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約伯倫理第 722 章

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722:1

I bid.— Juxta multitudinem adinventionum suarum, sic et sustinebit. 22. Novis inventis cruciantur ad poenam, qui multa invenerunt ad culpam.— Quia enim inulta invenit ad culpam, novis inventionibus cruciatur in poena. Nam quod hic suspicari non potuit, hoc illic ultioni tradi- tus sentit. Sicut enim exercitati in bonis operibus electi nonnunquam plus student agere quam eis di- gnatus est Dominus jubere (carnis enim virginitas nequaquam jussa est, sed tantummodo laudata;

同節。——「照他計謀的眾多，他也照樣受苦。」——那些發明許多事以致犯罪的人，因新的發明而受苦以致受刑。——因為他發明了許多事以致犯罪，就因新的發明在刑罰中受苦。因為他在此所不能揣測的，在彼處被交付給報應時卻感受到。因為正如蒙揀選者，在善行上受操練，有時熱心行超過主所俯就吩咐他們的（因為肉體的貞潔絲毫沒有被吩咐，只是被稱讚而已；

In the same place. — 'According to the multitude of his devices, so also shall he suffer.' — They are tormented unto punishment by new devices, who invented many things unto guilt. — For because he invented many things unto guilt, he is tormented by new devices in punishment. For what here he could not surmise, this there, delivered up to vengeance, he feels. For just as the elect, exercised in good works, sometimes are zealous to do more than the Lord deigned to command them (for virginity of the flesh was in no way commanded, but only praised;

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nam si illa juberetur, nimirum conjugium jam culpa cre- deretur, et tamen multi virtute virginitatis pollent, ut videlicet plus impendant obsequio quam accepe- runt praecepto), sic plerumque perversi quique in pravis act(??)bus exercentur, ut plus inveniant in per- versa operatione quod faciant, quam ex usu repro- borum iniquitatis accipere exempla 478 potuerunt. Unde et amplioris retributionis tormento feriuntur, quia et ipsi ex semetipsis amplius actiones pravas, de quibus feriri debeant, invenerunt. [ Vet. X, Rec. XII,] Bene itaque dicitur: Juxta multitudinem adin- ventionum suarum, sic et sustinebit. Non enim inve- niret iniquitatem novam, nisi et quaereret;

因為它若被吩咐，婚姻無疑如今就要被信為是過錯，然而許多人在貞潔的德行上剛強，以致他們在順服上所付出的，多過他們藉命令所領受的），照樣，悖謬之人常常在敗壞的行為上受操練，以致他們在悖謬的作為中找到更多可行之事，超過他們從棄絕之人的慣例所能領受的邪惡榜樣。故此他們被更大報應的痛苦所擊打，因為他們也是出於自己，發明了更多敗壞的行為，就是他們應為之受擊打的。〔舊譯本十，通行本十二。〕故此說得好：「照他計謀的眾多，他也照樣受苦。」因為他若不尋求，就不會發明新的邪惡；

for if it were commanded, marriage would doubtless now be believed to be a fault, and yet many are strong in the virtue of virginity, so that they may expend more upon obedience than they received by precept), so very often the perverse are exercised in depraved acts, that they may find more in perverse working to do than they were able to receive as examples of iniquity from the use of the reprobate. Whence they are struck with the torment of a greater retribution, because they too, out of their own selves, invented more depraved actions for which they ought to be struck. [Old Version X, Received Version XII.] And so well is it said: 'According to the multitude of his devices, so also shall he suffer.' For he would not invent new iniquity, unless he also sought it;

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et non quaereret, nisi ex studio perpetrare festinaret. Pensa- tur ergo in tormento ejus nimietas malae cogitatio- nis, et dolorem recipit dignae retributionis. Et quam- vis damnatorum omnium sit dolor infinitus, graviora tamen tormenta recipiunt, qui multa in iniquitatibus ex suis quoque desideriis invenerunt. Sed quia So- phar hujus hypocritae intulit poenam, protinus ad- jungit culpam, nec unam quamlibet narrat, sed eam de qua omnes oriuntur. Scriptum quippe est: Radix omnium malorum est cupiditas ( I Tim. vi, 10). Cui ergo cupiditas dominari dicitur, subje tus procul dubio malis omnibus demonstratur. Nam subjungit:

他若非出於熱衷急欲犯下，就不會尋求它。因此，在他的痛苦中，他惡念的過度被衡量，他就領受配得報應的憂苦。雖然一切被定罪者的憂苦都是無窮的，然而那些甚至出於自己的慾望在邪惡中發明許多事的人，卻領受更重的痛苦。但因為瑣法既已述說這偽善者的刑罰，就隨即補述其罪，並且所述說的不是隨便某一樣，而是那萬惡由之而生的。因為經上記著說：「貪財是萬惡之根」（提摩太前書六10）。所以，貪婪若被說是轄制某人，他無疑就顯明是伏在一切惡之下。因為他補充說：

and he would not seek it, unless out of zeal he hastened to perpetrate it. Therefore in his torment is weighed the excess of his evil thought, and he receives the sorrow of a worthy retribution. And although the sorrow of all the damned is infinite, yet those receive heavier torments who invented many things in their iniquities even out of their own desires. But because Zophar has brought in the punishment of this hypocrite, he immediately subjoins the guilt, and narrates not any one whatsoever, but that from which all arise. For it is written: 'The root of all evils is covetousness' (1 Timothy vi. 10). To whomsoever therefore covetousness is said to rule, he is without doubt shown to be subject to all evils. For he subjoins:

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約伯倫理 第 722 章

約伯倫理第 722 章