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V ers. 4. — Dixisti enim, Purus est sermo meus, et mundus sum in conspectu tuo. 4. Pravi vera in se mala flere renuunt, et aliis falsa impingunt. — Qui beati Job dictorum meminit, quam falso hoc voci illius impingatur agnoscit. Quomodo enim mundum se dicere potuit, qui ait: Si justifica- re me voluero, os meum condemnabit me [ Job. ix, 20)? Sed habet hoc pravorum malitia, ut cum vera in se 339 flere mala renuit, fingat aliena. Nam quasi so- latio facinoris utitur, si falsis vocibus et vita corri- pientis inquinetur. [ Vet. IV.] Sciendum vero est quod plerumque perversi verbotenus bona optant, b ut mala esse quae in praesentibus habentur osten- dant;
第四節。——「因你說：我的道理純全，我在你眼前潔淨。」第四節。邪惡之人不肯為自身真實的惡哀哭，卻把虛假的惡加給別人。——凡記得有福約伯言語的人，都認出這話是何等虛假地加在他口上的。因為他既說：「我若稱自己為義，我自己的口必定我為有罪」（伯九20），又怎能說自己潔淨呢？但邪惡之人的惡毒有這特性：當它不肯為自身真實的惡哀哭時，就捏造別人的惡。因為若能藉虛假的控告連糾正者的生活也玷污，它就彷彿以此為犯罪的慰藉。但當知道：邪惡之人往往口頭上盼望好事，好顯明現今所擁有之物為惡；
Verse 4.—'For thou hast said, My speech is pure, and I am clean in thy sight.' 4. The depraved refuse to weep for the true evils in themselves, and impute false ones to others.—Whoever remembers the words of blessed Job recognizes how falsely this is imputed to his utterance. For how could he say himself clean, who said: 'If I would justify myself, my own mouth shall condemn me' (Job ix, 20)? But the malice of the depraved has this property, that when it refuses to weep for the true evils in itself, it feigns others belonging to another. For it uses as it were a solace of its crime, if by false accusations even the life of the one correcting be defiled. But it must be known that the perverse very often verbally wish for good things, that they may show those to be evil which are held among present things;
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et quasi faventes prospera expetunt, ut beni- gni videantur. Unde et Sophar protinus subjicit, dicens:
並且彷彿懷著善意，他們渴望順遂之事，好顯得慈祥。因此瑣法隨即接著說：
and as it were favouring, they long for prosperous things, that they may seem benign. Whence also Sophar straightway subjoins, saying: