1111:1
VERS. 10. — Et non dixit, Ubi est Deus qui fecit me? ' 23. Qui tentatione frangitur, Dei providentiam serio non cogitat. — Mos sacrae Scripturae est ut a singulari numero ad pluralem subito transeat, atque a plurali sappc se ad singularem vertat. Unde, Eliu cum diceret: Clamabunt, et ejulabunt, nequaquam subdidit: Non dixerunt, ubi est Deus: Non dixit ubi eat • Deus. A plurali quippe uumero in singularem veniens, ad personam subito infirmi uniuscujusque transivit, fortasse quia a singulis melius recognoscitur quidquid h dici de cis singulariter auditur, ut ad cor suum quisque redeat, et in semetipso hoc quod de unoquoque dicimur reprehendat. Singularem igitur numerum tenuit, dicens:
第十節——「他並未說：那造我的神在哪裡呢？」（約伯記三十五10）。被試探所擊破的人，不會認真思想神的護理。聖經的慣例是忽然從單數轉為複數，又常從複數轉回單數。因此以利戶說了「他們必哀號，必哀哭」之後，絕未接著說「他們並未說：神在哪裡」，而是說「他並未說：神在哪裡」。因為他從複數轉入單數，忽然過渡到每一個軟弱之人的位格——或許是因為凡以單數論及個人所聽見的話，個人更能領受，好叫各人回歸自己的心，在自己身上責備我們論及各人所說的。所以他保持單數，說：
Verse 10. — 'And he did not say: Where is God who made me?' (Job xxxv, 10). He who is broken by temptation does not seriously ponder God's providence. It is the custom of Sacred Scripture to pass suddenly from the singular number to the plural, and often to turn from the plural back to the singular. Whence Elihu, when he had said, 'They will cry out and they will wail,' by no means added, 'They did not say, Where is God,' but, 'He did not say, Where is God.' For, coming from the plural number into the singular, he suddenly passed over to the person of each weak individual—perhaps because whatever is heard said of individuals singularly is better recognized by individuals, so that each may return to his own heart, and reprehend in himself that which we say of each one. He kept the singular number, therefore, saying:
1111:2
Non dixit, Ubi est Deus qui fecit me. Quisquis enim adversitatum tribulatione frangitur a quo factus est minime contemplatur. Natu qui quod non erat fecit, factum sine gubernatione non deserit; et qui benigne hominem condidit, nequaquam injuste cruciari permittit; nec sinit neglecte perire quod est, qui hoc eliam quod non fuit c creavit ut esset. Cum ergo causam tribulationis nostrae requirimus, et fortasse tardius inveniinus,d est ista consideratio, quod nihil injuste patiamur, quia si Deo auctore sumus qui non fuimus, Deo regente uon affligimur injuste qui sumus. Sequitur:
「他並未說：那造我的神在哪裡呢？」因為凡被逆境的患難所擊破的人，絕不默想那造他的主。然而那造了本無之物的主，並不撇下所造之物任其失去治理；那慈愛地創造人的主，絕不容許人被不義地折磨；祂既創造了那本無之物使其存在，也不容許現今存在之物因疏忽而滅亡。所以當我們尋求患難的緣由，卻或許遲遲不得其解時，這番思想便近在眼前：我們絕無不義地受苦，因為我們這本無而竟有的，既以神為創造者，那麼我們這現今存在的，在以神為治理者之下，也絕不被不義地苦待。接著說：
'He did not say, Where is God who made me?' For whoever is broken by the tribulation of adversities in no way contemplates Him by whom he was made. Yet He who made what was not, does not abandon what is made without governance; and He who kindly created man in no way permits him to be tormented unjustly; nor does He suffer that to perish through neglect which is, since He created even that which was not, that it might be. When, therefore, we seek the cause of our tribulation, and perhaps find it rather slowly, this consideration is at hand: that we suffer nothing unjustly, because if by God as author we are who were not, then by God as governor we are not afflicted unjustly, we who are. There follows: