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英文原文
THE POEM OR DEBATE ITSELF
(Job 3:2-42:6).
FIRST SERIES IN IT
(Job 3:1-14:22).
JOB FIRST
(Job 3:1-26).
Job 3:1-19.
JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH.
1. opened his mouth--The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity
(Ps 78:2).
He formally began.
cursed his day--the strict Hebrew word for "cursing:" not the same as in
Job 1:5.
Job cursed his birthday, but not his God.
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2. 说话（spake）——希伯来文作“回答”，即并非对先前任何实际的问题作出回应，而是对案件中所隐含的问题作出回应。他的爆发格外狂放大胆（耶20:14）。愿死以求脱离罪，是恩典的记号；愿死以求逃避患难，是败坏的记号。如此不愿活着的人，原不配受死。但他的试炼比我们更大，所得的亮光比我们更少。
英文原文
2. spake--Hebrew, "answered," that is, not to any actual question that preceded, but to the question virtually involved in the case. His outburst is singularly wild and bold
(Jer 20:14).
To desire to die so as to be free from sin is a mark of grace; to desire to die so as to escape troubles is a mark of corruption. He was ill-fitted to die who was so unwilling to live. But his trials were greater, and his light less, than ours.
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3. 那夜说*（the night in which*）——更当译作“那夜所说”。斜体字在希伯来文*原文中并无。黑夜被拟人化，诗意地被描绘为能说话。伯3:7与诗19:2也是如此。在东方，生男孩是喜事；生女孩往往不然。
英文原文
3. the night in which--rather "the night which said." The words in italics are not in the Hebrew. Night is personified and poetically made to speak. So in
Job 3:7,
and in
Ps 19:2.
The birth of a male in the East is a matter of joy; often not so of a female.
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4. 愿神不寻找它（let not God regard it）——更诗意地译作：“去搜寻它。”“愿神不从祂光明的宝座上俯就，把它从黑暗的藏匿处扶起来。”伯3:3对那日的咒诅，在伯3:4、5加以扩展；对那夜的咒诅，则在伯3:6-10加以扩展。
英文原文
4. let not God regard it--rather, more poetically, "seek it out." "Let not God stoop from His bright throne to raise it up from its dark hiding-place." The curse on the day in
Job 3:3,
is amplified in
Job 3:4, 5;
that on the night, in
Job 3:6-10.
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5. 愿……死荫（Let . . . the shadow of death）——（“最深的幽暗”，赛9:2）。
玷污它（stain it）——这是该动词较后期的含义[格塞纽斯（GESENIUS）]；更佳的是古老而更富诗意的意思：“愿黑暗（太初混沌之夜）恢复其对光的权柄（创1:2），宣称那一日归它所有。”
密云（a cloud）——指集合起来的一大团黑云。
日间的昏暗惊吓它（the blackness of the day terrify it）——原文作“昏暗之物”；任何使白昼变暗的[格塞纽斯（GESENIUS）]。希伯来文的动词表达突然的惊吓。愿那一日被自己的黑暗突然惊吓。翁布雷特（UMBREIT）解释为“使白昼变暗的魔法咒语”，作为前几句的高潮；伯3:8同样论到“咒诅日子的人”。但前一种看法更简单。另有人认为指有毒的 simoom 热风。
英文原文
5. Let . . . the shadow of death--("deepest darkness,"
Isa 9:2).
stain it--This is a later sense of the verb [GESENIUS]; better the old and more poetic idea, "Let darkness (the ancient night of chaotic gloom) resume its rights over light
(Ge 1:2),
and claim that day as its own."
a cloud--collectively, a gathered mass of dark clouds.
the blackness of the day terrify it--literally, "the obscurations"; whatever darkens the day [GESENIUS]. The verb in Hebrew expresses sudden terrifying. May it be suddenly affrighted at its own darkness. UMBREIT explains it as "magical incantations that darken the day," forming the climax to the previous clauses;
Job 3:8
speaks of "cursers of the day" similarly. But the former view is simpler. Others refer it to the poisonous simoom wind.
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6. 把它抓住（seize upon it）——当作猎物抓住，即彻底消解它。
与年岁的日子相连（joined unto the days of the year）——更当以诗意拟人化译作：“愿它不在那构成年岁循环的昼夜与月份的循环中欢乐。”
英文原文
6. seize upon it--as its prey, that is, utterly dissolve it.
joined unto the days of the year--rather, by poetic personification, "Let it not rejoice in the circle of days and nights and months, which form the circle of years."
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7. 孤寂（solitary）——更当译作“不结果实”。“愿它不曾生我。”
英文原文
7. solitary--rather, "unfruitful." "Would that it had not given birth to me."
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8. 那……咒诅日子的人（them . . . curse the day）——若本节后半句“哀悼”的译法正确，则这些话指为死者受雇的哀悼者（耶9:17）。但“哀悼”的希伯来文在别处总是指一种动物，无论是鳄鱼还是某种巨蛇（赛27:1），即“鳄鱼”（leviathan）所指的。故此，“咒诅日子的人”一语指术士，人们相信他们能以咒语使某一日成为不吉之日。（如巴兰，民22:5）。这与翁布雷特（UMBREIT）的看法（伯3:7）相符；或指埃塞俄比亚人与阿特兰特人（Atlantes），他们“常在日头升起时咒诅它，因它烧灼了他们和他们的地”[希罗多德（HERODOTUS）]。行邪术的人自称能随意驱使或唤起野兽，正如我们今日印度的弄蛇者（诗58:5）。约伯并未说他们真有他们所自称的能力；而是假设他们有，愿他们咒诅那日。舒滕斯（SCHUTTENS）补字译作：愿那什么都敢的人，称那日（即那日）为唤起鳄鱼者，即唤起一大群灾祸者。
英文原文
8. them . . . curse the day--If "mourning" be the right rendering in the latter clause of this verse, these words refer to the hired mourners of the dead
(Jer 9:17).
But the Hebrew for "mourning" elsewhere always denotes an animal, whether it be the crocodile or some huge serpent
(Isa 27:1),
such as is meant by "leviathan." Therefore, the expression, "cursers of day," refers to magicians, who were believed to be able by charms to make a day one of evil omen. (So Balaam,
Nu 22:5).
This accords with UMBREIT'S view
(Job 3:7);
or to the Ethiopians and Atlantes, who "used to curse the sun at his rising for burning up them and their country" [HERODOTUS]. Necromancers claimed power to control or rouse wild beasts at will, as do the Indian serpent-charmers of our day
(Ps 58:5).
Job does not say they had the power they claimed; but, supposing they had, may they curse the day. SCHUTTENS renders it by supplying words as follows:--Let those that are ready for anything, call it (the day) the raiser up of leviathan, that is, of a host of evils.
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9. 黎明的亮光（dawning of the day）——原文作“清晨的眼睫毛”。阿拉伯诗人称太阳为白昼之眼。因此，日出前破晓的初光，便是清晨睁开的眼皮或睫毛。
英文原文
9. dawning of the day--literally, "eyelashes of morning." The Arab poets call the sun the eye of day. His early rays, therefore, breaking forth before sunrise, are the opening eyelids or eyelashes of morning.
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12. 膝盖为何迎着我？（Why did the knees prevent me?）——古英语意为“预先满足我的需要”。指父亲对新生儿郑重的认领：父亲惯常把孩子放在自己膝上，作为自己所当抚养的亲生之子（创30:3；50:23；赛66:12）。
英文原文
12. Why did the knees prevent me?--Old English for "anticipate my wants." The reference is to the solemn recognition of a new-born child by the father, who used to place it on his knees as his own, whom he was bound to rear
(Ge 30:3; 50:23; Isa 66:12).
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13. lain . . . quiet . . . slept——一层层递进。我不仅会躺卧,且会安息;不仅安息,且会沉睡。圣经中死亡被称为“睡”
(Ps 13:3);
新约中尤为如此,因复活的觉醒在那里更为清晰地显明
(1Co 15:51; 1Th 4:14; 5:10)。
英文原文
13. lain . . . quiet . . . slept--a gradation. I should not only have lain, but been quiet, and not only been quiet, but slept. Death in Scripture is called "sleep"
(Ps 13:3);
especially in the New Testament, where the resurrection-awakening is more clearly set forth
(1Co 15:51; 1Th 4:14; 5:10).
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14. With kings . . . which built desolate places for themselves——即那些为自己建造、结果却成为(不是宫殿,而是)废墟的人!约伯曾为一方的大首领,如今他的受伤之灵厌倦了几俗伟人之间你争我夺追逐宏图伟业的虚妄,他凝望那些如今成了荒凉废墟的诸王宫殿。他将死中的安息视为那些堆砌会朽坏财宝而厌烦的世上伟人最可羡的结局,这体现了从抑郁乌云中迸发出来的讽刺[UMBREIT]。“为自己”标志着他们的自私。MICHAELIS 软弱地将之解释为陵墓,如仍可见于以东彼得拉废墟中那些宏大有奇观的陵墓。
英文原文
14. With kings . . . which built desolate places for themselves--who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of Job, once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the repose of death the most desirable end of the great ones of earth, wearied with heaping up perishable treasures, marks the irony that breaks out from the black clouds of melancholy [UMBREIT]. The "for themselves" marks their selfishness. MICHAELIS explains it weakly of mausoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea.
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15. filled their houses with silver——有人以此指古人常与死者同埋的财宝。但见
Job 3:26。
英文原文
15. filled their houses with silver--Some take this to refer to the treasures which the ancients used to bury with their dead. But see
Job 3:26.
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16. untimely birth——见
(Ps 58:8);
胜过那不得安宁的守财奴之生命\n (Ec 6:3-5)。
英文原文
16. untimely birth--
(Ps 58:8);
preferable to the life of the restless miser
(Ec 6:3-5).
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17. the wicked——原义为“那些永远不得安息者”、“满腹贪欲者”\n (Isa 57:20, 21)。
the weary——字面作“那些力气被耗尽者”\n (Re 14:13)。
英文原文
17. the wicked--the original meaning, "those ever restless," "full of desires"
(Isa 57:20, 21).
the weary--literally, "those whose strength is wearied out"
(Re 14:13).
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18. There the prisoners rest——脱离他们的锁链。
英文原文
18. There the prisoners rest--from their chains.
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19. servant——奴仆在那里得了释放,脱离奴役。
英文原文
19. servant--The slave is there manumitted from slavery.
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Job 3:20-26.
Job 3:20-26.
他因苦恼而抱怨生命
20. Wherefore giveth he light——即神;敬畏地常被省略\n (Job 24:23; Ec 9:9)。
光,即生命。喜乐的光不合乎哀伤者。坟墓与他们心情最为协调。
英文原文
Job 3:20-26.
HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH.
20. Wherefore giveth he light--namely, God; often omitted reverentially
(Job 24:23; Ec 9:9).
Light, that is, life. The joyful light ill suits the mourners. The grave is most in unison with their feelings.
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23. whose way is hid——约伯的画像取自一个迷路的流浪者,他被圈住,无路可逃\n (Ho 2:6; La 3:7, 9)。
英文原文
23. whose way is hid--The picture of Job is drawn from a wanderer who has lost his way, and who is hedged in, so as to have no exit of escape
(Ho 2:6; La 3:7, 9).
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24. my sighing cometh before I eat——即拦阻我进食[UMBREIT];或,约伯既知进食的努力会诱发疾病,他在吃饭前必叹息[ROSENMULLER];或,叹息代替了美食\n (Ps 42:3)
[GOOD]。但第一种解释最合文本。
my roarings are poured out like the waters——喻象取自水流奔腾之声。
英文原文
24. my sighing cometh before I eat--that is, prevents my eating [UMBREIT]; or, conscious that the effort to eat brought on the disease, Job must sigh before eating [ROSENMULLER]; or, sighing takes the place of good
(Ps 42:3)
[GOOD]. But the first explanation accords best with the text.
my roarings are poured out like the waters--an image from the rushing sound of water streaming.
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25. the thing which I . . . feared is come upon me——在他试炼之初,当他听见失去一样福气时,便怕失去另一样;当他听见失去那一样时,又怕失去第三样。
that which I was afraid of is come unto me——即他的朋友们以他为伪君子的恶评——因他所受的试炼。
英文原文
25. the thing which I . . . feared is come upon me--In the beginning of his trials, when he heard of the loss of one blessing, he feared the loss of another; and when he heard of the loss of that, he feared the loss of a third.
that which I was afraid of is come unto me--namely, the ill opinion of his friends, as though he were a hypocrite on account of his trials.
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26. I was not in safety . . . yet trouble came——不是指他先前的状态,而是指他苦难的开始。从那时起我就不得安宁,忧愁无有间断。“又”(不是“然而”)一个新的灾祸要来,即我的朋友们怀疑我是伪君子。这就为整个随后的辩论奠定了起点。
英文原文
26. I was not in safety . . . yet trouble came--referring, not to his former state, but to the beginning of his troubles. From that time I had no rest, there was no intermission of sorrows. "And" (not, "yet") a fresh trouble is coming, namely, my friends' suspicion of my being a hypocrite. This gives the starting-point to the whole ensuing controversy.
本诗或辩论正文
（伯3:2-42:6）。
其中的第一轮
（伯3:1-14:22）。
约伯首先发言
（伯3:1-26）。
伯3:1-19。
约伯咒诅自己出生的日子，并愿自己死去
1. 开了口（opened his mouth）——东方人言谈稀少，开口便要言简意赅；故此用语表明深思熟虑与郑重其事（诗78:2）。他正式开始发言。
咒诅了他的日子（cursed his day）——这里用的是严格的希伯来“咒诅”之字，与伯1:5所用的不同。约伯咒诅的是自己的生日，并不是他的神。