1
Job 37:1
英文原文
At this also - That is, in view of the thunderstorm, for it is that which Elihu is describing. This description was commenced in Job 36:29, and is continued to Job 37:5, and should not have been separated by the division into chapters. Elihu sees a tempest rising. The clouds gather, the lightnings flash, the thunder rolls, and he is awed as with the conscious presence of God. There is nowhere to be found a more graphic and impressive description of a thunder-storm than this; compare Herder on Hebrew Poetry, vol. i., 85ff, by Marsh, Burlington, 1833.
My heart trembleth - With fear. He refers to the palpitation or increased action of the heart produced by alarm.
And is moved out of his place - That is, by violent palpitation. The heart seems to leave its calm resting place, and to burst away because of fright. The increased action of the heart under the effects of fear, as described here by Elihu, has been experienced by all. The "cause" of this increased action is supposed to be this. The immediate effect of fear is on the extremities of the nerves of the system, which are diffused ever the whole body. The first effect is to prevent the circulation of the blood to the extremities, and to drive it back to the heart, and thus to produce paleness. The blood thus driven back on the heart produces an increased action there to propel it through the lungs and the arteries, thus causing at the same time the increased effort of the heart, and the rapid action of the lungs, and of course the quick breathing and the palpitation observed in fear. See Scheutzer, Physica. Sacra, in loc. An expression similar to that which occurs here, is used by Shakespeare, in Macbeth:
"Why do I yield to that suggestion,
Whose horrid image doth unfix my hair,
And make ray seated heart knock at my ribs
Against the use of nature."
2
Job 37:2
「听啊」——边注作「听了又听」，与希伯来原文相同；意即留心而听。许多人猜想——而且不无道理——那时暴风雨已可见正在升起，神要从这风暴中向约伯说话（Job 38），以利户在此正是呼召听众特别留意那正在聚集的风暴，以及远处低沉隆隆作响的雷声。
「他轰轰的声音」——雷常被描述为神的声音；在雷的性质还很少为人理解之时，这是所有猜想中最自然的一种，并且无论在何时都是一个优美的诗意构想；参 Psalm 29:1-11 全篇。译作“轰轰的声音”的字（רגז rôgez），本义为“骚动”，即足以产生扰动或不安之物（参 Job 3:17, Job 3:26; Isaiah 14:3），在此用于指雷的骚动或“怒号”。
「所发的响声」——此处所用的字（הגה hegeh）本义是“低沉的轰鸣”——如雷的轰鸣。它常用来表示叹息、呻吟与默想，与清晰的发音相对。在此处，它指那似乎在天上低吼或轰鸣的雷声。
英文原文
Hear attentively - Margin, as in Hebrew "hear in hearing;" that is, bear with attention. It has been supposed by many, and not without probability, that the tempest was already seen rising, out of which God was to address Job JObadiah 38, and that Elihu here calls the special attention of his hearers to the gathering storm, and to the low muttering thunder in the distance.
The noise of his voice - Thunder is often represented as the voice of God, and this was one of the most natural of all suppositions when its nature was little understood, and is at all times a beautiful poetic conception; see the whole of Psalm 29:1-11. The word rendered "noise" (רגז rôgez), means properly "commotion," that which is fitted to produce perturbation, or disquiet (see Job 3:17, Job 3:26; Isaiah 14:3), and is used here to denote the commotion, or "raging" of thunder.
And the sound - The word used here (הגה hegeh) means properly a "muttering growling" - as of thunder. It is often used to denote sighing, moaning, and meditation, in contradistinction from clear enunciation. Here it refers to the thunder which seems to mutter or growl in the sky.
3
Job 37:3
「他发响声震遍天下」——雷声在神的掌管之下，祂随己意引导它的去向；它并不局限于一个地点，而仿佛从诸天的每一部分发出轰鸣。
「发电光」——边注作：希伯来文为「光」。无疑，这里所指的是闪电。
「闪到地极」——边注作：希伯来文为「翅膀」。把「翅膀」一词用于大地，是出于大地如鸟翼般铺张开展的观念；参 Job 38:13；Ezekiel 7:2。大地被说成是一片有四角或边界的开阔平原（见 Isaiah 11:12 注释；Isaiah 24:16 注释；Isaiah 42:5 注释）；这里的含义是，神随己意把闪电布满那整个广大的领域。
英文原文
He directeth it under the whole heaven - It is under the control of God, and he directs it where he pleases. It is not confined to one spot, but seems to be complaining from every part of the heavens.
And his lightning - Margin, as in Hebrew "light." There can be no doubt that the lightning is intended.
Unto the ends of the earth - Margin, as in Hebrew "wings." The word wings is given to the earth from the idea of its being spread out or expanded like the wings of a bird; compare Job 38:13; Ezekiel 7:2. The earth was spoken of as an expanse or plain that had corners or boundaries (see Isaiah 11:12, note; Isaiah 24:16, note; Isaiah 42:5, note), and the meaning here is, that God spread the lightning at pleasure over the whole of that vast expanse.
4
Job 37:4
随后人听见有雷声轰轰——即在闪电之后；就是说，闪光先被看见，雷声后被打闻。这是人人都看得明白的：闪电与听见雷声之间的间隔，取决于距离的远近。卢克莱修曾提到同一事实，并将这情形比作远远看见伐木者挥动斧头：斧刃的闪光，早在打击之声传到耳中之前就已被看见：
Sed tonitrum fit uti（大意：雷声总是较晚）post antibus accipiamus,（才被我们听见） Fulgere quam cernunt ocuil,（比眼睛看见闪电还晚）quia semper（因为总是）ad aures（较晚传到耳中） Tardius adveniunt,（总是来得较慢）quam visum,（比视觉所见）guam moveant res.（尽管二者同时被触动） Nunc etiam licet id cognoscere,（如今你也可以明白这事）caedere si quem（若你看见有人在远处） Ancipiti videas ferro（用两刃的斧头）procul arboris actum.（砍伐树木） Ante fit,（事情乃是如此：）ut cernas ictum,（你先看见斧击）quam plaga（比那打击）per aures（进入耳中） Det sonitum:（发出声响）Sic fulgorem quoque cernimus ante.（同样，闪电我们也是先看见） Lib. vi.
大发威严——就是以满有威严宏伟的声音打雷。
雷声接连不断——即：他开始打雷时，并不拦阻雨、雹，以及伴随风暴而来的其他事物（Rosenmuller）。另有人认为，这是指雷声初起时，他并不扣留、不拦阻闪电。但按上下文看来，这句话倒应理解为风暴惯常的伴随之物——风、雹、雨等等。赫尔德（Herder）译作：「我们无法测透他的雷声。」Lee 教授译作：「虽听得见其声，却无人能追踪其迹。」按他的理解，其意思是：「神能力的这一彰显虽然伟大而可畏，但这些他手下的使者的进程，仍是肉眼所无法追随的。」不过这个希伯来词通常的解释是「拦阻」或「迟延」，这层意思与上下文也十分吻合。
英文原文
After it a voice roareth - After the lightning; that is, the flash is seen before the thunder is heard. This is apparent to all, the interval between the lightning and the hearing of the thunder depending on the distance. Lucretius, who has referred to the same fact, compares this with what occurs when a woodman is seen at a distance to wield an axe. The glance of the axe is seen long before the sound of the blow is heard:
Sed tonitrum fit uti post antibus accipiamus,
Fulgere quam cernunt ocuil, quia semper ad aures
Tardius adveniunt, quam visum, guam moveant res.
Nunc etiam licet id cognoscere, caedere si quem
Ancipiti videas ferro procul arboris actum.
Ante fit, ut cernas ictum, quam plaga per aures
Det sonitum: Sic fulgorem quoque cernimus ante.
Lib. vi.
He thundereth with the voice of his excellency - That is, with a voice of majesty and grandeur.
And he will not stay them - That is, he will not hold back the rain, hail, and other things which accompany the storm, when he begins to thunder. "Rosenmuller." Or, according to others, he will not hold back and restrain the lightnings when the thunder commences. But the connection seems rather to demand that we should understand it of the usual accompaniments of a storm - the wind, hail, rain, etc. Herder renders it, "We cannot explore his thunderings." Prof. Lee, "And none can trace them, though their voice be heard." According to him, the meaning is, that "great and terrific as this exhibition of God's power is, still the progress of these, his ministers, cannot be followed by the mortal eye." But the usual interpretation given to the Hebrew word is that of "holding back," or "retarding," and this idea accords well with the connection.
5
Job 37:5
「神发出奇妙的雷声」——他以奇妙的方式打雷。这里的观念是：他的雷声是他威严与大能的惊人彰显。
「他行大事，我们不能测透」——不仅是论到雷和暴风雨，也论到别的事。风暴的描述到这里正式结束，在随后的经节中，以利户进而列举各种别的现象，都是人全然无法测透的。这里论到风暴、论到自然中其他宏伟而不可测透的现象，正是下一章所描述神亲自显现的极为恰当的引子，必然大大帮助约伯和他的朋友们预备好迎接那场争论的崇高收场。
我们面前的这段经文（Job 36:29-33；Job 37:1-5），很可能是存世记载中最早的一段雷雨风暴描述。暴风雨是一种必然很早就引人注意的现象，我们可以料想，在一切早期诗歌里都会找到对它的描述或暗指。因此，把这段大概出自世上最古老诗篇的风暴描述，与古今诗歌大师们的作品相比较，会是饶有兴味的事；我们将发现，就崇高与优美而论，这位希伯来诗人相较之下毫不逊色。在一方面——正是构成这描述之主要崇高性的一面——他超过了他们所有的人：我指的是对神的认信。在希伯来人的描述中，神贯穿于风暴的每一处：他激起风暴；他双手握着闪电；他随意引导它；他使它成为自己喜悦并成全他旨意的工具。因此，尽管风暴本身的描述何等崇高，暴风雨何等狂烈，闪电何等明亮，雷声的轰鸣何等沉重可畏，这描述的主要崇高性仍在于“神”统管一切，驾驭暴风雨，随己意引导风暴。别的诗人罕有尝试在暴风雨的描述中赋予思想这个方向——克洛普施托克（Klopstock）或可算作例外——因此他们远不及这位受默感的诗人。以下是根据我所给的诠释，以利户对风暴的描述：
谁能明白云彩如何铺张，
和神行宫的雷声呢？
他将亮光普照在自己的四围；
他又遮覆海底。
他用这些审判众民，
且赐丰富的粮食。
他以电光遮手，
命闪电击中敌人。
他向他的朋友指明——
他忿怒的聚集临到恶人身上。
因此我心战兢，
从原处移动。
听啊，神轰轰的声音，
是他口中所发的响声！
他发响声震遍天下，
发电光闪到地极。
随后人听见有雷声轰轰，大发威严，
雷电接连不断。
神发出奇妙的雷声；
他行大事，我们不能测透。
以下是埃斯库罗斯（Aeschylus）在《Prometh. Desm.》（《被缚的普罗米修斯》）开头处对暴风雨的描述，
- Χθὼν αεσάλευται;
Βρυχία δ ̓ ἠχὼ παραμυκᾶται
Βροντῆς, κ.τ.λ.
- Chthōn sesaleutai;（大地在震动）
Bruchia d' ēchō paramukatai（雷声的低鸣隆隆作响）
Brontēs, etc.
- “I feel in very deed（我实实在在地感到）
The firm earth rock:（坚实的大地震动） the thunder's（那雷声） deepening roar（愈发深沉地咆哮）
Rolls with redoubled rage;（以加倍的怒气滚动） the bickering flames（闪烁的火光）
Flash thick; the eddying sands（密集地闪射；旋转的沙尘） are whirled（被卷起） on high.（向高空）
In dreadful opposition, the wild winds（在可怕的对冲中，狂野的众风）
Rend the vex'd air;（撕裂搅乱的空气） the boisterous（那狂暴的） billows rise（巨浪升起）
Confounding earth and sky:（混乱了天地） the impetuous storm（那猛烈的暴风雨）
Rolls all its terrible fury.”（卷起它一切可畏的狂怒）
——Potter（译者）
以下是奥维德（Ovid）的描述：
Aethera conscendit,（他升上天空） vultumque sequentia traxit（云随着他的面容拖曳而来）
Nubila; queis nimbos,（云雾；其中有雨云） immistaque fulgura ventis（混杂着风的闪电）
Addidit, et tonitrus,（他添上雷声） et inevitabile fulmen.（和那不可避免的闪电）
Meta. ii.
以下是卢克莱修对风暴的描述：
Praeterea persaepe（此外，常常） niger quoque（一片乌云） per mare nimbus（也横过海面）
Ut picis e coelo（如沥青自天上） demissum flumen,（倾泻而下的急流） in undas（落入波涛）
Sic cadit, et fertur（如此落下，漂移） tenebris, procul（在幽暗中，远远地） et trahit atram（拖来那乌黑的）
Fulminibus gravidam tempestatem, atque procellis.（满载闪电的风暴与狂风）
Ignibus ac ventis（以火与风） cum primus（首先） ipse repletus:（自身充满）
In terris quoque（以致在地上） ut horrescant ae（人也战栗而） tecta requirant.（寻求屋宇荫蔽）
S c igitur（可见因此） sutpranostrum caput（在我们头顶之上） esso putandum est（应当被看作）
Tempestatem altam.（一场高悬的风暴） Neque enim caligine tanta（也非因如此浓厚的幽暗）
Obruerat terras, nisi inaedificata superne（遮蔽了大地，若非在其上筑有）
Multa forent multis（许多对于许多） exempto nubila sole.（被云遮蔽太阳之物）
Lib. vi.
以下是维吉尔对风暴的著名描述：
Nimborum in patriam,（进入云雾的故乡） loca foeta（那盛产） furentibus austris,（狂暴南风之地）
Aeoliam venit.（他来到埃奥利亚） Hic vasto Rex（在此，于宽阔的） Aeolus antro（岩穴中，王埃俄罗斯）
Luctantis ventos tempestatesque sonoras（挣扎的风和轰响的暴风雨）
Imperio premit,（他以权柄压制） ac vinelis et（用锁链和） carcere frenat.（牢笼加以约束）
Illi indignantes, magno cum murmure, montis（他们愤慨不平，在低沉的轰鸣中绕着）
Circum claustra fremunt.（牢笼四周咆哮） Celsa sedet Aeolus arce,（埃俄罗斯高坐堡垒之上）
Sceptra tenens:（手执权杖） molliitque animos,（抚慰其心神） et temperat iras.（并平息其怒气）
- Venti, velut agmine facto.（——众风仿佛列队成行）
Qua data petra, ruunt,（一得门径便冲出） et terras（将大地） turbine perflant.（以旋风扫过）
Incubuere mari,（他们伏在海面上） totumque a（从整个的） sedibus imis,（最深的根基）
Una Eurusque Notusque ruunt,（东风南风一齐奔涌） creberque procellis（频频带来风暴的）
Africus, et vastos（西风也卷起巨大的） volvunt（滚着） ad litora fluctus.（涌向海岸）
Aeneid i.-51-57, 82-86.
在各处所能找到的风暴描写中，最崇高的一段出自克洛普施托克（Klopstock）。其中对神的同在与威严有优美的认信，并极其温柔动人地描写了他的朋友们在风暴掠过时所经历的保护。它见于《Fruhlingsfeier》（《春之祭》）——一首被许多人视为他杰作的诗。我要抄录其中一小部分：
Wolken stromen herauf!（乌云涌上来！）
Sichtbar ist; der komant, der Ewige!（显现了；那要来的，那位永恒者！）
Nun schweben sie, rauschen sie,（如今它们悬浮、它们轰响） wirbeln die Winde!（众风在旋卷！）
Wie beugt sich der Wald!（森林怎样弯腰！） Wie hebet sich（江河怎样高涨） det Strom!（那河流！）
Sichtbar, wie du es（可见，正如你对） Sterblichen seyn kannst,（凡人所能显明的那样）
Ja, das bist du,（是的，那就是你） sichtbar, Unendlicher!（可见的无限者！）
Zurnest du, Herr,（你发怒吗，主啊，）
Weil Nacht dein Gewand ist?（因为黑夜是你的衣裳？）
Diese Nacht（这黑夜） ist Segen（是祝福） der Erde.（给大地的）
Vater, du Zurnest nicht!（父啊，你并非发怒！）
Seht ihr den（你们看见那） Zeugendes Nahen,（来临的记号） den zucken（那闪烁的） den Strahi?（电光吗）
Hort ihr Jehovah's Donner?（你们听见耶和华的雷声吗）
Hort ihr ihn?（你们听见他吗） hort ihr ihn.（听见他吗）
Der erschtternden Donner des Herrn?（那令人震撼的、主的雷声？）
Herr! Herr! Gott!（主啊！主啊！神啊！）
Barmhertzig, und gnadig!（有怜悯，有恩典！）
Angebetet, gepriesen,（受敬拜，受称颂）
Sey dein herrlicher Name!（愿你的名荣耀！）
Und die Gowitterwinde!（还有那雷雨之风！） Sie tragen den Donner!（它们载着雷霆！）
Wie sie rauschen!（它们怎样呼啸！） Wie sie mit lawter Woge（它们怎样以响亮的波涛） den Wald du:（涌过那森林） chstromen!（倾泻而过！）
Und nun schwiegen sie.（如今它们静默了） Langsam wandelt（缓缓移动着）
Die schwartze Wolke.（那乌黑的云）
Seht ihr den neurn（你们看见那新的） Zeugen des Nahen,（临近的记号） den fliegenden Strahl!（那飞驰的电光！）
Horet ihr hoch in Wolke（你们听见在高空云中） den Donner（那雷声） dex Herrn?（属主的吗）
Er ruft: Jehova! Jehova!（他呼喊：耶和华！耶和华！）
Und der geschmetterte Wald dampft!（那被击打的森林冒烟！）
Abet nicht unsre Hutte（但不是我们的茅屋）
Unser Vater gebot（我们的父曾吩咐）
Seinem Verderber,（他那毁灭者）
Vor unsrer Hutte voruberzugehn!（从我们茅屋旁边绕行过去！）
英文原文
God thundereth marvelously - He thunders in a wonderful manner. The idea is, that the voice of his thunder is an amazing exhibition of his majesty and power.
Great things doeth he, which we cannot comprehend - That is, not only in regard to the thunder and the tempest, but in other things. The description of the storm properly ends here, and in the subsequent verses Elihu proceeds to specify various other phenomena, which were wholly incomprehensible by man. The reference here to the storm, and to the other grand and incomprehensible phenomena of nature, is a most appropriate introduction to the manifestation of God himself as described in the next chapter, and could not but have done much to prepare Job and his friends for that sublime close of the controversy.
The passage before us Job 36:29-33; Job 37:1-5, is probably the earliest description of a thunderstorm on record. A tempest is a phenomenon which must early have attracted attention, and which we may expect to find described or alluded to in all early poetry. It may be interesting, therefore, to compare this description of a storm, in probably the oldest poem in the world, with what has been furnished by the masters of song in ancient and modern times, and we shall find that in sublimity and beauty the Hebrew poet will suffer nothing in comparison. In one respect, which constitutes the chief sublimity of the description. he surpasses them all: I mean in the recognition of God. In the Hebrew description. God is every where in the storm He excites it; he holds the lightnings in both hands; he directs it where he pleases; he makes it the instrument of his pleasure and of executing his purposes. Sublime, therefore, as is the description of the storm itself, furious as is the tempest; bright as is the lightning: and heavy and awful as is the roar of the thunder, yet the description derives its chief sublimity from the fact that "God" presides over all, riding on the tempest and directing the storm as he pleases. Other poets have rarely attempted to give this direction to the thoughts in their description of a tempest, if we may except Klopstock, and they fall, therefore, far below the sacred poet. The following is the description of a storm by Elihu, according to the exposition which I have given:
Who can understand the outspreading of the clouds,
And the fearful thunderings in his pavilion?
Behold, he spreadeth his light upon it;
He also covereth the depths of the sea.
By these he executeth judgment upon the people,
By these he giveth food in abundance.
With his hands he covereth the lightning,
And commandeth it where to strike.
He pointeth out to his friends -
The collecting of his wrath is upon the wicked.
At this also my heart palpitates,
And is moved out of its place.
Hear, O hear, the thunder of his voice!
The muttering thunder that goes from his mouth!
He directeth it under the whole heaven.
And his lightning to the end of the earth.
After it, the thunder roareth;
He thundereth with the voice of his majesty,
And he will not restrain the tempest when his voice is heard.
God thundereth marvelously with his voice;
He doeth wonders, which we cannot comprehend.
The following is the description of a Tempest by Aeschylus, in the Prometh. Desm., beginning,
- Χθὼν αεσάλευται;
Βρυχία δ ̓ ἠχὼ παραμυκᾶται
Βροντῆς, κ.τ.λ.
- Chthōn sesaleutai;
Bruchia d' ēchō paramukatai
Brontēs, etc.
- "I feel in very deed
The firm earth rock: the thunder's deepening roar
Rolls with redoubled rage; the bickering flames
Flash thick; the eddying sands are whirled on high;
In dreadful opposition, the wild winds
Rend the vex'd air; the boisterous billows rise
Confounding earth and sky: the impetuous storm
Rolls all its terrible fury."
Potter
Ovid's description is the following:
Aethera conscendit, vultumque sequentia traxit
Nubila; queis nimbos, immistaque fulgura ventis
Addidit, et tonitrus, et inevitabile fulmen.
Meta. ii.
The description of a storm by Lucretius, is the following:
Praeterea persaepe niger quoque per mare nimbus
Ut picis e coelo demissum flumen, in undas
Sic cadit, et fertur tenebris, procul et trahit atram
Fulminibus gravidam tempestatem, atque procellis.
Ignibus ac ventis cum primus ipse repletus:
In terris quoque ut horrescant ae tecta requirant.
S c igitur sutpranostrum caput esso putandum est
Tempestatem altam. Neque enim caligine tanta
Obruerat terras, nisi inaedificata superne
Multa forent multis exempto nubila sole.
Lib. vi.
The well-known description of the storm by Virgil is as follows:
Nimborum in patriam, loca foeta furentibus austris,
Aeoliam venit. Hic vasto Rex Aeolus antro
Luctantis ventos tempestatesque sonoras
Imperio premit, ac vinelis et carcere frenat.
Illi indignantes, magno cum murmure, montis
Circum claustra fremunt. Celsa sedet Aeolus arce,
Sceptra tenens: molliitque animos, et temperat iras.
- Venti, velut agmine facto.
Qua data petra, ruunt, et terras turbine perflant.
Incubuere mari, totumque a sedibus imis,
Una Eurusque Notusque ruunt, creberque procelis
Africus, et vastos volvunt ad litora fluctus.
Aeneid i.-51-57, 82-86.
One of the most sublime descriptions of a storm to be found any where, is furnished by Klopstock. It contains a beautiful recognition of the presence and majesty of God, and a most tender and affecting description of the protection which his friends experience when the storm rushes by. It is in the Fruhlingsfeier - a poem which is regarded by many as his masterpiece. A small portion of it I will transcribe:
Wolken stromen herauf!
Sichtbar ist; der komant, der Ewige!
Nun schweben sie, rauschen sie, wirbeln die Winde!
Wie beugt sich der Wald! Wie hebet sich det Strom!
Sichtbar, wie du es Sterblichen seyn kannst,
Ja, das bist du, sichtbar, Unendlicher!
Zurnest du, Herr,
Weil Nacht dein Gewand ist?
Diese Nacht ist Segen der Erde.
Vater, du Zurnest nicht!
Seht ihr den Zeugendes Nahen, den zucken den Strahi?
Hort ihr Jehovah's Donner?
Hort ihr ihn? hort ihr ihn.
Der erschtternden Donner des Herrn?
Herr! Herr! Gott!
Barmhertzig, und gnadig!
Angebetet, gepriesen,
Sey dein herrlicher Name!
Und die Gowitterwinde! Sie tragen den Donner!
Wie sie rauschen! Wie sie mit lawter Woge den Wald du: chstromen!
Und nun schwiegen sie. Langsam wandelt
Die schwartze Wolke.
Seht ihr den neurn Zeugen des Nahen, den fliegenden Strahl!
Horet ihr hoch in Wolke den Donner dex Herrn?
Er ruft: Jehova! Jehova!
Und der geschmetterte Wald dampft!
Abet nicht unsre Hutte
Unser Vater gebot
Seinem Verderber,
Vor unsrer Hutte voruberzugehn!
6
Job 37:6
「他对雪说」——就是说，雪是因神的命令而产生的，是他智慧与伟大的明证。其意是：雪的形成显明了神的智慧，应当教导人以敬畏之心看待他。不应以为在以利户的时代，人们已经明白雪在大气中形成的规律。雪看似是出于神即时的创造——这事实乃是以利户说明神智慧时心中主要的意念。但如今，雪形成的规律既已更为人所了解，它就同样——甚至更加——适合激起我们对神智慧的赞叹；事实上，对这些规律的认识，正足以提升我们对那位制定规律者的智慧与威严的认识。科学的考察与发现并不削减造物主智慧与伟大的证据；相反，每一项新发现都倾向于把盲目的赞叹变为理智的敬奉，把惊奇化为赞美。关于雪的形成，参见Job 38:22的注释。
「要降在地上」——这段话与Genesis 1:3那庄严的命令——"神说：'要有光'，就有了光"——极为相似。两处都表明神的创造大能，以及他成全自己旨意何等轻而易举。
「对大雨和暴雨」——边注作「and to the（又对）shower of rain（阵雨），and to（并对）the showers（那众阵雨）of rain（之雨）of his strength（出于他能力）」。希伯来文中这里所用的词（גשׁם geshem）泛指"雨"；而"小雨"（גשׁם（ מטר mâṭâr geshem）这一短语似乎只是指"雨"，不涉其猛烈与否或雨量大小。随后"他能力的大雨"（עזוּ מטרות גשׁם geshem mâṭârôt ‛ôzû）一语，则指雨势增大成为倾盆阵雨时的情形。以利户心中的意念似乎是这样一场阵雨：初起渐大，直到倾泻如注；其意是说，无论在前一种情形还是后一种情形，雨都在神的命令之下，顺服他的旨意。这里整段描述属于冬季的景象；以利户无疑是指那个季节里充沛的降雨。
英文原文
For he saith to the snow - That is, the snow is produced by the command of God, and is a proof of his wisdom and greatness. The idea is, that; the formation of snow was an illustration of the wisdom of God, and should teach people to regard him with reverence. It is not to be supposed that the laws by which snow is formed in the atmosphere were understood in the time of Elihu. The fact that it seemed to be the effect of the immediate creation of God, was the principal idea in the mind of Elihu in illustrating his wisdom. But it is not less fitted to excite our admiration of his wisdom now that the laws by which it is produced are better understood; and in fact the knowledge of those laws is adapted to elevate our conceptions of the wisdom and majesty of Him who formed them. The investigations and discoveries of science do not diminish the proofs of the Creator's wisdom and greatness. but every new discovery tends to change blind admiration to intelligent devotion; to transform wonder to praise. On the formation of snow, see the notes at Job 38:22.
Be thou on the earth - There is a strong resemblance between this passage and the sublime command in Genesis 1:3, "And God said, Let there be light, and there was light." Each of them is expressive of the creative power of God, and of the ease with which he accomplishes his purposes.
Likewise to the small rain - Margin, "and to the shower of rain, and to the showers of rain of his strength." The word which is used here in the Hebrew (גשׁם geshem), means "rain" in general, and the phrase "small rain" ( גשׁם ( מטר mâṭâr geshem), seems to be used to denote the "rain" simply, without reference to its violence, or to its being copious. The following phrase, "the great rain of his strength" (עזוּ מטרות גשׁם geshem mâṭârôt ‛ôzû) refers to the rain when it has increased to a copious shower. The idea before the mind of Elihu seems to have been that of a shower, as it commences and increases until it pours down torrents, and the meaning is, that alike in the one case and the other, the rain was under the command of God, and obeyed his will. The whole description here is that which pertains to winter, and Elihu refers doubtless to the copious rains which fell at that season of the year.
7
Job 37:7
他封住各人的手 - 这就是说，在冬季，当雪覆盖地面、溪流冻结、农人的劳作止息的时候。「封住手」的观念来自印的通常用途——使牢固、关闭、保全（参Job 9:7注；Job 33:16注）；其意义是：双手再不能用于平常的劳作。在冬天的雪雨之中，每个人都无法外出从事惯常的劳作，仿佛被封在自己的居所里。这一意象极其优美。神把人和牲畜都关在他们的房屋或洞穴里，直到冬天过去。
叫所造的万人都晓得他的作为:7b - 七十士译本把这节译作「叫各人知道自己软弱」——希腊文 ἀσθένειαν（astheneian，即软弱）。对本节曾有各种不同的解释，但我们通行的译本大体上很可能表达了其真义：神如此打断人的劳作，把人关在家中，为要叫他觉得自己对神的依靠，并认识他的创造者恒常的作为。希伯来原文按字面是「叫他所造的一切人都知道」，意即叫他所造的众人都有认识。四季的更迭就这样不断把神在他作为中不止息运行的证据摆在我们眼前，并防止我们生出这样的感觉——倘若万事一律不变，宇宙就仿佛受「命运」支配。事实上，季节的交替、雪、雨、露和阳光，都带着受一位有理智的存有掌管的印记，并且安排得使我们不至于忘记：他不息的运行时常环绕我们。还可以补充说，农人在冬天搁下惯常的劳作、困居家中之时，正是他默想神的作为、认识他的创造者的好时机。人的劳作就这样被打断；繁忙世事停顿下来；当四围自然静默、大地裹着绒雪的外衣不容农人劳作时，一切都邀请人默想创造者和他手的工作。因此，每个农人都可以善用冬天来扩充自己对神的认识，并应把这季节看作蒙智慧指定、用来培养悟性、改进内心的时节。
英文原文
He sealeth up the hand of every man - That is, in the winter, when the snow is on the ground, when the streams are frozen, and when the labors of the husbandman cease. The idea of "sealing up the hand" is derived from the common purpose of a seal, to make fast, to close up, to secure (compare Job 9:7, note; Job 33:16, note), and the sense is, that the hands can no more be used in ordinary toil. Every man in the snow and rain of winter is prevented from going abroad to his accustomed toil, and is, as it were, sealed up in his dwelling. The idea is exquisitely beautiful. God confines human beings and beasts in their houses or caves, until the winter has passed by.
That all men may know his work - The Septuagint renders this," That every man may know his own weakness" - ἀσθένειαν astheneian. Various interpretations have been given of the passage, but our common version has probably expressed in the main the true sense, that God thus interrupts the labors of man, and confines him in his home, that he may feel his dependence on God, and may recognize the constant agency of his Creator. The Hebrew literally is "For the knowledge of all the men of his making;" that is, that all the people whom he has created may have knowledge. The changing seasons thus keep before us the constant evidence of the unceasing agency of God in his works, and prevent the feeling which we might have, if everything was uniform that the universe was under the control of "fate." As it is, the succession of the seasons, the snow, the rain, the dew, and the sunshine, all bear marks of being under the control of an intelligent Being, and are so regulated that we need not forget that his unceasing agency is constantly round about us. It may be added, that when the farmer in the winter is laid aside from his usual toil, and confined to his dwelling, it is a favorable time for him to meditate on the works of God, and to acquaint himself with his Creator. The labors of man are thus interrupted; the busy affairs of life come to a pause, and while nature is silent around us, and the earth wrapped in her fleecy mantle forbids the labor of the husbandman, everything invites to the contemplation of the Creator, and of the works of his hands. The winter, therefore, might be improved by every farmer to enlarge his knowledge of God, and should be regarded as a season wisely appointed for him to cultivate his understanding and improve his heart.
