1
Job 17:1
繁體中文
英文原文
My breath is corrupt - Margin or "spirit is spent." The idea is, that his vital powers were nearly extinct; his breath failed; his power was weakened, and he was ready to die. This is connected with the previous chapter, and should not have been separated from it. There was no necessity of making a new chapter here, and we have one of those unfortunate breaks in the middle of a paragraph, and almost of a sentence, which are too common in the Scriptures.
The graves are ready for me - The Hebrew is plural, but why so used I know not. The Vulgate is singular - sepulchrum. The Septuagint renders it, "I pray for a tomb (singular, ταφῆς taphēs), but I cannot obtain it." Possibly the meaning is, "I am about to be united "to the graves," or "to tombs."" Schultens remarks that the plural form is common in Arabic poetry, as well as in poetry in general.
2
Job 17:2
繁體中文
「我眼常見他們惹我」——邊註作「住宿」。這正是此處所用希伯來文詞（נלן tālan）的意思。它嚴格指在某處過夜或寄宿，有別於長久的定居。這裏的意思似乎是：他的眼「停留」在他們的惹動之上，固定在他們身上；不是匆匆一瞥、偶然一見，而是仔細觀察所得的注視。這不是旅人匆匆經過所能得的印象，而是人紮營停留一段時日、有機會仔細環視四周、看清事物本相所能得的印象。這樣解釋，這節經文便很有詩意之美。然而武加大譯本譯作：「我沒有犯罪，我的眼仍停留在苦澀中。」七十士譯本譯作：「我在困苦中懇求——κάμνων kamnōn——但我作了甚麼呢？有陌生人來到，偷去我的財物：那是誰呢？」簡單的意思是：約伯對他們的邪惡有平靜的觀察，他不會受欺哄。
英文原文
And doth not mine eye continue in their provocation? - Margin "lodge." This is the meaning of the Hebrew word used here - נלן tālan. It properly denotes to pass the night or to lodge in a place, as distinguished from a permanent residence. The idea here seems to be, that his eye "rested" on their provocations. It remained fixed on them. It was not a mere glance, a passing notice, but was such a view as resulted from a careful observation. It was not such a view as a traveler would obtain by passing hastily by, but it was such as one would obtain who had encamped for a time, and had an opportunity of looking around him with care, and seeing things as they were. Thus explained, there is much poetic beauty in the passage. The Vulgate, however, renders it, "I have not sinned, and mine eye remains in bitterness." The Septuagint, "I supplicate in distress - κάμνων kamnōn - yet what have I done? Strangers came, and stole my substance: who is the man?" The simple meaning is, that Job had a calm view of their wickedness, and that he could not be deceived.
3
Job 17:3
繁體中文
「願主拿憑據給我」——這顯然是對神的呼求——重複他那常常表達的願望，即盼望獲准把自己的案件直接帶到神面前；見Job 13:3。這整段經文晦澁難解，因為我們對古代法庭的慣例和古代審訊的形式大半無知。大意似乎是：約伯求神進行一次司法性的查究，並給他一個「憑據」——或如我們所說的「抵押」或「保證」——保證祂不會動用自己全能的大能，而會使他在審訊中立於平等的地位，容許他在對等的條件下為自己的案情申辯；見Job 13:20-22的註釋。「拿憑據給我」這短語的意思是，拿出一個憑據或類似的東西；這可能是指某種古俗：在開審時交出擔保，保證不取巧佔便宜，或保證雙方服從案件的判決。
「自己為我作保」——這裏所用的字（ערבני ‛ârabı̂yn）出自ערב ‛ârab，意為混合、攙雜，交換、以物易物，隨後引申為為人作保——即與他「交換」位置，或站在他的位置上；見Genesis 43:9；Genesis 44:32。這裏的意思似乎是，約伯願神給他某種憑據或保證，保證必秉公行事，不會藉自己的權能與威嚴壓制他。或者如有人指出的，這也可能指某種習俗：在自願的審訊或仲裁中提供擔保，保證遵守仲裁人的裁決。我認為最可能的就是這個意思。這場爭訟是自願的。在自願的審訊或仲裁中，雙方有必要提供某種擔保，表明願意服從裁決——即彼此承諾遵守的抵押。約伯在這案件中想望的正是這樣的擔保。這一切都是取自法庭的用語，不應過分強解，也不應貿然指控約伯不敬。他既已提出對案情進行「審訊」的想法，自然會使用慣用於這類審訊的言辭；這些表達應視為了「相稱」或逼真而加插的。
「在你以外，誰肯與我擊掌呢」——擊掌在當時如現今一樣，似乎是確認協議或訂立盟約的一種方式。這裏的意思是：「誰肯替你向我作保呢？」即為公義與正直得以信實地遵守而作保。這話在表面上看似不敬，但那是出於把法庭審訊形式的觀念推演到底。人們立「保」時，慣常聯手；見Proverbs 6:1：
我兒，你若為朋友作保，
替外人擊掌，
又如Proverbs 17:18：
在鄰舍面前擊掌作保，
乃是無知的人。
參Proverbs 11:15；Proverbs 22:26。同樣的習俗也流行於Homer與Virgil的時代。因此，Homer（Iliad, β b. 341）說：
Ποῦ δὴ -
- δεξιαὶ ἦς ἐπέπιθμεν -
Pou dē -
- dexiai hēs epepithmen -
Virgil（Aeneid 4:597）也這樣說：
- en dextra fidesque.
英文原文
Lay down now - This is evidently an address to God - a repetition of the wish which he had so often expressed, that he might be permitted to bring his cause directly before him; see Job 13:3. The whole passage here is obscure, because we are in a great measure ignorant of the ancient practices in courts of law, and of the ancient forms of trial. The general sense seems to be, that Job desires the Deity to enter into a judicial investigation, and to give him a "pledge" - or, as we should say, a "bond," or "security" - that he would not avail himself of his almighty power, but would place him on an equality in the trial, and allow him to plead his cause on equal terms; see the notes at Job 13:20-22. The phrase "lay down now" means, lay down a pledge, or something of that kind; and may have referred to some ancient custom of giving security on going to trial, that no advantage would be taken, or that the parties would abide by the decision in the case.
