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約伯倫理 第 440 章

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440:1
V ers. 4-7. — Nunquid oculi carnei t bi sunt, aut sicut videt homo et tu videbis? Nunquid sicut dies ho- minis dies tui, aut emi tui sicut humana sunt tempora, ut quaeras iniquitatem meam, et peccatum meum scru- teri(??)? et scias quia nihil impium fecerim. 72. Discrimen visus Immani et divini, dierum no- sitorum et aeternitatis. — Oculi carnei facta temporum non nisi in tempore agnoscunt, quia et ipsi ad viden- dum cum tempore prodeunt, cura tempore claudun- tur; et humanus visus quodlibet opus sequitur, non praecurrit, quia a vix existentia aspicit, et ventura nullo modo agnoscit. [ Vet.
第四至七節。——「你有肉眼嗎?你察看,豈像人察看嗎?你的日子豈像人的日子,你的年歲豈像人的時光,以致你追究我的罪孽,搜尋我的罪過嗎?其實你知道我沒有行過惡。」72. 人的視覺與神的視覺、我們的日子與永恆之別。——肉眼只在時間之內認識時間中的事,因它們也是隨時間出現以視物,又隨時間而閉合;人的視覺跟隨某項工作,而不能走在其前,因它勉強看見現存之物,卻全然不知將來之事。
Verses 4-7. — 'Hast Thou eyes of flesh, or wilt Thou see as man seeth? Are Thy days as the days of man, or Thy years as human times, that Thou shouldst inquire after my iniquity, and search out my sin? And Thou knowest that I have done nothing impious.' 72. The difference between human and divine sight, between our days and eternity. — Eyes of flesh know the deeds of time only within time, because they too come forth to seeing together with time, and are closed together with time; and human sight follows some work, it does not run before it, because it scarcely beholds what exists, and in no wise knows things to come.
440:2
XXXV.] Dies quoque et anni hominis a diebus et annis discrepant aeternitatis, quia vitem nostram, incipitur, tempore finitur; dum intra sinus sui latitudinem format, aeter- nitas devorat. Cujus nimirum immensitas, quia ultra citraque super nos tenditur, sine inchoatione et termino ejus aeternum esse dilatatur; eique nec transacta praetereunt, nec adhuc ventura, quasi quae non appareant, desunt, quia is qui semper esse habet, cuncta sibi praesentia conspicit; cumque aspiciendo post et ante non tenditur, nulla intuitus mutatione Vari(??)tur. Dicat ergo: Nunquid oculi carnei tibi sunt; aut sicut videt homo, et tu videbis?
人的日子與年歲也與永恆的日子和年歲有別,因我們的生命在時間中開始,在時間中結束;當永恆在自己胸懷的廣闊中賦予它形狀時,也吞滅了它。永恆的無限,因它向我們之上、之外、之下伸展,就被延伸為永恆,無始無終;對它而言,既往的事並不消逝,將來的事也不像不顯現似的缺欠,因為那永遠存有的主,看一切事都如同在祂面前是現在的;祂在觀看時既不向前後延伸,就不因任何注視的變動而改變。那麼讓他說:「你有肉眼嗎?你察看,豈像人察看嗎?」
The days too and years of man differ from the days and years of eternity, because our life is begun and ended in time; while eternity, within the breadth of its own bosom, gives it form, it also devours it. The immensity of that eternity, because it stretches above and beyond and beneath us, is extended to be eternal, without beginning and without end; and to it neither do things past pass away, nor are things yet to come lacking as though they did not appear, because He who ever possesses being beholds all things present to Himself; and since in beholding He is not stretched out to before and after, He is varied by no change of gaze. Let him say, then: 'Hast Thou eyes of flesh, or wilt Thou see as man seeth?'
440:3
Nunquid sicut dies hominis dies tui, et anni tui sicut humana sum tempora, ut qua ras iniquitatem meam, et peccatum meum scru- teris? et scias quia nihil impium fecerim. Ac si humi- liter requirens, diceret: Cur me in tempore per fla- gella examinas, quem apud te perfecte et ante tem- pera scisti? Cur culpas meas verberibus interrogas, quem per aeternitatis tuae potentiam nec prius quam conderes ignoras? Cujus nimirum potentiae mox pon- dus exprimit, cum subjungit:
「你的日子豈像人的日子,你的年歲豈像人的時光,以致你追究我的罪孽,搜尋我的罪過嗎?其實你知道我沒有行過惡。」彷彿他謙卑地求問說:你為何在時間中藉鞭打察驗我?其實你在時間之前就在你面前完全認識我了。你為何用鞭傷查問我的過犯?其實你藉你永恆的大能,甚至在造我之前就已知道我。他隨即在接著的話中表明那大能的分量,說:
'Are Thy days as the days of man, and Thy years as human times, that Thou shouldst inquire after my iniquity, and search out my sin? And Thou knowest that I have done nothing impious.' As if, humbly asking, he said: Why dost Thou in time examine me by scourges, whom Thou hast perfectly known before Thee even before the times? Why dost Thou interrogate my faults with stripes, whom, through the power of Thy eternity, Thou dost not fail to know even before Thou didst create me? And of that power he straightway expresses the weight, when he subjoins:
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