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V ers. 19.— Si fortitudo quaeritur, robustissimus est; si aequitas judicii, nemo pro me audet testimonium di- cere. 35. Aequitas judicii Dei.—Ille quippe vitae causas examinat, qui has per alienum testimonium non ex- plorat, quia qui districtus quandoque ostenditur illa- tor poenae, ipse diu tacitus exstitit testis culpae. Hinc etenim per prophetam dicitur: Ego sum judex et testis ( Jerem. xxix, 23). Hinc rursum ait: Tacui, semper silui, patiens fui, sicut parturiens loquar ( Isai. xlii, 14). Parturiens namque cum dolore ejicit quot diu in abditis cum pondere portavit.
Verse 19. If strength be sought, he is most mighty; if the equity of judgment, no one dares to bear witness for me. 35. The equity of God's judgment.—For he examines the causes of a life who does not explore these through another's testimony, because he who at some time is shown to be a strict inflicter of punishment, himself long stood as a silent witness of the fault. For hence it is said through the prophet: I am the judge and the witness (Jeremiah 29:23). Hence again he says: I have held my peace, I have always been silent, I have been patient; I will speak like one giving birth (Isaiah 42:14). For she who gives birth casts forth with pain what she long carried with weight in hidden places.
第十九節。論力量，祂是最強大的；論審判的公平，無人敢為我作見證。第三十五節。神審判的公平。因為那位審察生命之緣由的，並不藉別人的見證去查明，因為那位有時顯為刑罰之嚴厲施行者的，祂自己早已作為緘默的見證人見證了那過犯。因為故此藉先知說：我是審判者，也是見證人（耶利米書二十九章23節）。故此祂又說：我許久閉口不言，靜默不語，我一直忍耐；如今我要像產婦一樣喊叫（以賽亞書四十二章14節）。因為產婦帶著疼痛產出她長久在隱祕處負重所懷的。
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Post longum ergo silentium, sicut parturiens, Dominus loquitur, quia quod apud se nunc tacitus tolerat, in ultione quandoque judicii quasi cum dolore manifestat. Sed requirendum nobis est, iste vir justus, si pro eo testi- monium dicere quisquam praesumeret, nunquid hunc a reatu liberaret? Et si huic alius testimonium non impendit, nunquid ad proferendum pro se testimo- nium saltem ipse convalescit? Sequitur. V ers. 20.— Si justificare me voluero, os m(??)um con- demnabit me; si innocentem ostendero, pravum me comprobabit. 36. Nemo se innocentem certo scit. — Ac si aperte cacat: Quid de aliis loquar, qui ipse de me testi- monium ferre non valeo?
After a long silence, therefore, like a woman in travail, the Lord speaks; for what He now bears in silence within Himself, He at length makes manifest, as though with pain, in the vengeance of judgment. But we must ask: this just man—if anyone should presume to speak testimony on his behalf, would that free him from guilt? And if no other renders him testimony, is he at least himself strong enough to bring forth testimony on his own behalf? There follows, Verse 20: 'If I would justify myself, my own mouth shall condemn me; if I would show myself innocent, it shall prove me depraved.' 36. No one knows for certain that he is innocent.—As if he plainly said: What am I to say of others, when I am not able to bear testimony concerning myself?
因此，經過長久的靜默之後，主便像臨產的婦人一樣說話；因為祂如今在自己心中默默容忍的事，終必在審判的報應中，彷彿帶著痛苦地顯明出來。但我們當追問：這位義人，倘若有人敢為他作證，難道能使他脫離罪責嗎？倘若無人為他作證，難道他自己至少能夠為自己提出證詞嗎？接著是第二十節：「我若稱自己為義，我自己的口必定我的罪；我若自稱無辜，祂必證明我為乖僻。」36. 沒有人確知自己是無辜的。——彷彿他明明地說：我論到別人還有甚麼可說呢？我連為自己作證都不能。
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Sed quia innocentiae tuae testificari non sufficis, nunquid hoc ipsum, quia inno- centiam habeas, scis? Subdit:
But since you are not sufficient to testify to your own innocence, do you at least know this very thing—that you possess innocence? He adds:
但既然你不足以為自己的無辜作證，那麼這一件事——就是你是否擁有無辜——你可知道嗎？他補充說：