Put me in a surety with thee - The word used here (ערבני ‛ârabı̂yn) is from ערב ‛ârab, to mix, mingle; to exchange, to barter and then to become surety for anyone - that is, to "exchange" places with him, or to stand in his place; Genesis 43:9; Genesis 44:32. Here the idea seems to be, that Job wished the Deity to give him some pledge or security that justice would be done, or that he would not take advantage of his power and majesty to overawe him. Or, as has been remarked, it may refer to some custom of furnishing security on a voluntary trial or arbitration, that the award of the referees would be observed. I think it most probable that this is the idea. The controversy here was to be voluntary. In a voluntary trial, or an arbitration, there is a necessity of some security by the parties that the decision shall be submitted to - a pledge to each other that they will abide by it. Such a pledge Job desired in this case. All this is language taken from courts, and should not be pressed too much, nor should Job be hastily charged with irreverence. Having once suggested the idea of a "trial" of the cause, it was natural for him to use the language which was commonly employed in reference to such trials; and these expressions are to be regarded as thrown in for the sake of "keeping," or verisimilitude.
Who is he that will strike hands with me? - Striking hands then, as now, seems to have been one mode of confirming an agreement, or ratifying a compact. The idea here is," Who is there that will be surety to me for thee?" that is, for the faithful observance of right and justice. There is an appearance of irreverence in this language, but it arises from carrying out the ideas pertaining to a form of trial in a court. In entering into "sureties," it was usual to unite hands; see Proverbs 6:1 :
My son, if thou be surety for thy friend,
If thou hast stricken thy hand with a stranger.
So Proverbs 17:18 :
A man void of understanding striketh hands,
And becometh surety in the presence of his friend
Compare Proverbs 11:15; Proverbs 22:26. The same custom prevailed in the times of Homer and of Virgil. Thus, Homer (Iliad, β b. 341) says:
Ποῦ δὴ -
- δεξιαὶ ἦς ἐπέπιθμεν -
Pou de4 -
- dexiai hēs epepithmen -
And so Virgil (Aeneid 4:597) says;
- en dextra fidesque.
4
Job 17:4
繁體中文
「因你使他們心不明理」——指他那些口稱朋友的心。約伯說他們瞎眼而乖僻，不願還他公道；因此他求准把案子直接帶到神面前。他把他們缺乏理解歸因於神的作為，這符合早期流行的觀念，也是聖經中常見的說法：神是光與真理的源頭，人被弄瞎了眼，乃是符合祂智慧的旨意；見Isaiah 6:9-10。正「因為」他們如此盲目乖僻，他才請求准許把案子直接呈到神面前——這樣的願望，誰能責怪他呢？
「所以你必不高舉他們」——即不賜他們裁決這類案子的榮譽，也不給他們智慧的名聲。「智者」或「智慧人」的名號在當時最為人看重；但約伯說，這名號不會臨到他的朋友。神不會高舉、尊榮這樣缺乏智慧的人。
英文原文
For thou hast hid their heart from understanding - That is, the heart of his professed friends. Job says that they were blind and perverse, and indisposed to render him justice; and he therefore pleads that he may carry his cause directly before God. He attributes their want of understanding to the agency of God in accordance with the doctrine which prevailed in early times, and which is so often expressed in the Scriptures, that God is the source of light and truth, and that when people are blinded it is in accordance with his wise purposes; see Isaiah 6:9-10. It is "because" they were thus blind and perverse, that he asks the privilege of carrying the cause at once up to God - and who could blame him for such a desire?
Therefore thou shalt not exalt them - By the honor of deciding a case like this, or by the reputation of wisdom. The name of sage or "wise" man was among the most valued in those times; but Job says that that would not be awarded to his friends. God would not exalt or honor people thus devoid of wisdom.
5
Job 17:5
繁體中文
「控告他的朋友、以朋友為可搶奪的」——Noyes 譯作：「凡將朋友交出為掠物的，他兒女的眼睛必失明。」Wemyss 亦然：「那將朋友交出遭搶掠的。」Good 博士作：「以溫和責備朋友的，連他兒女的眼睛也必到了盡頭。」七十士譯本作：「他為自己的一份宣告凶事；他的眼睛因眾子而失明。」武加大譯本作：「他應許把掠物給同伴，他兒子的眼睛便失明。」譯作 "flattery"（諂媚）的字（חלק chêleq）本義為「平滑之物」、「光滑」（出自 חלק châlaq——「平滑」）；繼而指「籤」或「一份」，因為古時分擄物，是用「一塊光滑的石頭」來拈鬮；見 Deuteronomy 18:8。此處它與掠物或贓物同義；其意是：那把朋友出賣給搶奪之人的，他兒女的眼睛必要失明。在這上下文中，其意是：約伯的朋友所作的，正如一個人把鄰舍的住處告訴強盜、任他們前來搶掠一樣。他們不但不護衛他，反扮演了叛徒的角色。Schultens 說這節經文是個「戈耳狄之結」（Gordian knot）；大多數註釋家也如此看待；但上述解法似乎給出了清晰而連貫的意義。這顯然是一句諺語，旨在針對約伯那些自稱的朋友，表明他們向他行了詭詐。他在 Job 17:4 已說過，神使他們的心蒙蔽、不得明白，智慧已離他們而去。「這裏」他說，除了缺乏智慧之外，他們還像一個把鄰舍出賣給強盜的人。
「連他兒女的眼睛也要失明」——他必受懲罰。這樣行乃是罪，大災禍必臨到他，以他兒女眼睛的失明為表徵。災禍常以眼睛的失喪來表達；見 Proverbs 30:17。
英文原文
He that speaketh flattery to his friends - Noyes renders this, "He that delivers up his friend as a prey, the eyes of his children shall fail." So Wemyss, "He who delivers up his friends to plunder." Dr. Good, "He that rebuketh his friends with mildness, even the eyes of his children shall be accomplished." The Septuagint, "He announces evil for his portion; his eyes fail over his sons." The Vulgate, "He promises spoil to his companions, and the eyes of his sons fail." The word rendered "flattery" (חלק chêleq) properly means "that which is smooth, smoothness" (from חלק châlaq to be smooth); and thence it denotes "a lot" or "portion," because "a smooth stone" was anciently used to cast lots in dividing spoils; Deuteronomy 18:8. Here it is synonymous with plunder or spoil; and the idea is, that he who betrayeth his friends to the spoil or to the spoiler, the eyes of his children shall fail. The meaning in this connection is, that the friends of Job had acted as one would who should announce the residence of his neighbors to robbers, that they might come and plunder them. Instead of defending him, they had acted the part of a traitor. Schultens says that this verse is "a Gordian knot;" and most commentators regard it as such; but the above seems to give a clear and consistent meaning. It is evidently a proverb, and is designed to bear on the professed friends of Job, and to show that they had acted a fraudulent part toward him. In Job 17:4, he had said that God had hid their heart from understanding, and that wisdom had failed them. He "here" says that in addition to a want of wisdom, they were like a man who should betray his neighbors to robbers.
Even the eyes of his children shall fail - He shall be punished. To do this is a crime, and great calamity shall come upon him, represented by the failure of the eyes of his children. Calamity is not unfrequently expressed by the loss of the eyes; see Proverbs 30:17.
6
Job 17:6
繁體中文
「神使我」——就是說，這是神所行的。
「作了民中的笑談」——即諺語（משׁל mâshâl），一個指斥、嘲弄或譏誚的字眼。祂使我暴露於人的訕笑之中。
「我也成了他們所憎惡的」——邊註作「before them」（「在他們面前」）。邊註是希伯來文 פנים pânı̂ym 的正確譯法，意思是當着他們的面，或在他們眼前。照通行譯本直譯「我竟如鈴鼓」，是不幸的譯法。真正的意思是：「我成了他們所憎惡的」，或說我成了他們輕蔑的對象。武加大譯本：「我成了他們的鑑戒（exemplum）。」七十士譯本：「我成了他們的笑柄（γέλως gelōs）。」迦勒底譯本譯作：「你使我作了百姓中的諺語，我必作他們的欣嫩谷（גיהנם gayhı̂nnôm）。」希伯來詞 תפת tôpheth——即「陀斐特」——在聖經中常用作欣嫩谷的名稱，就是人們把兒女獻給摩洛為祭的地方；見 Matthew 5:22 的註釋。但沒有證據、也無可能表明這詞在約伯時代已有這樣的用法。它從不用於聖經中指「鈴鼓」（即小鼓），雖然 תף toph 一詞確有此義；見 Isaiah 5:12 的註釋。這裏的詞大概出於已廢的動詞 תיף typ——「吐出」，繼而指輕蔑地吐唾。這動詞在迦勒底語中確有此義（見 Castell）。這詞的意義大概仍存於阿拉伯語中：那個阿拉伯詞意指輕蔑地吐出；由這動詞衍生的各種名詞形式，用於任何可憎或可厭之物：指甲的削屑、被棄的婦人、狗等。見 Castell 對這詞的論述。我不懷疑這就是此處的意思；我們在此遇到一個須在阿拉伯語中尋求其真正意義的詞；約伯的意思是說，他被當作最可憎、最當受咒詛的對象來對待。
英文原文
He hath also - That is, God has done this.
Also a by-word - A proverb (משׁל mâshâl); a term of reproach, ridicule, or scorn. lie has exposed me to derision.
And aforetime - Margin "before them." The margin is the correct translation of the Hebrew, פנים pânı̂ym. It means, in their presence, or in their view.
I was as a tabret - This is an unhappy translation. The true meaning is," I am become their "abhorrence," or am to them an object of contempt." Vulgate, "I am an exampie ("exemplum") to them." Septuagint, "I am become a laughter (γέλως gelōs) to them." The Chaldee renders it, "Thou hast placed me for a proverb to the people, and I shall be Gehenna (גיהנם gayhı̂nnôm) to them." The Hebrew word תפת tôpheth - or "Tophet," is the name which is often given in the Scriptures to the valley of Hinnom - the place where children were sacrificed to Moloch; see the notes at Matthew 5:22. But there is no evidence or probability that the word was so used in the time of Job. It is never used in the Scriptures in the sense of a "tabret," that is a tabor or small drum; though the word תף toph is thus used; see the notes at Isaiah 5:12. The word used here is derived, probably, from the obsolete verb תיף typ - "to spit out;" and then to spit out with contempt. The verb is so used in Chaldee. "Castell." The meaning of the word probably still lives in the Arabic, The Arabic word means to spit out with contempt; and the various forms of the nouns derived from the verb are applied to anything detested, or detestable; to the parings of the nails; to an abandoned woman; to a dog, etc. See "Castell" on this word. I have no doubt that is the sense here, and that we have here a word whose true signification is to be sought in the Arabic; and that Job means to say that he was treated as the most loathsome and execrable object.
7
Job 17:7
繁體中文
「我的眼睛因憂愁昏花」——Schultens 認為這是指他外表的全貌，因諸多患難而消損、衰竭、「毀壞」；但這話似乎更是指他因哭泣而雙目衰殘。
「我的肢體都像影兒」——「我成了一具骷髏，我因受苦而衰竭消瘦。」人因疾病或饑荒而消瘦者，常被稱為不過是影子。Livy（第 21 卷 40 章）便說：Effigies, imo, "umbrae hominum"; fame, frigore, illuvie, squalore enecti, contusi, debilitati inter saxa rupesque（那與其說是人形，不如說是「人的影子」；他們因飢餓、寒冷、污垢、骯髒而衰竭，被壓傷，在巖石峭壁間軟弱無力）。Aeschylus 也稱 Oedipus 為——Οἰδίπου σκιάν Oidipou skian——俄狄浦斯之影。
英文原文
Mine eye is dim by reason of sorrow - Schultens supposes that this refers to his external appearance in general, as being worn down, exhausted, "defaced" by his many troubles; but it seems rather to mean that his eyes failed on account of weeping.
