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英文原文
THIRD SERIES.
Job 22:1-30.
AS BEFORE, ELIPHAZ BEGINS.
1. Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves
(Ps 16:2; Lu 17:10; Ac 17:25; 1Ch 29:14).
So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
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2. 如那有智慧的人（as he that is wise）——更当译作：是的，那敬虔人益于自己。故此“聪明”或“智慧”——即敬虔（但12:3、10；诗14:2）[米凯利斯（MICHAELIS）]。
英文原文
2. as he that is wise--rather, yea the pious man profiteth himself. So "understanding" or "wise"--pious
(Da 12:3, 10; Ps 14:2)
[MICHAELIS].
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3. 喜悦（pleasure）——即幸福的加添；神以人的义为喜乐（诗45:7），但祂的幸福并不依赖人的品格。
英文原文
3. pleasure--accession of happiness; God has pleasure in man's righteousness
(Ps 45:7),
but He is not dependent on man's character for His happiness.
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4. 加在你身上的刑罚，难道是出于对你的惧怕，为要解除你的武装吗？正如约伯所暗示的（参伯7:12注释；伯7:20；并伯10:17）。
岂能……与祂辩论？（will he enter . . . into judgment?）——约伯曾渴望此事（伯13:3、21）。他本该像诗143:2那样说才对。
英文原文
4. Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (see on
Job 7:12;
Job 7:20;
and
Job 10:17).
will he enter . . . into judgment?--Job had desired this
(Job 13:3, 21).
He ought rather to have spoken as in
Ps 143:2.
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5. 此前以利法只是暗示，如今他却单凭约伯受苦这一点，公然断言约伯有罪。
英文原文
5. Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.
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6. 以利法严苛地推论而指控约伯的罪行，都是他认为富人可能犯的。摩西律法（出22:26；申24:10）后来体现了约伯时代敬虔人对压迫债务人取当头一事的反感。此处的情形略有不同：约伯被指控在无正当索取权的情形下取了当头；第二句中，那当头（穷人白日当衣、夜间当被的外衣）是从那没有“换洗衣裳”（东方财富的常见组成部分）而是衣衫破旧——“赤身”的人手中夺去的（太25:36；雅2:15）；这在像约伯这样的富人身上是更为严重的罪。
英文原文
6. The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to be committed by a rich man. The Mosaic law
(Ex 22:26; De 24:10)
subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. Here the case is not quite the same; Job is charged with taking a pledge where he had no just claim to it; and in the second clause, that pledge (the outer garment which served the poor as a covering by day and a bed by night) is represented as taken from one who had not "changes of raiment" (a common constituent of wealth in the East), but was poorly clad--"naked"
(Mt 25:36; Jas 2:15);
a sin the more heinous in a rich man like Job.
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7. 在东方，对疲惫客旅的款待被视为首要的本分（赛21:14）。
英文原文
7. Hospitality to the weary traveller is regarded in the East as a primary duty
(Isa 21:14).
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8. 强有力的人（mighty）——希伯来文作“有手臂的人”（诗10:15；即指约伯）。
尊贵的人（honourable）——希伯来文作“杰出的”，或“因面貌而被悦纳的”（赛3:3；王下5:1）；即握有权柄之人。以利法重复他的指控（伯15:28；琐法也如此，伯20:19）：约伯是用暴力从穷人手中夺取房屋田地，如今却拒绝救济他们（伯22:7、9）[米凯利斯（MICHAELIS）]。
英文原文
8. mighty--Hebrew, "man of arm"
(Ps 10:15;
namely, Job).
honourable--Hebrew, "eminent, or, accepted for countenance"
(Isa 3:3; 2Ki 5:1);
that is, possessing authority. Eliphaz repeats his charge
(Job 15:28;
so Zophar,
Job 20:19),
that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief
(Job 22:7, 9)
[MICHAELIS].
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9. 空手（empty）——即他们的缺乏未得解救（创31:42）。摩西律法特别保护寡妇与孤儿（出22:22）；大人物违犯此事，是先知所控告的（赛1:17）。
膀臂（arms）——即人所倚靠的支撑、帮助（何7:15）。你抢夺了他们唯一的依靠。约伯在伯29:11-16中作出答复。
英文原文
9. empty--without their wants being relieved
(Ge 31:42).
The Mosaic law especially protected the widow and fatherless
(Ex 22:22);
the violation of it in their case by the great is a complaint of the prophets
(Isa 1:17).
arms--supports, helps, on which one leans
(Ho 7:15).
Thou hast robbed them of their only stay. Job replies in
Job 29:11-16.
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10. 网罗（snares）——暗指约伯的承认（伯19:6；参伯18:10；箴22:5）。
英文原文
10. snares--alluding to Job's admission
(Job 19:6;
compare
Job 18:10; Pr 22:5).
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11. 那（that）——使你。
丰盛（abundance）——即洪水。本书中洪水之险的意象比旧约其他书卷少（伯11:16；27:20）。
英文原文
11. that--so that thou.
abundance--floods. Danger by floods is a less frequent image in this book than in the rest of the Old Testament
(Job 11:16; 27:20).
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12. 以利法说这话，是要证明神能从祂的高处鉴察一切；他无端推断约伯否认此事，因为约伯否认恶人在此世受罚。
高处（height）——希伯来文作“星宿之首”；即“高耸”（伯11:8）。
英文原文
12. Eliphaz says this to prove that God can from His height behold all things; gratuitously inferring that Job denied it, because he denied that the wicked are punished here.
height--Hebrew, "head of the stars"; that is, "elevation"
(Job 11:8).
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13. 更宜译作:然而你说,神并不关注(“知道”)世事人情
(Ps 73:11)。
英文原文
13. Rather, And yet thou sayest, God does not concern Himself with ("know") human affairs
(Ps 73:11).
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14. in the circuit of heaven——只在那里,毫不参与世事。约伯被指控为持此享乐主义的见解
(La 3:44; Isa 29:15; 40:27; Jer 23:24; Eze 8:12; Ps 139:12)。
英文原文
14. in the circuit of heaven--only, not taking any part in earthly affairs. Job is alleged as holding this Epicurean sentiment
(La 3:44; Isa 29:15; 40:27; Jer 23:24; Eze 8:12; Ps 139:12).
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15. marked——更宜作:你坚持吗?即愿意追随(如希伯来文,
2Sa 22:22)。
若是如此,当心与他们同受其结局。
the old way——洪水以前世人之败坏之路\n (Ge 6:5)。
英文原文
15. marked--Rather, Dost thou keep to? that is, wish to follow (so Hebrew,
2Sa 22:22).
If so, beware of sharing their end.
the old way--the degenerate ways of the world before the flood
(Ge 6:5).
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16. cut down——更宜作“拴锁”,如
Job 16:8;
即被死亡所拘。
out of time——早夭、骤然\n (Job 15:32; Ec 7:17);
字面作“其根基被倾倒(成为)水流或洪水”。坚固的大地从他们脚下化为洪水\n (Ge 7:11)。
英文原文
16. cut down--rather, "fettered," as in
Job 16:8;
that is, arrested by death.
out of time--prematurely, suddenly
(Job 15:32; Ec 7:17);
literally, "whose foundation was poured out (so as to become) a stream or flood." The solid earth passed from beneath their feet into a flood
(Ge 7:11).
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17. 以利法故意采用约伯自己的话\n (Job 21:14, 15)。
do for them——他们以为自己能为自己作成一切。
英文原文
17. Eliphaz designedly uses Job's own words
(Job 21:14, 15).
do for them--They think they can do everything for themselves.
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18. “然而”你说(见\n Job 21:16
注释)是“他用美物充满他们的房屋”——“他们的美物不在他们手中”,而是来自神。
but the counsel . . . is——更宜作:“愿那计谋”等等。以利法讽刺地续引约伯的话\n (Job 21:16)。
然而,既发此不虔之言之后,你竟伪善地加上:“愿那计谋”等等。
英文原文
18. "Yet" you say (see on
Job 21:16)
that it is "He who filled their houses with good"--"their good is not in their hand," but comes from God.
but the counsel . . . is--rather, "may the counsel be," &c. Eliphaz sarcastically quotes in continuation Job's words
(Job 21:16).
Yet, after uttering this godless sentiment, thou dost hypocritically add, "May the counsel," &c.
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19. 虔敬者见洪水前罪人的近代追随者倾覆而快慰。当他们正否认神能对他们有益或有害之时,他们被他所剪除。以利法借此为自己和三友对约伯的作为辩护:不是对困苦者的讥诮,而是为神之作为得表白而喜乐\n (Ps 107:42; Re 15:3; 16:7; 19:1, 2)。
英文原文
19. Triumph of the pious at the fall of the recent followers of the antediluvian sinners. While in the act of denying that God can do them any good or harm, they are cut off by Him. Eliphaz hereby justifies himself and the friends for their conduct to Job: not derision of the wretched, but joy at the vindication of God's ways
(Ps 107:42; Re 15:3; 16:7; 19:1, 2).
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20. 虔敬者得胜之言。若保留“财物”,更宜如七十士译本译作:“他们的财物岂不是已被夺去,而……?”但希伯来文更宜作:“诚然我们的仇敌被砍伐了”[GESENIUS]。虔敬之种与不虔之种之间的对立,正如未堕落后得恢复的亚当与撒但(仇敌)之间的对立;这是本书的根基\n (Job 1:1-2:13; Ge 3:15)。
remnant——罪人所“剩下”的一切;重申自\n Job 20:26,
这使得 UMBREIT 所译的“荣耀”(旁记)、“卓越”较不可能。
fire——暗指约伯\n (Job 1:16; 15:34; 18:15)。
首提水之灭\n (Job 22:16);
此处为火之灭\n (2Pe 3:5-7)。
英文原文
20. The triumphant speech of the pious. If "substance" be retained, translate, rather as the Septuagint, "Has not their substance been taken away, and . . . ?" But the Hebrew is rather, "Truly our adversary is cut down" [GESENIUS]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book
(Job 1:1-2:13; Ge 3:15).
remnant--all that "is left" of the sinner; repeated from
Job 20:26,
which makes UMBREIT'S rendering "glory" (Margin), "excellency," less probable.
fire--alluding to Job
(Job 1:16; 15:34; 18:15).
First is mentioned destruction by water
(Job 22:16);
here, by fire
(2Pe 3:5-7).
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21. 以利法假定约伯尚未“认识”神;字面作“作神的伴侣”。要以亲密的信靠转向神。
and be——这样你就必:第二个命令式表达遵行第一个的结果\n (Ps 37:27)。
peace——对约伯而言指兴旺与复兴;对我们也有属灵的真实\n (Ro 5:1; Col 1:20)。
good——见\n (1Ti 4:8)。
英文原文
21. Eliphaz takes it for granted, Job is not yet "acquainted" with God; literally, "become a companion of God." Turn with familiar confidence to God.
and be--So thou shalt be: the second imperatively expresses the consequence of obeying the first
(Ps 37:27).
peace--prosperity and restoration to Job; true spiritually also to us
(Ro 5:1; Col 1:20).
good--
(1Ti 4:8).
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22. lay up——见\n (Ps 119:11)。
英文原文
22. lay up--
(Ps 119:11).
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23. Built up——重新建造,如一所修复的房屋。
thou shalt put away——更宜作:“你若除掉”[MICHAELIS]。
英文原文
23. Built up--anew, as a restored house.
thou shalt put away--rather, "If thou put away" [MICHAELIS].
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24. 更宜含\n Job 22:23
末句的条件:“你若视那闪烁的金属如尘土”;字面作“把它搁在尘土上”;即视它如所卧之尘土一般无足轻重。应句在\n Job 22:25,那时全能者必等等。神要取代你素来所信靠的财富。
gold——更宜作:“贵重或闪烁的金属”,与第二句的“(金)俄斐”[UMBREIT 与 MAURER]平行。
Ophir——源出希伯来文词“尘土”,即金沙。HEEREN 认为它是南方富国之总称,在非洲、印度、尤其是阿拉伯海岸(那里有港口 Aphar。阿曼的 El Ophir 城也曾是阿拉伯商业的中心)。马六甲的土著至今仍称其矿为Ophirs,甚奇。
stones of the brooks——你若让俄斐的金仍留在其本谷的溪石之间;即视之如石头等等一样无足轻重。金被山洪冲下,沉积于谷中的石沙之间。
英文原文
24. Rather, containing the protasis from the last clause of
Job 22:23,
"If thou regard the glittering metal as dust"; literally, "lay it on on the dust"; to regard it of as little value as the dust on which it lies. The apodosis is at
Job 22:25,
Then shall the Almighty be, &c. God will take the place of the wealth, in which thou didst formerly trust.
gold--rather, "precious" or "glittering metal," parallel to "(gold) of Ophir," in the second clause [UMBREIT and MAURER].
Ophir--derived from a Hebrew word "dust," namely, gold dust. HEEREN thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the center of Arabian commerce). It is curious that the natives of Malacca still call their mines Ophirs.
stones of the brooks--If thou dost let the gold of Ophir remain in its native valley among the stones of the brooks; that is, regard it as of little worth as the stones, &c. The gold was washed down by mountain torrents and lodged among the stones and sand of the valley.
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25. 应句。
Yea——更宜作:那时全能者必等等。
defence——更宜如同一希伯来文词在\n Job 22:24
所意(见\n Job 22:24)——你的贵金属;神要取代你的财富。
plenty of silver——更宜作:“并要代替你辛苦得来的银子宝物[GESENIUS]。优雅地暗示:寻得神比寻得隐藏的金属更不费力;至少对谦卑的寻求者如此\n (Job 28:12-28)。
但[MAURER]作“闪烁的银子”。
英文原文
25. Apodosis.
Yea--rather, Then shall the Almighty be, &c.
defence--rather, as the same Hebrew means in
Job 22:24 (see on
Job 22:24)
--Thy precious metals; God will be to thee in the place of riches.
plenty of silver--rather, "And shall be to thee in the place of laboriously-obtained treasures of silver" [GESENIUS]. Elegantly implying, it is less labor to find God than the hidden metals; at least to the humble seeker
(Job 28:12-28).
But [MAURER] "the shining silver."
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26. lift up . . . face等——重述琐法的话\n (Job 11:15)。
英文原文
26. lift up . . . face, &c.--repeated from Zophar
(Job 11:15).
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27.
(Isa 58:9, 14)。
pay thy vows——你在祷告蒙允之时向神所许的愿:神要垂听后者,给你机会还前者。
英文原文
27.
(Isa 58:9, 14).
pay thy vows--which thou hast promised to God in the event of thy prayers being heard: God will give thee occasion to pay the former, by hearing the latter.
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28. light——成功、亨通。
英文原文
28. light--success.
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29. 更宜作:当(你的道路;承接
Job 22:28)
暂时被降卑之时,你(不久便要再有机会欢然)说:高升(亨通又回到我身上)[MAURER]。
he——神。
humble——希伯来文作“眼目低微之人”。以利法暗示约伯在受苦中现今并非如此,故苦难仍在;他以此对比谦卑受苦所得的福
(Jas 4:6; 1Pe 5:5
可能引用本节)。因此我认为,第一句最好解作被“神阻挡骄傲的人”所引用:当(人)被降卑之时,你便要说(看哪,这就是)骄傲的果子。以利法借此为自己的判断辩护,将约伯的灾祸归咎于他的骄傲。“赐恩给谦卑的人”,则对应第二句。
英文原文
29. Rather, When (thy ways; from
Job 22:28)
are cast down (for a time), thou shalt (soon again have joyful cause to) say, There is lifting up (prosperity returns back to me) [MAURER].
he--God.
humble--Hebrew, "him that is of low eyes." Eliphaz implies that Job is not so now in his affliction; therefore it continues: with this he contrasts the blessed effect of being humble under it
(Jas 4:6; 1Pe 5:5
probably quote this passage). Therefore it is better, I think, to take the first clause as referred to by "God resisteth the proud." When (men) are cast down, thou shalt say (behold the effects of) pride. Eliphaz hereby justifies himself for attributing Job's calamities to his pride. "Giveth grace to the humble," answers to the second clause.
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30. island——即“居所”。但希伯来文表达的是否定
(1Sa 4:21);
译作:“这样,他(神)要搭救那本非无辜的人”,即一个像约伯自己一样,在归信时得救的人——但并非因为他像约伯素来对自己所断言的那样无辜,而是因为他谦卑自己
(Job 22:29);
这是对约伯直到末了仍含蓄的攻击。
and it——更宜作:“他(那先前并非无辜的人)必借你(归信后所得)手中的纯洁而得拯救”;即借你的代求(如
Ge 18:26,
云云)[MAURER]。其中的反讽极为明显:以利法不自觉地说出的话,恰与最终所发生的事完全吻合——他和另外两人,正是因神悦纳约伯为他们代求而“得拯救”
(Job 42:7, 8)。
英文原文
30. island--that is, "dwelling." But the Hebrew expresses the negative
(1Sa 4:21);
translate "Thus He (God) shall deliver him who was not guiltless," namely, one, who like Job himself on conversion shall be saved, but not because he was, as Job so constantly affirms of himself, guiltless, but because he humbles himself
(Job 22:29);
an oblique attack on Job, even to the last.
and it--Rather, "he (the one not heretofore guiltless) shall be delivered through the purity (acquired since conversion) of thy hands"; by thy intercession (as
Ge 18:26,
&c.). [MAURER]. The irony is strikingly exhibited in Eliphaz unconsciously uttering words which exactly answer to what happened at last: he and the other two were "delivered" by God accepting the intercession of Job for them
(Job 42:7, 8).
第三轮。
伯22:1-30。
如前一样，由以利法首先发言
1. 以利法指出：人的善不能加添神的幸福，人的恶也不能减少神的幸福；故神将兴盛赐予一些人，将灾祸降于另一些人，必不是为自己的益处；所赐的福与所降的祸，其缘由必在于人自身（诗16:2；路17:10；徒17:25；代上29:14）。
如此，约伯的灾祸必是因罪而起。以利法不去面对事实，反而试图证明事情不可能如此。