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約伯倫理第 588 章

拉丁文原文．3 節．部分字詞可點開查義

588:1

V ers. 29. — Non habitabitur, nec perseverabit sub- stantia ejus, nec mittet in terram radicem suam. 53. Virtutibus non ditatur nisi cujus mentem Deus inhabitat. Sine radice stat superbus, leni flatu statim prostrandus.—Quod hic Non habitabitur dictum est b in quibusdam Codicibus reperi Non ditabitur; sed sensus non discrepat, quamvis a se sermo discordet. Ille enim virtutibus ditatur, cujus mentem inhabitat omnipotens Deus. Sed quia superbi cogitatio ab au- ctoris sui gratia non inhabitatur, profecto per hoc virtutibus non ditatur. c Propter hoc ergo quod inte- rius est vacuus, dicatur: Non inhabitabitur; propter hoc vero quod transitorium foris tumet, recte sub- jungit:

第29節——那必無人居住，他的家業也必不長存，他也不把根扎入地中。53. 惟有神所居住其心思的人，才以德行得富足。驕傲人立而無根，必被一陣輕風立時吹倒。——這裡所說「必無人居住」，我在某些抄本中發現作「必不得富足」；但雖然措辭彼此不合，意思卻無差別。因為惟有全能神所居住其心思的人，才以德行得富足。但既然驕傲人的思念不被其創始者的恩典所居住，藉此他確不以德行得富足。因此，既因他內裡空虛，就說：那必無人居住；又因他外面以暫時之物膨脹，經上便恰當地接著說：

Verse 29.—It shall not be inhabited, neither shall his substance continue, nor shall he send his root into the earth. 53. He alone is enriched with virtues whose mind God inhabits. The proud man stands without a root, to be laid low at once by a gentle breath.—What is here said, It shall not be inhabited, I have found in certain codices as It shall not be enriched; but the sense does not differ, although the wording disagrees with itself. For he is enriched with virtues whose mind Almighty God inhabits. But since the thought of the proud man is not inhabited by the grace of its Author, assuredly through this he is not enriched with virtues. Because, therefore, he is empty within, let it be said: It shall not be inhabited; but because he swells outwardly with what is transitory, it rightly subjoins:

588:2

Nec perseverabit substantia ejus. Ac si aperte dicatur; Hoc quod habere videtur exterius transit, et illud quod transire non poterat interius non habet. Unde et apte subjungitur: Nec mittet in terra radi- cem suam. Quod si de hac terra dictum accipimus, liquet procul dubio quia arbor quae in terra radicem non habet, vel tenuissimis commota flatibus cadit. Et superbus quisque dum contra omnipotentem Do- minum roboratur, dum currit erecto collo, et pingui cervice contra auctorem erigitur, stare quasi arb (??) videtur. Sed status ejus sine radice est, quia velut ad lenem flatum, sic ad motum occultae sententiae vita ejus d eruitur.

他的家業也必不長存。彷彿明說：他外面所似有的必消逝，而那不能消逝的他內裡卻沒有。故此經上又恰當地接著說：他也不把根扎入地中。若我們把這解作指這地而言，則毫無疑問顯然：一棵在地中無根的樹，即使被最輕微的風吹動也會倒下。而每個驕傲人，當他向全能的主逞強時，當他挺著頸項奔跑、用肥厚的頸項向他的創始者逞強時，看似像樹一般站立。但他的站立卻無根，因為，正如在一陣輕風中，他的生命也照樣在那隱密判決的動作中被連根拔起。

Neither shall his substance continue. As if it were openly said: That which he seems to have outwardly passes away, and that which could not pass away he does not have within. Whence it is also fittingly subjoined: Nor shall he send his root into the earth. If we take this as said of this earth, it is beyond doubt clear that a tree which has no root in the earth falls, moved even by the slightest breaths. And every proud man, while he is strengthened against the Almighty Lord, while he runs with upraised neck and is lifted with a fat neck against his Author, seems to stand as a tree. But his standing is without a root, because, as at a gentle breath, so at the motion of the hidden decree his life is uprooted.

588:3

e Sin vero hoc loco terram aeternae vitae retributionem accipimus, de qua Propheta ait: f Por- tio mea in terra viventium ( Psal. cxli, 6), iniquus iste in terra radicem suam non mittit, quia nunquam ad aeternae vitae desiderium cordis sui cogitationes plantat. [ Vet. XXIV.] Quod enim radix arbori, hoc unicuique hominum cogitatio sua est, quia in hoc quod exterius videtur, per illud tenetur g quod exte- rius non videtur. Unde et per prophetam dicitur: Mittet radicem deorsum, et faciet fructum sursum ( Isai. xxxvii, 31). Cum enim h cogitationem nostram ad compatiendum indigenti proximo tendimus, 413 quasi radicem deorsum mittimus, ut retributionis fructum superius faciamus. Sequi(??)ur:

但若我們在此把「地」解作永生的報償——先知論到這報償說：在活人之地，你是我的分（詩篇一四一6）——則這惡人不把根扎入地中，因為他從不把心中的思念栽種於對永生的渴慕。因為根之於樹，各人自己的思念便之於各人，因為他在外面所顯露的，是藉那外面所不顯露的而被持守。故此，藉先知也說：它必向下扎根，向上結果（以賽亞書三十七31）。因為當我們把思念導向憐憫貧困的鄰舍時，我們就彷彿向下扎根，好使我們在上面結出報償的果子。接著說：

But if in this place we take the earth to mean the recompense of eternal life, of which the Prophet says: My portion is in the land of the living (Ps. cxli, 6), this wicked man does not send his root into the earth, because he never plants the thoughts of his heart toward the desire of eternal life. For what the root is to a tree, this his own thought is to each man, because he is held by that which is not seen outwardly, in that which is seen outwardly. Whence it is also said through the prophet: It shall send a root downward, and shall bear fruit upward (Isai. xxxvii, 31). For when we direct our thought toward compassion for a needy neighbour, we send, as it were, a root downward, that above we may bear the fruit of recompense. There follows:

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約伯倫理 第 588 章

約伯倫理第 588 章