And all my members are as a shadow - "I am a mere skeleton, I am exhausted and emaciated by my sufferings." It is common to speak of persons who are emaciated by sickness or famine as mere shadows. Thus, Livy (L. 21:40) says, Effigies, imo, "umbrce hominum;" fame, frigore, illuvie, squalore enecti, contusi, debilitati inter saxa rupesque. So Aeschylus calls Oedipus - Οἰδίπου σκιαν Oidipou skian - the shadow of Oedipus.
8
Job 17:8
繁體中文
「正直人也必因此驚奇」——因關乎我的事態發展而驚奇。他們會詫異：神竟容許一個聖潔的人陷於這樣的災禍，又被朋友如此對待。他所設想他們必大為驚奇的事實是：善人竟這樣受苦，而毫無救助。
「無辜的人要激動自己」——要振奮起來，鼓起勇氣抵擋惡人。
「假冒為善的」——指惡人——大概暗指他那些自稱的朋友。這句所含偽善的觀念，來自以下事實：他們自稱是「他的」朋友，卻證明是虛假的；他們自稱是神的朋友，所發表的意見卻與對神的任何正確認識相悖。他如今說，這事不能不受注意。這樣不尋常的事態必喚醒世人，其結果將是公義的公憤。
英文原文
Upright men shall be astonished at this - At the course of events in regard to me. They will be amazed that God has suffered a holy man to be plunged into such calamities, and to be treated in this manner by his friends. The fact at which he supposes they would be so much astonished was, that the good were afflicted in this manner, and that no relief was furnished.
And the innocent shall stir up himself - Shall rouse himself, or assume vigor to resist the wicked.
The hypocrite - The wicked - alluding probably to his professed friends. The idea of hypocrisy which the sentence conveys arises from the fact, that they professed to be "his" friends, and had proved to be false; and that they had professed to be the friends of God, and yet had uttered sentiments inconsistent with any right views of him. He now says, that that could not go unnoticed. The world would be aroused at so remarkable a state of things, and a just public indignation would be the result.
9
Job 17:9
繁體中文
「義人要持守所行的道」——這一節的意思是明顯的，但其連繫卻不那麼清楚。在我看來，這是指着「約伯自己」說的，是一個宣告：他那樣被狠毒毀謗的義人，必持守他的道，而且愈久愈剛強，而「他們」卻必在眾人的尊敬中衰落，被迫放棄自己的立場。這是一種滿有把握的確信之表達：他必在自己的正直上愈得堅固，在神裏面愈久愈剛強。雖然約伯大概有意把這話應用在自己身上，他卻以一般的方式表達出來；而且這整段話確有箴言的意味。這表明即使在那時，義人必堅忍到底，已是確立的信念。作為敬虔者在「聖徒的堅忍」——如今已確立之基督教教義之一——上早期信仰的表達，這條教理是極其寶貴的。它表明這教理從最古的時代流傳下來。它是初期時代宗教的基本教理之一。它成了箴言，被收於智慧人和善人無可置疑的格言之中；而且這樣的情感正適合約伯的境況——一個備受試煉與逼迫的人。他處於敬虔者常受暴露的種種背道的危險之中；他被試探要捨棄他對神的信靠；他因自己所不能明白的緣故受苦；他沒有一個屬地的朋友扶持他，似乎連神自己也離棄了他；然而他滿心確信他必蒙保守堅忍到底。那偉大的原則已經確立：心裏若有真實的信仰，它必存留；人既已踏上義路，行在其上的必持守他的路。
「手潔的人」——無辜的人；神的朋友；過純潔生活的人；見 Job 9:30 的註釋；參 Psalm 24:4。這裏的「手潔」，是用以指純潔而聖潔的生活。在古人中間，潔淨的手被視為心之清潔的表記。Porphyry 說（de antro Nympharum），在「奧祕的禮儀」中，入教的人慣以蜜代水洗淨雙手，作為保守自己不染一切不潔不聖之物的憑據；見 Burder 在 Rosenmuller 氏的 Alte u. neue Morgenland 中本處（in loc.）的註釋。
「要力上加力」——旁註依希伯來文作「增添力量」。他必在依附神的力量上前進。這是真實的。生活純潔無可指摘的人，必愈久愈堅立於德性之中；其原則愈得確證；愈深信宗教的價值與真實。敬虔如同萬物一樣，藉操練而剛強。只說真話的人，愈久愈愛慕真理；仁慈的原則因實行而得堅固；誠實愈彰顯，就愈成為生活固定的準則；禱告的人，愈久愈喜樂於親近神。人心裏宗教的趨向，是愈久愈剛強；神的心意，是要那曾一度愛祂的人，繼續愛祂直到永遠。
英文原文
The righteous also shall hold on his way - The meaning of this verse is plain; but the connection is not so apparent. It seems to me that it refers to "Job himself," and is a declaration that "he," a righteous man, who had been so grievously calumniated, would hold on his way, and become stronger and stronger, while "they" would sink in the public esteem, and be compelled to abandon their position. It is the expression of a confident assurance that "he" would be more and more confirmed in his integrity, and would become stronger and stronger in God. Though Job intended, probably, that this should be applied to himself, yet he has expressed it in a general manner, and indeed the whole passage has a proverbial cast; and it shows that even then it was the settled belief that the righteous would persevere. As an expression of the early faith of the pious in one of the now settled doctrines of Christianity, "the perseverance of the saints," this doctrine is invaluable. It shows that that doctrine has traveled down from the earliest ages. It was one of the elementary doctrines of religion in the earliest times. It became a proverb; and was admitted among the undisputed maxims of the wise and good, and it was such a sentiment as was just adapted to the circumstances of Job - a much tried and persecuted man. He was in all the danger of apostasy to which the pious are usually exposed; he was tempted to forsake his confidence in God; he was afflicted for reasons which he could not comprehend; he was without an earthly friend to sustain him, and he seemed to be forsaken by God himself; yet he had the fullest conviction that he would be enabled to persevere. The great principle was settled, that if there was true religion in the heart, it would abide; that if the path of righteousness had been entered, he who trod it would keep on his way.
