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Introduction
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INTRODUCTION
JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.
But
Eze 14:14
(compare
Eze 14:16, 20)
speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James
(Jas 5:11)
also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.
WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In
Ge 10:23; 22:21; 36:28; and 1Ch 1:17, 42,
it is the name of a man. In
Jer 25:20; La 4:21; and Job 1:1,
it is a country. Uz, in
Ge 22:21,
is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned
(Ge 10:23),
a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in
Ge 10:30,
"a mount of the East," answering to "men of the East"
(Job 1:3).
RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness"
(Job 1:19)
agrees with the view of it being Arabia-Deserta. Job
(Job 1:3)
is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.
THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism)
(Job 31:26-28).
- The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood
(Job 22:17);
and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.
THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see
Job 31:33,
as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul
(1Co 3:19)
quotes it
(Job 5:13)
with the formula, "It is written." Our Savior, too
Mt 24:28),
plainly refers to
Job 29:30.
Compare also
Jas 4:10 and 1Pe 5:6 with Job 22:29;
Ro 11:34, 35 with Job 15:8.
It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms,"
Lu 24:44).
DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome
(Job 27:1-23).
Therefore Job continued his reply, which forms three speeches
(Job 26:1-14; 27:1-23; 28:1-28; 29:1-31:40).
Elihu
(Job 32:1-37:24)
is allowed four speeches. Jehovah makes three addresses
(Job 38:1-41:34).
Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue
(Job 42:1-17)
also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.
The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in
Job 14:14, and Job 19:25.
The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision
(Job 38:1; 42:5),
and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy
(Nu 24:17)
was clear enough to lead the wise men of the East by the star
(Mt 2:2);
and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare
1Pe 1:11, 12).
The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution
(Ps 16:10; 17:15),
still felt the difficulty not entirely solved thereby
(Ps 83:1-18).
The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.
POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance,
La 1:1-22.
- The same verse repeated at intervals; as in
Ps 42:1-11; 107:1-43.
- Rhythm of gradation. Psalms of degrees,
Ps 120:1-134:3,
in which the expression of the previous verse is resumed and carried forward in the next
(Ps 121:1-8).
- The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy
(Jude 14),
and Lamech's parody of it
(Ge 4:23).
Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force
(Ps 22:27; Isa 15:1);
sometimes with double parallelism
(Isa 1:15).
(2) The antithetic, in which the idea of the second clause is the converse of that in the first
(Pr 10:1).
(3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas
(Job 3:3-9).
Also alternate
(Isa 51:19).
"Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second
(Mt 7:6).
Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.
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第一部分——散文體的序言或歷史導言
（伯1:1-2:13）
伯1:1-5. 約伯的聖潔、財富等
1. 烏斯——位於阿拉伯沙漠以北，面向幼發拉底河一帶。搶奪約伯的迦勒底人和示巴人就住在這附近，而不是在以東地附近。阿拉伯人將其國土分為北部的「沙姆」（Sham），意即「左邊」；和南部的「也門」（Yemen），意即「右邊」；因為他們面向東方，所以西邊在他們左邊，南邊在他們右邊。阿拉伯沙漠在東邊，彼得拉阿拉伯（Arabia-Petræa）在西邊，幸福阿拉伯（Arabia-Felix）在南邊。
約伯——此名來自一個阿拉伯文詞根，意為「歸回」，即歸回神、「悔改」，指他的結局而言〔艾希霍恩，EICHORN〕；或更可能來自一個希伯來文詞，意為「被人敵視之人」、「大受試煉之人」〔格塞尼烏斯，GESENIUS〕。希伯來人常根據日後生活中的某個事件而賦予寓意深遠的名字（參看創4:2，亞伯——羊群的「牧養者」）。因此烏斯的這位族長因著他的「試煉」，而一致被稱為約伯。另一個以此為名的人，是以薩迦的一個兒子（創46:13）。
完全——不是絕對的、無瑕疵的完全（參看伯9:20；傳7:20），而是在人生一切關係中整體而言的正直、真誠與一致（創6:9；17:1；箴10:9；太5:48）。正是對神的敬畏使約伯遠離惡事（箴8:13）。
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PART I--PROLOGUE OR HISTORICAL INTRODUCTION IN PROSE--
(Job 1:1-2:13)
Job 1:1-5.
THE HOLINESS OF JOB, HIS WEALTH, &c.
1. Uz--north of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-Petræa on the west, and Arabia-Felix on the south.
Job--The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [EICHORN]; or rather from a Hebrew word signifying one to whom enmity was shown, "greatly tried" [GESENIUS]. Significant names were often given among the Hebrews, from some event of later life (compare
Ge 4:2,
Abel--a "feeder" of sheep). So the emir of Uz was by general consent called Job, on account of his "trials." The only other person so called was a son of Issachar
(Ge 46:13).
perfect--not absolute or faultless perfection (compare
Job 9:20; Ec 7:20),
but integrity, sincerity, and consistency on the whole, in all relations of life
(Ge 6:9; 17:1; Pr 10:9; Mt 5:48).
It was the fear of God that kept Job from evil
(Pr 8:13).
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3. 母驢——因其奶及可供騎乘而受珍視（士5:10）。
房屋和田地未列在族長的財產中，因為游牧部落住在可移動的帳棚裏，主要以畜牧為生，土地的所有權不歸個人。然而「五百對牛」暗示約伯也耕種土地。他似乎也在城裏有住所，在這方面他與列祖不同。駱駝被恰當地稱為「沙漠之舟」，對商隊尤其珍貴，因為牠們能儲備足以維持數日的水，並且靠極少量的薊草或荊棘就能存活。
僕僮——（創26:14）。希伯來文所容許的另一譯法「農務」則較不可能。
東方人——在聖經中指住在巴勒斯坦以東的人，即北阿拉伯沙漠的居民（士6:3；結25:4）。
영문 원문
3. she-asses--prized on account of their milk, and for riding
(Jud 5:10).
Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in movable tents and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "five hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelling in a town, in which respect he differed from the patriarchs. Camels are well called "ships of the desert," especially valuable for caravans, as being able to lay in a store of water that suffices them for days, and to sustain life on a very few thistles or thorns.
household--
(Ge 26:14).
The other rendering which the Hebrew admits, "husbandry," is not so probable.
men of the east--denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta
(Jud 6:3; Eze 25:4).
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4. 各自的日子——即生日（伯3:1）。
這暗示了這個家庭成員之間的愛與和睦，與不久後摧毁如此幸福景象的災禍形成對比。姐妹被特別提出，表明這些宴席不是為了縱酒作樂，否則與姐妹同席就不合宜了。後者（姐妹）是受兄弟們邀請的，但她們並不回請。
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4. every one his day--namely, the birthday
(Job 3:1).
Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.
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5. 筵宴的日子輪轉完了——即所有生日集體結束之時，宴席在所有家庭中輪完一圈。
約伯……使他們成聖——即獻上與他兒子數目相等的贖罪燔祭（利1:4）。這是在「清早」行的（創22:3；利6:12）。耶穌也清早開始靈修（可1:35）。在族長時代，燔祭（直譯為「使之上升」，指煙升上天空）由每個家庭的父親作為祭司，代表全家獻上。
咒詛神——同一個希伯來文詞既指「咒詛」，也指「祝福」；格塞尼烏斯（GESENIUS）說，原意是「跪下」，由此引申為屈膝以求祝福或咒詛。咒詛是祝福的扭曲，正如一切罪都是善的扭曲。罪是退化，不是生成。然而約伯不太可能擔心他的兒子會咒詛神。從離別時慣常的祝福引申出來的「告別」之意，似乎已經足夠（創47:10）。因此翁布賴特（UMBREIT）譯作「可能在他們心中把神撇棄了」；即在宴樂的醉酒之中（箴20:1）。這行動說明了約伯的「敬畏神」（伯1:1）。
영문 원문
5. when the days of their feasting were gone about--that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.
Job . . . sanctified--by offering up as many expiatory burnt offerings as he had sons
(Le 1:4).
This was done "in the morning"
(Ge 22:3; Le 6:12).
Jesus also began devotions early
(Mr 1:35).
The holocaust, or burnt offering, in patriarchal times, was offered (literally, "caused to ascend," referring to the smoke ascending to heaven) by each father of a family officiating as priest in behalf of his household.
cursed God--The same Hebrew word means to "curse," and to "bless"; GESENIUS says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient
(Ge 47:10).
Thus UMBREIT translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure
(Pr 20:1).
This act illustrates Job's "fear of God"
(Job 1:1).
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Job 1:6-12.
繁體中文
伯1:6-12. 撒但來到神面前，誣告約伯
6. 神的眾子——即天使（伯38:7；王上22:19）。他們來呈報自己在宇宙其他部分「事奉」的帳（來1:14）。
耶和華——希伯來文作耶和華（JEHOVAH），即自存的神，對祂應許信實的神。神說（出6:3）祂以這個名字為列祖所不認識。但正如這個名字在創2:7-9等處已經出現，這話的意思必是：直到摩西帶領以色列人出埃及之時，祂才特別且公開地以這個名字所代表的特質為人所認識；即「使事物成為」，成就對他們列祖所作的應許。因此，此處出現的這個名字，並不構成反對約伯記古遠的論據。
撒但——有一個廣為流傳的傳統，認為他就是誘惑亞當的幕後者。因此他的名字被提出而未加註解。他看約伯的眼光，與他從前在樂園中看亞當的眼光相似：因在尚未墮落之人身上的成功而壯膽，他確信約伯——一個墮落後裔的敬虔——也經不起考驗。他自己已經墮落了（伯4:19；15:15；猶6）。
在約伯記中，撒但首次以名字被提及：「撒但」，希伯來文意為「埋伏等候者」；法庭中的「對頭」（代上21:1；詩109:6；亞3:1）；「控告者」（啟12:10）。他因人的罪而使神的律法站在他那一邊來對付人。但耶穌基督已為我們成全了律法；公義如今再一次站在人這一邊來對付撒但（賽42:21）；因此耶穌基督能作我們的辯護者，對抗那控告者。「Devil」（魔鬼）是希臘文名字——即「讒毀者」或「控告者」。他受神管轄，神使用他的事奉來管教人。在阿拉伯文中，撒但一詞常指蛇（創3:1）。他被稱為這世界的王（約12:31）；這世代的神（林後4:4）；空中掌權者的首領（弗2:2）。神在此質問他，是為了在天使面前為自己的作為辯護。
영문 원문
Job 1:6-12.
SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB.
6. sons of God--angels
(Job 38:7; 1Ki 22:19).
They present themselves to render account of their "ministry" in other parts of the universe
(Heb 1:14).
the Lord--Hebrew, JEHOVAH, the self-existing God, faithful to His promises. God says
(Ex 6:3)
that He was not known to the patriarchs by this name. But, as the name occurs previously in
Ge 2:7-9,
&c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means; namely, "making things to be," fulfilling the promises made to their forefathers. This name, therefore, here, is no objection against the antiquity of the Book of Job.
Satan--The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks on Job is similar to that with which he looked on Adam in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen himself
(Job 4:19; 15:15; Jude 6).
In the Book of Job, Satan is first designated by name: "Satan," Hebrew, "one who lies in wait"; an "adversary" in a court of justice
(1Ch 21:1; Ps 109:6; Zec 3:1);
"accuser"
(Re 12:10).
He has the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more on man's side against Satan
(Isa 42:21);
and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the Greek name--the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent
(Ge 3:1).
He is called prince of this world
(Joh 12:31);
the god of this world
(2Co 4:4);
prince of the power of the air
(Eph 2:2).
God here questions him, in order to vindicate His own ways before angels.
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7. 往來行走——更當譯作「急促地來回奔波」。阿拉伯文原意是急促的熱度（太12:43；彼前5:8）。
撒但似乎與這個地球有某種特殊的聯繫。或許他從前是它在神之下的統治者。人繼承了這副攝理之職（創1:26；詩8:6）。人隨後失去了它，撒但就成了這世界的王。人子（詩8:4）——代表全人類的那位——重新得回了所失去的產業（啟11:15）。
撒但的回答以簡短著稱。當天使們來到神面前時，撒但也在其中，正如使徒中間也有一個猶大。
영문 원문
7. going to and fro--rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste
(Mt 12:43; 1Pe 5:8).
Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty
(Ge 1:26; Ps 8:6).
Man then lost it and Satan became prince of this world. The Son of man
(Ps 8:4)
--the representative man, regains the forfeited inheritance
(Re 11:15).
Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles.
8
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8. 細察——邊註作「心中留意」；即仔細地察看。沒有一個神真正的僕人能逃脫神仇敵的眼目。
영문 원문
8. considered--Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.
9
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9. 無故敬畏神——撒但的兒女有一個標記，就是譏誚並不肯相信有人能有無私的虔誠。對神的百姓而言，「賞賜」不是神的恩賜，而是神自己（創15:1）。
영문 원문
9. fear God for naught--It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the reward" of His people
(Ge 15:1).
