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約伯倫理第 847 章

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847:1

poterit esse mentitum, et ponere ante Deum verba mea? 14. Justi si delinquant, ab improbis minime cornpitndi.- Si ita non est ut loquitur, profecto de falsitate hunc omnes arguere possunt. Cur ergo dicitur: e Si non ita est, quis me arguere poterit esse mentitum, dum scilicet noverimus quod fallacem cuilibet reprehendere licet? Sed si loquentis sensum subtili interrogatione discutimus, quam sint recta quae protulit citius invenimus. Justus namque etsi quid unquam delinquendo loquitur, dignum non est ut ab injustis et prave viventibus judicetur.

「能證明我是說謊的，並將我的話陳明在神面前呢？」十四、「義人若有過犯，斷不當被惡人指責。」——若事情不像他所說的，那麼眾人都能指證他說謊。既然我們知道任何人都可以指責說謊者，為何又說：「若不是這樣，誰能證明我是說謊的」呢？但若我們以精細的探究來討論說話者的意思，就更快發現他所陳明的何等正確。因為義人即使有時因過犯而說了甚麼，也不宜被不義之人和行事邪僻之人所論斷。

'shall be able to prove me a liar, and to lay my words before God?' 14. 'The righteous, if they offend, are by no means to be reproved by the wicked.' — If it is not as he speaks, assuredly all can convict him of falsehood. Why then is it said: 'If it be not so, who can prove me a liar,' since forsooth we know that it is permitted for anyone to reprove a liar? But if we discuss the sense of the speaker by subtle inquiry, we more quickly find how right are the things he has set forth. For the righteous man, even if he ever speaks anything by offending, it is not fitting that he be judged by the unjust and by those who live perversely.

847:2

Unde sanctus vir amicorum superbiam deprimens, non solum si ita est, verum etiam si ita non est ut protulit, nequaquam se reprehendi posse confidit, quia nimirum illi recte redarguere falsa Dossunt. aui falsa agere nesciunt. Nam correptionls ausum contra fallaciam perdunt, qui adhuc fallaciter vivunt. Ait ergo: Quod si ita non eat, quia me poterit arguere esse mentitum Ac si aperte dicat: Ita sunt cuncta ut protuli, quae tamen si ita non essent, a vobis redargui nequaquam possem, quia dum adhuc propriae succumbitis, alienam reprehendere fallaciam non valetis. 15. Judicia nostra coram supremo judice ponderanda. — Ubi et apte subditur: Et ponere ante Deum verba mea.

所以這位聖人壓下他朋友們的驕傲，深信自己絕不能被指責——不僅在事情確實如此時，甚至在事情不像他所陳明的時候也是如此，因為那不會行虛假的人，才能正當地駁斥虛假。因為那些自己仍活在虛假中的人，就失去了指正虛假的膽量。所以他說：「若不是這樣，誰能證明我是說謊的呢？」他彷彿明明地說：一切都如我所陳明的；然而縱使不是如此，我也絕不能被你們駁倒，因為你們自己仍屈服於自己的虛假之下，就不能指責別人的虛假。十五、「我們的判斷當在至高審判者面前衡量。」——此處又恰當地補上：「並將我的話陳明在神面前。」

Whence the holy man, humbling the pride of his friends, is confident that he can by no means be reproved, not only if it is so, but even if it is not so as he has set forth, because indeed they can rightly refute falsehoods who know not how to do false things. For they lose the boldness of correction against falsehood who still live falsely. He says therefore: 'But if it be not so, who can prove me a liar?' As if he plainly said: All things are as I have set forth, which nevertheless, even if they were not so, I could by no means be refuted by you, because while you still succumb to your own falsehood, you are not able to reprove another's. 15. 'Our judgments are to be weighed before the supreme Judge.' — Where also it is aptly subjoined: 'And to lay my words before God.'

847:3

Quisquis enim f dicta fallacia veraciter reprehendit, audita cogitans, atque haec ex regula veritatis pensans, verba ante Deum ponit: quia 541 apud se in conspectu veritatis examinat, quid foris contra fallaciam decernat. Ante Deum quippe verba ponere est considerato intimo judice, exteriora dicta pensare. Vir igitur sanctus ab amicis superbientibus verba sua ante Deum poni posse non aestimat. Ac si aperte dicat: Idcirco quae loquor ponere ante judicem non valetis, quia ejus vobis faciem peccantes absconditis.

因為凡真實地指責虛假言語的人，思量所聽見的，並用真理的準則衡量它們，就是把自己的話陳明在神面前：因為他在自己裡面、在真理的鑒察之下，省察他當在外面如何裁定以抵擋虛假。因為把話陳明在神面前，就是顧念那內在的審判者，來衡量外在的言語。所以這位聖人認為，他的話不能被他驕傲的朋友們陳明在神面前。他彷彿明明地說：所以你們不能把我所說的陳明在審判者面前，因為你們因犯罪而向自己遮蔽了祂的面。

For whosoever truthfully reproves false sayings, pondering the things heard, and weighing them by the rule of truth, lays his words before God: because within himself, in the sight of truth, he examines what he should decide outwardly against falsehood. For to lay words before God is, with the inward Judge considered, to weigh outward sayings. The holy man therefore does not think that his words can be laid before God by his proud friends. As if he plainly said: Therefore you are not able to lay the things I speak before the Judge, because by sinning you hide His face from yourselves.

847:4

Quod tamen et ex typo sanctae Ecclesiæ nil obstat intelligi, quae cum de infirmis suis ab hæreticorum irrisione reprehenditur, ipsam irrisionis eorum astutiam dedignatur, quia tolerabilius Deo est ut in infirmitate quis atque ignorantia cum humilitate jaceat, quam cum elatione alta comprehendat. Sed quia sanctus vir multa contra eos protulit qui fugitiva potestate superbiunt, et ventosis honoribus intumescunt Baldad Suhites ex ejus correptione proficiens, apud quem vera sit potentia agnoscit, dicens:

然而這也無妨藉聖教會的表徵來理解：當她因自己軟弱的肢體而被異端者的譏笑所指責時，她鄙視他們譏笑的狡詐，因為在神看來，人以謙卑臥於軟弱和無知之中，比人以自高攫取崇高之事，更為可容。但因這位聖人陳明了許多話來對抗那些以短暫權勢自傲、以虛浮尊榮膨脹的人，書亞人比勒達從他的指正得了益處，承認真正的權能在於誰，說：

Yet nothing hinders this also from being understood by the figure of the holy Church, who, when she is reproved concerning her weak ones by the mockery of heretics, disdains the very craftiness of their mockery, because it is more tolerable to God that one should lie in weakness and ignorance with humility, than that one should grasp lofty things with elation. But because the holy man has set forth many things against those who are proud with fleeting power, and swell with windy honors, Baldad the Suhite, profiting from his correction, acknowledges with whom true power lies, saying:

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約伯倫理 第 847 章

約伯倫理第 847 章