The Book of Job, in the Old Testament of the Bible, is a complex wisdom writing that uses a blend of prose and poetry in dramatic form to explore the perennial problem of innocent suffering and God's justice.这本书的工作，在旧约的圣经，是一项复杂的智慧，以书面形式使用混合的散文和诗歌在戏剧性的形式，探讨长期存在的问题的无辜者的痛苦和上帝的公义。 The principal figure of the book is Job, a pious Jew afflicted with disease and stripped of all his goods.主要的数字，这本书是就业，一种虔诚的犹太人遭受疾病和剥夺他的所有货物。 The free and imaginative transformations of the Job figure are literarily and intellectually comparable to Shakespeare's treatment of Hamlet and Goethe's use of Faust.免费的和富有想象力的转变，就业数字是literarily和智力媲美莎士比亚的治疗哈姆雷特和歌德的浮士德使用。 The identity of the author, usually dated 600 - 400 BC, is completely unknown.身份的作者，通常是过时的600 -4 00年，完全是未知之数。
Throughout the drama, Job asserts his innocence of wrong, thereby rejecting the traditional view that suffering is the result of sin.在整个戏剧，就业坚称自己是无辜的错误，从而拒绝传统认为的痛苦是由于单。 The humble and patient Job who bears his sufferings as proofs of piety, however, becomes the raging and insistent Job pressing relentlessly for divine vindication in the dialogue that forms the main part of the book (chaps. 3 - 31).该谦卑和耐心的工作，谁承担他的痛苦，作为证据的虔诚，然而，成为肆虐和坚持工作的迫切，坚持不懈地为神的平反，在对话形式的主要部分，这本书（第一章3 -3 1） 。 The argument is pursued through three cycles of speeches in which Job's three friends - Eliphaz, Bilbad, and Zophar - chide the hero and he, in answering them, challenges God.其论点是追求通过三个周期的发言，在其中工作的3个朋友-e liphaz， b ilbad， z ophar-骂的英雄和他，在回答他们，挑战上帝。 Job's final self defense and call upon the deity is answered by God's speech from a whirlwind in which Job is invited to trust in the divine omniscience and power.求职的最后自卫，并呼吁神回答了上帝的讲话从一个旋风式的在其中的工作是邀请信托在神的全能和力量。
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The unity of the book is debated.团结，这本书是辩论。 Many interpreters assign the prologue and epilogue to an earlier or later hand, and it is widely assumed that the poem on wisdom (chap. 28) and the speeches (chaps. 32 - 37) of a fourth friend (Elihu) inserted after the dialogues were added later, because they interrupt the flow of the argument.许多口译转让的序幕和尾声到一个较早或更高版本，另一方面，人们普遍假定该诗对智慧（章28 ）和发言（第一章32 -3 7）的第四个朋友（伊莱休）后插入对话加入后，因为他们打断流动的论点。
Norman K Gottwald诺曼k gottwald
Bibliography
参考书目
R Gordis, The
Book of God and Man (1965); LD Johnson, Out of the Whirlwind: The Major Message
of Job (1971); H Morris, Remarkable Record of Job (1988). r gordis
，这本书的上帝和人（ 1965年） ;劳工处约翰逊，出于旋风：主要讯息的就业（ 1971年） ; h莫里斯，了不起的纪录，就业（ 1988年） 。
Job, persecuted, an Arabian patriarch who resided in the land of Uz (qv).就业，迫害，阿拉伯老人家谁居住在该土地上uz （请参阅） 。 While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him.而住在中大的繁荣，他突然被压倒了一系列喉咙痛审判下跌后，他的。 Amid all his sufferings he maintained his integrity.在他所有的痛苦，他坚持他的诚信。 Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before.一旦更多上帝的访问，他与丰富的令牌，他的善良和更繁荣，比他之前所享有的。 He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11).他存活期，试用一百四十年，和死亡在一个良好的高龄，一个例子，后代的完整性（ ezek. 14时14分， 20 ）和顺从的耐心下sorest灾害（詹姆斯5点11分） 。 His history, so far as it is known, is recorded in his book.他的历史，直至目前为止，因为这是众所周知的，是记录在他的著作。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
A great diversity of opinion exists as to the authorship of this book.伟大的各种不同的意见存在，以作者的这本书。 From internal evidence, such as the similarity of sentiment and language to those in the Psalms and Proverbs (see Ps. 88 and 89), the prevalence of the idea of "wisdom," and the style and character of the composition, it is supposed by some to have been written in the time of David and Solomon.从内部证据，如相似的情绪和语言向那些在诗篇和谚语（见的PS 。 88和89 ） ，流行的理念“智慧， ”和作风和品格的组成，这是假定一些已在书面的时候，大卫和所罗门。 Others argue that it was written by Job himself, or by Elihu, or Isaiah, or perhaps more probably by Moses, who was "learned in all the wisdom of the Egyptians, and mighty in words and deeds" (Acts 7:22).其他人则认为这是写自己的工作，或由伊莱休，或以赛亚书，或者也许更可能是由郑慕智，谁是“据悉，在所有的智慧，埃及人，并在威武的言行” （行为7时22分） 。 He had opportunities in Midian for obtaining the knowledge of the facts related.他有机会在中位获取知识有关的事实。 But the authorship is altogether uncertain.但作者是完全的不确定性。 As to the character of the book, it is a historical poem, one of the greatest and sublimest poems in all literature.至于性质的书，这是一个历史的诗，其中一个最大和sublimest诗歌在所有文学作品。 Job was a historical person, and the localities and names were real and not fictious.就业是一个历史的人，以及地方和名字是真实的而不是虚构的。 It is "one of the grandest portions of the inspired Scriptures, a heavenly-replenished storehouse of comfort and instruction, the patriarchal Bible, and a precious monument of primitive theology.它是“一个大的部分的启发，经文，天堂-充实仓库的舒适和指示，重男轻女的圣经，和宝贵的丰碑原始神学。
It is to the Old Testament what the Epistle to the Romans is to the New." It is a didactic narrative in a dramatic form. This book was apparently well known in the days of Ezekiel, BC 600 (Ezek. 14:14). It formed a part of the sacred Scriptures used by our Lord and his apostles, and is referred to as a part of the inspired Word (Heb. 12:5; 1 Cor. 3:19). The subject of the book is the trial of Job, its occasion, nature, endurance, and issue. It exhibits the harmony of the truths of revelation and the dealings of Providence, which are seen to be at once inscrutable, just, and merciful. It shows the blessedness of the truly pious, even amid sore afflictions, and thus ministers comfort and hope to tried believers of every age.它是旧约什么书信向罗马人是到新的。 “这是一个说教的叙事在一个戏剧性的形式。这本书显然是人所共知的，在天以西结书，公元前600 （ ezek. 14时14分） 。它形成了一部分的神圣经文用我们的上帝和他的使徒，是指作为一个部分的灵感字（希伯来书12时05分;一肺心病。 3时19分） 。主题的这本书是审判就业，其之际，性质，耐力，和问题，它的展品的和谐真理的启示和交易的普罗维登斯，这被认为是在一旦inscrutable ，公正和仁慈的，它显示了幸福的真正的虔诚，即使在喉咙痛，苦难，因此，部长们安慰，并希望尝试的信徒每一个年龄。
