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Job 2:1-8.
英文原文
Job 2:1-8.
SATAN FURTHER TEMPTS JOB.
1. a day--appointed for the angels giving an account of their ministry to God. The words "to present himself before the Lord" occur here, though not in
Job 1:6,
as Satan has now a special report to make as to Job.
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3. 正直（integrity）——原文作“完全”；故“完全”（perfect）是同一希伯来字的另一形式，见伯11:7。
激动……攻击（movedst . . . against）——参撒上26:19；试将代上21:1与撒下24:1比较。
英文原文
3. integrity--literally, "completeness"; so "perfect," another form of the same Hebrew word,
Job 11:7.
movedst . . . against--So
1Sa 26:19;
compare
1Ch 21:1 with 2Sa 24:1.
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4. 以皮代皮（Skin for skin）——一句谚语。当补上：“他会舍弃”。“皮”是任何外在之物的比喻。没有什么外在之物是宝贵到一个地步、人会不肯以之换取另一外在之物的；“但是”（不是“是的”）“生命”这内在之物却无可替代；人肯为它牺牲一切别的东西。撒但尖刻地讥讽人的利己主义，说约伯之所以能承受财产与儿女的损失，是因为这些不过是外在、可交换之物；但你若摸他的骨和肉，他就会为保命而舍弃一切，连信仰也不例外。“皮”与“生命”正相对照[翁布雷特（UMBREIT）]。殉道者证明撒但的讥讽是虚假的。罗森米勒（ROSENMULLER）的解释则较逊：人甘愿以别人的皮（性命）换自己的皮（性命）。故约伯在自己未受损伤时，可以安然忍受儿女等物的丧失；但一摸着他本人，他就会弃绝神。如此，头一个“皮”指别人的皮，即身体；第二个“皮”指自己的，如出21:28。
英文原文
4. Skin for skin--a proverb. Supply, "He will give." The "skin" is figurative for any outward good. Nothing outward is so dear that a man will not exchange it for some other outward good; "but" (not "yea") "life," the inward good, cannot be replaced; a man will sacrifice everything else for its sake. Satan sneers bitterly at man's egotism and says that Job bears the loss of property and children because these are mere outward and exchangeable goods, but he will give up all things, even his religion, in order to save his life, if you touch his bones and flesh. "Skin" and "life" are in antithesis [UMBREIT]. The martyrs prove Satan's sneer false. ROSENMULLER explains it not so well. A man willingly gives up another's skin (life) for his own skin (life). So Job might bear the loss of his children, &c., with equanimity, so long as he remained unhurt himself; but when touched in his own person, he would renounce God. Thus the first "skin" means the other's skin, that is, body; the second "skin," one's own, as in
Ex 21:28.
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6. 只要存留（but save）——更当译作：“只要留他的性命。”撒但显出他施苦的巧计，也表明他深知人的身体能承受多少而不至伤及性命。
英文原文
6. but save--rather, "only spare his life." Satan shows his ingenuity in inflicting pain, and also his knowledge of what man's body can bear without vital injury.
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7. 毒疮（sore boils）——恶性的疮；更当译作（因希伯来文是单数）“焚烧之疮”。约伯全身被一处普遍的炎症所覆盖。用瓦片（伯2:8）与此看法相符。那是称为黑色（以区别于白色）的麻风，或象皮病（elephantiasis），因脚肿如象脚。阿拉伯文 judham（申28:35），那里的“毒疮”更当是黑色焚烧之疮（赛1:6）。
英文原文
7. sore boils--malignant boils; rather, as it is singular in the Hebrew, a "burning sore." Job was covered with one universal inflammation. The use of the potsherd
[Job 2:8]
agrees with this view. It was that form of leprosy called black (to distinguish it from the white), or elephantiasis, because the feet swell like those of the elephant. The Arabic judham
(De 28:35),
where "sore botch" is rather the black burning boil
(Isa 1:6).
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8. 瓦片（a potsherd）——不是破陶器的一片，而是特制的刮痒器具（希伯来文字根是“刮”）；疮太可憎，不能用手摸。“坐在灰中”表明极深的哀悼（拿3:6）；也表明谦卑，仿佛哀悼者不过是尘土与灰烬；亚伯拉罕也是如此（创18:27）。
英文原文
8. a potsherd--not a piece of a broken earthen vessel, but an instrument made for scratching (the root of the Hebrew word is "scratch"); the sore was too disgusting to touch. "To sit in the ashes" marks the deepest mourning
(Jon 3:6);
also humility, as if the mourner were nothing but dust and ashes; so Abraham
(Ge 18:27).
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Job 2:9-13.
伯2:9-13。
约伯责备他的妻子
9. 咒诅神（curse God）——更当译作“弃绝”神。（参伯1:5注释）[翁布雷特（UMBREIT）]。然而异教徒在带着祭物向他们的神祷告却不得允时，惯于责备并咒诅他们的神。
死了吧（and die）——即向神告别而后死去。因从信仰中，无论今世或来世，都得不着什么益处；至少今世如此[吉尔（GILL）]；没有什么比看见敬虔人在试炼中不发怒更叫不敬虔之人发怒的了。
英文原文
Job 2:9-13.
JOB REPROVES HIS WIFE.
9. curse God--rather, "renounce" God. (See on
Job 1:5)
[UMBREIT]. However, it was usual among the heathens, when disappointed in their prayers accompanied with offerings to their gods, to reproach and curse them.
and die--that is, take thy farewell of God and so die. For no good is to be got out of religion, either here or hereafter; or, at least, not in this life [GILL]; Nothing makes the ungodly so angry as to see the godly under trial not angry.
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10. 愚昧的妇人（the foolish women）——在圣经中，罪与愚妄是相连的（撒上25:25；撒下13:13；诗14:1）。
受祸（receive evil）——甘心忍受（哀3:39）。
英文原文
10. the foolish women--Sin and folly are allied in Scripture
(1Sa 25:25; 2Sa 13:13; Ps 14:1).
receive evil--bear willingly
(La 3:39).
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11. 以利法（Eliphaz）——罗林森（RAWLINSON）认为“约伯三位朋友的名字代表迦勒底时代，约主前700年”的看法，不能成立。以利法是以东人的名字，是以扫的长子（创36:4）；以利法之子提幔（Teman）（创36:15）被称为“族长”。优西比乌（EUSEBIUS）把提幔置于阿拉伯石地（Arabia-Petraea）（但参伯6:19注释）。提幔意为“在右手”；即南方，也就是以东的一部分；以东的京城（摩1:12）。希伯来地理学者面向东方，不像我们面向北方；故“右手”指南方。提幔人以智慧闻名（耶49:7）。巴录（BARUCH）称他们为“寓言的作者”（即蕴含观察结果的箴言）与“考究明白的人”。
书亚人比勒达（Bildad the Shuhite）——书亚（Shuah，“坑”），亚伯拉罕与基土拉之子（创25:2）。托勒密（PTOLEMY）提到阿拉伯大沙漠巴大尼亚（Batanea）以东的 Syccea 地区。
拿玛人琐法（Zophar the Naamathite）——不是犹大的拿玛（书15:41），那里太远；而是阿拉伯大沙漠中某一地区。弗雷特利乌斯（FRETELIUS）说乌斯有一处 Naamath。
英文原文
11. Eliphaz--The view of RAWLINSON that "the names of Job's three friends represent the Chaldean times, about 700 B.C.," cannot be accepted. Eliphaz is an Idumean name, Esau's oldest son
(Ge 36:4);
and Teman, son of Eliphaz
(Ge 36:15),
called "duke." EUSEBIUS places Teman in Arabia-Petræa (but see on
Job 6:19).
Teman means "at the right hand"; and then the south, namely, part of Idumea; capital of Edom
(Am 1:12).
Hebrew geographers faced the east, not the north as we do; hence with them "the right hand" was the south. Temanites were famed for wisdom
(Jer 49:7).
BARUCH mentions them as "authors of fables" (namely, proverbs embodying the results of observation), and "searchers out of understanding."
Bildad the Shuhite--Shuah ("a pit"), son of Abraham and Keturah
(Ge 25:2).
PTOLEMY mentions the region Syccea, in Arabia-Deserta, east of Batanea.
Zophar the Naamathite--not of the Naamans in Judah
(Jos 15:41),
which was too distant; but some region in Arabia-Deserta. FRETELIUS says there was a Naamath in Uz.
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12. 望天（toward heaven）——他们猛力向上撒灰，使灰落在头上遮盖他们——这是最深的哀悼（书7:6；徒22:23）。
英文原文
12. toward heaven--They threw ashes violently upwards, that they might fall on their heads and cover them--the deepest mourning
(Jos 7:6; Ac 22:23).
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13. seven days . . . nights——他们并非始终维持同一姿态、且未进食等达此全期,而是在这大部分时间中日以继夜如此。坐在地上标志着哀悼
(La 2:10)。
七日乃其通常长度
(Ge 50:10; 1Sa 31:13)。
这缄默或因对约伯心中渐生疑虑所致;但主要原因在于:只有寻常的悲伤才会借言语宣泄,非凡的悲伤则沉重得无法言传。
英文原文
13. seven days . . . nights--They did not remain in the same posture and without food, &c., all this time, but for most of this period daily and nightly. Sitting on the earth marked mourning
(La 2:10).
Seven days was the usual length of it
(Ge 50:10; 1Sa 31:13).
This silence may have been due to a rising suspicion of evil in Job; but chiefly because it is only ordinary griefs that find vent in language; extraordinary griefs are too great for utterance.
伯2:1-8。
撒但进一步试探约伯
1. 有一天（a day）——为众天使向神禀报其职事所定的日子。“侍立在耶和华面前”一语在此出现，而在伯1:6中并未出现，因为撒但如今要专就约伯一事作出特别的报告。