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← All books · Latin Fathers › Moralia in Job

Gregory the Great

Moralia in Job 848

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

← ch. 847ch. 849 →
848:1
16. Deus solus potens et metuendus. — Ac si aperte dicat: Solus corda mortalium veraciter terret, qui ex divinitatis suae potentia veraciter hæc possidet. Humana enim potentia quem terrorem incutit, quae jure ejusdem potentiae quando careat nescit? Recte autem dicitur: Qui facit concordiam in sublimi bus suts, quia multa sibimet inferius dissident, sed I ad concordem supernorum plenitudinem currunt; et ex internae pacis causa agitur, ut saepe ea quae sunt exterius sine pace disponantur. Nam bonos omeipotens Deus ad merilum provehit, cum contra eorum vitam malos sævire permittit.
16. 'God alone is powerful and to be feared.' — As if he plainly said: He alone truly terrifies the hearts of mortals, who out of the power of His own divinity truly possesses these things. For what terror does human power strike, which knows not when it may be deprived of the right of that same power? And rightly is it said: 'Who maketh concord in His high places,' because many things below are at variance with one another, but they run toward the concordant fullness of the things on high; and out of the cause of inward peace it comes to pass that often the things which are outward are disposed without peace. For Almighty God advances the good unto merit, when He permits the evil to rage against their life.
十六、「惟有神有權能且當受敬畏。」——他彷彿明明地說：惟有祂真正使世人的心懼怕，因為祂憑自己神性的權能真正掌有這一切。因為人的權勢施加何等的恐懼，既然它不知何時會被剝奪那權勢本身的權利呢？經上正當地說：「祂在高處施行和諧」，因為下界許多事物彼此相違，卻奔向上界和諧的豐盛；並且由於內在平安的緣故，以致外在的事物往往被安排得沒有平安。因為全能的神使善人進至功德，當祂容許惡人向他們的生命發怒逞凶之時。
848:2
Atque in concordia componuntur summa, dum confunduntur infima, quia inde in coelestibus electos suos angelorum choris sociat, unde in terrenis et infimis a reproborum mores suis nutibus advefsantes portat. 17. Qui angeli summe concordes inter te confligere dicantur. —Sed inter hæc libet inquirere si pax in sublimibus summa retinetur, quid est quod per angelum Danieli dicitur: Ego veni propter sermones tuos: princeps autem regni Persarum restitit mihi viginii et uno diebus; et ecce Michael, unus de principibus primis, venit in adjutoium mihi (Dan. x, 13). Et paulo post! Nunc revertar ut prœtier adversum b principem Persarum.
And the highest things are composed in concord, while the lowest are confounded, because thence in the heavenly places He associates His elect to the choirs of angels, whence on earth and in the lowest places He bears the manners of the reprobate opposing His will by their inclinations. 17. 'How the angels, supremely concordant among themselves, are said to strive together.' — But amid these things it pleases us to inquire, if supreme peace is retained in the high places, what is that which is said through the angel to Daniel: 'I am come for thy words: but the prince of the kingdom of the Persians resisted me one and twenty days; and behold Michael, one of the chief princes, came to help me' (Dan. X, 13). And a little after: 'Now I will return to fight against the prince of the Persians.
至高的事物在和諧中被安排，而至低的事物則陷於紛亂，因為祂在天上把祂的選民聯於天使的班次，就是在地上、在至低之處，祂憑其旨意的示意擔負那憑其傾向抵擋祂的惡人的行徑。十七、「那些至高和諧的天使，何以被說為彼此相爭。」——但在這其中，我們樂於探問：若在高處保有至高的平安，那麼藉天使對但以理所說的話是甚麼意思：「我因你的話而來，但波斯國的魔君攔阻我二十一日；看哪，眾魁首中的一位米迦勒來幫助我」（但十13）。稍後又說：「現在我要回去與波斯的魔君爭戰。
848:3
Cum enim egrederer, apparuit princept Grœcorum adveniens (I bid., 20). Quos itaque alios principes gentium, nisi angelos appellat, qui sibi resistere exeunti potuissent ? Quæ ergo esse pax in sublimibus potest, si inter ipsos quoque angelicos spiritus prseliandi certamen agitur, qui semper conspectui veritatis assistunt? Sed quia Certa angelorum ministeria dispensandis singulis quibusque gentibus sunt praelata, cum subjectorum mores adversum se vicissim praepositorum spirituum opem merentur, ipsi qui praesunt spiritus contra se venire referuntur. Is namque angelus qui Danieli loquebatur caplivis Israelitici populi in Perside constitutis prælatus agnoscitur.
For when I went forth, the prince of the Greeks appeared coming' (ibid. 20). What other 'princes of the nations' then does he call these, if not angels, who could have resisted him as he went forth? What peace therefore can there be in the high places, if even among the angelic spirits themselves the struggle of warring is carried on, who ever stand in the sight of truth? But because certain ministries of angels are set over the several nations to be dispensed, when the manners of their subjects in turn merit the aid of the presiding spirits against one another, those very spirits who preside are said to come against one another. For that angel who spoke to Daniel is recognized as set over the captives of the Israelite people established in Persia.
因為我出去的時候，看哪，希臘的魔君來到」（同20）。那麼他所稱這些「列國的君」，若非天使還是甚麼呢？——這些天使本可在他出去時攔阻他。既然天使的眾靈——他們常站在真理的鑒察之前——彼此之間也進行爭戰的較量，那麼在高處還能有甚麼平安呢？但因某些天使的職事被設立來治理各邦國，當它們所轄之人的行徑輪流招致執掌之靈彼此相爭的作為時，那些執掌的靈本身就被說為彼此相對而來。因為那對但以理說話的天使，被認出是治理那被安置在波斯的以色列被擄之民的。
848:4
Michael autem eorum qui ei eadem plebe in Judiææ terra remanserant præpositus invenitur. Unde ei ab hoc eodem angelo paulo post Danieli dicitur: Nemo est adjutor meus in omnibus his, nisi Michael princeps vester (Ibid. 21). De quo et hoc, quod præmisimus, dicit: Et ecce Michael unUs de principibus primis venit in adjutorium mihi (Ibid., ł3). Qui dum nequaquam simul esse, sed venire in adjutorium dicitur, 542 aperte ei populo prælatus agnoscitur, qui captivus in alia parte tenebatur. Quid est ergo angelum dicere: Ego veni propter sermones tuos, princeps autem regni Persarum restitit mihi (I bid., ł3), nisi sua subditis opera nuntiare? Ac si aperte dicat:
But Michael is found to be set over those of the same people who had remained in the land of Judaea. Whence to him a little after it is said by this same angel to Daniel: 'There is none that is my helper in all these things, but Michael your prince' (ibid. 21). Of whom he also says this which we premised: 'And behold Michael, one of the chief princes, came to help me' (ibid. 13). Who, since he is said by no means to be together with him, but to come to help, is plainly recognized as set over that people which was held captive in another part. What is it then for the angel to say: 'I am come for thy words, but the prince of the kingdom of the Persians resisted me' (ibid. 13), but to announce his own works to his subjects? As if he plainly said:
但米迦勒被發現是治理那同一民族中仍留在猶大地之人的。所以稍後這同一位天使對但以理說到他：「在這一切事上，除了你們的大君米迦勒之外，沒有幫助我的」（同21）。他也論到他，說我們前面所引的：「看哪，眾魁首中的一位米迦勒來幫助我」（同13）。他既被說為絕非與他同在、而是前來幫助，就顯然被認出是治理那被擄在別處之民的。那麼天使說：「我因你的話而來，但波斯國的魔君攔阻我」（同13），是甚麼意思，若非向他所轄之人宣告自己的作為呢？他彷彿明明地說：
848:5
Precum quidem tuarum merita exigunt ut Israeliticus populus a jugo suæ c captivilatis exuatur, sed est adhuc quod in eodem populo Persarum domiDio purgari debeat, a ut de ereptione illius Persarum princeps mihi e jure contradicat, quamvis preces tuas eorum quoqne lacrymae qui in Judaea relicti sunt adjuvent. Unde hoc quoque quod diximus subjungit: Michael princeps vester venit in adjutorium mihi. Cumque ut adversus principem Persarum prælietur egreditur. Graecorum sibi princeps adveniens apparet. Qua ex re innuitur quod adversum Graecos quoque aliquid Judaea commiserat, quorum profecto causa ereptioni illius resistebat.
The merits of thy prayers indeed demand that the Israelite people be freed from the yoke of its captivity, but there is yet somewhat in that same people which ought to be purged in the dominion of the Persians, so that concerning the deliverance of that people the prince of the Persians may with right contradict me, although the tears of those also who were left in Judaea help thy prayers. Whence he subjoins this also which we have said: 'Michael your prince came to help me.' And when he goes forth to fight against the prince of the Persians, the prince of the Greeks appears coming to him. From which it is intimated that Judaea had also committed something against the Greeks, for whose cause forsooth he was resisting the deliverance of that people.
你禱告的功德固然要求以色列民從被擄的軛下得釋放，但在那同一民族中仍有當在波斯的轄制下受潔淨的事，以致論到那民的得救，波斯的魔君可以正當地與我相爭，儘管那些留在猶大之人的眼淚也助你的禱告一臂之力。所以他又補上我們所說的：「你們的大君米迦勒來幫助我。」當他出去與波斯的魔君爭戰時，希臘的魔君向他出現而來。由此暗示：猶大也曾對希臘有所得罪，因此之故，那魔君實在攔阻著那民的得救。
848:6
Prophetae igitur preces angelus exaudit, sed Persarum princeps resistit, quia etsi jam vi justi deprecantis ereptionem populi exiIiI, ejusdem tamen populi adhuc vita contradicit, ut quia necdum hi qui in captivitatem fuerant ducti plene purgati sunt, jure eis adhuc Persae dominentur. Michael adjuvat, sed GraeCorum princeps ad praelium venit, quia mereri quidem veniam tam longa oppressorum captivitas poterat, sed ereptionis eorum beneficio hoc quoque quod in Græcos deliquerant obviabat. Recte ergo dicitur quod contra se angeli veniunt, quia subjectarum sibi gentium vicissim merita contradicunt. Nam sublimes spiritus eisdem gentibus principantes nequaquam pro injuste agentibus decerlanl;
The angel therefore hears the prayers of the prophet, but the prince of the Persians resists, because although the deliverance of the people already goes forth by the force of the righteous suppliant, yet the life of that same people still contradicts, so that, because those who had been led into captivity are not yet fully purged, by right the Persians still hold dominion over them. Michael helps, but the prince of the Greeks comes to battle, because the so long oppression of the captives could indeed merit pardon, but that also which they had transgressed against the Greeks stood in the way of the benefit of their deliverance. Rightly therefore is it said that the angels come against one another, because the merits of the nations subject to them contradict in turn. For the sublime spirits presiding over those same nations by no means contend on behalf of those acting unjustly;
所以天使垂聽先知的禱告，但波斯的魔君卻攔阻，因為那民的得救雖已藉義人祈求者的力量得以進行，但那同一民族的生命仍在相爭，以致因那些被擄之人尚未完全受潔淨，波斯人按理仍轄制他們。米迦勒幫助，但希臘的魔君前來爭戰，因為被擄者這麼長久的受壓固然能博得赦免，但他們對希臘所犯的過錯，也攔阻著他們得救的恩惠。所以正當地說：天使彼此相對而來，因為那些歸他們所轄之邦國的功過輪流相爭。因為執掌那些邦國的崇高之靈，絕不為行不義的人爭戰；
848:7
sed eorum facta juste judicantes examinant. Cumque uniuscujusque gentis vel culpa vel justitia ad sUpernae curiae consilium dUcitur, ejusdem gentis præpositus vel obtinuisse in certamine, vel non obtinuisse perhibetur. Quorum tamen omnium una victoria est sui super se opificis voluntas summa, quam dum semper aspiciunt, quod obtinere non valent nunquam volunt. Bene ergo dicitur: Qui facit concordiam in sublimibus Suta. Sequitur:
but they examine, justly judging, their deeds. And when the fault or the justice of each several nation is brought to the counsel of the supernal court, the presiding spirit of that same nation is declared either to have prevailed in the contest, or not to have prevailed. Yet of all these the one victory is the supreme will of their Maker over themselves, which, while they ever behold it, they never wish that which they are not able to obtain. Rightly therefore is it said: 'Who maketh concord in His high places.' There follows:
而是以公義的判斷省察他們的行為。當每一邦國的過錯或公義被帶到天庭的議會之前時，那同一邦國的執掌者就被宣告為在較量中或得勝、或未得勝。然而這一切的獨一得勝，乃是他們的創造主凌駕於他們之上的至高旨意——他們既常注視這旨意，就絕不願要那他們所不能得的。所以正當地說：「祂在高處施行和諧。」接下去說：
← ch. 847ch. 849 →
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