And he that hath clean hands - The innocent; the friend of God; the man of pure life; see the notes at Job 9:30; compare Psalm 24:4. "Clean hands" here, are designed to denote a pure and holy life. Among the ancients they were regarded as indicative of purity of heart. Porphyry remarks (de antro Nympharum) that in the "mysteries," those who were initiated were accustomed to wash their hands with honey instead of water, as a pledge that they would preserve themselves from every impure and unholy thing; see Burder, in Rosenmuller's Alte u. neue Morgenland, in loc.
Shall be stronger and stronger - Margin, as in Hebrew add strength. He shall advance in the strength of his attachment to God. This is true. The man of pure and blameless life shall become more and more established in virtue; more confirmed in his principles; more convinced of the value and the truth of religion. Piety, like everything else, becomes stronger by exercise. The man who speaks truth only, becomes more and more attached to truth; the principle of benevolence is strengthened by being practiced; honesty, the more it is exhibited, becomes more the settled rule of the life; and he who prays, delights more and more in his appoaches to God. The tendency of religion in the heart is to grow stronger and stronger; and God intends that he who has once loved him, shall continue to love him forever.
10
Job 17:10
繁體中文
「至於你們眾人，可以再來」——這可以意為「回到辯論」，或「從你們對我不公、無情的論斷中回轉」。前一種看來最切合本段的要旨。Tindal 譯作：「你們離開這裏吧。」Good 博士：「請你們離開這裏走開吧。」Wemyss：「任憑你們把話重複多少遍，我在你們中間找不着一個智慧人。」然而希伯來文能否支持這樣的解釋，殊屬可疑。
「我在你們中間找不着一個智慧人」——這裏的意思也許是：「我至今尚未在你們中間找到一個智慧人；所以請你們再來辯論一番。你們至今沒有說過一句顯出智慧的話。再試一次，看你們現在能否說出甚麼值得注意的話來。」若是這個意思，就表明約伯願意聽他們要說的一切，並且只要他們顯出智慧，就甘願承認他們是智慧人。
英文原文
But as for you all, do you return - This may mean, either, "return to the debate;" or, "return from your unjust and uncharitable opinion concerning me." The former seems to accord best with the scope of the passage. Tindal renders it, "Get you hence." Dr. Good, "Get ye hence, and begone, I pray." Wemyss, "Repeat your discourses as often as you may, I do not find a wise man among you." It is doubtful, however, whether the Hebrew will bear this construction.
For I cannot find one wise man among you - Perhaps the idea here is, "I have not yet found one wise man among you, and you are invited, therefore, to renew the argument. Hitherto you have said nothing that indicates wisdom. Try again, and see if you can say anything now that shall deserve attention." If this is the meaning, it shows that Job was willing to hear all that they had to say, and to give them credit for wisdom, if they ever evinced any.
11
Job 17:11
繁體中文
「我的日子已經過了」——「我快要死了。」約伯再次陷入悲哀——他常是如此。對自己悲慘境況的感覺，如烏雲般籠罩他，他覺得自己必死無疑。
「我的謀算已經斷絕」——我一切的計劃都落空了，我人生的籌謀到了盡頭。如今他們無論能說甚麼，對他都已成定局，他必要死去；比較 Isaiah 38:12：
「我的住處被遷去離開我，
好像牧人的帳棚一樣；
我將性命捲起，
像織布的捲布一樣；
從早到晚，你要使我結束。」
「我心思所願望的」——旁註作「財產」。諾伊斯作「珍寶」。古德博士作「決志」。斯托克博士（Dr. Stock）作「我心裏的住客」。武加大譯本作 torquen'es cor meum（絞扭我的心）。七十士譯本作 τὰ ἄρθρα τῆς καρδίας μου ta arthra tēs kardias mou——我心上的弦。希伯來文的字（מורשׁ môrâsh）本義為產業（出自 ירשׁ yârash——承受）；此處指他心中寶貴的產業；他所珍藏的計劃與籌謀；他靈魂的喜樂——他盼望成就的志向。這一切如今都要被死亡打斷。對人而言，這是死亡中最難受的事之一。他一切的計劃都必中止。他關於雄心與得利、享樂與名聲、專業成就與學問的種種計劃，都在中途止住。農夫被迫把犁留在犁溝裏；工匠留下未完的工；律師留下半備的狀詞；學生留下攤開的書卷；建造宮殿的人丟下未成的工程；追求冠冕的人，在冠冕看似伸手可得之時被取去。死亡每天中止多少未完成的計劃！它造成多少未完成的書籍、講章、房屋！多少邪惡與仁慈的圖謀、多少欺詐與善行、多少牟利與憐憫的打算，天天被死亡打斷！讀者啊，不久，你一切的和我的計劃都必終結——我的，也許在這些字句與你見面之前；你的，隨後不久。但願神施恩，使我們人生的志向成為這樣：我們甘願讓它們被打斷——一切都在那為天國作準備的大計劃之下，以致主人召我們進入他可畏同在的呼聲一發，我們隨時都能欣然放下它們！
英文原文
My days are past - "I am about to die." Job relapses again into sadness - as he often does. A sense of his miserable condition comes over him like a cloud, and he feels that he must die.
My purposes are broken off - All my plans fail, and my schemes of life come to an end. No matter what they could say now, it was all over with him, and he must die; compare Isaiah 38:12 :
"My habitation is taken away, and is removed from me
Like a shepherd's tent;
My life is cut off as by a weaver
Who severeth the web from the loom;
Between the morning and the night thou wilt make an end of me."