10
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10. 他的家產增多——字面作「如水氾濫般擴展」；約伯的牲畜遍布全境。
영문 원문
10. his substance is increased--literally, "spread out like a flood"; Job's herds covered the face of the country.
11
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11. 在你面前咒詛你——與神對他的讚美（伯1:8）——「敬畏神的人」——形成對比。
撒但的話對許多人而言實在太真實了。拿走他們的興旺，你就拿走了他們的宗教（瑪3:14）。
영문 원문
11. curse thee to thy face--in antithesis to God's praise of him
(Job 1:8),
"one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion
(Mal 3:14).
12
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12. 在你手中——撒但在神賜他權柄之前，對人沒有任何能力。
神不願親手擊打約伯——雖然撒但所求的正是如此（伯1:11「你的」）——但他容許仇敵如此行。
영문 원문
12. in thy power--Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this
(Job 1:11,
"thine"), but He allows the enemy to do so.
13
Job 1:13-22.
繁體中文
約伯記 1:13-22。
約伯在遭難中稱頌神，等等。
13. 酒——在
伯1:4
中並未指明。此處「酒」所激發的歡樂，與那打斷它的驚恐相較之下，更顯得悲哀。
영문 원문
Job 1:13-22.
JOB, IN AFFLICTION, BLESSES GOD, &c.
13. wine--not specified in
Job 1:4.
The mirth inspired by the "wine" here contrasts the more sadly with the alarm which interrupted it.
14
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14. 驢駒在他們旁邊吃草——希伯來文作「母驢」。一幅田園恬靜安寧的生動圖畫；因此阿拉伯劫掠者的突襲在對照之下更顯可怕。
영문 원문
14. the asses feeding beside them--Hebrew, "she asses." A graphic picture of rural repose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs.
15
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15. 示巴人——不是阿拉伯福地的示巴人，而是阿拉伯曠野的示巴人，是亞伯拉罕與基土拉所生之孫示巴的後裔
（創25:3）。
今日的貝都因阿拉伯人，在劫掠的習性上與這些示巴人相似（比較
創16:12）。
惟有我一人逃脫——這是撒但狡猾的安排。每一次總有一人逃脫
（伯1:16、17、19），
帶來同樣性質的消息。這是要使約伯應接不暇，來不及從接踵而至的災禍中喘息——「禍不單行」。
영문 원문
15. Sabeans--not those of Arabia-Felix, but those of Arabia-Deserta, descending from Sheba, grandson of Abraham and Keturah
(Ge 25:3).
The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (compare
Ge 16:12).
I alone am escaped--cunningly contrived by Satan. One in each case escapes
(Job 1:16, 17, 19),
and brings the same kind of message. This was to overwhelm Job, and leave him no time to recover from the rapid succession of calamities--"misfortunes seldom come single."
16
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16. 神的火——希伯來語法，意為「猛烈的火」；如「神的香柏樹」即「高大的香柏樹」
〔詩80:10〕。
不是閃電，因為閃電不會燒盡所有的羊和僕人。翁佈雷特（UMBREIT）理解為阿拉伯的焚風，土耳其人稱之為「毒風」。「空中掌權者的首領」
〔弗2:2〕
被允許掌管這類毀滅性的力量。
영문 원문
16. fire of God--Hebraism for "a mighty fire"; as "cedars of God"--"lofty cedars"
[Ps 80:10].
Not lightning, which would not consume all the sheep and servants. UMBREIT understands it of the burning wind of Arabia, called by the Turks "wind of poison." "The prince of the power of the air"
[Eph 2:2]
is permitted to have control over such destructive agents.
17
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17. 迦勒底人——不只是像示巴人那樣的強盜；而是熟悉戰爭的，正如「他們分作三隊」所暗示
（哈1:6-8）。
羅林森（RAWLINSON）區分三個時期：1. 他們的帝國勢力在南方的時期，靠近底格里斯河與幼發拉底河的匯流處。迦勒底時期，主前2300年至1500年。在這時期有基大老瑪
（創14:1），
即亞述碑文中的吾珥（或迦勒底的吾珥）的庫杜爾，也就是敘利亞的征服者。2. 主前1500年至625年，亞述時期。3. 主前625年至538年（波斯人居魯士攻取巴比倫之時），巴比倫時期。「迦勒底」希伯來文作 Chasaim。他們或許與希伯來人有血統關係，正如亞伯拉罕寄居於吾珥，以及亞伯拉罕的姪兒「基薛」這名字所暗示的。這三隊可能是為了分別攻打約伯的三千駱駝
（伯1:3）。
영문 원문
17. Chaldeans--not merely robbers as the Sabeans; but experienced in war, as is implied by "they set in array three bands"
(Hab 1:6-8).