8
Job 37:8
那时百兽进入穴中 - 指冬天而言。这似乎是很早就为人观察到的事实：在寒冷的季节，野兽退入洞穴，其中许多进入蛰伏状态。以利户引用这一事实，作为神智慧与伟大的例证。神护理看顾的证据见于以下事实：它们躲避那会使它们丧命的严寒；在无法获得通常赖以生存的食物之时，仍有使它们得以存活的方法。在那种蛰伏而不活动的状态中，它们几乎不需要食物，常常一连数月几乎不吃任何滋养之物。
英文原文
Then the beasts go into dens - In the winter. This fact appears to have been early observed, that in the season of cold the wild animals withdrew into caves, and that many of them became torpid. This fact Elihu adverts to as an illustration of the wisdom and greatness of God. The proof of his superintending care was seen in the fact that they withdrew from the cold in which they would perish, and that provision is made for their continuance in life at a time when they cannot obtain the food by which they ordinarily subsist. In that torpid and inactive state, they need little food, and remain often for months with almost no nourishment.
9
Job 37:9
暴风出于南宫 - 边注作"内室"。Jerome 译作 ab interioribus，即"从内部"或"从内隐之处"。七十士译本作 ἐκ ταυείων ek taueiōn——"从他们的内室发出痛苦"——ὀωύνας othunas。这里所用的希伯来文（חדר cheder）本指"一间屋子"或"内室"，尤指屋子或帐棚内部的密室：Genesis 43:30；Judges 16:9、Judges 16:12。因此它指卧室（2 Samuel 4:7），或指女子的居室、内闺（Sol 1:4；Sol 3:4）。在 Job 9:9 中，它与"南方"连用——"南方的密宫"（见该处注释），指那一方遥远而隐秘的地域。这里也当理解为"南方"，几乎无可怀疑，因为它与一个本指北方的词相对。不过，这里也可能暗指当时流行的见解，以为旋风起源于深邃的洞穴，是因风被禁锢在那里，狂暴翻腾，直到冲破监牢之门，然后猛烈地倾泻于地上；参上文 Job 37:5 所引维吉尔（Virgil）对风暴的描写。圣经中屡次提及旋风来自南方；见 Isaiah 21:1 的注释；参 Zechariah 9:14。Savary 谈到二月至五月在埃及吹的南风，说它使大气充满细尘，令人呼吸困难，并含有有害的蒸气。它有时以狂暴旋风的形态出现，来势极为迅疾，对穿越沙漠的人极其危险。它驱赶着成片燃烧的沙云行在前面；地平线仿佛被厚幕遮蔽，太阳红得像血。有时整支商队都被它埋在沙中。我们面前这段经文所指的可能就是这样的旋风；参 Burder，载于 Rosenmuller 的《Alte u. neue Morgenland》第 765 条。
旋风 - 见 Job 1:19 的注释；Job 30:22 的注释。
寒冷出于北方 - 边注作"分散"之风。这里所用的希伯来文（מזרים mezâriym）字面意思是"分散之物"；Gesenius 说，它因此用于指驱散云彩、带来严寒的北风。Umbreit 认为，这词用于指北方，是因为我们仿佛看见北风撒布在云上。大概是指把雪或冰雹撒落在地的北风。炎热之风来自南方，而撒布雪、成为寒冷之源的风来自北方。在赤道以北的一切地方，来自北方的风是寒冷之源，这话属实。以利户的意思是：这一切都在神的掌管之下，这些为冷与热所作的各种安排，都是他的伟大的显著证明。
英文原文
Out of the south - Margin, "chamber." Jerome, "ab interioribus - from the interior," or "inner places." Septuagint, ἐκ ταυείων ek taueiōn - "from their chambers issue sorrows" - ὀωύνας othunas. The Hebrew word used here (חדר cheder) denotes properly "an apartment," or "chamber," especially an inner apartment, or a chamber in the interior of a house or tent: Genesis 43:30; Judges 16:9, Judges 16:12. Hence, it means a bed-chamber, 2 Samuel 4:7, or a female apartment or harem, Sol 1:4; Sol 3:4. In Job 9:9, it is connected with the "south" - "the chambers of the south" (see the notes at that place), and means some remote, hidden regions in that quarter. There can be little doubt that the word "south "is here also to be understood, as it stands in contrast with a word which properly denotes the north. Still there may have been reference to a supposed opinion that whirlwinds had their origin in deep, hollow caves, and that they were owing to the winds which were supposed to be pent up there, and which raged tumultuously until they broke open the doors of their prison, and then poured forth with violence over the earth; compare the description of the storm in Virgil, as quoted above in Job 37:5. There are frequent allusions in the Scriptures to the fact that whirlwinds come from the South; see the notes at Isaiah 21:1; compare Zechariah 9:14. Savary says of the south wind, which blows in Egypt from February to May, that it fills the atmosphere with a fine dust, rendering breathing difficult, and that it is filled with an injurious vapor. Sometimes it appears in the form of a furious whirlwind, which advances with great rapidity, and which is highly dangerous to those who traverse the desert. It drives before it clouds of burning sand; the horizon appears covered with a thick veil, and the sun appears red as blood. Occasionally whole caravans are buried by it in the sand. It is possible that there may be reference to such a whirlwind in the passage before us; compare Burder, in Rosenmuller's Alte u. neue Morgenland. No. 765.
The whirlwind - See Job 1:19, note; Job 30:22, note.
And cold out of the north - Margin, "scattering" winds. The Hebrew word used here (מזרים mezâriym) means literally, "the scattering," and is hence used for the north winds, says Gesenius which scatter the clouds, and bring severe cold. Umbreit thinks the word is used to denote the north, because we seem to see the north winds strewed on the clouds. Probably the reference is to the north wind as scattering the snow or hail on the ground. Heated winds come from the south; but those which scatter the snow, and are the source of cold, come from the north. In all places north of the equator it is true that the winds from the northern quarter are the source of cold. The idea of Elihu is, that all these things are under the control of God, and that these various arrangements for heat and cold are striking proofs of his greatness.
10
Job 37:10
神嘘气成冰 - 不是因猛烈的北风，也不是因南方的旋风，而是神仿佛温柔地"呼吸"，地面便蒙上了白霜。它出现在无风暴、无狂风的静夜里，悄然降在地上，仿佛单凭呼吸便生成一般。霜是凝结冻结的露水。关于露水的形成与成因，见 Job 38:28 的注释。这个比喻富有诗意且优美。即使霜出现时空气的轻微流动，看来也仿佛是由神的呼吸引起的。
宽阔之水也都凝结 - 意思是：因寒冷而收缩，或者说表面冻结。众水被"压"成坚硬的一团（במוצק bemûtsaq），或处于"受压"或"压缩"的状态——这里所用的词正是这个意思。原先舒展开来的河流或海湾支流，如今被压成坚固的冰块。这也是神的伟大与权能的明证；因为以利户虽然不明白其中的原因，却毫不怀疑这是借神的作为而成的。虽然如今人们对这些现象所循规律的明白远胜当日，但这事出于他的作为，也同样清楚地显明出来；而且，我们关于这些现象之规律所获得的一切知识，只会更加提升我们对神的智慧与伟大的认识。
英文原文
By the breath of God frost is given - Not by the violent north wind, or by the whirlwind of the south, but God seems to "breathe" in a gentle manner, and the earth is covered with hoary frost. It appears in a still night, when there is no storm or tempest, and descends upon the earth as silently as if it were produced by mere breathing. Frost is congealed or frozen dew. On the formation and cause of dew, see the notes at Job 38:28. The figure is poetical and beautiful. The slight motion of the air, even when the frost appears, seems to be caused by the breathing of God.
And the breadth of the waters is straitened - That is, is contracted by the cold; or is frozen over. The waters are "compressed" into a solid mass (במוצק bemûtsaq), or are in a state of "pressure" or "compression" - or so the word used here means. What were before expanded rivers or arms of the sea, are now compressed into solid masses of ice. This, also, is proof of the greatness and power of God, for though the cause was not understood by Elihu, yet there was no doubt that it was produced by his agency. Though the laws by which this occurs are now better understood than they were then, it is no less clearly seen that it is by his agency; and all the light which we obtain in regard to the laws by which these things occur, only serve to exalt our conceptions of the wisdom and greatness of God.
11
Job 37:11
也借着浇灌 - 对这个短语，人们提出过非常多样的解释。Herder 译作“他的光耀撕开云彩”。Umbreit 译作 Und Heiterkeit vertreibt die Wolke——“晴明驱散云彩”。Lee 教授译作“为灌溉之故，浓云铺张”。Rosenmuller 译作“光辉驱散云彩”。Luther 译作“浓云自己分开，天空便得晴朗”。Coverdale 译作“云彩做它的工作，降下湿润”。Vulgate 作“谷物渴望云彩”，Septuagint 作“云彩造就蒙拣选的”——ἐκλεκτον eklekton。这些解释的分歧源于原词 ברי berı̂y 的意义不确定。按迦勒底译本和拉比们的说法，这个词意思是天空的“晴朗、明净”，这样整个子句就应译为“明净驱散云彩”。或者，这个词也可能由介词 ב be 与意为“浇灌”或“雨”的 רי rı̂y 组成，与 רוי reviy 相同。这个词在希伯来文别处并未出现，因此不易确定其含义。权威的分量偏向于晴朗或明净——意思是大气的明净驱走又浓又黑的云，正如晴空仿佛照亮诸天、把云赶散一样。这个观念似乎也是平行体所要求的，而且比通行译本的译法更富诗意。
使困乏 - 或作移除，或作驱散。这里所用的动词（טרח ṭârach）在圣经别处没有出现，尽管由它派生的名词见于 Isa 1:14（译作“麻烦”）和 Deut 1:12（译作“拖累”）。在阿拉伯语中，它的意思是“投下、前抛”，由此引申为像重担一样放在身上。但这词也可以意为推动、驱赶前行，因而有这样的观念：又黑又浓的云被天空的明净所推动或驱赶。事情“看起来”正是如此，因此以利户心中生出了这个诗意的观念。
他散布他那光亮的云 - 边注作“他光之云”。其意思似乎是：“他的光”，就是暴风雨过去时神使它照耀的光，似乎驱散或赶散云彩。以利户心中所存的画面，大概是一阵雨退去时，光仿佛在它背后升起，好像把云驱逐或赶走一般。我们不应以为这在哲学上是准确的；以利户只是按现象来描述，而这意象完全是诗意的。
英文原文
Also by watering - Very various interpretations have been given of this phrase. Herder renders it, "His brightness rendeth the clouds." Umbreit, Und Heiterkeit vertreibt die Wolke - "and serenity or clearness drives away the clouds." Prof. Lee, "For irrigation is the thick cloud stretched out." Rosenmuller, "Splendor dispels the clouds." Luther, "The thick clouds divide themselves that it may be clear." Coverdale, "The clouds do their labor in giving moistness." The Vulgate, "The grain desires the clouds," and the Septuagint, "The cloud forms the chosen" - ἐκλεκτον eklekton. This variety of interpretation arises from the uncertainty of the meaning of the original word - ברי berı̂y. According to the Chaldee and the rabbis, this word means "clearness, serenity" of the heavens, and then the whole clause is to be rendered, "serenity dispelleth the cloud." Or the word may be formed of the preposition ב (be), and רי rı̂y, meaning "watering" or "rain," the same as רוי reviy. The word does not occur elsewhere in Hebrew, and hence, it is not easy to determine its meaning. The weight of authority is in favor of serenity, or clearness - meaning that the thick, dark cloud is driven away by the serenity or clearness of the atmosphere - as where the clear sky seems to light up the heavens and to drive away the clouds. This idea seems, also, to be demanded by the parallelism, and is also more poetical than that in the common version.
Wearieth - Or removes, or scatters. The verb used here (טרח ṭârach) occurs nowhere else in the Scriptures, though nouns derived from the verb are found in Isaiah 1:14, rendered "trouble," and Deuteronomy 1:12, rendered "cumbrance." In Arabic it means "to cast down, to project," and hence, to lay upon as a burden. But the word may mean to impel, drive forward, and hence, the idea that the dark thick cloud is propelled or driven forward by the serenity of the sky. This "appears" to be so, and hence, the poetic idea as it occurred to Elihu.
He scattereth his bright cloud - Margin, "the cloud of his light." The idea seems to be, that "his light," that is, the light which God causes to shine as the tempest passes off, seems to scatter or disperse the cloud. The image before the mind of Elihu probably was, that of a departing shower, when the light seems to rise behind it, and as it were to expel the cloud or to drive it away. We are not to suppose that this is philosophically correct, but Elihu represents it as it appeared, and the image is wholly poetical.
12
Job 37:12
这云游行旋转 - 这里译作"它"的词（הוא hû'）既可以指"云"，那样意思就是云随神的旨意被驱来驱去；也可以指神，那样意思就是"他"随己意驱使云。两说的意思没有实质差别。译作"游行旋转"的希伯来文分词（Hithpael形）则更暗示它指的是云。其意即：云自己回旋转动——描述天上的云从一处滚转到另一处的景象。
藉他的指引 - 意即凭着神的谋略或旨意。云并非凭自身的作用或力量而动，而是按他所定的规律，为要成就他的旨意。其目的在于持守这个观念：神统管并引导这一切。译作"指引"的词（תחבולה tachebûlâh）本义是"掌舵、引导、调度"（Proverbs 11:14）。它通常用于操纵船只的行为，继而引申为审慎的管理、明智的谋略、巧妙的措施。此词在 Proverbs 1:5、Proverbs 11:14、Proverbs 12:5、Proverbs 24:6 译作"谋略"，在 Proverbs 20:18 译作"良谋"。除此之外，它未见于圣经其他地方。该词源于 חבל chebel——"绳索"——或 חבל chôbêl——"水手、舵手"——故有"掌舵""引导"之意。其含义是：云的动静完全在神的"引导"之下，正如船在舵手或领航员的引导之下。七十士译本的译者似乎没有明白这个词的意思，也没有尝试翻译；他们把它按原文保留在自己的译本中，写作 θεεβουλαθὼq theeboulathōth。这在众多实例之中，显明了他们如何"发音"这个希伯来词。
得以行他一切所吩咐的 - 参见 Psalm 147:17-18。其观念是：连那些看来行踪如此无常的云，也实在处于神的引导之下，正在成就他的旨意。它们并非随意飘移，而是处于一位有意借它们成就重大旨意者的掌管之下。关于闪电，以利户已作过这番观察（Job 36:30-33）；如今他说，云也是如此。科学的考察只会证实这一点，表明连云的运行也受着一位具有无限智慧者所定的规律所调节。
英文原文
And it is turned round about - The word here rendered "it" (הוא hû') may refer either to the "cloud," and then it will mean that it is driven about at the pleasure of God; or it may refer to God, and then it will mean that "he" drives it about at pleasure. The sense is not materially varied. The use of the Hebrew participle rendered "turned about" (in Hithpael), would rather imply that it refers to the cloud. The sense then is, that it turns itself round about - referring to the appearance of a cloud in the sky that rolls itself about from one place to another.
By his counsels - By the counsels or purposes of God. It is not by any agency or power of its own, but it is by laws such as he has appointed, and so as to accomplish his will. The object is to keep up the idea that God presides over, and directs all these things. The word which is rendered "counsels" (תחבולה tachebûlâh) means properly a "steering, guidance, management," Proverbs 11:14. It is usually applied to the act of steering, as a vessel, and then to prudent management, wise counsel, skillful measures. It is rendered "wise counsels," and "counsels," Proverbs 1:5; Proverbs 11:14; Proverbs 12:5; Proverbs 24:6, and "good advice," Proverbs 20:18. It does not elsewhere occur in the Scriptures. The word is derived from חבל chebel, "a rope," or חבל chôbêl, "a sailor, pilot," and hence, the idea of "steering," or "directing." The meaning is, that the movements of the clouds are entirely under the "direction" of God, as the vessel is of the pilot or helmsman. The Septuagint appears not to have understood the meaning of the word, and have not attempted to translate it. They retain it in their version, writing it, θεεβουλαθὼq theeboulathōth, showing, among other instances, how the Hebrew was "pronounced" by them.
That they may do whatsoever he commandeth them - See Psalm 147:17-18. The idea is, that even the clouds, which appear so capricious in their movements, are really under the direction of God, and are accomplishing his purposes. They do not move at haphazard, but they are under the control of one who intends to accomplish important purposes by them. Elihu had made this observation respecting the lightning Job 36:30-33, and he now says that the same thing was true of the clouds. The investigations of science have only served to confirm this, and to show that even the movements of the clouds are regulated by laws which have been ordained by a Being of infinite intelligence.
13
Job 37:13
他使它来到 - 指雨，或指暴风雨。它完全在神的手中，正如闪电一样（Job 36:30），为要成就他怜悯与公义的目的。
或为责罚 - 边注按希伯来文作"杖"。杖常被用作刑罚的表号。意思是，神愿意的时候，可以降雨在地上，以施行刑罚。他在古昔的世代曾这样行（Genesis 7:11-12）；如今泛滥的洪水也常常袭来，冲走人的工程，使田地荒凉，剪除恶人。
或为滋润他的地 - 在需要使土地出产时，他用及时之雨浇灌它。经文称之为"他的地"，意思是大地属于主，他像耕种自己的田地一样耕种它（Psalm 24:1）。
或为施行慈爱 - 指对世界的恩慈与仁爱而降雨。若非如此，大地必烤焦干裂，一切植物都将枯死。这里的意思是：雨完全在神的掌管之下，他能用它成就他多样的旨意——或施行他的审判，或彰显他的仁爱与恩慈。闪电、暴风雨和雨在神的引导之下所能派的这些用场，似乎正是以利户心中主要的观念之一，显明神的主权与威严。
英文原文
He causeth it to come - That is, the rain, or the storm. It is entirely under the hand of God, like the lightning Job 36:30, and designed to accomplish his purposes of mercy and of justice.
Whether for correction - Margin, as in Hebrew "a rod." The rod is often used as an emblem of punishment. The idea is, that God, when he pleases, can send the rain upon the earth for the purpose of executing punishment. So he did on the old world Genesis 7:11-12, and so the overflowing flood is often now sent to sweep away the works of man, to lay waste his fields, and to cut off the wicked.
Or for his land - When necessary to render the land productive. He waters it by timely rains. It is called "his land," meaning that the earth belongs to the Lord, and that he cultivates it as his own; Psalm 24:1.
Or for mercy - In kindness and benignity to the world. But for this, the earth would become baked and parched, and all vegetation would expire. The idea is, that the rains are entirely under the control of God, and that he can make use of them to accomplish his various purposes - to execute his judgments, or to express his benignity and love. These various uses to which the lightning, the storm, and the rain could be made subservient under the divine direction. seem to have been one of the main ideas in the mind of Elihu, showing the supremacy and the majesty of God.
14
Job 37:14
约伯啊，你要留心听这话 —— 就是听这些事件就神所要传递的教训。
站定 —— 以恭敬留神的姿态站立。其目的是使人能平静地默想神的作为，好叫心中充满对他当有的敬畏。
英文原文
Hearken unto this, O Job - That is, to the lesson which such events are fitted to convey respecting God.
Stand still - In a posture of reverence and attention. The object is to secure a calm contemplation of the works of God, so that the mind might be filled with suitable reverence for him.
15
Job 37:15
神怎样安排这些，你知道吗——即风、云、寒冷、雪、天空等。这一问所指向的，是神安排并掌管它们的方式，而非成就这些事的时间。希伯来文也是这个含义，上下文也要求这样理解。问题不在于约伯是否知道这一切是“何时”成就的，而在于他能否解释神“怎样”安排并有序地管理所提到的这些事物。以利户问他：云彩如何保持平衡，闪电如何受引导，他的衣服如何得以温暖，神如何造成并维系天空——这些他能解释吗？七十士译本将这句译作“我们知道神已安排了他的作为，使他从黑暗中造出光来”。
使他的云彩的光辉照耀——即：你能解释闪电的成因吗？你能说明闪电何以似乎从乌云中迸发而出吗？它一向隐藏在哪里？如今又是凭着什么定律被引出？以利户假定这一切都是借着神的作为成就的；他既认定人无法解释这作为的方式，其目的就是要表明：对于这样行事的神，人当向他深怀敬畏。如今人们对闪电产生所凭的定律，比约伯时代多知道了一些；然而，人是否明白神从乌云幽暗的怀中发出明亮闪电的方式——这个问题如今仍可以向人发出，并且和当年一样足以激起敬畏与崇敬之心。他能说明至高者在其中确实的作为吗？他能解释成就这事的一切定律吗？
英文原文
Dost thou know when God disposed them? - That is, the winds, the clouds, the cold, the snow, the sky, etc. The question refers to the manner in which God arranges and governs them, rather than to the time when it was done. So the Hebrew implies, and so the connection demands. The question was not whether Job knew "when" all this was done, but whether he could explain "how" it was that God thus arranged and ordered the things referred to. Elihu asks him whether he could explain the manner in which the balancings of the clouds were preserved; in which the lightnings were directed; in which his garments were warm, and in which God had made and sustained the sky? The Septuagint renders this, "We know that God hath disposed his works that he hath made light out of darkness."
And caused the light of his cloud to shine - That is, Canst thou explain the cause of lightning? Canst thou tell how it is that it seems to break out of a dark cloud? Where has it been concealed? And by what laws is it now brought forth? Elihu assumes that all this was done by the agency of God, and since, as he assumes to be true, it was impossible for people to explain the manner in which it was done, his object is to show that profound veneration should be shown for a God who works in this manner. Somewhat more is known now of the laws by which lightning is produced than there was in the time of Job; but the question may still be asked of man, and is as much fitted to produce awe and veneration as it was then, whether he understands the way in which God produces the bright lightning from the dark bosom of a cloud. Can he tell what is the exact agency of the Most High in it? Can he explain all the laws by which it is done?
16
Job 37:16
云彩如何浮于空中——就是说，你知道云彩是怎样在空中保持平衡而悬停的吗？需要解释的难处在于：云彩满载着水，却不坠落地面，而是悬在大气之中。它们被某只看不见的手托住，保持平衡，四处移动。以利户问：是什么使它们停驻在那里？是什么拦阻它们坠落于地？是什么维持这平衡，使它们不至于全都滚聚一处？云彩的现象属于最早吸引人类注意的现象之列，而在约伯的远古时代，不能设想这个问题能够得到解释。以利户假定云彩是凭神的大能被托住在天上；但他说，神作为的方式如何，人无法明白，因此他推论，人当以深深的敬畏看待神。关于云彩的事实和规律，我们今天所知道的比当时更多；但我们在这方面的知识，也如在别的一切事上一样，只能升高我们对神的观念，把盲目的惊异化为明理的敬拜。
《爱丁堡百科全书》（Edinburgh Encyclopedia）“气象学”（Meteorology）条目对云彩悬浮的原因是这样说明的：“当大气的不同部分相互混合，以致产生水汽的凝结时”（比较 Job 38:28 的注释），“其结果便是云的形成。这云由于比重增大，会有下沉的倾向；倘若下层的空气与云同温并已为水汽所饱和，它就会继续下降，直到以雨的形式、或以通常所谓霭的形式抵达地面。然而一般说来，云在下降的过程中会穿过一个较暖的区域，这时凝结的水分又化为蒸气，于是重新上升，直到抵达温度足够低、足以使其重新凝结的高度，然后又开始下沉。这样的升降往复将持续下去，直到云停在温度和湿度恰好使凝结的水分开始消散的那一点上；据测定，这一点平均位于地面以上二至三英里之间。”云彩的“平衡”正是由这样的规律得以维持，借此显明那位“知识完全者”的智慧。
知识完全者的奇妙作为——特别是在现今讨论的这件事上。以利户推断：那能命令闪电、又能使云彩悬于空中的，必定在知识上是完全的。对一位能行这事的存在而言，一切都必是已知的。以利户在这里的论证根据充分，其力量在今日不减于约伯的时代。
英文原文
Dost thou know the balancings of the clouds? - That is, Dost thou know how the clouds are poised and suspended in the air? The difficulty to be explained was, that the clouds, so full of water, did not fail to the earth, but remained suspended in the atmosphere. They were poised and moved about by some unseen hand. Elihu asks what kept them there; what prevented their falling to the earth; what preserved the equilibrium so that they did not all roll together. The phenomena of the clouds would be among the first that would attract the attention of man, and in the early times of Job it is not to be supposed that the subject could be explained. Elihu assumes that they were held in the sky by the power of God, but what was the nature of his agency, he says, man could not understand, and hence, he infers that God should be regarded with profound veneration. We know more of the facts and laws respecting the clouds than was understood then, but our knowledge in this, as in all other things, is fitted only to exalt our conceptions of the Deity, and to change blind wonder into intelligent adoration.
The causes of the suspension of the clouds are thus stated in the Edinburgh Encyclopedia, Art. Meteorology: "When different portions of the atmosphere are intermixed so as to produce a deposition of moisture;" (compare the notes at Job 38:28), "the consequence will be the formation of a cloud. This cloud, from its increased specific gravity, will have a tendency to sink downward; and were the lower strata of the air of the same temperature with the cloud, and saturated with moisture, it would continue to descend until it reached the surface of the earth - in the form of rain, or what is commonly called mist. In general, however, the cloud in its descent passes through a warmer region, when the condensed moisture again passes into a vapor, and consequently ascends until it reaches a temperature sufficiently low to recondense it, when it will begin again to sink. This oscillation will continue until the cloud settles at the point where the temperature and humidity are such as that the condensed moisture begins to be dissipated, and which is found on an average to be between two and three miles above the surface of the earth." By such laws the "balancing" of the clouds is secured, and thus is shown the wisdom of Him that is "perfect in knowledge."
The wondrous works of him that is perfect in knowledge - Particularly in the matter under consideration. He who can command the lightning, and hold the clouds suspended in the air, Elihu infers must be perfect in knowledge. To a Being who can do this, everything must be known. The reasoning of Elihu here is well-founded, and is not less forcible now than it was in the time of Job.
17
Job 37:17
你的衣服为何火热——我们所穿的衣服产生温暖，原因何在？看来，这是当时提出的哲学问题之一，且难以解释。也许多数人从未想到要问这个貌似简单的问题；若把它提给他们，尽管看似浅显，他们会发现要给出答案，正如以利户认为约伯难以作答一样困难。南方燥热的风吹来时衣服变得闷热，这一事实本身无可争议；但要解释这事实，确切难在何处，就不那么清楚了。有人认为以利户提出此问带着讥讽，意思是约伯连最简单的事、最明白的事实也无法解释；但我们有充分理由认为，这问题是以完全认真的态度提出的，并且当时人认为它确有真正的难处。这难处大概不在于解释衣服为何在灼热或闷热的大气中变得闷热难当，而在于说明热空气本身是如何产生的。寒冷为何出自北方（Job 37:9）、云彩如何悬浮、闪电如何形成（Job 37:11；Job 37:15-16），这些已难解释；而当北方的风暴止息、大地平静、微风自南吹来时，是什么造成令人不适的炎热，也同等难以说明。这是一个值得研究的正当问题，我们可以料想，其原因在当时并未为人充分了解。
他使地寂静的时候——指北方刺骨的狂风止息、风向转为南面、带来较为柔和却闷热的空气之时。不仅旋风来自南方（Job 37:9），灼热的空气也来自那一方（Luke 12:55）。我们知道其原因是：赤道地区比北方地区温暖，尤其是在约伯所住的地区，空气经过广延的沙质平原而变热；但没有理由认为，在本书所说的时代，这一点已被充分了解。
英文原文
How thy garments are warm - What is the reason that the garments which we wear produce warmth? This, it would seem, was one of the philosophical questions which were asked at that time, and which it was difficult to explain. Perhaps it has never occurred to most persons to ask this apparently simple question, and if the inquiry were proposed to them, plain as it seems to be, they would find it as difficult to give an answer as Elihu supposed it would be for Job. Of the fact here referred to that the garments became oppressive when a sultry wind came from the south, there could be no dispute. But what was the precise difficulty in explaining the fact, is not so clear. Some suppose that Elihu asks this question sarcastically, as meaning that Job could not explain the simplest matters and the plainest facts; but there is every reason to think that the question was proposed with entire seriousness, and that it was supposed to involve real difficulty. It seems probable that the difficulty was not so much to explain why the garments should become oppressive in a burning or sultry atmosphere, as to show how the heated air itself was produced It was difficult to explain why cold came out of the north Job 37:9; how the clouds were suspended, and the lightnings caused Job 37:11, Job 37:15-16; and it was not less difficult to show what produced uncomfortable heat when the storms from the north were allayed; when the earth became quiet, and when the breezes blowed from the south. This would be a fair question for investigation, and we may readily suppose that the causes then were not fully known.
When he quieteth the earth - When the piercing blast from the north dies away, and the wind comes round to the south, producing a more gentle, but a sultry air. It was true not only that the whirlwind came from the south Job 37:9, but also that the heated burning air came also from that quarter, Luke 12:55. We know the reason to be that the equatorial regions are warmer than those at the north, and especially that in the regions where Job 54ed the air becomes heated by passing over extended plains of sand, but there is no reason to suppose that this was fully understood at the time referred to here.
18
Job 37:18
你与他同铺天空吗？——即：你是否与神同工完成了那浩大的工程，以致能解释它是怎样作成的？以利户在此按天空的外观、也按圣经常有的讲法来论它：它是一片展开在我们头顶之上的穹苍或坚实的物体，由某种未知的原因托住。圣经有时称它为帐幕（Isaiah 40:22 注）；有时称为“穹苍”，即铺开的坚固物体（七十士译本，Genesis 1:6-7）；有时称为嵌定众星的构造（Isaiah 34:4 注）；有时称为可以卷起的书卷，或一件外衣（Psalm 102:26）。没有理由认为，当时人已明白天空显为一片穹苍的真正原因；大概流行的观念是：天空是坚实的，是嵌住众星的一个构造。
许多古人相信存在着若干透明而坚实的同心天球，这些天球载着天体绕地球旋转。他们设想一个天球里有太阳，另一个里有月亮，另一个里有恒星，另一个里有行星；据信正是这些同心透明之球的和谐运转，产生了“天球的乐音”。
坚固——坚实、致密。以利户显然以为它是固体的；它坚固到足以自我支撑。
如铸造的镜子——即如熔铸而成的镜子。原文并无“玻璃”一词，希伯来文 ראי re'ı̂y 仅表示“观看之物”或“镜子”。镜子通常用高度抛光的金属片制成；见 Isaiah 3:23 的注释，并比较 Wilkinson 的《古埃及人的风俗与习惯》第3卷第365页。古镜抛光如此精良，以致底比斯出土的一些镜子虽埋藏数百年，光泽仍能部分恢复。无疑，早期对天空的观念，是把它看作一片坚实的穹苍；圣经也常这样说到它。然而，圣经并无一处直接宣告它果真如此；凡这样说到它时，都当理解为通俗的语言——正如我们至今仍说日出日落，尽管知道这说法在科学上并不精确。圣经的宗旨不是教授科学，而是教导信仰；圣经中的说话者被容许使用日常生活的语言——事实上，今日的科学工作者也正是这样做的。
英文原文
Hast thou with him spread out the sky? - That is, wert thou employed with God in performing that vast work, that thou canst explain how it was done? Elihu here speaks of the sky as it appears, and as it is often spoken of, as an expanse or solid body spread out over our heads, and as sustained by some cause which is unknown. Sometimes in the Scriptures it is spoken of as a curtain (Notes, Isaiah 40:22); sometimes as a "firmament," or a solid body spread out (Septuagint, Genesis 1:6-7); sometimes as a fixture in which the stars are placed (Notes, Isaiah 34:4), and sometimes as a scroll that may be rolled up, or as a garment, Psalm 102:26. There is no reason to suppose that the true cause of the appearance of an expanse was understood at that time, but probably the prevailing impression was that the sky was solid and was a fixture in which the stars were held. Many of the ancients supposed that there were concentric spheres, which were transparent but solid, and that these spheres revolved around the earth carrying the heavenly bodies with them. In one of these spheres, they supposed, was the sun; in another the moon; in another the fixed stars; in another the planets; and it was the harmonious movement of these concentric and transparent orbs which it was supposed produced the "music of the spheres."