It is a book of manifold instruction, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness (2 Tim. 3:16).这是一本书的多方面的指示，是有利可图的为学说，为谴责，校正，并在教学中义（ 2添。 3时16分） 。 It consists of, (1.) An historical introduction in prose (ch. 1,2).它包括， （ 1 ）历史的介绍，在散文（ ch. 1,2 ） 。 (2.) The controversy and its solution, in poetry (ch. 3-42:6). （ 2 ）的争议及其解决办法，在诗歌（ ch. 3-42:6 ） 。 Job's desponding lamentation (ch. 3) is the occasion of the controversy which is carried on in three courses of dialogues between Job and his three friends.就业的desponding lamentation （ ch. 3 ）之际的争议，这是进行了在三个课程之间的对话，就业和他的三名朋友。 The first course gives the commencement of the controversy (ch. 4-14); the second the growth of the controversy (15-21); and the third the height of the controversy (22-27).第一期培训班，让生效的争议（ ch. 4月14日） ;第二个增长的争议（ 15-21 ） ;和第三高度的争议（ 22-27 ） 。 This is followed by the solution of the controversy in the speeches of Elihu and the address of Jehovah, followed by Job's humble confession (42:1-6) of his own fault and folly.这是其次的解决争议，在发言伊莱休和地址耶和华，其次是就业的谦卑的自白（ 42:1-6 ）他自己的过失和愚蠢的。 (3.) The third division is the historical conclusion, in prose (42:7-15). （ 3 ） ，第三师是历史的结论，在散文（ 42:7-15 ） 。 Sir JW Dawson in "The Expositor" says: "It would now seem that the language and theology of the book of Job can be better explained by supposing it to be a portion of Minean [Southern Arabia] literature obtained by Moses in Midian than in any other way. This view also agrees better than any other with its references to natural objects, the art of mining, and other matters."主席先生系列JW道森在“ expositor ”说： “现在看来，语言和神学的这本书的工作可以得到更好的解释，假设这是一个部分minean [南部阿拉伯]文学所取得郑慕智在中位比在以任何其他方式，这种观点也同意，更好地比其他任何与它的提述，自然物体，艺术，挖掘，和其他事项“ 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
One of the books of the Old Testament, and the chief personage in it.一本书籍的旧约，和行政的人物在它。 In this article it is primarily the book which is treated.在这篇文章它主要是这本书是对待。 As opportunity, however, occurs, and so far as is permissible, Job himself will be considered.作为机遇，但是，发生，因此，到目前为止，作为是可以容许的，求职本人将予以考虑。 The subject will be discussed under the following heads: I. Position of the Book in the Canon; II.这一主题将讨论根据以下元首：一立场，这本书在佳能;二。 Authority; III.管理局;三。 The Characters of the Poem; IV.字的诗;四。 Contents; V. Arrangement of the Main, Poetic Portion of the Book; VI.内容;诉的安排，主要是诗的部分，这本书;六。 Design of the Book; VII.设计这本书;七。 Teaching as to the Future Life; VIII.教学至于将来的生活;八。 Integrity of the Book; IX.完整的书;九。 Condition of the Text; X. Technical Skill of the Author and the Metre; XI.条件文本;十，技术技能的作者和米;十一。 Time of its Composition.时间，其组成。
I. POSITION OF THE BOOK IN THE CANON一的立场，这本书在佳能
In the Hebrew Bible Psalms, Proverbs, and Job are always placed together, the Psalms coming first, while Job is put between the other two or, at times, comes last.在希伯来文圣经诗篇，谚语，就业始终是放在一起，诗篇未来首先，虽然工作是把之间的其他两个或两个，有时来上。 The three books form a part of the Hagiographa (Kethubim), having sometimes the first place among the Hagiographa, while again they may be preceded by Ruth, or Paralipomenon, or Paralipomen with, Ruth (cf. lists in Ginsburg, "Introduction to Heb. Bible", London, 1897, 7).该三本书组成部分的hagiographa （ kethubim ） ，有时放在首位之间的hagiographa ，而他们可能再次之前，鲁斯，或paralipomenon ，或paralipomen ，罗思（参见清单在金斯伯格， “介绍heb 。圣经“ ，伦敦， 1897年， 7 ） 。 In the Greek Bible and the Vulgate Job now stands before Psalms and follows directly after the historical books.在希腊的圣经和武加大工作现已达到之前，诗篇和如下后直接的历史书籍。 The old Greek and the Latin manuscripts, however, assign it the most varied positions; see, for exemple, the list of Melito of Sardis, and that of Origen as given by Eusebius, "Hist. Eccle.", IV, iv, 26, and vi, 25 (in PG, XX., 398, 582).旧的希腊和拉丁手稿，不过，它指派最不同的立场;例如，见名单墨利托的萨迪斯，并指出，俄作为所给予的尤西比乌斯， “历史。 eccle ” ，四，四， 26 ，六， 25 （在pg ，第XX ， 398 ， 582 ） 。 In the Syriac Bible Job is placed directly after the Pentateuch and before Josue (cf. the lists in Hodius, "De Bibliorum textibus", Oxford, 1705, 644 sqq.; Samuel Berger, "Hist. de la Vulgate", Paris, 1893, 331-39).在叙利亚语圣经的工作是直接放在后pentateuch和前josue （参见名单在hodius ， “德bibliorum textibus ” ，牛津， 1705 ， 644 sqq 。 ;伯杰， “历史德拉武加大” ，巴黎， 1893 ， 331-39 ） 。
II.二。 AUTHORITY管理局
(1) Historical Accuracy （ 1 ）历史的准确性
Many look upon the entire contents of the book as a freely invented parable which is neither historical nor intended to be considered historical; no such man as Job ever lived.许多研究后的整个内容这本书作为一个自由发明寓言，其中既不是历史，也不打算考虑历史;没有这样的男子作为工作任何时候都住。 Catholic commentators, however, almost without exception, hold Job to have actually existed and his personality to have been preserved by popular tradition.天主教评论，但是，几乎毫无例外地，举行就业有实际存在和他的个性已被保存受欢迎的传统。 Nothing in the text makes it necessary to doubt his historical existence.没有在文本中使得有必要怀疑他的历史存在。 The Scriptures seem repeatedly to take this for granted (cf. Ezekiel 14:14; James 5:11; Tobit 2:12-15, according to the Vulgate - in the Greek text of Tobias there is no mention of Job).圣经中似乎一再采取这是理所当然的（参见以西结书14时14分;詹姆斯5点11分; Tobit回归2:12-15 ，根据该武加大-在希腊文的托比亚斯有没有提到工作） 。 All the Fathers considered Job an historical person; some of their testimonies may be found in Knabenbauer, "Zu Job" (Paris, 1886), 12-13.所有的父亲认为，就业是一个历史的人;一些他们的证词可能会发现在knabenbauer ， “祖就业” （巴黎， 1886年） ， 12月13日。 The Martyrology of the Latin Church mentions Job on 10 May, that of the Greek Church on 6 May (cf. Acta SS.' II, May, 494).该martyrology的拉丁美洲教会提到的工作5月10日，即希腊教会于5月6日（参见学报的SS 。二， 5月， 494 ） 。 The Book of Job, therefore, has a kernel of fact, with which have been united many imaginative additions that are not strictly historical.这本书的工作，因此，有一个核心，事实上，与已经美国许多富有想象力的补充，是没有严格的历史。 What is related by the poet in the prose prologue and epilogue is in the main historical: the persons of the hero and his friends; the region where be lived; his good fortune and virtues; the great misfortune that overwhelmed him and the patience with which lie bore it; the restoration of his Prosperity.什么是相关的，由诗人在散文的序幕和尾声是在主要的历史：人的英雄和他的朋友;所在地区的被生活;他良好的财富和美德;极大的不幸表示，压倒他和耐心与谎言膛;恢复他的繁荣。 It is also to be accepted that Job and his friends discussed the origin of his sufferings, and that in so doing views were expressed similar to those the poet puts into the mouths of his characters.它也必须接受就业和他的朋友们讨论的由来，他的痛苦，并且在这样做的意见，表达了类似的那些诗人把到口，他字符。 The details of the execution, the poetic form, and the art shown in the arrangement of the arguments in the dispute are, however, the free creation of the author.执行的详细资料，诗的形式，与艺术表现在安排的论点，在争端，不过，自由创造的作者。 The figures expressive of the wealth of Job both before and after his trial are imaginatively rounded.数字表达的财富，就业之前和之后都对他的审判是想象力四舍五入。 Also in the narrative of the misfortunes it is impossible not to recognize a poetic conception which need not be considered as strictly historical.此外，在叙事的不幸是不可能不承认诗的构想，这需要不被视为严格的历史。 The scene in heaven (i, 6; ii, 1) is plainly an allegory which shows that the Providence of God guides the destiny of man (cf. St. Thomas, "In Job").现场在天堂（一，六;二， 1 ） ，显然是一个比喻，这表明该普罗维登斯上帝的导游的命运男子（参见圣托马斯， “在工作” ） 。 The manifestation of God (xxxviii, 1) generally receives a literal interpretation from commentators.体现了上帝（三十八， 1 ）一般收到的字面解释和评论。 St. Thomas, however, remarks that it may also be taken metaphorically as an inner revelation accorded to Job.圣托马斯，不过，话也有可能采取的比喻，作为党内的启示给予的工作。
(2) Divine Authority of the Book （ 2 ）神的权威，这本书
The Church teaches that the book was inspired by the Holy Spirit.教会教导我们，这本书的灵感圣灵。 Thus all that its author gives as historical fact or otherwise guarantees possesses unfailing Divine truth.因此，所有它的作者给出了作为历史事实，或以其他方式保证拥有鼎力神圣真理。 The question, however, arises, what does the book guarantee?这个问题，但是，出现什么书保证？ (a) Everything in prologue or epilogue that is the comment of the author is Divine truth; nevertheless, what is perhaps poetic ornament must not be confounded with historical verity or objective dogmatic precepts. （一）一切都在开场白或尾声，这是评论的作者是神圣真理;然而，什么是可能的诗意饰品绝不能混淆历史与Verity的或客观的教条式的戒律。 The same authority is possessed by the utterances assigned by the poet to God.同时，管理局是拥有由话语所指定的诗人向上帝。 The like is true of the speeches of Eliu.类似如此的发言eliu 。 Some think the speeches of Eliu are to be judged just as are those of Job and his friends.有些人认为的发言eliu是判断一样，是那些工作和他的朋友们。 (b) The speeches of Job and his three friends have in themselves no Divine authority, but only such human importance as Job and his three friends are Personally entitled to. （二）发言的就业和他的三名朋友都在自己没有神圣的权力，但只有这样的人类的重要性，作为就业和他的三名朋友都亲自有权。 They have, however, Divine authority when, and in as far as, they are approved by the author expressly or tacitly.他们有，但是，神圣的权力时，在据，他们是经作者明示或默许。 In general, such tacit approbation is to be understood for all points concerning which the disputants agree, unless the author, or God, or Eliu, shows disapproval.总而言之，这类的默契认同，是可以理解的所有要点，其中disputants同意，除非作者，或上帝，或eliu ，表明不赞同。 Thus the words of Job have in large degree Divine authority, because the view be maintains against the three friends is plainly characterized by the author as the one relatively correct.因此，换句话说就业已在很大程度上神圣的权力，因为观点保持对三位朋友的特点，显然是由作者作为一个相对正确的。 Yet much that the three friends say is of equal importance, because it is at least tacitly approved.然而，大部分，这三个朋友说的是平等的重要性，因为它是至少默许批准。 St. Paul argues (1 Corinthians 3:19) from a speech of Eliphaz (Job 5:13) as from an inspired writing.圣保禄辩称， （ 1哥林多前书3时19分）从一个讲话eliphaz （就业5时13分）从一个写作的灵感。 (c) In particular places, especially where descriptions of nature are given or other secular matters are referred to, the caution prescribed by the rules of hermeneutics should be observed. （ c ）在特别的地方，特别是在说明性质，给出了或其他世俗的事项是指，谨慎所指定的规则诠释学应得到遵守。
III.三。 THE CHARACTERS OF THE POEM特点诗
Apart from the prologue and epilogue, the Book of Job consists of a succession of speeches assigned to distinct persons.除了序幕和尾声，这本书的就业构成继承的发言，分配给不同的人。 There are six speakers: Yahweh, Eliu, Job, and Job's three friends, Eliphaz, Baldad, and Sophar.有6个发言者：雅巍， eliu ，求职，就业的三个好友， eliphaz ，巴尔达德， sophar 。
(1) Job （ 1 ）就业
The chief personage is Job.行政人物是就业。
(a) Name （一）名称
He is called the "persecuted one", that is, the one tempted by (personified) suffering, the one hard beset, the patient sufferer.他是所谓的“迫害” ，即是一个诱惑（人格化）的苦难，有一个硬的困扰，病人患者。 persecuted one", stand to XXX.--> It is no longer possible to decide whether the name was originally different and was later changed into the expressive form in folklore on account of Job's fate. Many commentators do not accept this explanation of the name.迫害一“ ，立场至XXX .-- > ，这是不再可能，以决定是否名称本来是不同的和后来被改为表达形式，在民间传说对帐户的就业的命运。很多评论家不接受这种解释的名称。
(b) Age in which Job lived （二）年龄在其中工作生活