RAWLINSON distinguishes three periods: 1. When their seat of empire was in the south, towards the confluence of the Tigris and Euphrates. The Chaldean period, from 2300 B.C. to 1500 B.C. In this period was Chedorlaomer
(Ge 14:1),
the Kudur of Hur or Ur of the Chaldees, in the Assyrian inscriptions, and the conqueror of Syria. 2. From 1500 to 625 B.C., the Assyrian period. 3. From 625 to 538 B.C. (when Cyrus the Persian took Babylon), the Babylonian period. "Chaldees" in Hebrew--Chasaim. They were akin, perhaps, to the Hebrews, as Abraham's sojourn in Ur, and the name "Chesed," a nephew of Abraham, imply. The three bands were probably in order to attack the three separate thousands of Job's camels
(Job 1:3).
19
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19. 從曠野刮來的狂風——來自約伯房屋的南方。旋風越過荒漠而來更加猛烈，因為毫無阻擋
（賽21:1；何13:15）。
少年人——較宜作「年輕人」；包括女兒（如
得2:21
所言）。
영문 원문
19. a great wind from the wilderness--south of Job's house. The tornado came the more violently over the desert, being uninterrupted
(Isa 21:1; Ho 13:15).
the young men--rather, "the young people"; including the daughters (so in
Ru 2:21).
20
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20. 約伯便起來——不一定從坐著而起。暗示內心的激動，以及開始有所行動。他平靜地聽了別的消息，但一聽見兒女死亡，那時他才起來；或如艾希霍恩（EICHORN）所譯，他驚跳起來
（撒下13:31）。
撕裂外袍是深切哀痛的慣常記號
（創37:34）。
東方人穿著內袍或襯衣和寬鬆的長褲；外面披著一件飄逸的外袍（尤其是大人物和婦女）。剃頭也是哀悼時的習俗
（耶41:5；彌1:16）。
영문 원문
20. Job arose--not necessarily from sitting. Inward excitement is implied, and the beginning to do anything. He had heard the other messages calmly, but on hearing of the death of his children, then he arose; or, as EICHORN translates, he started up
(2Sa 13:31).
The rending of the mantle was the conventional mark of deep grief
(Ge 37:34).
Orientals wear a tunic or shirt, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shaving the head was also usual in grief
(Jer 41:5; Mic 1:16).
21
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21. 赤身——
（提前6:7。）
「母腹」在詩意上是指大地——眾生之母
（傳5:15；12:7；詩139:15）。
約伯在此實現了神
（伯1:8）
對撒但
（伯1:11）
的斷言。他不但沒有咒詛，反而稱頌耶和華（希伯來文）的名。耶和華的名就是耶和華自己，如祂的屬性向我們所啟示的
（賽9:6）。
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21. Naked--
(1Ti 6:7).
"Mother's womb" is poetically the earth, the universal mother
(Ec 5:15; 12:7; Ps 139:15).
Job herein realizes God's assertion
(Job 1:8)
against Satan's
(Job 1:11).
Instead of cursing, he blesses the name of JEHOVAH (Hebrew). The name of Jehovah, is Jehovah Himself, as manifested to us in His attributes
(Isa 9:6).
22
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22. 以神為愚妄——較宜作「容許自己對神犯了愚妄」〔翁佈雷特，UMBREIT〕。
伯2:10
證明這是正確的意思。不是如旁註所說「不以神為愚妄」。在悲傷中雖出於自然，但對神的急躁之言就是愚妄；字面作「無味的、淡而無味的」東西
（伯6:6；耶23:13，旁註）。
在聖經中，愚妄常常等同於邪惡。因為人犯罪的時候，所傷害的是自己，不是神
（箴8:36）。
我們當順服試煉，不是因為我們看見其緣由，也不是當作偶然的事，而是因為神定意要如此，祂有權降下，也有祂自己的美意。
영문 원문
22. nor charged God foolishly--rather, "allowed himself to commit no folly against God" [UMBREIT].
