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
無題
2. 我們若試著與你說話——更當作兩個問句：「我們可以試著向你說一句話嗎？你會為此感到厭煩嗎？」敬虔的朋友常常把我們視為創傷的，僅僅當作輕輕的觸摸。
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
無題
3. 手軟的——
賽35:3；撒下4:1。
英語原文
3. weak hands--
Isa 35:3; 2Sa 4:1.
5
無題
5. 你便煩惱——更當譯作「失了常態」，即失去了自制（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，不就是你的盼望嗎？等等——你的敬畏、你的倚靠，難道落空了嗎？難道只到了如今你灰心的地步嗎？更當調整語序譯作：「你的（對神的）敬畏豈不是你的盼望嗎？你行為的正直豈不是你的倚靠嗎？若是如此，請想一想，無辜的人有誰滅亡呢？」〔翁布賴特，UMBREIT〕。但路13:2, 3表明，雖然即使在今生也有報應性的神聖治理，然而我們不能僅憑表面的現象來判斷。「義人和惡人所遭遇的都是一樣」（傳9:2）；但我們仍須憑信心接受：即使如今神也以公義行事（詩37:25；賽33:16）。不要憑一個敬虔之人一生的一部分來判斷，而要憑他全部的一生、甚至憑他在今世的結局來判斷（雅5:11）。同一件外在事件，其對敬虔人和不敬虔人的內在影響，即使在此世也截然不同。昌盛對惡人是懲罰，苦難更不用說了（箴1:32）。試煉對義人則是為他們的益處而施的管教（詩119:67, 71, 75）。見本書導論中的「DESIGN of this book」（宗旨）。
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
無題
8. 耕種罪惡……收割同樣的——
（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. 他鼻孔的氣——指神的忿怒；取像於東方的炎熱之風（伯1:16；賽5:25；詩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
無題
10-11. 獅子——即惡人，以利法意在表明災禍臨到惡人，儘管他們有各樣的資源，正如毀滅臨到獅子，儘管牠大有力量（詩58:6；提後4:17）。
此處出現五個不同的希伯來文詞彙指「獅子」：暴怒之獅（撕裂者）、咆哮之獅的吼叫、幼獅的牙齒——並非幼崽，而是已長大到能自己捕食的。壯獅、母獅的幼崽（不是英文版所譯的壯獅）〔巴恩斯〔BARNES〕和翁布賴特〔UMBREIT〕〕。
惡行的各種面貌藉著這些不同的詞彙表達出來：間接而言，獅子、母獅和幼崽或許暗指約伯、他的妻子和兒女。「破碎」這一個動詞並不適用於兩個主語；因此當補上「咆哮之獅的吼叫被消沒」。壯獅終於死於饑餓，幼崽被從母親身邊奪去、四散，種族就此滅絕。
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
無題
12. 一件事——希伯來文作「一個言語」。以利法以一個隱密而意外賜予他的神聖宣告來印證他的看法。
微微的——字面作「耳語」；暗示周圍的死寂，以及所傳達的超過了清晰的言語所能表達的（伯26:14；林後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. 從夜間異象的默念中——〔溫納，WINER 如是解〕。即他反覆思量先前在夜間所得的異象
（但2:29）。
較宜作：「在我繁多的（希伯來文作分開的）思念中，在夜間異象開始之前」；因此並非虛幻的夢
（詩4:4）
〔翁佈雷特，UMBREIT〕。
沉睡——
（創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
無題
16. 他就站住——起初那異象在以利法面前滑行，然後站住，卻帶著那種造成如此敬畏之感的朦朧模糊的形態；一種輕柔的低語：不是（英文譯本所譯的）有靜默；因為在
王上19:12，
那聲音與先前的風暴相對，是指一種輕柔靜默的低語。
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
無題
17. 必死的人……人——用了兩個希伯來文詞表示「人」；第一個暗示他的脆弱，第二個暗示他的力量。無論脆弱或強壯，人在神面前都不能稱義。
比神公義……比造他的主清潔——但這一點若沒有神的啟示，原是不證自明的。
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.
18
無題
18. 愚昧——天使與祂相比，也有可歸之不完全之處。他們之中有些人的聖潔已經失守
（彼後2:4），
而且至終不過是受造之物的聖潔。愚昧就是缺乏道德上的思量〔翁佈雷特，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
無題
19. 土房——
（林後5:1。）
東方常見用日曬泥磚建造的房屋；很容易被水沖去
（太7:27）。
人的根基就是這塵土
（創3:19）。
如蠹蟲——較宜作「如蠹蟲面前」，蠹蟲會蛀蝕衣裳
（伯13:28；詩39:11；賽50:9）。
人在物質層面連蠹蟲都敵不過，在道德層面當然更不能在神面前站立。
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. 從早到晚——不住地；或更佳，在一個短暫日子的早晨與傍晚之間（如
出18:14；賽38:12）。
滅亡——更佳作「他們就必滅亡」，若神撤回祂慈愛的保護。所以人不可想在神面前成為聖潔，而要從神那裏領受聖潔與其他一切
（伯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
無題
21. 尊榮——
（詩39:11；146:4；林前13:8。）
但翁佈雷特（UMBREIT）取自弓的東方意象，因未上弦而無用：「他們的筋或弦必被撕裂。」米迦利斯（MICHAELIS）更符合
伯4:19，
認為暗指帳棚被拆時的繩索
（賽33:20）。
死亡……無智慧——較宜作：「他們就必滅亡，卻不照著智慧」，而是照著任意的揀選，若神不是無限智慧聖潔的。那靈的用意是要表明，軟弱之人的持續存在，證明了神那不可思議的智慧與聖潔，惟獨這智慧聖潔救人免於毀滅〔翁佈雷特，UMBREIT〕。本格爾（BENGEL）從聖經指出，神的聖潔（希伯來文 kadosh）包含祂一切的美德與屬性。德·韋特（DE WETTE）失去了這視角，將此解釋為人壽命的短促，與天使「在他們達到智慧之前」相對。
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. 以利法的第一次發言
1. 以利法——約伯三個指責者中最溫和的一位。約伯災禍的深重、他對神的抱怨，以及「災禍即是罪惡之憑據」的觀念，使這三人懷疑約伯的正直。