According to the usual and well-founded assumption, Job lived long before Moses.根据一般的和良好的假设成立，工作生活之前很久，郑慕智。 This is shown by the great age he attained.这是所表现的伟大时代，他达到了。 He was no longer young when overtaken by his great misfortune (xii, 12; xxx, 1); after his restoration he lived one hundred and forty years longer (xlii, 16).他已不再年轻，当超越了他极大的不幸（十二， 12岁; XXX号1 ） ;之后，他恢复他住一百四十年较长（四十二， 16 ） 。 His wealth like that of the Patriarchs, consisted largely in flocks and herds (i, 3; xlii, 12).他的财富一样，该patriarchs ，主要是在群和群（一，三;四十二， 12 ） 。 The kesitah or piece of money mentioned in xlii, 11, belongs to patriarchal times; the only other places in which the expression occurs are Gen., xxxiii, 19, and Jos., xxiv, 32.该kesitah或一块钱中提到的四十二， 11 ，属于父权时代;唯一的其他地方，其中的表达发生是将军，三十三， 19 ，和jos. ， 24 ， 32 。 The musical instruments referred to (xxi, 12; xxx, 31) are only those mentioned in Genesis (Gen. iv, 21; xxxi, 27): organ, harp, and timbrel.乐器提到的（二十一， 12岁;三十，三十一日）是只有那些中提到的成因（创四， 21个;三十一， 27日） ：器官，竖琴，及timbrel 。 Job himself offers sacrifice as the father of the family (i, 5), as was also the custom of the Patriarchs.就业提供了牺牲自己作为父亲的家庭（一，五） ，也是自订的patriarchs 。 An actual offering for sin in the Mosaic sense he was not acquainted with; the holocaust took its place (i, 5; xlii, 8).一个实际的提供为单仲偕在镶嵌意识，他是不熟悉;纳粹大屠杀的发生地点（一，五;四十二， 8 ） 。
(c) Religion of Job （三）宗教工作
Job evidently did not belong to the chosen people.就业，显然不属于所选择的人。 He lived, indeed, outside of Palestine.他住，事实上，以外的巴勒斯坦人。 He and the other characters betray no knowledge of the specifically Israelitic institutions.他和其他字符出卖毫不知情的具体israelitic机构。 Even the name of God peculiar to the chosen people, Yahweh, is carefully avoided by the speakers in the poetic part of the book, and is only found, as if accidentally, in xii, 9, and according to some manuscripts in xxviii, 28.甚至以上帝的名义所特有的所选择的人，雅巍，是谨慎地避免由发言者在诗意的一部分，这本书，只是发现，如果不小心，在第十二， 9 ，并根据一些手稿在二十八， 28日。 The sacrifice in xlii, 8, recalls the sacrifice of Balaam (Numbers 23:1), consequently a custom outside of Israel.牺牲在四十二，八，回顾牺牲巴兰（号码23时01分） ，因此自定义以外的以色列。 For the solution of the problem of suffering the revelations made to the Patriarchs or even Moses are never referred to.为解决这一问题的苦难的启示向patriarchs或什至郑慕智是从来没有提及。 Nevertheless Job and his friends venerated the one true God.不过，就业和他的朋友们崇敬的一个真实的上帝。 They also knew of the Flood (xxii, 16), and the first man (15:7, and Hebrews 31:33).他们也知道的洪水（ 22 ， 16 ） ，第一名男子（ 15时07分，和希伯来书31:33 ） 。
(d) Country in which Job lived （四）在哪一国的工作生活
Job belonged to the "people of the East" (i, 3).就业属于“人民的东方” （一， 3 ） 。 Under this name were included the Arabian (Genesis 25:6) and Aramaean (Numbers 33:7) tribes which lived east of the Jordan basin and in the region of the Euphrates (Genesis 29:1).根据这个名称被列入阿拉伯（成因25:6 ）和阿拉米亚文（号码33:7 ）部族居住的东的约旦盆地和在该地区的幼发拉底河（成因29:1 ） 。 Job seems to have been an Aramaean, for he lived in the land of Hus (i, I; Ausitis).工作似乎已一阿拉米亚文，因为他住在土地的溶血尿毒综合症（我，我; ausitis ） 。 Hus, a man's name in Genesis, is always used there in close connection with Aram and the Aramaean (Genesis 10:23; 22:21; 36:28).溶血尿毒综合症，一名男子的姓名，在成因，始终是有，紧密结合aram和阿拉米亚文（成因10时23分; 22:21 ; 36:28 ） 。 His home was certainly not far from Edom where Eliphaz lived, and it must be sought in Eastern Palestine, not too far north, although in the region inhabited by the Aramaeans.他的家肯定是不远处的益登的地方eliphaz生活，它必须寻求在东区巴勒斯坦，而不是太远，北，虽然在该地区居住的由aramaeans 。 It was located on the border of the Syro-Arabian desert, for it was exposed to the attacks of the marauding bands which wandered through this desert: the Chaldeans (i, 17) of the lower Euphrates and the Sabeans (i, 15), or Arabs.这是设于边境的syro -阿拉伯沙漠，因为它暴露于攻击了许多乐队，其中游荡透过这个沙漠： chaldeans （我17 ）较低的幼发拉底河和sabeans （我15 ） ，或阿拉伯人。 Many.许多。 following an old tradition, place the home of Job in the Hauran, in the district of Naiwa (or Neve), which is situated about 36° East of Greenwich and in almost the same latitude as the northern end of Lake Genesareth.以下为一古老的传统，把家庭的就业，在hauran ，在区naiwa （或neve ） ，这是位于约36 °以东的格林威治和几乎在同一纬度的北端湖genesareth 。 The location is possible, but positive proof is lacking.位置是可能的，但积极的证据证明是缺乏。 Some seek the home of Job in Idumea, others in the land of the Ausitai, who, according to Ptolemy (Geogr., V, xix, par. 18, 2), lived in Northern Arabia near the Babylon.一些寻求民政工作在idumea ，在别人的土地，该ausitai ，谁，根据托勒密（ geogr. ，五，十九，相提并论。 18 ， 2 ） ，住在北部的阿拉伯附近的巴比伦。 The land of Hus is also mentioned in Jer., xxv, 20, and Lam., iv, 21.土地的溶血尿毒综合症是也提到，在哲，二十五， 20 ，和林，四， 21 。 In the first reference it is used in a general sense for the whole East; in the latter it is said that the Edomites live there.在第一参考这是用在一般意义上为整个东;在后者，这是说，该edomites生活在那里。
(e) The Standing of Job （五）常委会工作
Job was one of the most important men of the land (i, 3; xxix, 25) and had many bondsmen (xxxi, 39).就业是其中一个最重要的男人的土地（一，三;二十九， 25 ） ，并有许多bondsmen （三十一， 39 ） 。 The same is true of the friends who visited him; in the Book of Tobias these are called "kings" (Tob., ii, 15, in Vulgate).也是一样的朋友，谁探望他;在这本书中的托比亚斯，这些都是所谓的“国王” （ tob. ，二， 15日，在武加大） 。 In the Book of Job also Job seems to be described as a king with many vassals under him (xxix).在这本书中的就业工作也似乎被形容为国王与许多vassals下，他（ XXIX ）号决议。 That he had brothers and relations is seen in xix and in the epilogue.他的兄弟关系，被认为是在十九，以及在尾声。
(f) Job and Jobab （六）就业和jobab
An appendix to the Book of Job in the Septuagint identifies Job with King Jobab of Edom (Gen. xxxvi, 33).附录这本书的工作，在septuagint确定的工作，国王jobab益登（创三十六， 33岁） 。 Nothing in the book shows that Job was ruler of Edom; in Hebrew the two names have nothing in common.没有在这本书中表明，就业是统治者，益登; in希伯来语这两个名字有没有什么共通之处。
(2) Eliphaz, Baldad and Sophar （ 2 ） eliphaz ，巴尔达德和sophar