Even the thoughts of my heart - Margin, possessions. Noyes, "treasures." Dr. Good, "resolves." Dr. Stock, "the tenants of my heart." Vulgate, "torquen'es cor meum." Septuagint, τὰ ἄρθρα τῆς καρδίας μου ta arthra tēs kardias mou - the strings of my heart. The Hebrew word (מורשׁ môrâsh) means properly possession (from ירשׁ yârash, to inherit); and the word here means the dear possessions of his heart; his cherished plans and schemes; the delights of his soul - the purposes which he had hoped to accomplish. All these were now to be broken on by death. This is to man one of the most trying things in death. All his plans must be arrested. His projects of ambition and gain, of pleasure and of fame, of professional eminence and of learning, all are arrested midway. The farmer is compelled to leave his plow in the furrow; the mechanic, his work unfinished; the lawyer, his brief half prepared; the student, his books lying open; the man who is building a palace, leaves it incomplete; and he who is seeking a crown, is taken away when it seemed just within his grasp. How many unfinished plans are caused by death every day! How many unfinished books, sermons, houses, does it make! How many schemes of wickedness and of benevolence, of fraud and of kindness, of gain and of mercy, are daily broken in upon by death! Soon, reader, all your plans and mine will be ended - mine, perhaps, before these lines meet your eye; yours soon afterward. God grant that our purposes of life may be such that we shall be willing to have them broken in upon - all so subordinate to the GREAT PLAN of being prepared for heaven, that we may cheerfully surrender them at any moment, at the call of the Master summoning us into his awful presence!
12
Job 17:12
繁體中文
他們變換——此處的「他們」，有人理解為指他的朋友，有人理解為指他的思念。羅森米勒（Rosenmüller）認為當作非人稱用法理解，其意是「夜於我成了晝」。威米斯（Wemyss）譯作「夜被派定為我的晝」。古德博士（Dr. Good）亦如此譯。其意大概是：夜於他如同白晝。他毫無安息。他從前尋求歇息的時段，如今變得與白日無異，一切都是同樣的幽暗與愁苦。
光因黑暗臨近——頁邊註作「臨近」。其意大概是：「甚至白晝也失去了它慣有的光輝與明朗，變得幽暗愁慘。它彷彿就是黑夜。夜與晝於我都不自然：前者如白日的瑣務一般無休無慮，滿懷憂煩；後者幽暗沉沉，幾乎就是夜，沒有安慰與平安。白晝不再帶給它慣有的享受。它短暫、幽暗、愁慘，匆匆逝去，隨即臨到的，是痛苦而不安的夜。」
英文原文
They change - The word "they" in this place, some understand as referring to his friends; others, to his thoughts. Rosenmuller supposes it is to be taken impersonally, and that the meaning is, "night is become day to me." Wemyss translates it, "night is assigned me for day." So Dr. Good renders it. The meaning may be, that the night was to him as the day. He had no rest. The period when he had formerly sought repose, was now made like the day, and all was alike gloom and sadness.
The light is short because of darkness - Margin, near. The meaning is, probably, "even the day has lost its usual brilliancy and cheerfulness, and has become gloomy and sad. It seems to be like night. Neither night nor day is natural to me; the one is restless and full of cares like the usual employments of day, and the other is gloomy, or almost night, where there is no comfort and peace. Day brings to me none of its usual enjoyments. It is short, gloomy, sad, and hastens away, and a distressing and restless night soon comes on."
13
Job 17:13
繁體中文
「我若盼望」——或更確切地說：「我實在期待陰間作我的家。」「若」字所譯的詞（אם ʾı̂m）常用於這樣的含義。其意思是：「我確然以陰間為我的家。我已拿定主意，別無他望。」
「陰間」——希伯來文是 שׁאול sheʾôl。這詞在此可指墳墓，也可指離世之靈的境域，他預期自己不久就要下到那裏。
「我的房屋」——我的家；我永久的居所。
「我鋪了我的床」——我確知必在那裏鋪我的床。我不久就要躺臥在那裏。
「在黑暗中」——在墳墓裏，或在墳墓所通往的幽暗世界；見 Job 10:21-22 的註釋。
英文原文
If I wait - Or more accurately, "truly I expect that the grave will be my home." The word rendered "if" (אם 'ı̂m) is often used in such a sense. The meaning is, "I look certainly to the grave as my home. I have made up my mind to it, and have no other expectation."
The grave - Hebrew שׁאול she'ôl. It may mean here either the grave, or the region of departed spirits, to which he expected soon to descend.
Mine house - My home; my permanent abode.
I have made my bed - I am certain of making my bed there. I shall soon lie down there.
In the darkness - In the grave, or in the dark world to which it leads; see the notes at Job 10:21-22.