Which is strong - Firm, compact. Elihu evidently supposed that it was solid. It was so firm that it was self-sustained.
And as a molten looking-glass - As a mirror that is made by being fused or cast. The word "glass" is not in the original, the Hebrew denoting simply "seeing," or a "mirror" (ראי re'ı̂y). Mirrors were commonly made of plates of metal highly polished; see the notes at Isaiah 3:23; compare Wilkinson's Manners and Customs of the Ancient Egyptians, vol. iii. p. 365. Ancient mirrors were so highly polished that in some which have been discovered at Thebes the luster has been partially restored, though they have been buried for many centuries. There can be no doubt that the early apprehension in regard to the sky was, that it was a solid expanse, and that it is often so spoken of in the Bible. There is, however, no direct declaration that it is so, and whenever it is so spoken of, it is to be understood as popular language, as we speak still of the rising or setting of the sun, though we know that the language is not philosophically correct. The design of the Bible is not to teach science, but religion, and the speakers in the Bible were allowed to use the language of common life - just as scientific men in fact do now.
19
Job 37:19
指教我们该对他说什么话 - 这话似乎是对约伯说的。这是以利户的言语，暗示他已被这样一位神的威严与荣耀所震慑。他不知道该以怎样的方式、用怎样的言语亲近这样的存在，便请约伯——如果他知道——来指教他。
我们因黑暗不能陈明言语 - 约伯曾多次表示，希望把他的案件直接带到神面前，当着他的面申辩。他确信，若能做到这一点，他必能把案情陈明，以至获得于他有利的裁决；见 Job 13:3 注；Job 13:18-22 注。如今以利户有意间接地责备这种自信。他说，他和他的朋友们被神的威严深深震慑，又觉得自己如此无知、如此不配判断神和他的作为，以致不知道该说什么。他们身处黑暗之中。他们连直接摆在眼前的神手的工作都不能明白，自然界最寻常的运行对他们也是不可测度的。这样，他们怎敢传讯神？怎敢在他面前陈案而指望得胜呢？几乎不必多说：以利户在此所述的心境，正是我们应当培养的；他所表达的情怀，正是我们亲近创造主时当存的情怀。我们需要有人指教我们。我们被无法测透的奥秘四面环绕，因此我们当以深深的敬畏与顺服亲近我们的造化之主。
英文原文
Teach us what we shall say unto him - This seems to be addressed to Job. It is the language of Elihu, implying that he was overawed with a sense of the majesty and glory of such a God. He knew not in what manner, or with what words to approach such a Being, and he asks Job to inform him, if he knew.
We cannot order our speech by reason of darkness - Job had repeatedly professed a desire to bring his cause directly before God, and to argue it in his presence. He felt assured that if he could do that, he should be able so to present it as to obtain a decision in his favor; see Job 13:3, note; Job 13:18-22, notes. Elihu now designs, indirectly, to censure that confidence. He says that he and his friends were so overawed by the majesty of God, and felt themselves so ignorant and so ill qualified to judge of him and his works, that they would not know what to say. They were in darkness. They could not understand even the works of his hands which were directly before them, and the most common operations of nature were inscrutable to them. How then could they presume to arraign God? How could they manage a cause before him with any hope of success? It is scarcely necessary to say, that the state of mind referred to here by Elihu is that which should be cultivated, and that the feelings which he expresses are those with which we should approach the Creator. We need someone to teach us. We are surrounded by mysteries which we cannot comprehend, and we should, therefore, approach our Maker with profound reverence and submission
20
Job 37:20
岂可告诉他，说我要说话 - 这仍是深怀敬畏的言语，仿佛他不愿让人向神提说，他竟敢就神的事、或为解释神作为的缘由而开口。
若有人说话 - 意思是：倘若他试图与神说话，与神争讼，与神辩驳，与神对抗。以利户本有意责备约伯，因他以大胆放肆的方式论到神，并因他希望与神辩论以证明自己的案情。如今他说，若有人试图这样行，神有能力立刻毁灭他；这样的尝试必危及他的性命。不过也有人提出其他解释，可见于 Rosenmuller、Umbreit 和 Lee。
他必被吞灭 - 因他这样与全能者争辩的放肆鲁莽而被毁灭。以利户说，正因这缘故，他不敢与神说话；他必惧怕神带着怒气出来毁灭他。人对神的威严若有任何正确的认识，本性便何等自然地感觉到：他需要一位中保！
英文原文
Shall it be told him that I speak? - Still the language of profound awe and reverence, as if he would not have it even intimated to God that he had presumed to say anything in regard to him, or with a view to explain the reason of his doings.
If a man speak - That is, if he attempt to speak with God; to argue a case with him; to contend with him in debate; to oppose him. Elihu had designed to reprove Job for the bold and presumptuous manner in which he bad spoken of God, and for his wish to enter into a debate with him in order to vindicate his cause. He now says, that if anyone should attempt this, God had power at once to destroy him; and that such an attempt would be perilous to his life. But other interpretations have been proposed, which may be seen in Rosenmuller, Umbreit, and Lee.
Surely he shall be swallowed up - Destroyed for his presumption and rashness in thus contending with the Almighty. Elihu says that on this account he would not dare to speak with God. He would fear that he would come forth in his anger, and destroy him. How much man by nature instinctively feels, when he has any just views of the majesty of God, that he needs a Mediator!
21
Job 37:21
现在人看不见云中的亮光 - 或指骤临的暴风雨中在云间闪动的闪电，或指神临近时铺满天空的荣光。有理由相信，以利户在本章末尾发表这些话时，是有意把神描绘为正在临近，他临在的表记已在聚拢的风暴中显露出来。在下一章里，神以惊人的崇高与威严被引进，向约伯和他的朋友们说话，为这场辩论作结。他在旋风中来临，以极其崇高的语调说话。他来临的征兆如今已被看见；以利户察觉到它们时，心绪激荡，言语也变得急促而紊乱。他的言语，正是人在神临近、心被慑服之时所会用的言语——庄严、满有敬畏，却不连贯，远不如他平日的言谈那样沉着。因此，依我看，本章的结尾当看作是在暴风雨已然聚集、神以可畏威严临近之时说的：闪电在他四围闪耀，层云叠嶂相随，雷声在天空轰鸣，一片异常的光辉显明他的临近；注见 Job 37:22。这里的观念是：人不能定睛仰望那亮光。它如此耀眼、如此压倒一切，以致人无法凝视它。这样一位在如此荣耀中显现、披着如此光辉而来的存在，足以胜过人的力量。
但风一吹，天就晴了 - 风吹过去，使天空清明。这里的观念似乎是：当暴风雨升起时，风仿佛扫过云层，云便在天空中的一处敞开或散去，在敞开之处显出一道如此明亮耀眼的光辉，眼睛无法停留在其上。那在云的豁开处显出的光或辉煌，乃是神的表号——他临近来终结这场大辩论，并以本书末后数章所载那崇高的言语向约伯和他的朋友们说话。译作"晴了"的词（טהר ṭâhêr）本义是发光、明亮，继而指纯净或洁净。在这里，当保留其发光或明亮之意；其观念是：仿佛有一阵风吹过，除去那似乎遮蔽神宝座的云，让他的威严得以透过敞开之处被看见；见 Job 26:9 的注释："他遮蔽他的宝座，将云铺在其上。"
英文原文
And now men see not the bright light which is in the clouds - Either the lightning that plays on the clouds in an approaching tempest, or a glorious light spread over the sky on the approach of God. There is reason to believe that as Elihu delivered the sentiments recorded in the close of this chapter, he meant to describe God as if he were seen to be approaching, and that the symbols of his presence were discovered in the gathering tempest and storm. He is introduced in the following chapter with amazing sublimity and grandeur to speak to Job and his friends, and to close the argument. He comes in a whirlwind, and speaks in tones of vast sublimity. The tokens of his coming were now seen, and as Elihu discerned them he was agitated, and his language became abrupt and confused. His language is just such as one would use when the mind was overawed with the approach of God - solemn, and full of reverence, but not connected, and much less calm than in his ordinary discourse. The close of this chapter, it seems to me, therefore, is to be regarded as spoken when the tempest was seen to be gathering, and when in awful majesty God was approaching, the lightnings playing around him, the clouds piled on clouds attending him, the thunder reverberating along the sky, and an unusual brightness evincing his approach; Notes, Job 37:22. The idea here is, that people could not steadfastly behold that bright light. It was so dazzling and so overpowering that they could not gaze on it intently. The coming of such a Being strayed in so much grandeur, and clothed in such a light, was fitted to overcome the human powers.
But the wind passeth, and cleanseth them - The wind passes along and makes them clear. The idea seems to be, that the wind appeared to sweep along over the clouds as the tempest was rising, and they seemed to open or disperse in one part of the heavens, and to reveal in the opening a glory so bright and dazzling that the eye could not rest upon it. That light or splendor made in the opening cloud was the symbol of God, approaching to wind up this great controversy, and to address Job and his friends in the sublime language which is found in the closing chapters of the book, The word rendered "cleanseth" (טהר ṭâhêr) means properly to shine, to be bright; and then to be pure or clean. Here the notion of shining or brightness is to be retained; and the idea is, that a wind appeared to pass along, removing the cloud which seemed to be a veil on the throne of God, and suffering the visible symbol of his majesty to be seen through the opening; see the notes at Job 26:9, "He holdeth back the face of his throne, and spreadeth his cloud upon it."