The most important of Job's three friends was Eliphaz of Theman.最重要的工作的三个朋友是eliphaz的theman 。 The name shows him to be an Edomite (Genesis 36:11, 15).名称显示，他是一个edomite （成因36:11 ， 15岁） 。 The Themanites of Edom were famous for their wisdom (Jeremiah 49:7; Obadiah 5; Baruch 3:22 sq.).该themanites益登被著名自己的智慧（耶利米49:7 ;俄巴底亚书五; baruch 3点22平方米） 。 Eliphaz was one of these sages (xv, 9). eliphaz之一，这些圣人（十五， 9 ） 。 He was far advanced in years (xv, 10), and much older than the already elderly Job (xxx, 1).他是到目前为止，先进的年（十五， 10 ） ，和很多年纪比已就业的老人（第XXX号1 ） 。 The second of Job's friends was Baidad the Suhite, who seems to have belonged to Northern Arabia, for Sue was a son of Abraham by Cetura (Genesis 25:2, 6).第二次就业的朋友是baidad该suhite ，谁似乎都属于北部阿拉伯，控告是一个儿子，石礼谦，由cetura （成因25:2 ， 6 ） 。 He may have been of the same age as Job.他可能已对相同年龄作为就业。 The third friend, Sophar, was probably also an Arabian.第三个朋友， sophar ，大概也是一个阿拉伯。 The Hebrew text calls him a Naamathite.希伯来文的文字要求他naamathite 。 Naama was a small town in the territory belonging to Juda (Joshua 15:41), but Sophar hardly lived there.纳马湾是一个小城镇在其领土属于juda （约书亚15时41分） ，但sophar难以住在这里。 Perhaps the preferable reading is that of the Septuagint which calls Sophar always a Minaean; the Minaeans were an Arabian tribe.也许是最好读的是，该septuagint要求sophar总是minaean ; minaeans一个阿拉伯部落。 Sophar was far younger than Job (cf. Job's reply to Sophar, 12:11-12; 13:1-2). sophar远远超过年轻的工作（参见就业的答复sophar ， 12:11-12 ; 13:1-2 ） 。
(3) Eliu （ 3 ） eliu
Like Job, Eliu the Buzite was an Aramean; at least this is indicated by his native country, Buz, for Buz is closely connected (Genesis 22:21) with Hus.想就业， eliu该buzite是一个aramean ;至少，这是表示，由他的故乡， buz ， buz是紧密相连（成因22时21分）与溶血尿毒综合症。 Eliu was much younger than Sophar (xxxii, 6). eliu是更年轻，比sophar （三十二， 6 ） 。
(4) Listeners （ 4 ）听众
Besides the speakers a large number of listeners were present at the discussion (xxxiv, 2, 34); some maintained a neutral position, as did Eliu at first.除了发言了大量的听众出席了讨论（第三十四， 2 ， 34 ） ;一些保持了中立的立场，像eliu在第一。
IV.四。 CONTENTS内容
The Book of Job consists of (1) a prologue in prose (1-2), (2) a poetic, main division (3-42:6), and (3) an epilogue also in prose (42:7-17).这本书的就业构成（ 1 ）的序幕，在散文（ 1-2 ） ， （ 2 ）充满诗意的，主要分部（ 3-42:6 ） ，及（ 3 ）一尾声，也散文（ 42:7-17 ） 。
(1) The prologue narrates how, with the permission of God, a holy man Job is tried by Satan with severe afflictions, in order to test his virtue. （ 1 ）的序幕叙述如何，与许可的上帝，一个神圣的男子的工作是试图由撒旦严重的疾病，在以测试他的美德。 In succession Job bears six great temptations with heroic patience, and without the slightest murmuring against God or wavering in loyalty to him.在继承的就业熊6大诱惑与英雄的耐心，没有丝毫的murmuring对上帝或摇摆不定，在他的忠诚度。 Then Job's three friends, Eliphaz, Baldad, and Sophar, come to console him.然后工作的三个好友， eliphaz ，巴尔达德， sophar ，来安慰他。 Their visit is to become the seventh and greatest trial.他们访华的目的就是要成为第七和最大的审判。
(2) The poetical, main division of the book presents in a succession of speeches the course of this temptation. （ 2 ）诗，主要分工，这本书介绍了在继承的发言，这个过程的诱惑。 The three friends are fully convinced that trouble is always a result of wrongdoing.三个朋友完全相信，麻烦的是经常的结果不法行为。 They consider Job, therefore, a great sinner and stigmatize his assertions of innocence as hypocrisy.他们认为，就业，因此，一个伟大的罪人和诬蔑他断言无罪推定作为虚伪。 Job is hurt by the suspicion of his friends.就业是伤害的嫌疑，他的朋友。 He protests that he is no evil-doer, that God punishes him against his deserts.他抗议说，他是没有邪恶-行为人，即上帝的惩罚，他对他的沙漠。 In the course of his speech he fails in reverence towards God, Who appears to him not unrighteous, but more as a severe, hard, and somewhat inconsiderate ruler than as a kind Father.在这个过程中他的演辞，他未能在对神的敬畏，谁似乎他不要unrighteous ，但更多的作为一个严重的，艰苦奋斗，有点不统治者比作为一种父亲。 Taking into consideration that the language is poetic, it is true that his expressions cannot be pushed too far, but the sharp reproofs of Eliu (xxxiv, 1-9, 36-37; xxxv, 16) and of Yahweh (Xxxviii, 2; xl, 3-9) leave no doubt of his sin.考虑到语言是诗，这是事实，他的表现不能推太远，但夏普reproofs的eliu （第三十四， 1月9日， 36-37 ;三十五， 16 ）和雅巍（三十八，二; xl ， 3月9日）离开毫无疑问，他的单仲偕。 In answering his friends Job emphasizes that God indeed is accustomed to reward virtue and to punish wickedness (xxvii, 7-23; xxxi).在回答他的朋友们的工作强调指出，上帝确实是习惯于奖励美德，并惩处邪恶（二十七， 7月23日; XXXI ）号决议。 He even threatens his friends with the judgment of God on account of their unfriendly suspicion (vi, 14; xiii, 7-12; xvii, 4; xix, 29).他甚至威胁到他的朋友与判断，上帝在考虑他们的不友好的怀疑（六，第14条;十三， 7月12日;十七，四;十九， 29 ） 。 He rightly proves, however violently, that in this world the rule has many exceptions.他正确地证明，但暴力，在这个世界的规则有很多例外。 Almost universally, he says, the wicked triumph and the innocent suffer (ix, 22-24, xxi, xxiv).几乎普遍，他说，邪恶的胜利和无辜者受害（九， 22日至24日，二十一，二十四） 。 Yet for all this Job, like his friends, regards all suffering as a punishment for personal sins, although he does not, as his friends, consider it a punishment of gross sin.然而，所有这一切的工作，像他的朋友，把所有的苦难作为一种惩罚，为个人的罪孽，虽然他没有，因为他的朋友，认为这是一个惩罚总值的单仲偕。 Job looks upon the sufferings of the righteous as an almost unjust severity of God, which he inflicts for the slightest mistakes, and which the most virtuous man cannot escape (vii, 21; ix 30-21; X, 6, 13-14).看来，就业后的痛苦，正义作为一个几乎不公正的严重性，上帝，这是他为受到丝毫的错误，其中最善良的人不能逃脱（第七章， 21条;第九30-21 ; X的6月13日至14日） 。 The expressions of depression and irreverence uttered by Job are, besides, only venial sins, which human beings can never fully avoid.表达的抑郁症和irreverence说出了由项目，此外，只有venial捷联惯导系统，人类永远不能完全避免。 Job himself says that his words are not to be taken too exactly, they are almost the involuntary expression of his pain (vi, 2-10, 26-27).