14
Job 17:14
繁體中文
「我曾說」——欄注作「呼喊」或「呼叫」。其意義是「我說」，或「我這樣對墳墓說話」。
「對朽壞說」——這裏所用的詞（שׁחת shachath）本義是指坑或陷阱（Psalm 7:15；Psalm 9:15）；水池或溝渠（Job 9:31）；或墓穴、墳墓（Psalm 30:9；Job 33:18；Job 33:30）。七十士譯本在此將它譯為 θανάτον thanaton——死。耶柔米（武加大譯本）作 putredini dixi。據 Gesenius（辭典），這個詞從無朽壞之義。然而舒爾滕斯（Schultens）、羅森米勒（Rosenmuller）等人則按朽壞或腐化的意義理解它。這確實與另一個半行相合，並且比「墳墓」一詞與「蟲」構成更好的平行對句。這裏很可能就是這個意思；這詞的本義若是一個坑或墳墓，它在此便指那容納死去而朽壞之身體的墳墓。
「你是我的父」——「我與它幾乎是至親。我與它的關係，如同兒子與父親的關係一樣。」這觀念似乎是指家族的相似；其目的是要對他悲慘哀痛的境況提出最鮮明、最深刻的描繪。他病得如此沉重、如此可憐、渾身滿是瘡痍與腐爛（見 Job 7:5），以致可以說他是那在墳墓中朽壞之人的兒子，是墓中一族的親屬！
「對蟲說」——就是那吞吃死者的蟲。他屬於那身體腐化、被蟲遮蓋的悲哀家族；見 Isaiah 14:11 的註釋。
「我的母親」——我與蟲的親屬關係如此親近，這連結可以比作母親與兒子之間的關係。
「我的姊妹」——「這裏提到的是姊妹而不是弟兄，因為希伯來文中譯作蟲的名詞是陰性。」羅森米勒。全節的意義是：約伯覺得自己屬於墳墓。他命定歸於朽壞。他不久就要與死人同臥。他的相識與親族都在那裏。他的身體如此腐敗、如此受苦患病，以致他彷彿屬於那朽壞之家、那被蟲遮蓋之家！這是何等深刻的描寫；而它對一切人又是何等真實！最強健的體格、最美麗優雅的形體、最光潤的容色，都與蟲有親近的關係，不久就要歸入地下那朽壞之家！基督徒讀者啊！你就是這樣；我也是這樣。好，就讓它如此吧。讓我們不要抱怨。讓墳墓作我們的家；讓那裏朽壞之民作我們的父母、弟兄和姊妹。讓我們與蟲結親。在那之外有一個更光明的景象——一個我們將與天使為親、被列在神眾子之中的世界。在那世界裏，我們必披上不朽的青春，必不再認識朽壞。那時我們的眼睛必以不減的光輝永遠發亮；我們的面頰必因不朽的健康而紅潤；我們的心必以永恆生命的搏動而跳動。那時我們的手必不再軟弱，我們的膝必不再因病或老而顫抖；那時健康與喜樂的川流必永遠流經我們的血脈！我們如今與蟲結親，但我們也與天使結親；墳墓要作我們的家，天家卻也如此；蟲是我們的弟兄，神的兒子卻也是！人就是這樣；他在這裏的前景是這樣，他在來世的盼望與歸宿也是這樣。他在這裏死去，卻在以後的永世裏活在榮耀與尊貴之中。
Shall man, O God of light and life,
For ever moulder in the grave?
Canst thou forget thy glorious work,
Thy promise and thy power to save?
Shall life revisit dying worms,
And spread the joyful insects' wing;
And O shall man awake no more,
To see thy face, thy name to sing?
Faith sees the bright, eternal doors,
Unfold to make her children way;
They shall be clothed with endless life,
And shine in everlasting day.
The trump shall sound, the dead shall wake,
From the cold tomb the slumberers spring;
Through heaven with joy these myriads rise,
And hail their Savior and their King.
——Dr. Dwight
英文原文
I have said - Margin, cried, or called. The sense is, "I say," or "I thus address the grave."
To corruption - The word used here (שׁחת shachath) means properly a pit, or pit-fall, Psalm 7:15; Psalm 9:15; a cistern, or a ditch, Job 9:31; or the sepulchre, or grave, Psalm 30:9; Job 33:18, Job 33:30. The Septuagint renders it here by θανάτον thanaton - death. Jerome (Vulgate), putredini dixi. According to Gesenius (Lex), the word never has the sense of corruption. Schultens, however, Rosenmuller, and others, understand it in the sense of corruption or putrefaction. This accords, certainly, with the other hemistich, and better constitutes a parallelism with the "worm" than the word "grave" would. It seems probable that this is the sense here; and if the proper meaning of the word is a pit, or the grave, it here denotes the grave, as containing a dead and moulderling body.
Thou art my father - "I am nearly allied to it. I sustain to it a relation like that of a child to a father." The idea seems to be that of family likeness; and the object is to present the most striking and impressive view of his sad and sorrowful condition. He was so diseased, so wretched, so full of sores and of corruption (see Job 7:5), that he might be said to be the child of one mouldering in the grave, and was kindred to a family in the tomb!
To the worm - The worm that feeds upon the dead. He belonged to that sad family where the body was putrifying, and where it was covered with worms; see the notes at Isaiah 14:11.
My mother - I am so nearly allied to the worms, that the connection may be compared to that between a mother and her son.
And my sister - "The sister here is mentioned rather than the brother, because the noun rendered worm in the Hebrew, is in the feminine gender." Rosenmuller. The sense of the whole is, that Job felt that he belonged to the grave. He was destined to corruption. He was soon to lie down with the dead. His acquaintance and kindred were there. So corrupt was his body, so afflicted and diseased, that he seemed to belong to the family of the putrifying, and of those covered with worms! What an impressive description; and yet how true is it of all! The most vigorous frame, the most beautiful and graceful form, the most brilliant complexion, has a near relationship to the worm, and will soon belong to the mouldering family beneath the ground! Christian reader! such are you; such am I. Well, let it be so. Let us not repine. Be the grave our home; be the mouldering people there our parents, and brothers, and sisters. Be our alliance with the worms. There is a brighter scene beyond - a world where we shall be kindred with the angels, and ranked among the sons of God. In that world we shall be clothed with immortal youth, and shall know corruption no more. Then our eyes will shine with undiminished brilliancy forever; our cheeks glow with immortal health; our hearts beat with the pulsations of eternal life. Then our hands shall be feeble and our knees totter with disease or age no more; and then the current of health and joy shall flow on through our veins forever and eye! Allied now to worms we are, but we are allied to the angels too; the grave is to be our home, but so also is heaven; the worm is our brother, but so also is the Son of God! Such is man; such are his prospects here, such his hopes and destiny in the world to come. He dies here, but he lives in glory and honor hereafter forever.
Shall man, O God of light and life,
For ever moulder in the grave?
Canst thou forget thy glorious work,
Thy promise and thy power to save?
Shall life revisit dying worms,
And spread the joyful insects' wing;
And O shall man awake no more,
To see thy face, thy name to sing?
Faith sees the bright, eternal doors,
Unfold to make her children way;
They shall be clothed with endless life,
And shine in everlasting day.
The trump shall sound, the dead shall wake,
From the cold tomb the slumberers spring;
Through heaven with joy these myriads rise,
And hail their Savior and their King.
Dr. Dwight
15
Job 17:15
繁體中文
這樣，我的指望在哪裏呢？ - 我對生命還有甚麼指望？我還有甚麼逃脫死亡的可能？
我所指望的誰能看見呢？ - 就是說，我如今所懷的任何指望，誰能看見它實現？我縱然懷有指望，也必以失望告終，無人會看見它成就。
英文原文
And where is now my hope? - What hope have I of life? What possibility is there of my escape from death?