Job 2:10
proves that this is the meaning. Not as Margin "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are folly; literally, an "insipid, unsavory" thing
(Job 6:6; Jer 23:13,
Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures
(Pr 8:36).
We are to submit to trials, not because we see the reasons for them, nor yet as though they were matters of chance, but because God wills them, and has a right to send them, and has His own good reasons in sending them.
導論
約伯是真實人物
有人根據本書許多論述的人工雕琢特徵，推測約伯記是一則寓言，而非真實的敘事。例如，聖數三和七屢屢出現：他在受試煉之前後各有七千羊、七個兒子；他的三個朋友與他同坐七天七夜；他在受試煉之前後各有三個女兒。再者，各發言者發言的次數與形式似乎也經過刻意安排。此外，約伯之名源自一個意為悔改的阿拉伯文詞彙。
然而結14:14（參看結14:16, 20）將「約伯」與真實人物「挪亞和但以理」並列提及。雅各書（雅5:11）也以約伯為「忍耐」的榜樣；若約伯僅是虛構之人，使徒大概不會如此引用。此外，書中對人名地名都作了相當具體的交代，這在寓言中是不會有的。至於他復原之後產業確切的加倍，無疑是以整數代替精確數目，因後者已接近前者；這在無疑屬於歷史性質的書卷中屢見不鮮。至於發言經過刻意安排的數目與形式，很可能這些論據實質上就是書中所呈現的那些，而那經過雕琢的詩體形式則是約伯自己在聖靈引導下賦予的。他在受試煉之後又活了一百四十歲，那麼他在餘暇之中，將這場重大辯論中所用的論證錘鍊成完美的形式，好為歷代教會留下教訓，這是再自然不過的事。或許辯論本身也分數次進行；各人發言的次數是預先約定的，各人也獲准有一日或更多的間隔來仔細預備自己的發言與答覆；這就解釋了為何各發言者有條不紊地依次提出論據，無人越序發言。至於約伯之名——悔改（假設此詞源無誤）——古時常有在人晚年某事發生之後才取名的做法，這並不能作為反對此人物真實性的論據。
約伯居住之地
據格塞尼烏斯（GESENIUS）所言，「烏斯」意為輕質的沙質土壤，位於阿拉伯沙漠（Arabia-Deserta）北部，介於巴勒斯坦與幼發拉底河之間，托勒密（PTOLEMY）在其《地理學》（Geography, 19）中稱之為Ausitai或Aisitai。在創10:23、22:21、36:28及代上1:17, 42中，這是一個人名。在耶25:20、哀4:21及伯1:1中，這是一個地名。創22:21中的烏斯，據說是亞伯拉罕的兄弟拿鶴之子——與創10:23所提到的那位（閃的孫子）是不同的人。較可能的情況是：這個地區得名於後者；因為後者是亞蘭之子，亞蘭人即由亞蘭得名，他們居住在幼發拉底河與底格里斯河之間的米所波大米。試比較創10:30論到閃的後裔所住的「東邊的山」，正與「東方的人」（伯1:3）相呼應。羅林森（RAWLINSON）在破解亞述銘文時指出：「烏斯是幼發拉底河河口一帶那個地區最普遍的名稱。」以利法是提幔人，示巴人很可能也住在那一帶；而我們知道迦勒底人住在那裏，並非靠近某些人所認定與烏斯等同的以東地附近。「曠野」刮來的狂風（伯1:19）也與阿拉伯沙漠的看法相符。約伯（伯1:3）被稱為「東方人中至大的」；但以東地位於巴勒斯坦的南方而非東方：因此在聖經的用語中，這話不可能指那個地區，而很可能是指阿拉伯沙漠北部，即介於巴勒斯坦、以東與幼發拉底河之間的地帶。因此阿拉伯人至今仍能在豪蘭（Houran）指出一個名為烏斯的地方，作為約伯的故居。