工作自己说，他的话，不要采取过于到底，他们几乎是自愿地表达他的痛苦， （六， 2月10日， 26日至27日） 。 Many of his utterances the character of temptations in thought which force themselves out almost against the will, rather than of voluntary irreverence towards God, although Job's error was greater than he was willing to acknowledge.他的许多言论性质的诱惑，在思想，强迫自己几乎对意志，而非自愿irreverence对上帝，虽然求职的错误大于他愿意承认的。 Thus Job bore all the tests triumphantly, even those caused by his friends.因此，就业口径的所有测试，胜利，甚至那些造成他的朋友。 No matter how terrible the persecutions of God might be, Job held fast to Him (vi, 8-10) and drew ever closer to Him (xvii, 9).不管多么可怕的迫害，上帝的可能，求职举行快速向他（六， 8月10日） ，并提请以往任何时候都更接近他（十七， 9 ） 。 In the midst of his sufferings he lauds God's power (xxvi, 5-14) and wisdom (xxviii).在中，他的痛苦，他赞扬上帝的权力（二十六， 5月14日）和智慧（ XXVIII ）号决议。 Satan, who had boasted that he could lead Job into sin against God (i, 11; ii, 5), is discredited.撒旦，谁曾夸口说，他可能会导致就业纳入单仲偕对上帝（我， 11 ;二，五） ，是抹黑。 The epilogue testifies expressly to Job's faithfulness (xlii, 7-9).该尾声证明，明确工作的忠诚（四十二， 7月9日） 。 After much discourse (iii-xxii) Job finally succeeds in silencing the three friends, although he is not able to convince them of his innocence.经过一番话语（三- XXII ）号决议的工作，终于成功地在沉默的三个朋友，虽然他是不是能说服他们自己的清白。 In a series of monologues (xxiii-xxxi), interrupted only by a short speech by Baldad (xxv), he once more renews his complaints (xxiii-xxiv), extols the greatness of God (xxvi-xxviii), and closes with a forcible appeal to the Almighty to, examine his case and to recognize his innocence (xxix-xxxi).在一系列的独白（二十三- XXXI ）号决议，中断只由一个简短的发言，由巴尔达德（二十五） ，他再一次重申他的投诉（二十三-二十四） ，颂扬伟大的神（ 26 - XXVIII ）号决议，并关闭一个强行向上诉万能的，研究他的案件，并承认自己是无辜的（第29号- XXXI ）号决议。 At this juncture Eliu, a youth who was one of the company of listeners, is filled by God with the spirit of prophecy (xxxii, 18-22; xxxvi, 2-4).在这个时刻eliu ，青年谁之一，该公司的听众，是由上帝与精神的预言（三十二， 18日至22日;三十六， 2月4日） 。 In a long discourse he solves the problem of suffering, which Job and his friends had failed to explain.在长期的话语，他解决问题的痛苦，其中就业和他的朋友并没有作出解释。 He says that suffering, whether severe or light, is not always a result of sin; it is a means by which God tries and promotes virtue (xxxvi, 1-21), and is thus a proof of God's love for his friends.他说，苦难，是否严重或轻，并不总是一个结果，单仲偕，它是一种方法，使上帝的尝试，并促进美德（三十六， 1月21日） ，因而证明上帝的爱为他的朋友。 The sufferings of Job are also such a testing (xxxvi, 16-21).痛苦的就业也有这样一个测试（三十六， 16-21 ） 。 At the same time Eliu emphasizes the fact that the dispensations of God remain inexplicable and mysterious (xxxvi, 22; xxxvii, 24).在同一时间， eliu强调一个事实，即dispensations上帝仍然是令人费解的神秘（三十六， 22日;三十七， 24 ） 。 Yahweh speaks at the end (xxxviii-xlii, 6).雅巍说，在去年底（三十八-四十二， 6 ） 。 He confirms the statements of Eliu, carrying further Eliu's last thought of the inexplicability of the Divine decrees and works by a reference to the wonder of animate and inanimate nature.他证实报表eliu ，进行进一步eliu的最后思想的inexplicability的神圣法令和工程参考，以奇妙的动画和无生命的性质。 Job is severely rebuked on account of his irreverence; he confesses briefly his guilt and promises amendment in the future.就业是严厉指责对他的帐户irreverence ;他confesses简单认罪，并承诺修正案在未来的。
(3) In the epilogue Yahweh bears witness in a striking manner to the innocence of His servant, that is to Job's freedom from gross transgression. （ 3 ）在尾声雅巍见证在一个突出的方式是无辜的，他的仆人，即是就业的自由，从毛额侵。 The three friends are commanded to obtain Job's intercession, otherwise they will be severely punished for their uncharitable complaints against the pious sufferer.三个朋友都指挥，以获取就业的干涉，否则他们将受到严厉惩罚他们uncharitable投诉，对虔诚的患者。 Yahweh forgives the three at the entreaty of Job, who is restored to double his former prosperity.雅巍宽恕三个在entreaty的工作，谁是恢复到双他的前繁荣。
In his lectures on "Babel und Bibel" Delitzsch says that the Book of Job expresses doubt, in language that borders on blasphemy, of even the existence of a just the God.在他的讲座对“巴别塔und bibel ” delitzsch说，这本书的工作表示怀疑，在语言的边界就亵渎，甚至存在一个公正的上帝。 These attacks arise from an extreme view of expressions of despondency.这些攻击出现，从一个极端的看法表达的失望。 Further, the assertions often heard of late that the book contains many mythological ideas prove to be mere imagination.此外，断言经常听到晚这本书包含了许多神话的想法被证明是纯粹的想象力。
V. ARRANGEMENT OF THE MAIN, POETIC PORTION OF THE BOOK五，安排，主要是诗的部分，这本书
(1)The poetic portion of the book may be divided into two sections: chs. （ 1 ）诗意的部分，这本书可分为两个部分：社区会堂。 iii-xxii and xxiii-xlii, 6.三-二十二及二十三-四十二， 6 。 The first section consists of colloquies: the three friends in turn express their views, while to each speech Job makes a rejoinder.第一部分组成colloquies ：三位朋友，从而表达他们的意见，而每一个讲话的工作作出了答辩。 In the second section the three friends are silent, for Baldad's interposition (xxv) is as little a formal discourse as Job's brief comments (xxxix, 34-35 and xlii, 2-6).在第二部分的三个朋友都保持沉默，为巴尔达德的干预（ XXV ）号决议是少一个正式的话语作为工作的简短评论（第39届， 34-35和四十二， 2月6日） 。 Job, Eliu, and Yahweh speak successively, and each utters a series of monologues.就业， eliu ，和雅巍先后发言，每个utters了一系列的独白。 The length of the two sections is exactly, or almost exactly, the same, namely 510 lines each (cf. Hontheim "Das Buch Job", Freiburg im Br., 1904, 44).长度的两节，正是，或几乎完全，同时，即510线，每个（参见洪特海姆“之buch就业” ，弗赖堡即时通讯溴， 1904年， 44岁） 。 The second division begins with the words: "Now also my words are in bitterness" (xxiii, 2; AV: "Even today is my complaint bitter").第二师开始的话： “现在还我的话是在苦” （二十三号， 2 ;的AV ： “即使在今天，是我投诉的痛苦” ） 。 This shows not only that with these words a new section opens, but also that the monologues were not uttered on the same day as the colloquies.这表明，不仅如此，与这些字眼一项新条文，开放，但也指出，独白，没有说出在同一天，作为colloquies 。 The first monologue is evidently the opening of a new section, not a rejoinder to the previous speech of Eliphaz (xxii).第一独白显然是开放的一个新的区段，而不是答辩，到以前的讲话eliphaz （二十二） 。