Who shall see it? - That is, who will see any hopes that I may now cherish fulfilled. If I cherish any, they will be disappointed, and no one will see them accomplished.
16
Job 17:16
繁體中文
這指望必下去 —— 意即我的盼望必下去。我對生命與幸福所懷的一切期待，都要與我一同降到那裏。當我們說一個人失去獨子時「把自己的盼望埋進了墳墓」，便是類似的說法。
下到陰間的門閂 —— 「示奧勒的門閂」——שׁאול בד bad she'ôl。武加大譯本作「至深的深淵」。七十士譯本作 εἰς ᾅδην eis hadēn——即「到陰間」。示奧勒，即陰間，被認為在地下。它的入口是墳墓，如同通往那裏的門。它有門閂護衛——正如監獄那樣——使進入的人無法逃脫；見 Isaiah 14:9 的註釋。那是個幽暗陰沉的居所，遠離光明，遠離人在今生所享受的安慰；見 Job 10:21-22。約伯預期自己不久便要降到那個幽暗的世界；雖然他並不視之為嚴格意義上的刑罰之地，它卻也不是有積極喜樂的地方。那是個陰鬱悲慘的世界——黑暗與死蔭之地；他看待必去那裏一事，不是帶著喜樂，而是帶著心中的傷痛與愁苦。倘若約伯得享基督教啟示中我們所擁有那種對天堂清楚而高舉的看見，死亡對他就必失去其陰暗。
我們常詫異，這樣一位好人竟對死亡表達出如此的畏懼，竟不能更平靜地瞻望來世。但要公平待他，我們就當把自己放在他的境況中。我們當放下基督教給我們的天堂觀中一切令人振奮歡欣的成分，把來世看作死蔭、看作幽暗與鬼影之地、看作地面底下一個黑暗、陰冷、可怖的地方；這樣，我們就不再詫異連這樣一位好人面對死亡前景時所說的話了。當我們看他時，應當存感恩的心記念我們對來世所擁有的不同看見，並記念我們把這看見歸功於何處。對我們來說——只要我們有約伯那樣的敬虔——死亡不是通往幽暗世界，而是通往光明與榮耀世界的門徑。它通向天堂。那裏沒有幽暗，沒有黑夜，沒有憂傷。那裏人人幸福；今世一切難解的，在那裏都變為分明——一切悲傷的，都換為永恆的喜樂。這些看見，我們當歸功於那把生命和不朽彰顯出來的福音。所以，當我們思想死亡和來世、當我們在災禍憂傷之中不得不眺望永恆時，願我們歡喜，因為我們不是像烏斯的智者那樣只能懷著悲哀的預感前瞻，而是可以靠著基督徒對榮耀復活之盼望的堅強安慰，心存鼓舞地思想墳墓。
等到安息在塵土中 —— 即我和我的盼望的安息。我的盼望和我自己將一同熄滅。
英文原文
They shall go down - That is, my hopes shall go down. All the expectations that I have cherished of life and happiness, will descend there with me. We have a similar expression when we say, that a man "has buried his hopes in the grave," when he loses an only son.
To the bars of the pit - "Bars of Sheol" - שׁאול בד bad she'ôl. Vulgate, "Profoundest deep." Septuagint, εἰς ᾅδην eis hadēn - to Hades. Sheol, or Hades, was supposed to be under the earth. Its entrance was by the grave as a gate that led to it. It was protected by bars - as prisons are - so that those who entered there could not escape; see the notes at Isaiah 14:9. It was a dark, gloomy dwelling, far away from light, and from the comforts which people enjoy in this life; see Job 10:21-22. To that dark world Job expected soon to descend; and though he did not regard that as properly a place of punishment, yet it was not a place of positive joy. It was a gloomy and wretched world - the land of darkness and of the shadow of death; and he looked to the certainty of going there not with joy, but with anguish and distress of heart. Had Job been favored with the clear and elevated views of heaven which we have in the Christian revelation, death to him would have lost its gloom.
We wonder, often, that so good a man expressed such a dread of death, and that he did not look more calmly into the future world. But to do him justice, we should place ourselves in his situation. We should lay aside all that is cheerful and glad in the views of heaven which Christianity has given us. We should look upon the future world as the shadow of death; a land of gloom and spectres; a place beneath the ground - dark, chilly, repulsive; and we shall cease to wonder at the expressions of even so good a man at the prospect of death. When we look at him, we should remember with thankfulness the different views which we have of the future world, and the source to which we owe them. To us, if we are pious in any measure as Job was, death is the avenue, not to a world of gloom, but to a world of light and glory. It opens into heaven. There is no gloom, no darkness, no sorrow. There all are happy; and there all that is mysterious in this life is made plain - all that is sad is succeeded by eternal joy. These views we owe to that gospel which has brought life and immortality to light; and when we think of death and the future world, when from the midst of woes and sorrows we are compelled to look out on eternity, let us rejoice that we are not constrained to look forward with the sad forebodings of the Sage of Uz, but that we may think of the grave cheered by the strong consolations of Christian hope of the glorious resurrection.
When our rest together is in the dust - The rest of me and my hopes. My hopes and myself will expire together.
「我的氣息斷絕了」——旁註作「或：靈力耗盡」。其意是：他的生命之力幾乎枯竭；他的呼吸衰竭，氣力軟弱，隨時準備死去。這一節與上一章相連，本不該與之分開。這裏本沒有另起一章的必要；我們在此看到聖經中太常見的那種不幸的分章——插在一段之中、幾乎插在一個句子的中間。
「墳墓為我預備好了」——希伯來文是複數，為何如此使用，我不得而知。武加大譯本是單數——sepulchrum。七十士譯本把它譯作：「我求一座墳墓（單數，ταφῆς taphēs），卻得不着。」其意或許是：「我快要與眾墳墓、與眾墓穴聯合了。」Schultens 指出，複數形式在阿拉伯詩歌中、一如在一般詩歌中那樣常見。