約伯生活的年代
優西比烏（EUSEBIUS）將其定於摩西之前兩個世代，即約在以撒的時代：主前一千八百年，洪水之後六百年。與此相符的有以下幾點考量：1. 約伯的壽命屬於族長式的，即二百歲。2. 他只提到最早期的偶像崇拜形式，即敬拜日、月和天象萬軍（稱為Saba，「萬軍之主（Sabaoth）」之名即由此而來，以對抗拜星教〔Sabeanism〕）（伯31:26-28）。3. 所獻公牛和公羊的數目為七，與巴蘭的情形相同。在頒佈摩西律法之後，神不會認可這種做法；但在律法之前，祂卻可能恩慈地遷就既有的習俗。4. 約伯記的語言是希伯來文，偶爾夾雜敘利亞文和阿拉伯文的表達方式，這暗示那個時期所有閃族部落仍說同一種共同語言，尚未分化為希伯來語、敘利亞語和阿拉伯語等不同方言。5. 他所說的書寫是最古老的那一種，即雕刻。財富也以牲畜來計算。希伯來文中譯作「一塊銀子」的那個詞，更當譯作「一隻羊羔」。6. 書中沒有提及出埃及之事及其伴隨的神蹟；也沒有提及所多瑪和蛾摩拉的毀滅（不過帕特里克〔PATRICK〕認為有提及）；卻提及了洪水（伯22:17）；而這些事件既發生在約伯所處的鄰近地區，若約伯和他的朋友們知道這些事，本可成為神介入以毀滅惡人、為義人申冤之論證的鮮明例證。書中也沒有對猶太律法、禮儀和祭司職任有任何確切的引用。7. 約伯的宗教是律法頒佈之前族長們所持守的那種：獻祭由一家之主主持，沒有專職的祭司制度、聖殿或分別為聖的祭壇。
作者
上述各項事實都與約伯本人是作者相符。其思想、意象和風俗的風格，正是我們在一位阿拉伯族長之作中所期望見到的。書中對原始傳統的認識（見伯31:33論到亞當），恰是挪亞和亞伯拉罕時代所廣泛流傳、其後被收錄於創世記前幾章中的那種程度。約伯在自己的發言中所展現的，遠比萊特富特（LIGHTFOOT）所歸屬的以利戶更有資格撰寫本書。其文風也不容將之歸於摩西——有人認為本書是摩西「在米甸人中間，約於主前1520年」所寫。然而，這卷雖非猶太人的書卷卻出現在希伯來聖典之中，這使人有理由相信：摩西在阿拉伯一帶（主要在何烈山附近）度過的四十年間，得悉了此書；並且他在神的引導下，將其作為一卷聖典介紹給以色列人——因為在以色列人的苦難中，約伯的忍耐與復原對他們是格外有益的功課。本書是受默示的，這可從以下事實看出：保羅（林前3:19）以「經上記著說」的公式引用了本書（伯5:13）。我們的主（太24:28）也明顯引用了伯29:30。又試比較雅4:10和彼前5:6之於伯22:29；羅11:34, 35之於伯15:8。這大概是世上最古老的書卷。在聖經三分法——律法書、先知書、聖卷（「詩篇」，路24:44）中，它列於聖卷之中。
本書的宗旨
這是一場以詩體進行的公開辯論，論及一個關乎神治理的重要問題；此外，散文體的序言和跋為這場辯論增添了活生生歷史的意趣，否則辯論不過是一場抽象推理的競技而已。三個朋友中每一位都被安排了三次發言。約伯既無人助陣，便獲准對三人的每一次發言一一答覆。以利法年紀最長，率先發言。瑣法在第三輪時未再發言，實際上等於認輸（伯27:1-23）。於是約伯繼續他的答覆，構成了三次發言（伯26:1-14；27:1-23；28:1-28；29:1-31:40）。以利戶（伯32:1-37:24）獲准發表四次言論。耶和華作了三次發言（伯38:1-41:34）。因此，全書處處呈現三分的結構。全書分為三部分——序言、詩體正文和跋。詩體正文又分為三部分：（1）約伯與三友的辯論；（2）以利戶的發言；（3）神的發言。辯論共有三個回合，次序也相同。跋（伯42:1-17）同樣是三分的：約伯的稱義、與朋友的和好、復原。各發言者在連續的發言中逐步由溫和趨向激烈。儘管有這一切人工的構思，全書卻顯得自然流暢、毫不費力。