(2) The colloquies are divided into two series: chs. （ 2 ） colloquies分为两个系列： CHS的。 iii-xiv and xv-xxii.三-第十四和十五-二十二。 In each series Eliphaz, Baldad, and Sophar speak in turn in the order given (iv-v, viii, xi, and xv, xviii, xx), while Job replies to each of their discourses (vi-vii, ix-x, xii-xiv, xvi-xvii, xix, xxi).在每个系列eliphaz ，巴尔达德， sophar发言，从而在该命令中给予（四-第五，第八，第十一，十五，十八，二十） ，而就业的答复，他们的每论述（六-七，九- X的，第十二至十四，十六-十七，十九，二十一） 。 The first series, furthermore, is opened by a lament from Job (iii), and the second closes with a speech by Eliphaz in which he weakly reproaches Job (xxii - it is generally held that this chapter begins a new series), who rightly leaves this address unanswered.第一系列，此外，打开一慨叹，从就业（三） ，和第二闭幕讲话eliphaz他在其中弱责备就业（二十二-人们普遍认为，这章开始一个新的系列） ，谁是正确的叶这份施政报告的答案。 Each series contains seven speeches.每个系列包含了7发言。 In the first the friends try to convince Job of his guilt and of the necessity and good results of amendment.在第一届的朋友试图说服工作，他的罪恶感和必要性和良好的结果修正案。 Eliphaz appeals to Revelation (iv, 12-21), Baldad to the authority of the Fathers 8-10), Sophar to understanding or philosophy (xi, 5-12). eliphaz上诉的启示（四， 12月21日） ，巴尔达德，以权威的父亲8月10日） ， sophar理解或哲学（十一， 5月12日） 。 Eliphaz lays weight on the goodness of God (v, 9-27), Baldad on His justice (viii, 2-7), Sophar on His all-seeing power and wisdom, to which Job's most secret sins were plain, even those which Job himself had almost forgotten (xi, 5-12). eliphaz奠定了体重对善神的（五， 9月27日） ，巴尔达德对他的司法（八， 2月7日） ， sophar对他的所有看到的权力和智慧，而就业的最秘密罪被平原，甚至那些求职自己几乎忘记了（十一， 5月12日） 。 In the second series of speeches the friends try to terrify Job: one after the other, and in much the same form of address, they point out the terrible punishment which overtakes hidden sin.在第二一系列讲话的朋友尝试恐吓工作：一后，其他，并在几乎相同的形式，地址，他们指出，可怕的惩罚超越隐藏单。 During the first series of speeches Job's despondency continually increases, even the thought of the future bringing him no comfort (xiv, 7-22); in the second series the change to improvement has begun, and Job once more feels joy and hope in the thought of God and the future life (xvi, 18-22; xix, 23-28).在第一一系列讲话就业的沮丧，不断的增加，甚至思想的未来，使他没有舒适（十四， 7月22日） ;在第二个系列的变化，以改善工作已经开始，就业和再一次感到喜悦和希望，在思想上帝和未来的生活（十六， 18日至22日;十九， 23-28 ） 。
(3) The monologues may also be divided into two series. （ 3 ）独白，也可能分为两个系列。 The first includes the monologues of Job, seven in number.第一，包括独白，就业，七的数目。 First Job repeats is complaint to God (xxiii-xxiv), asserts, however, in three speeches his unchangeable devotion to God by lauding in brilliant discourse the power (xxvi), justice (xxvii), and wisdom (xxviii) of the Almighty.第一份工作是重复的投诉，向上帝（二十三-二十四） ，断言，然而，在3个发言，他永恒的奉献给上帝，所推崇，在灿烂的话语权力（ XXVI ）号决议，正义（ XXVII ）号决议，和智慧（ XXVIII ）号决议万能的。 Finally in three further speeches be lays his case before God, imploring investigation and recognition of his innocence: How happy was I once (xxix), how unhappy am I now (xxx), and I am not to blame for this change (xxxi).终于在3进一步的发言，得到了他的案件在上帝面前，恳求的调查，并承认自己是无辜的：如何快乐是我曾经（ XXIX ）号决议，如何不满，我现在（ XXX ）号，我不归咎于这种变化（ XXXI ）号决议。 The second series contains the discourses of Eliu and Yahweh, also seven in number.第二系列包含了话语的eliu和雅巍，也是在7号码。 In three speeches Eliu explains the sufferings which befall men.在三个发言eliu解释了其中的痛苦降临的男子。 Trouble is often a Divine instruction, a warning to the godless to reform (xxxii-xxxiii, 30), thus revealing the goodness of God; it is often simply a punishment of the wicked who are perhaps in no way bettered by it (xxxiii, 31-xxxv), thus revealing the justice of God.麻烦的是往往是一个神圣的指示，警告，向godless改革（三十二-三十三， 30 ） ，从而揭示了善神;它往往只是一种惩罚恶人谁，可能是在没有办法bettered由它（三十三， 31 -三十五） ，从而揭示了正义的上帝。
(4) Finally, troubles can also overtake the just as a trial which purifies and increases their virtue (xxxvi-xxxvii), thus revealing God's unfathomable wisdom. （ 4 ）最后，麻烦，也可以超越正如一位审判净化和增加了他们的美德（三十六- XXXVII ）号决议，从而揭示了上帝的深奥的智慧。 The following four utterances of Yahweh illustrate the inscrutableness, already touched upon by Eliu, of the Divine wisdom by dwelling upon the wonders of inanimate nature (xxxviii, 1-38), of the animal world (xxxviii, 39-xxxix), and especially by referring to the great monsters of the animal world, the hippopotamus and the crocodile (xl, 10-xli).以下四个的言论雅巍说明inscrutableness ，已经触及后，由eliu ，神的智慧住家后的奇观无生命的性质（三十八， 1-38 ） ，该动物世界（三十八，三十九XXXIX ）号决议，特别是提到大怪兽的动物世界，河马和鳄鱼（四十， 10 - XLI ）号决议。 He then closes with a rebuke to Job for expressing himself too despondently and irreverently concerning his sufferings, upon which Job confesses his guilt and promises amendment (xxxix, 31-xl, 9 and xlii, 1-6); it appears that xxxix, 31-xl, 9, should be inserted after xli.他然后关闭与责备，以就业为表示自己太despondently和irreverently有关他的痛苦后，其中就业confesses他有罪和承诺，修订（第39届， 31 - XL的，第9和第四十二， 1月6日） ;看来，第39届， 31 - XL的， 9 ，之后应插入四十一。
VI.六。 DESIGN OF THE BOOK设计这本书
