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約伯倫理第 496 章

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496:1

V ers. 10.— In cujus manu anima omnis viventis, et spiritus universae: carnis hominis. 7. Qui praestitit esse quod non erat, providit qualiter sit quod jam existit. Spiritus hominis duobus modis intelligitur.—Per manum quippe potestas exprimitur. Anima igitur omnis viventis, et spiritus universae carnis hominis, in ejus potestate est a quo est; ut ipse provideat qualiter sit, qui praestitit esse quod non fuit. Potest vero per animam omnis viventis ju- mentorum vita signari. Omnipotens autem Deus ju- mentorum animam usque ad corporeos sensus vivi- ficat, hominum vero spiritum usque ad spiritalem intellectum tendit.

第十節。——凡活物的生命和人類的氣息都在祂手中。七、那使本無之物得以存在的，也安排那已存之物當如何。人的靈以兩種方式理解。——因為藉手，表明權能。所以，凡活物的生命和人類的氣息，都在那賜它們存在者的權能之中；好使那賜下本無之物得以存在的祂，親自安排它當如何存在。至於藉「凡活物的生命」，可表明走獸的生命。全能的神使走獸的生命活到肉身知覺的程度，卻使人的靈伸展到屬靈悟性的程度。

Verse 10. — In whose hand is the soul of every living thing, and the spirit of all flesh of man. 7. He who granted a thing to be that was not, provides how that should be which now exists. The spirit of man is understood in two ways. — For by the hand, power is expressed. The soul, therefore, of every living thing, and the spirit of all flesh of man, is in the power of Him from whom it is; so that He Himself may provide how it should be, who granted it to be that which was not. But by the soul of every living thing the life of the beasts can be signified. Now almighty God quickens the soul of the beasts as far as the bodily senses, but stretches the spirit of men as far as the spiritual understanding.

496:2

In ejus ergo manu est anima om- nis viventis, et spiritus universae carnis hominis, dum et in illo hoc praestat animae ut vivificet carnem, et in isto ad hoc vivificat animam, ut ad intelligendam perveniat aeternitatem. Sciendum vero est quia in sacro eloquio spiritus hominis duobus modis poni consuevit. Aliquando namque spiritus pro anima, aliquando pro effectu spiritali ponitur. Pro anima namque spiritus dicitur, sicut de nostro ipso ca- pite scriptum est: Inclinato capite tradidit spiritum ( Joan. xix, 30). Si enim aliud spiritum quam animam evangelista diceret, exeunte utique spiritu, 369 anima remansisset. Pro effectu quoque spiritali spi- ritus dicitur, sicut scriptum est:

如此，凡活物的生命和人類的氣息都在祂手中，因為在前者祂賜給生命這能力，使它可以叫肉身存活；在後者祂使那魂活過來，使它可以達到對永恆的悟性。但必須知道，在聖言中，「人的靈」慣常以兩種方式表述。因為「靈」有時指魂，有時指屬靈的功效。「靈」指魂，正如經上論到我們的頭所記的：祂低下頭，將靈交付了（約翰福音十九30）。因為福音書作者若以「靈」指魂以外之物，那麼靈既出去，魂就會存留下來。「靈」也指屬靈的功效，正如經上所記：

In His hand, then, is the soul of every living thing, and the spirit of all flesh of man, since both in the former He grants this to the soul, that it may quicken the flesh, and in the latter He quickens the soul unto this, that it may attain to the understanding of eternity. But it must be known that in sacred discourse the spirit of man is wont to be set down in two ways. For sometimes 'spirit' is put for the soul, sometimes for the spiritual effect. For 'spirit' is said for the soul, as it is written of our very Head: Bowing His head, He gave up the spirit (John xix, 30). For if the evangelist meant by 'spirit' something other than the soul, then, when the spirit went forth, the soul would have remained. 'Spirit' is also said for the spiritual effect, as it is written:

496:3

Qui facit angelos suos spiritus, et ministros suos ignem urentem ( Psal. ciii, 4). Angeli quippe, id est nuntii, in sacro eloquio non- nunquam praedicatores vocantur, sicut per prophe- tam dicitur: Labia sacerdotis custodiunt sci(??)ntiam, et legem requirunt ex ore ejus, quia angelus Domini exercituum est ( Mal. ii, 7). Omnipotens ergo Deus angelos suos spiritus facit, quia praedicatores suos spiritales efficit. Hoc autem loco si anima omnis vi- ventis ipsa corporis vita signatur, spiritu universae car- nis hominis effectus intelligentiae spiritalis exprimi- tur. Sequitur:

祂以風為使者，以火焰為僕役（詩篇一〇四4）。因為天使，就是使者，在聖言中有時被稱為傳道者，正如藉先知所說：祭司的嘴唇當存知識，人也當由他口中尋求律法，因為他是萬軍之耶和華的使者（瑪拉基書二7）。因此，全能的神以祂的天使為靈，因為祂使祂的傳道者成為屬靈的。但在此處，若「凡活物的生命」表明肉身的生命本身，那麼「人類的氣息」就表明屬靈悟性的功效。接著說：

Who makes His angels spirits, and His ministers a burning fire (Ps. ciii, 4). For the angels, that is, the messengers, in sacred discourse are sometimes called preachers, as it is said through the prophet: The lips of the priest keep knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts (Mal. ii, 7). Almighty God, therefore, makes His angels spirits, because He makes His preachers spiritual. But in this place, if by the soul of every living thing the very life of the body is signified, by the spirit of all flesh of man the effect of spiritual intelligence is expressed. There follows:

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約伯倫理 第 496 章

約伯倫理第 496 章