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← All books · Latin Fathers › Moralia in Job

Gregory the Great

Moralia in Job 869

Latin original · 6 verses · some words can be tapped for a gloss

← ch. 868ch. 870 →
869:1
54. Terribilis judicii Dei descriptio. — Quid hoc loco viarum nomine nisi aetiones Domini appellat? Unde et per prophetam Dominus dieit: Non enim sunt viœ meœ sicut viœ vestra (Isai. LV, 8). Adventum ergo Domini narrans, vias Dei ex parte retulerat, quia alia ejus actio fuit, qua nos condidit, alia qua redemit. Ea itaque quae de Domini actione uarravit, extremi judicii comparatione levigans ait: Ecce hœc ex parte dicla sunt viarum ejus. Quod et parvam stillam sermonum ejus appellat, quia quidquid altum, quidquid terribile in hac vita positi das ejus eonsideratione cognoscimus ex immensitate coelestium secretorum, velut tenuis ad nos gutta superni liquorig emauat:
54. A description of God's terrible judgment. — What in this place does he call by the name of ways, but the actions of the Lord? Whence also through the prophet the Lord says: 'For my ways are not as your ways' (Isa. 55:8). Narrating, therefore, the coming of the Lord, he had in part related the ways of God, because one action of His was that by which He created us, another that by which He redeemed us. Those things, then, which he narrated of the Lord's action, lightening them by comparison with the last judgment, he says: 'Lo, these things are said in part of His ways.' Which he also calls a small drop of His words, because whatever high, whatever terrible we, placed in this life, come to know by consideration of His works, out of the immensity of the heavenly secrets it flows to us as it were a thin drop of the heavenly liquor:
五十四、對神可畏審判的描述。——他在此處以道路之名所稱的，除了主的作為之外還能是什麼呢？因此主也藉先知說：『我的道路非同你們的道路』（賽五十五8）。所以他在敘述主的來臨時，已部分地述說了神的道路，因為祂的一種作為是祂創造我們的那作為，另一種是祂救贖我們的那作為。於是他把所敘述有關主作為之事，藉與末後審判相比而使之減輕，說：『看哪，這些不過是祂道路的一部分所說的。』他也稱之為祂言語的一小滴，因為凡我們置身此生、藉思量祂的作為所認識的高深可畏之事，都不過是從天上奧秘的無邊浩瀚中，如一滴微薄的天上甘露流到我們這裡：
869:2
Et quis poterit tonitruum magnitudinis ejus intueri ? Ac si aperte dicat: Si humilitatis ejus admiranda vix ferimus, sonorum a atque terribilem majestatis ejus adventum qua virtute toleramus? Hunc tonitruum adventus illius etiam Psalmista insouat, dicens: Deus manifeste veniet, Deus naster, et non silebit; ignis in conspectu ejus ardebit, os in sircuitu eius tempestas valida (Psal. XLIX, 5). Hinc Sophonias propheta denuntiat, dicens: Juxta est dies Domi ii magnus, juxta et velox nimis. Vox diei Demini amara, tribulabitur ibi fortis.
'And who shall be able to behold the thunder of His greatness?' As if he plainly said: If we scarcely bear the wonders of His humility, by what strength do we endure the sonorous and terrible coming of His majesty? This thunder of that coming of His the Psalmist also sounds forth, saying: 'God shall come manifestly, our God, and shall not keep silence; a fire shall burn in His sight, and round about Him a mighty tempest' (Ps. 50:3). Hence Zephaniah the prophet declares, saying: 'The great day of the Lord is near, it is near and exceeding swift. The voice of the day of the Lord is bitter; the strong man shall be in tribulation there.'
『誰能仰視祂偉大的雷聲呢？』彷彿明明地說：我們既幾乎承受不住祂謙卑的奇事，又憑何等的力量能忍受祂尊威那轟然可畏的來臨呢？祂那來臨的雷聲，詩人也發聲述說，說：『我們的神必顯明地來，決不靜默；有火在祂面前吞滅，有暴風在祂四圍大颳』（詩五十3）。因此先知西番雅宣告說：『耶和華的大日臨近了，臨近而且甚快。耶和華日子的聲音甚是苦澀，勇士必在那裡受患難。』
869:3
Dies irœ dies illa, dies tribulationis et angustiœ, dies calamitatis et miseriœ, die tenebrarum et caliginis, dies nebulœ et turbinis, dies tubœ et clangoris (Sophon. I, 14). b Terrorem ergo districti examinis, quem Sophonias tubam, beatus Job tonitruum appellat. Quem Joel quoque considerans ait: Conturbentur omnes habitatores terrœ, quia venit dies Domini, quia prope eat dies leuebrarum et caliginis, dies nubis et turbinis Magnus enim dies Domini, el terribils valde, et quis sustinebit eum (Joel. II, 1)?
'That day is a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of the trumpet and alarm' (Zeph. 1:14-15). The terror, then, of the strict examination, which Zephaniah calls a trumpet, blessed Job calls thunder. Which Joel too, considering, says: 'Let all the inhabitants of the earth be troubled, because the day of the Lord cometh, because the day of darkness and of gloom is near, a day of cloud and of whirlwind. For the day of the Lord is great, and very terrible, and who shall endure it?' (Joel 2:1).
『那日是忿怒的日子，是急難困苦的日子，是荒廢淒涼的日子，是黑暗幽冥的日子，是密雲烏黑的日子，是吹角吶喊的日子』（番一14–15）。因此，那嚴厲鑒察的可畏，西番雅稱之為號角，有福的約伯稱之為雷聲。約珥思量此事也說：『地上的一切居民哪，你們都要戰兢，因為耶和華的日子將到，因為黑暗幽冥的日子臨近了，是密雲烏黑的日子。耶和華的大日甚是可畏，誰能當得起呢？』（珥二1–11）。
869:4
Sed quam incomprehensibilis sit atque inconsiderabilis illa magnitudo, qua in secunda ostensone venturus est, bene utcunque perpendimus, si primi adventus pondera sollicita consideratione pensamus. Certe ut nos a morte redimeret, mori Dominus venit, et delectum nostrae carnis in suo corpore pœnasque toleravit. Qui priusquam ad crucis patibulum perveniret, teneri, conspui, il. ludi, et alapis cædi se pertulit. Euce ad quanta propter nos venire probra consensit; et tamen priusquam se teneri permitteret, persecutores suos requisivit, dicens (Joan. XVIII, 4): Quem quœritis? Cui illico responderunt: Jesum Nazarenum.
But how incomprehensible and unconsiderable is that greatness with which He shall come in the second manifestation, we in some measure well weigh, if we ponder with anxious consideration the weight of the first coming. Surely, that He might redeem us from death, the Lord came to die, and endured in His body the failing of our flesh and its punishments. Who, before He came to the gibbet of the cross, suffered Himself to be seized, spat upon, mocked, and smitten with blows. Behold to how great reproaches He consented to come for our sake; and yet, before He permitted Himself to be seized, He questioned His persecutors, saying (John 18:4): 'Whom seek ye?' To whom they immediately answered: 'Jesus of Nazareth.'
但祂將在第二次顯現中帶著何等不可測度、不可思量的偉大而來，我們若以憂懼的思量衡量祂第一次來臨的分量，便在某程度上恰能領會。的確，為要救贖我們脫離死亡，主來為要受死，並在祂身體中忍受了我們肉體的衰弱及其刑罰。祂在到十字架的刑具之前，容讓自己被拿住、被吐唾沫、被戲弄、被拳掌打。看哪，祂為我們的緣故甘願來受何等的羞辱；然而在祂容許自己被拿住之前，祂盤問那些逼迫祂的人，說（約十八4）：『你們找誰？』他們立刻回答：『拿撒勒人耶穌。』
869:5
(Quious cum repente diceret, Eyo sum, vocem solummodo mitissimæ responsionis edidit, et armatos persecutores suos protinus in terram stravit. Quid ergo facturus est, cum judicaturus venerit, qui una voce hostes suos perculit, etiam cum judicandus venit? Quod est illud judicium quod immortalis c exerit, qui in una voco non potuit ferri moriturus' Quis ejus iram toleret, cujus et ipsa non potuit mansuetudo tolerari? Consideret ergo vir sanctus, et dicat: Cum vix parvam stillam sermonum ejus audierimus, quis poterit tonitruum magnitudinis illius intueri? [Rec. 1.] 1/ Scripturœ sacrœ obscuritas ad altiorem ejus sensum vestigandum nos movet.
