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V ers. 4. - Nunquid contra hominem disputatio mea est, ut merito non debeam contristari? 42. Job ex flagellis humilior, Deo displicuisse tan- tum timuit. —Omnis qui Deo placens hominibus displi- cet, causas tristitiae nullas habet. Qui autem aut hominibus placens Deo displicet, aut simul Deo et hominibus 486 displicere se credit, si hunc tristitia non afficit, a virtute sapientiae alienus existit. Beatus autem Job displicuisse Deo inter flagella se credidit, et idcirco animum ad tristitiam revocavit, quia despi- ciendus non erat cui se displicuisse formidabat. Si autem de vitae suae meritis contra hominem dispu- taret, nequaquam contristari debuisset;
第四節。——「我的爭辯豈是針對人，以致我不應當理當憂傷嗎？」42. 約伯因鞭打而更加謙卑，只懼怕自己曾得罪了神。——凡討神喜悅而不討人喜悅的，就沒有憂愁的緣由。但凡討人喜悅卻不討神喜悅的，或自信同時得罪神與人的——他若不因此憂傷，就與智慧之德無分。有福的約伯相信在鞭打之中自己曾得罪了神，因此便將心思引向憂傷，因為他所懼怕曾得罪的那一位，並非可以輕忽的。但他若是為自己一生的功德與人爭辯，就斷不該憂傷；
Verse 4. — 'Is my dispute against man, that I should not deservedly be grieved?' 42. Job, made humbler by his scourges, feared only that he had displeased God. — Everyone who, pleasing God, displeases men, has no cause for sadness. But whoever either, pleasing men, displeases God, or believes that he displeases both God and men at once — if sadness does not affect him, he is a stranger to the virtue of wisdom. Now blessed Job believed that amid his scourges he had displeased God, and therefore recalled his mind to sadness, because he was not to be despised whom he dreaded he had displeased. But if he were disputing against man concerning the merits of his life, he ought by no means to have been grieved;
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sed quia per flagella praesentia anceps factus de anteacta vita fue- rat, in flagello tristitiam jure requirebat. Unde etiam subdit:
然而因他藉著眼前的鞭打，對自己過去的生平生了疑慮，他在鞭打中尋求憂傷便是理所當然。因此他又加上說：
but because through his present scourges he had become doubtful concerning his past life, he rightly sought sadness in his scourge. Whence also he adds: