1
Job 4:1-21.
英語原文
Job 4:1-21.
FIRST SPEECH OF ELIPHAZ.
1. Eliphaz--the mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.
2
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2. 我们若试图与你交谈（If we assay to commune）——更当译作两个问句：“我们可以向你进一言吗？你会因此不悦吗？”敬虔的朋友往往把我们感到如创伤一般的，只当作轻轻一碰。
英語原文
2. If we assay to commune--Rather, two questions, "May we attempt a word with thee? Wilt thou be grieved at it?" Even pious friends often count that only a touch which we feel as a wound.
3
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3. 发软的手（weak hands）——赛35:3；撒下4:1。
英語原文
3. weak hands--
Isa 35:3; 2Sa 4:1.
5
無題
5. 你便惊惶（thou art troubled）——更当译作“失态”，即失去自制（帖前3:3）。
英語原文
5. thou art troubled--rather, "unhinged," hast lost thy self-command
(1Th 3:3).
6
無題
6. 你的敬畏，你的倚靠……云云（Is not this thy fear, thy confidence, &c.）——你的敬畏、你的倚靠难道就落空了吗？难道只落到如今你昏倒的地步吗？更当借换位译作：“你的敬畏（神）岂不是你的盼望吗？你行路的正直岂不是你的倚靠吗？若是这样，请思想，无辜的人有谁灭亡呢？”[翁布雷特（UMBREIT）]。但路13:2、3表明，虽然今生确有报应性的神治，但我们不能单凭外表的现象来判断。“义人和恶人都遭遇一样的事”（传9:2）；然而我们仍须凭信心接受，神即使如今也按公义行事（诗37:25；赛33:16）。不可只看敬虔人一生的一部分，当看其全部，并看其结局，就是在今世也是如此（雅5:11）。同一件外表的事，对敬虔人与不敬虔之人而言，其内在意义截然不同，就是在今世也是如此。对恶人而言，连兴旺，何况灾祸，都是一种刑罚（箴1:32）。试炼对义人则是有益的惩治（诗119:67、71、75）。参看本书宗旨的序言（参引言）。
英語原文
6. Is not this thy fear, thy confidence, &c.--Does thy fear, thy confidence, come to nothing? Does it come only to this, that thou faintest now? Rather, by transposition, "Is not thy fear (of God) thy hope? and the uprightness of thy ways thy confidence? If so, bethink thee, who ever perished being innocent?" [UMBREIT]. But
Lu 13:2, 3
shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appearance. "One event is outwardly to the righteous and to the wicked"
(Ec 9:2);
but yet we must take it on trust, that God deals righteously even now
(Ps 37:25; Isa 33:16).
Judge not by a part, but by the whole of a godly man's life, and by his end, even here
(Jas 5:11).
The one and the same outward event is altogether a different thing in its inward bearings on the godly and on the ungodly even here. Even prosperity, much more calamity, is a punishment to the wicked
(Pr 1:32).
Trials are chastisements for their good (to the righteous)
(Ps 119:67, 71, 75).
See Preface on the
DESIGN of this book (see
Introduction).
8
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8. 耕种罪孽……收割一样（they that plough iniquity . . . reap the same）——（箴22:8；何8:7、10:13；加6:7、8）。
英語原文
8. they that plough iniquity . . . reap the same--
(Pr 22:8; Ho 8:7; 10:13; Ga 6:7, 8).
9
無題
9. 鼻中的气（breath of his nostrils）——指神的怒气；取自东方火热之风的意象（伯1:16；赛5:25；诗18:8、15）。
英語原文
9. breath of his nostrils--God's anger; a figure from the fiery winds of the East
(Job 1:16; Isa 5:25; Ps 18:8, 15).
10
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10、11. 狮子（lion）——即恶人；以利法要表明灾祸尽管他们有各种资源仍临到他们，正如狮子尽管强壮仍遭毁灭（诗58:6；提后4:17）。此处有五个不同的希伯来文字指“狮子”。猛狮的怒吼（撕裂者），咆哮狮的吼叫，少壮狮（不是幼狮，而是已长成能猎食者）的牙齿。强壮的狮子，母狮（不是壮狮，如英文译本所译）的幼崽[巴恩斯（BARNES）与翁布雷特（UMBREIT）]。邪恶的各个层面由这多种用词表达：隐约地，狮子、母狮与幼崽也许暗指约伯、他的妻子与儿女。同一个动词“折断”并不适用于两个主语；故当补上“咆哮狮的吼叫被止息”。壮狮至终死于饥饿，幼崽被从母狮夺去而四散，这一族类便灭绝了。
英語原文
10, 11. lion--that is, wicked men, upon whom Eliphaz wished to show that calamities come in spite of their various resources, just as destruction comes on the lion in spite of his strength
(Ps 58:6; 2Ti 4:17).
Five different Hebrew terms here occur for "lion." The raging of the lion (the tearer), and the roaring of the bellowing lion and the teeth of the young lions, not whelps, but grown up enough to hunt for prey. The strong lion, the whelps of the lioness (not the stout lion, as in English Version) [BARNES and UMBREIT]. The various phases of wickedness are expressed by this variety of terms: obliquely, Job, his wife, and children, may be hinted at by the lion, lioness, and whelps. The one verb, "are broken," does not suit both subjects; therefore, supply "the roaring of the bellowing lion is silenced." The strong lion dies of want at last, and the whelps, torn from the mother, are scattered, and the race becomes extinct.
12
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12. 一件事（a thing）——希伯来文作“言语”。以利法以一次暗中出乎意料赐给他的神圣宣告来印证他的见解。
微声（a little）——原文作“耳语”；暗示周围的死寂，以及所传达的远超过言语所能表达（伯26:14；林后12:4）。
英語原文
12. a thing--Hebrew, a "word." Eliphaz confirms his view by a divine declaration which was secretly and unexpectedly imparted to him.
a little--literally, "a whisper"; implying the still silence around, and that more was conveyed than articulate words could utter
(Job 26:14; 2Co 12:4).
13
無題
13. In thoughts from the visions of the night——[WINER 如是解]。意即反复思念先前所得的夜间异象
(Da 2:29)。
更宜译作:“在我繁杂(希伯来文作‘分’的)思念之中,在夜间异象开始之前”;故非虚妄之梦
(Ps 4:4)
[UMBREIT]。
deep sleep——见
(Ge 2:21; 15:12)。
英語原文
13. In thoughts from the visions of the night--[So WINER]. While revolving night visions previously made to him
(Da 2:29).
Rather, "In my manifold (Hebrew, divided) thoughts, before the visions of the night commenced"; therefore not a delusive dream
(Ps 4:4)
[UMBREIT].
deep sleep--
(Ge 2:21; 15:12).
16
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16. It stood still——起初那显现者从以利法面前滑过,然后站住,却带着那令人敬畏的朦胧模糊之形;一种轻柔低语:不是(英文译本所译):静默无声;因在
1Ki 19:12,
那与先前风暴相对的“声音”,表示一种轻柔静谧的低语。
英語原文
16. It stood still--At first the apparition glides before Eliphaz, then stands still, but with that shadowy indistinctness of form which creates such an impression of awe; a gentle murmur: not (English Version): there was silence; for in
1Ki 19:12,
the voice, as opposed to the previous storm, denotes a gentle, still murmur.
17
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17. mortal man . . . a man——用了两个希伯来文“人”字;第一个暗示其软弱;第二个暗示其力量。无论软弱或强壮,人在神面前都不能为义。
more just than God . . . more pure than his maker——但这本来无需神谕就已不言而喻。
英語原文
17. mortal man . . . a man--Two Hebrew words for "man" are used; the first implying his feebleness; the second his strength. Whether feeble or strong, man is not righteous before God.
more just than God . . . more pure than his maker--But this would be self-evident without an oracle.
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18. folly——与神相比,天使也有不完全之处。其中有些曾失了圣洁\n (2Pe 2:4),
且其圣洁充其量不过是受造者的圣洁。“愚妄”指缺乏道德上的思量[UMBREIT]。
英語原文
18. folly--Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way
(2Pe 2:4),
and at best is but the holiness of a creature. Folly is the want of moral consideration [UMBREIT].
19
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19. houses of clay——见\n (2Co 5:1)。
东方常见以日囡砖建成的房屋;它们易被冲去\n (Mt 7:27)。
人的根基就是这尘土\n (Ge 3:19)。
before the moth——更宜作:“如在蛀虫面前”,蛀虫吞噬衣裳\n (Job 13:28; Ps 39:11; Isa 50:9)。
人在物理上尚且不能在蛀虫面前站立,在道德上当然不能在神面前站立。
英語原文
19. houses of clay--
(2Co 5:1).
Houses made of sun-dried clay bricks are common in the East; they are easily washed away
(Mt 7:27).
Man's foundation is this dust
(Ge 3:19).
before the moth--rather, "as before the moth," which devours a garment
(Job 13:28; Ps 39:11; Isa 50:9).
Man, who cannot, in a physical point of view, stand before the very moth, surely cannot, in a moral, stand before God.
20
無題
20. from morning to evening——不息地;或更佳,在一个短日的晨与昏之间(如\n Ex 18:14; Isa 38:12)。
They are destroyed——更佳:“他们必被剪除”,若神撤回他慈爱的保护。所以人不可妄想自己在神面前为圣,而要从神领受圣洁与一切\n (Job 4:17)。
英語原文
20. from morning to evening--unceasingly; or, better, between the morning and evening of one short day (so
Ex 18:14; Isa 38:12).
They are destroyed--better, "they would be destroyed," if God withdrew His loving protection. Therefore man must not think to be holy before God, but to draw holiness and all things else from God
(Job 4:17).
21
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21. their excellency——见\n (Ps 39:11; 146:4; 1Co 13:8)。
但 UMBREIT 用东方取自弓的喻象,弓因卸弦而无用:“他们的筋,或弦将被扯去。”MICHAELIS 更符合\n Job 4:19,认为暗指帐幕的绳索被拆下\n (Isa 33:20)。
they die, even without wisdom——更宜作:“他们必灭亡,却不按智慧”,而是按随意的拣选,若神不是无限智慧圣洁的话。那灵的旨意在于表明:软弱之人能持续存在,证明神那不可思议的智慧与圣洁,惟此救人免于灭亡[UMBREIT]。BENGEL 从圣经表明,神的圣洁(希伯来文 kadosh)包含他一切卓越与属性。DE WETTE 失去要旨,将其解释为人寿短促,与天使“在他们达到智慧之前”成对比。
英語原文
21. their excellency--
(Ps 39:11; 146:4; 1Co 13:8).
But UMBREIT, by an Oriental image from a bow, useless because unstrung: "Their nerve, or string would be torn away." MICHAELIS, better in accordance with
Job 4:19,
makes the allusion be to the cords of a tabernacle taken down
(Isa 33:20).
they die, even without wisdom--rather, "They would perish, yet not according to wisdom," but according to arbitrary choice, if God were not infinitely wise and holy. The design of the spirit is to show that the continued existence of weak man proves the inconceivable wisdom and holiness of God, which alone save man from ruin [UMBREIT]. BENGEL shows from Scripture that God's holiness (Hebrew, kadosh) comprehends all His excellencies and attributes. DE WETTE loses the scope, in explaining it, of the shortness of man's life, contrasted with the angels "before they have attained to wisdom."
伯4:1-21。
以利法第一次发言
1. 以利法（Eliphaz）——约伯三位指控者中最为温和的一位。约伯灾祸之重大、他对神的怨言，以及“灾祸即是有罪之明证”这见解，使三人对约伯的正直起了怀疑。