以約伯的遭遇為例所要解決的問題是：義人受苦，如何與神的公義相符？死後報應的教義，無疑是這難題的重大解答。約伯在伯14:14和伯19:25中明確地指向了它。對此的反對意見——認為約伯記中復活的清楚論述與舊約早期書卷對此主題的模糊記載不相一致——可由以下事實來回應：約伯領受了神的異象（伯38:1；42:5），因此是憑默示預言了這些真理。再者，在以色列之外所賜的啟示既少，就格外需要明確；因此巴蘭的預言（民24:17）足夠清楚，能引導東方的博士們藉著那星而來（太2:2）；在成文律法的時代之前，神更是不能不為真理留下見證。然而約伯顯然並未完全體會聖靈在他自己話語中所要表達的意義（參看彼前1:11, 12）。這教義雖然存在，卻並未清楚地啟示出來，至少未被人所明白。因此他並不主要訴諸這個解答。誠然，即使在今日，我們仍需要在此解答之外另有所需。大衛堅信未來的報應（詩16:10；17:15），卻仍覺得難題並未完全解決（詩83:1-18）。解答不在約伯或他三個朋友的發言中。因此，它必在以利戶的發言中。神無疑將舉行最終的審判，以澄清祂目前作為中一切看似幽暗之處；但祂如今也以護理和道德的方式治理世界，治理人類生活中的一切事件。即使相對而言的義人也不是無罪的，仍有需要被糾正之處。神的公義與慈愛共同施行那完全應得而又滿有憐憫的管教。因此對敬虔人而言，苦難是化了妝的憐憫與公義。受苦的信徒在悔改之時就看明了這一點。「Via crucis, via salutis」〔「十架之路，即拯救之路」〕。敬虔人雖受苦，即使在今日也比不敬虔的人更快樂；而當苦難達成其目的時，主就會將它挪去。在舊約中，安慰更多是屬今世和外在的；在新約中，則更多是屬靈的；但兩者皆不至完全排斥另一者。培根（BACON）說：「繁盛是舊約的福分；逆境是新約的福分，而新約正是神更特別恩寵的記號。然而即使在舊約中，你若聆聽大衛的琴聲，也會聽到與歡歌一樣多的輓歌般的哀調；而聖靈的畫筆在描繪約伯的苦難上所下的功夫，比描寫所羅門的福祉更為用力。繁盛並非沒有許多恐懼與厭倦；逆境也不是沒有安慰與盼望。」以利戶的這個解答，得到神發言的印證；在神的發言中表明，神必然是公義的（因為祂就是神），正如以利戶已經指明神如何能既是公義的，義人卻仍受苦。約伯也默然接受這個解答，並不作任何答覆。神責備了那「三個」朋友，卻沒有責備以利戶。約伯整體的為人蒙了悅納；他被引導去為朋友代求，並得以復原，產業加倍於前。
詩體
在各國中，詩歌是最早的創作形式，因為最易於記憶。在東方尤其如此，人們習慣以簡練、箴言式和詩歌的形式（稱為maschal〔瑪斯卡〕）來保存思想。希伯來詩歌不是由節奏或韻律構成的，而是採用一種其獨有的形式：1. 字母排列的方式，略似我們的離合體（acrostic）。例如哀1:1-22。2. 同一節在間隔處重複出現；如詩42:1-11、107:1-43。3. 階遞式的韻律。上行之詩（詩120:1-134:3），其中前一節的表達在下一節中被承接並推進（詩121:1-8）。4. 希伯來詩歌最主要的特徵是平行體（parallelism），即在平行的子句中相同觀念的對應。最早的例子是以諾的預言（猶14）和拉麥對它的戲仿（創4:23）。有三種類型：（1）同義平行體，即第二句重複第一句，力量或不加增或有所加增（詩22:27；賽15:1）；有時是雙重平行（賽1:15）。（2）反義平行體，即第二句的觀念與第一句相反（箴10:1）。（3）綜合平行體，即不同的命題之間相互對應，名詞對名詞、動詞對動詞、子句對子句，而且觀念不僅僅是重複或對比，而是被附加的觀念所加強（伯3:3-9）。此外還有交替式（賽51:19）：「荒涼和毀滅，饑荒和刀劍」，即因饑荒而來的荒涼、因刀劍而來的毀滅。還有倒裝式（introverted），即第四句對應第一句，第三句對應第二句（太7:6）。平行體因此常常為解經提供了一把鑰匙。欲知更詳盡的資料，可參閱羅斯（LOWTH）的《以賽亞書導論》及《論希伯來詩歌講座》，以及赫爾德（HERDER）由馬什（Marsh）翻譯的《希伯來詩歌之靈》。約伯記中平行體的形式較為簡單、較少人工雕琢——這正是其年代古遠的標記。