22
Job 37:22
晴朗的天气——页边注作“金”。希伯来词（זהב zâhâb）的本义是“金”，武加大译本、叙利亚译本以及大多数译本都如此翻译。七十士译本译作 νέψη χρυσαυγουντα nepsē chrusaugounta——“闪耀如金的云彩”。迦勒底译本作 אסתניא，即北风——玻瑞阿斯（Boreas）。许多解经家曾力图证明北方地区出产黄金（见 Schultens, in loc.）；而且，若假定这里确实指黄金，要确立这一事实以印证此处的说法，并不困难。但很难明白，以利户为何在此要提及出产黄金之地，或这样的提及与那临近之风暴的描述、与已在裂开之云上看见的光有何关联。在我看来，这里的观念很可能完全不同：以利户的意思是说，北方的天空中出现了一道明亮耀眼的光，如同擦亮的黄金，那正是临近之神的恰当表号。这一观念在七十士译本中已有暗示，但解经家们似乎未曾想到。其景象是：天空因风暴而昏暗，闪电闪耀，雷声滚滚，随后风似乎扫开北方的云层，在裂开处显出一道如擦亮黄金般明亮耀眼的光辉，预示神的临近。这个词从未有过“晴朗天气”的意思。Grotius 所引的一位古希腊悲剧家说到金色的空气——χρυσωπός αἰθήρ chrusōpos aithēr.。Varro 也用了类似的表达——aurescit aer——“空气变成金色的”。Thomson 在他的《Seasons》中也是如此：
But yonder comes the powerful king of day
Rejoicing in the east. The lessening cloud.
The kindling azure, and the mountain's brow,
Illumed with fluid gold, his near approach
Betoken glad.
Summer
出于北方——意思是，临近之神的表号出现在那一方位，或者说，人们看见神从北方临近。可以说明这一点的是：在古人中间，北方地区被视为诸神的居所，而北方的群山则被认为是他们惯常聚集之处。关于这方面的证据及其原因，见 Isaiah 14:13 的注释。以利户如今看见神正从那一方位临近，便把同伴们的注意力引向他降临的表号。正是这景象使他的心中充满惊惶，也使他的言辞如此断续而不连贯。他在极大惊恐之中把他们的注意力引向这些表号之后，便仓促结束了他的话，而神随即显现，来终结这场争辩。
在神那里有可怕的威严——这不是一项对神的一般性宣告，而是描述他当时显现的情形。这是一个被他可畏的威严所震撼之人所说的话，因为他看见神同在的光辉显在风暴之上。
英文原文
Fair weather - Margin, "gold," The Hebrew word (זהב zâhâb) properly means "gold," and is so rendered by the Vulgate, the Syriac, and by most versions. The Septuagint renders it, νέψη χρυσαυγουντα nepsē chrusaugounta, "clouds shining like gold." The Chaldee, אסתניא, the north wind, Boreas. Many expositors have endeavored to show that gold was found in the northern regions (see Schultens, in loc.); and it is not difficult so to establish that fact as to be a confirmation of what is here said, on the supposition that it refers literally to gold. But it is difficult to see why Elihu should here make a reference to the source where gold was found, or how such a reference should be connected with the description of the approaching tempest, and the light which was already seen on the opening clouds. It seems probable to me that the idea is wholly different and that Elihu means to say that a bright, dazzling light was seen in the northern sky like burnished gold, which was a fit symbol of the approaching Deity. This idea is hinted at in the Septuagint, but it has not seemed to occur to expositors. The image is that of the heavens darkened with the tempest, the lightnings playing, the thunder rolling, and then the wind seeming to brush away the clouds in the north, and disclosing in the opening a bright, dazzling appearance like burnished gold, that bespoke the approach of God. The word is never used in the sense of "fair weather." An ancient Greek tragedian, mentioned by Grotius, speaks of golden air - χρυσωπός αἰθήρ chrusōpos aithēr. Varro also uses a similar expression - aurescit aer, "the air becomes like gold." So Thomson, in his Seasons:
But yonder comes the powerful king of day
Rejoicing in the east. The lessening cloud.
The kindling azure, and the mountain's brow,
Illumed with fluid gold, his near approach
Betoken glad.
Summer
Out of the north - That is, the symbol of the approaching Deity appears in that quarter, or God was seen to approach from the north. It may serve to explain this, to remark that among the ancients the northern regions were regarded as the residence of the gods, and that on the mountains in the north it was supposed they were accustomed to assemble. In proof of this, and for the reasons of it, see the notes at Isaiah 14:13. From that region Elihu sees God now approaching, and directs the attention of his companions to the symbols of his advent. It is this which fills his mind with so much consternation, and which renders his discourse so broken and disconnected. Having, in a manner evincing great alarm, directed their attention to these symbols, he concludes what he has to say in a hurried manner, and God appears, to close the controversy.
With God is terrible majesty - This is not a declaration asserting this of God in general, but as he then appeared. It is the language of one who was overwhelmed with his awful majesty, as the brightness of his presence was seen on the tempest.
23
Job 37:23
“论到全能者，我们不能测度”——见 Job 11:7-9 的注释。这见解与以利户所说的一切相合，也确实是他特别要力陈的。但在这里它有特殊的分量，因为此刻神正显为在可见的荣耀中临近，被云彩和风暴环绕，坐在光亮如精金的宝座上——这样的一位神，以利户说，是人无法测透的。他的威严势不可当。若删去我们的译者所添入、以斜体印出的那些字，这段经文就有力得多、庄严得多，也与原文相符得多。那时它将是：
全能者！——我们不能测透他！
大有权能，大有公平，大有公义！
这样，它所表达的，是那看见神在风暴的崇高景象中临近之人心中的震撼情绪、敬畏与惊惧。
“他大有能力”——他在权能上卓越，或者说，他的权能浩大而不可测度。
“有公平”——即指公义。
“和大义”——希伯来文作“盛丰的义”。意思是说，公义在他里面满溢丰盛；他的品格全然公义，或者说，这一特质在他里面丰盛盈溢。
“必不苛待人”——或作：他必不欺压，必不压碎。他“确实”使人受苦——这是事实；但其观念是：其中没有苛刻，没有欺压。他不会仅为使人受苦而这样行，也不会在人不应受时这样行。有些抄本在此处的读法有异，意思成了“他必不回应”；就是说，他必不为自己所作的给出任何交代。这改动只涉及元音点，但上述解释是通行的解释，也与上下文十分相合。
英文原文
Touching the Almighty, we cannot find him out - See the notes at Job 11:7-9. This sentiment accords with all that Elihu had said, and indeed is what he designed particularly to enforce. But it has a special emphasis here, where God is seen approaching in visible splendor, encompassed with clouds and tempests, and seated on a throne of burnished gold. Such a God, Elihu says, it was impossible to comprehend. His majesty was overwhelming, The passage is much more impressive and solemn, and accords much better with the original, by omitting the words which our translators have introduced and printed in italics. It would then be,
The Almighty! - We cannot find him out!
Great in power, and in justice, and in righteouness!
Thus, it expresses the overwhelming emotion, the awe, the alarm produced on the mind of one who saw God approaching in the sublimity of the storm.
He is excellent in power - He excels, or is vast and incomprehensible in power.
And in judgment - That is, in justice.
And in plenty of justice - Hebrew, "in multitude of righteousness." The meaning is, that there was an overflowing fulness of righteousness; his character was entirely righteous, or that trait abounded in him.
He will not afflict - Or, he will not oppress, he will not crush. It was true that he "did afflict" people, but the idea is, that there was not harshness or oppression in it. He would not do it for the mere sake of producing affliction, or when it was not deserved. Some manuscipts vary the reading here so as to mean "he will not answer;" that is, he will not give any account of what he does. The change has relation only to the points, but the above is the usual interpretation, and accords well with the connection.
24
Job 37:24
所以人敬畏他 - 人有理由敬畏他，有理由以恭敬待他。
凡自以为心中有智慧的人、他都不看顾 - 他推行自己的计划，定意并执行自己的谋略。他不倚赖人的建议，也不听从人的劝告。他的筹算本于自己、独立不倚，因此人应当以深深的崇敬看待他。这就是以利户所要讲的一切的总意——神是本于自己、独立不倚的；他在自己的治理中不求问人的谋略；他的计划伟大、荣耀、难测；因此人应当以深深的降服和敬拜在他面前俯伏。可以推定，他在一切所行的事上都是智慧良善的；对于这样一位独立自主的全能君王，人应当把自己的悟性和心都降服于他。以利户阐明并强调了这个意思之后，被那临近之神可畏的征象所慑，就静默不言；于是神被引入，来结束这场争论。
英文原文
Men do therefore fear him - There is reason why they should fear him, or why they should treat him with reverence.
He respecteth not any that are wise of heart - He pursues his own plans, and forms and executes his own counsels. He is not dependent upon the suggestions of people, and does not listen to their advice. In his schemes he is original and independent, and people should therefore regard him with profound veneration. This is the sum of all that Elihu had to say - that God was original and independent; that he did not ask counsel of people in his dealings; that he was great, and glorious, and inscrutable in his plans; and that people therefore should bow before him with profound submission and adoration. It was to be presumed that he was wise and good in all that he did, and to this independent and almighty Sovereign man ought to submit his understanding and his heart. Having illustrated and enforced this sentiment, Elihu, overwhelmed with the awful symbols of the approaching Deity, is silent, and God is introduced to close the controversy.
因此 - 即在雷暴眼前，因为以利户正在描述的正是雷暴。这段描述始于 Job 36:29，延续到 Job 37:5，本不应当被分章的划分所隔断。以利户看见一场暴风雨正在兴起。乌云聚集，闪电划过，雷声隆隆，他因意识到神的临在而肃然生畏。再没有哪里能找到比这更生动、更感人的雷暴描述了；参较 Herder 的《论希伯来诗歌》（Hebrew Poetry），Marsh 译，Burlington，1833年版，第一卷第85页及以下。
我心战兢 - 因惧怕而战兢。他指的是因惊恐而产生的心悸或心脏搏动的加剧。
被掀动离开本处 - 即因剧烈的心悸。心似乎离开了它平静安歇之所，因惊吓而几乎要迸出。以利户在此所描述的、恐惧之下心脏搏动的加剧，是人人都经历过的。这种搏动加剧的"原因"据认为是这样的：恐惧的直接作用，是在遍布全身的神经系统的末梢上。第一个效应是阻止血液流向四肢，把它赶回心脏，从而产生苍白。这样被赶回心脏的血液使心脏的搏动加剧，以推动血液通过肺和动脉；这样就同时造成心脏负担的加重、肺脏的急速动作，当然也造成恐惧中所见的呼吸急促与心悸。参见 Scheuchzer 的《Physica Sacra》，"in loc."（论本处）。莎士比亚（Shakespeare）在《麦克白》（Macbeth）中用了与此处相类似的表达：
"我为何要向那暗示屈服，
它可怕的形像使我的毛发直立，
使我安定的心撞击我的肋骨，
违反了自然的常理。"