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Gregory the Great

Moralia in Job 308

Latin original · 3 verses · some words can be tapped for a gloss

← ch. 307ch. 309 →
308:1
211 1. (??)od flagellis et conviciis probatus. Si qua loquitur quae impatientiam sonant, haec non humano per sanda judicio, sed divino. Quorumdam mentes plus flagella, quam convicia cruciant; quorumdam vero plus convicia quam flagella castigant. Nam saepe contra nos quibuslibet poenis durius tormenta verborum saeviunt; cumque nos ad defensionem eri- gunt, in impatientiam sternunt. Unde beato Job ne deesse tentatio ulla potuisset, non solum hunc fla- gella desuper feriunt sed graviora plagis amicorum colloquia anfligunt; ut sancti viri anima hinc inde pulsata, ad motum iracundiae et elationis crumperet, et a quidquid muudum vixerat, per contumaciam superbae locutionis inquinaret.
1. Who was proved by scourges and revilings. If anyone speaks things that sound of impatience, these are to be pondered not by human judgment but by divine. The minds of some are tortured more by scourges than by revilings; but those of others are chastised more by revilings than by scourges. For often the torments of words rage against us more harshly than any penalties; and while they rouse us to defence, they cast us down into impatience. Hence, that no temptation might be lacking to blessed Job, not only do scourges strike him from above, but conversations more grievous than blows afflict him; that the soul of the holy man, buffeted on this side and that, might break out into a movement of anger and elation, and might defile by the obstinacy of proud speech whatever it had lived cleanly.
一、他是藉鞭打與辱罵受試驗的。若有人說出帶著急躁氣息的話,這些話當按神的判斷而非人的判斷來衡量。有些人的心靈被鞭打折磨得比被辱罵更甚;另一些人的心靈卻被辱罵責治得比被鞭打更甚。因為言語的折磨往往比任何刑罰更嚴厲地攻擊我們;當它們激起我們自衛時,卻把我們推入急躁之中。故此,為使聖約伯沒有一樣試探是缺乏的,不僅有鞭打從上頭擊打他,更有比擊打更沉重的談話苦待他;為要使這聖人的靈魂在四面被拍打之下,爆發出忿怒與自高的舉動,並藉驕傲言語的頑梗玷污他先前所潔淨度過的一切。
308:2
Sed tactus plagis gra- tias retulit; lacessitus verbis recta respondit; et per- cussus innotescit, quam pro minimo salutem carnis babuerit. Loquens quoque indicat, quam sapiens ta- cebat. Sed quaedam ejus verbis admista sunt, quae apud humana judicia patientiae limitem transire vi- deantur: quae nos vere intelligimus, si superni sen- tentiam judicis in eorum examinatione pensamus. Ipse quippe beatum Job et prius contra adversarium praetulit, dicens: Vidisti servum meum Job, quod non ei similis est super terram; vir simplex b et rectus, ac timens Deum, et recedens a malo ( Job. i, 8)? Ipse post probationem amicos ejus redarguit, dicens: 212 Non estis locuti coram me rectum;
But being touched by blows he returned thanks; being provoked by words he answered rightly; and, being struck, he makes known how little he esteemed the safety of the flesh. In speaking too he shows how wise he was in keeping silence. But certain things are mingled with his words which seem to pass beyond the limit of patience before human judgments; things which we truly understand if we weigh in their examination the sentence of the Judge on high. For He Himself both before set blessed Job forward against the adversary, saying: 'Hast thou considered my servant Job, that there is none like him upon the earth, a man simple and upright, and fearing God, and departing from evil?' (Job 1:8). He Himself after the proving rebuked his friends, saying: 'Ye have not spoken before me the thing that is right;
但他被擊打所觸時卻獻上感謝;被言語所激時卻正確地回答;且被擊打時,他顯明自己何等輕看肉體的安全。他在說話時也顯明自己在緘默中何等有智慧。但他的話中摻雜了某些在人的判斷前似乎越過忍耐界限的東西;這些東西若我們在查驗它們時衡量那上頭審判者的判語,就能真正理解。因為祂自己先前就在對頭面前推舉聖約伯,說:「你曾用心察看我的僕人約伯沒有?地上再沒有像他那樣純全正直、敬畏神、遠離惡事的人」(伯一8)。祂自己在試驗之後責備他的朋友們,說:「你們議論我不如我的僕人約伯說的正確;」
308:3
sicut servus meus Job ( Job. xlii, 7). Restat ergo ut cum mens in beati Job sermonibus fluctuat, eorum pondus ex ejusdem historiae initio ac fine perpendat. Ab aeterno enim judice nec casurus laudari potuit, nec lapsus prae- ferri. Si igitur in ambiguitatis tempestate depre- hensi, prima hujus historiae et postrema conspicimus, navis cordis considerationis suae funibus, quasi a prora et puppi, restringitur, ne in erroris saxa perducatur. Nullis ergo ignorantiae nostrae procellis obruimur, si tranquillum supernae sententiae littus tenemus. Ecce enim dicit quod quaestione non modica lectoris ani- mum moveat. Sed quis hoc non rectum dicere au- deat, quod in Dei auribus rectum sonat?
as my servant Job' (Job 42:7). It remains, therefore, that when the mind wavers amid the discourses of blessed Job, it should weigh their import from the beginning and end of the same history. For by the eternal Judge he who was not about to fall could not have been praised, nor could one fallen have been preferred. If therefore, caught in the tempest of ambiguity, we look upon the first and last things of this history, the ship of the heart is restrained by the ropes of its own consideration, as though by prow and stern, lest it be driven onto the rocks of error. We are overwhelmed by no storms of our ignorance, if we hold the tranquil shore of the sentence from on high. For behold, he says something that may move the reader's mind with no small question. But who would dare to say this is not right, which sounds right in the ears of God?
「像我的僕人約伯」(伯四十二7)。因此,餘下的就是:當心靈在聖約伯的言論中搖擺時,當從同一歷史的開端與結局來衡量其分量。因為那將不至跌倒的人,若非由永恆的審判者,就不能得稱讚;那跌倒的人也不能被推舉。因此,我們若在模稜的風暴中被困,注目於這歷史的首末之事,心靈的船就被它自己思量的纜索所約束,彷彿被船頭與船尾所繫住,免得被驅上錯謬的礁石。我們若держ守那上頭判語的平靜岸邊,就不被我們無知的任何風暴所淹沒。看哪,他說了某些能以不小的疑問攪動讀者心思的話。但誰敢說那在神耳中聽來正確的,是不正確的呢?
← ch. 307ch. 309 →
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