To whom, when He suddenly said, 'I am He,' He uttered only the voice of a most gentle response, and straightway laid His armed persecutors low upon the ground. What, then, shall He do when He comes to judge, who by a single voice struck down His enemies, even when He came to be judged? What is that judgment which the Immortal puts forth, who in a single voice could not be borne when about to die? Who shall bear His wrath, whose very meekness could not be borne? Let the holy man consider, therefore, and say: When we have scarcely heard a small drop of His words, who shall be able to behold the thunder of His greatness? That the obscurity of Holy Scripture moves us to search out its higher meaning.
當祂忽然對他們說『我就是』時，祂只發出最溫柔應答的聲音，卻立刻把祂那些持械的逼迫者仆倒在地。那麼，當祂來施行審判時將要作什麼呢？——這一位甚至在來受審判時，也僅以一句話就擊倒了祂的仇敵。那不朽者所施行的審判是何等的呢？——祂在來將受死時，僅一句話就無人能承受。誰能承受祂的忿怒呢？——祂的溫柔尚且無人能承受。因此讓這聖者思量並說：我們既幾乎僅聽見祂言語的一小滴，誰又能仰視祂偉大的雷聲呢？聖經的隱晦推動我們去探究它更高的意義。
869:6
—Plerumque in sacro eloquio sic nonnulla mystica describuntur, ut tamen juxta narrationem historicam prolata videantur. Sed saepe dicta talia in eadem historica narratione permista sunt, per quae superficics historiæ cuncta cassetur: quae dum nil historicum resonant, aliud in eis inquirere lectorem eogunt. His enim dietis quæ aperta credimus, cum interjecta aliqua obscurius invenimus, quasi quibusdam stimulis pungimur, ut ad aliqua altius intelligenda vigilemus, et obscurius prolata sentiamus, ea etiam quæ aperte dicta putavimus. Cum ergo bcatus Job de sermone Domini et de magnitudine tonitrui loqueretur, eisdem verbis protinus subinfertur: I
In sacred discourse many mystical things are often so described that they nonetheless seem to be set forth according to a historical narration. Yet frequently such sayings are so intermingled within that very historical narration that the whole surface of the history is thereby overturned; and since these things sound nothing historical, they compel the reader to seek something else in them. For when, among these sayings which we believe to be plain, we find certain more obscure ones interposed, we are as it were pricked by certain goads, so that we may be watchful to understand certain things more deeply, and may perceive that even those things which we supposed to be plainly spoken were in fact set forth more obscurely. Therefore, when blessed Job was speaking of the word of the Lord and of the greatness of the thunder, it is at once added in the very same words:
在神聖的話語中，往往有許多奧祕之事被如此描述，以致它們看似是按照歷史的敘述而陳明的。然而這樣的話語常常混雜在同一段歷史敘述之中，藉此使歷史的整個表層被推翻；由於這些話語毫不帶歷史的意味，便迫使讀者在其中尋求別的意義。因為當我們在這些我們以為淺白的話語中，發現有些較為隱晦之處夾雜其間時，我們彷彿被某些刺針所刺，以致我們警醒去更深地理解某些事，並察覺連那些我們以為是淺白說出的話，其實也是以更隱晦的方式陳明的。所以，當有福的約伯論及主的言語與雷聲之大時，隨即在同樣的話語中補充說：
← ch. 868ch. 870 →
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