許的話語，藉此，日後從他們稍早看似外表為之辯護的同一點上，更沉重地傷害義人的生命。再者，他們常把先前輕看為已擁有的好處，後來卻彷彿已失去般驚歎稱奇。故此以利法也因斷言這聖人的諸德已喪失，便逐一列舉補上，說：