The Book of Job is intended to give instruction.这本书的就业用意是让指示。 What it lays special stress on is that God's wisdom and Providence guide all the events of this world (cf. xxviii, xxxviii-xii).什么它规定特别强调的是，上帝的智慧和普罗维登斯，引导所有的事件，这个世界（参见二十八，三十八-十二） 。 The main subject of investigation is the problem of evil and its relation to the Providence of God; particularly considered is the suffering of the upright in its bearing on the ends intended in the government of the world.主要调查对象是问题的邪恶和其关系到普罗维登斯上帝;特别考虑的是痛苦的一身正气在其关系到两端打算在政府的世界。 The Book of Job is further intended for edification, for Job is to us an example of patience.这本书的工作是进一步打算为启迪，为求职，是我们的一个例子，耐心等待。 It is, finally, a book of consolation for all sufferers.这是最后，一本书，安慰所有的患者。 They learn from it that misfortune is not a sign of hatred, but often a proof of special Divine love.他们学习，可以认为，不幸的是不是一个迹象，仇恨，但往往证明，特别神圣的爱。 For the mystical explanation of the book, especially of Job as a type of Christ, cf.为神秘的解释，这本书，尤其是就业，作为一种基督的，比照。 Knabenbauer, "In Job", 28-32. knabenbauer ， “在工作” ， 28-32 。
VII.七。 TEACHING AS TO THE FUTURE LIFE教学至于将来的生活
In his sufferings Job abandoned all hope for the restoration of health and good fortune in this world (xvii, 11-16; xxi).在他的工作被遗弃的痛苦，都希望为恢复健康和良好的财富在这个世界上（十七， 11月16日; XXI ）号决议。 If he were to continue to hold to the hope of reward here Satan would not be defeated.如果他要继续坚持，希望能在这里悬赏撒旦不会被否决。 In the complete failure of all his earthly hopes, Job fastens his gaze upon the future.在彻底失败他的所有尘世的希望，就业fastens他的目光后的未来。 In the argument of the first series of speeches Job in his depression regards the future world only as the end of the present existence.在的说法，第一一系列讲话的工作在他的抑郁症方面，未来的世界，只有作为结束目前存在的。 The soul indeed lives on, but all ties with the present world so dear to us are forever broken.的灵魂，事实上，生活，但所有的联系与当今世界，让亲爱的，我们永远是打破。 Death is not only the end of all earthly suffering (ii, 13-19), but also of all earthly life (vii, 6-10), and all earthly joys (x, 21-22), with no hope of a return to this world (xiv, 7-22).死亡不仅是结束所有人间的苦难（第二组， 13-19 ） ，而且还所有俗世的生活（七， 6月10日） ，以及所有人间的欢乐（十， 21-22 ） ，与没有希望的回报这个世界（十四， 7月22日） 。 It is not until the second series that Job's thoughts on the future life grow more hopeful.这是直到第二个系列就业的思想，对未来的生活越来越有希望的。 However, he expects as little as in the first discussion a renewal of the life here, but hopes for a higher life in the next world.不过，他预计只有在第一次讨论续约的生活在这里，但希望更高的生活在未来的世界。 As early as chapter xvi (19-22) his hope in the recognition of his virtue in the next world is strengthened.早在第十六章（ 19-22 ） ，他希望在承认他的美德，在未来的世界是加强。 It is, however, in xix (23-28) that Job's inspired hope rises to its greatest height and he utters his famous declaration of the resurrection of the body.然而，它在第十九期（ 23-28日）表示，就业的启发，希望上升到其最大的高度和他utters他著名的宣言复活的身体。 Notwithstanding this joyous glimpse into the future, the difficult problem of the present life still remained: "Even for this life how can the wisdom and goodness of God be so hard towards His servants?"尽管有这样的喜事一瞥，未来的难题目前的生活仍然是： “即使这辈子又如何能的智慧和善良的上帝，所以很难对他的仆人” ？ Of this the complete solution, so far as such was possible and was included in the plan of the book, does not appear until the discourses of Eliu and Yahweh are given.这个完整的解决方案，直至目前为止，这种可能被包括在计划书中，没有出现，直到论述eliu和雅巍给出了。 Great efforts have been made by critics to alter the interpretation of ch.作出了巨大努力，由批评家改变解释的CH 。 xix, and to remove from it the resurrection of the body; the natural meaning of the words, the argument of the book, and the opinion of all early commentators make this attempt of no avail (cf. commentaries, as those of Knabenbauer, Hontheim, etc.; also the article "Eine neue Uebersetzung von Job xix, 25-27" in the "Zeitschrift f롴h. Theologie", 1907, 376 sqq.).十九，以及消除由它复活的身体;自然一词的含义，的说法，这本书，并认为所有早期评论家作出这一尝试无济于事（参见评论，那些knabenbauer ，洪特海姆等;亦文章“ eine neue uebersetzung冯就业十九， 25日至27日” ，在“ zeitschrift f 롴每小时theologie ” ， 1907年， 376 sqq ） 。 See the commentaries for the doctrines of the Divine wisdom (xxviii), etc.见评注的理论神圣的智慧（ XXVIII ）号决议等。
VIII.八。 INTEGRITY OF THE BOOK完整的这本书
Prologue and epilogue (i-ii; xlii, 7 sqq.) are regarded by many as not parts of the original work.序幕和尾声（一至二;四十二， 7 sqq ）是许多人认为，不是部分的原工作。 The prologue, though, is absolutely essential.的序幕，虽然是绝对必要的。 Without it the colloquies would be unintelligible, nor would the reader know the end whether to believe the assertion of Job as to his innocence or not.没有它colloquies会费解，也不会读者知道，年底是否相信断言的就业，以自己的清白或不。 Upon hearing the rebukes of Eliu and Yahweh, he might be exposed to the danger of siding against Job.听到指责的eliu和雅巍，他可能接触到的危险，站在反对的工作。 Without the epilogue the close of the work would be insatisfactory, an evident humiliation of the righteous.无尾声结束，这项工作将在insatisfactory ，具有明显的屈辱正义。 For detailed treatment of this and kindred questions see Hontheim, op.为详细的治疗，这和骨肉的问题见洪特海姆，作品。 cit.创新科技署署长。
(2) Many also regard ch. （ 2 ）也有不少方面的CH 。 xxvii, 7-23, as a later addition; in this passage Job maintains that the wicked suffer in this world, while elsewhere he has declared the contrary.二十七， 7月23日，作为一个后来此外，在这工作，通过坚持认为，邪恶遭受在这个世界上，而在其他地方，他已宣布相反。 The answer is: Job teaches that God is accustomed even in this world to reward the good in some measure and to punish the wicked.答案是：工作教导我们，上帝是习惯了，甚至在这个世界上，以奖励在一些好的措施和惩罚恶人。 In other passages he does not deny this rule, but merely says it has many exceptions.在其他通道，他不否认这条规则，而只是说，也有很多例外。 Consequently there is no contradiction.因此有是没有矛盾的。 [See above, IV (2).] Besides it may be conceded that Job is not always logical. [见上文，四（ 2 ） 。 ]此外，它可能会让步，这项工作并不总是合乎逻辑的。 At the beginning, when his depression is extreme, he lays too much emphasis on the prosperity of the godless; gradually he becomes more composed and corrects earlier extreme statements.在开始时，当他的抑郁症是极端的，他奠定了太多侧重于繁荣的godless ;逐渐他变得更加组成，并更正先前的极端声明。 Not everything that Job says is the doctrine of the book.并非所有的工作说的是中庸之道，这本书。 [See above, II (2).] [见上述第一，二（ 2 ） 。 ]
(3) Many regard ch. （ 3 ）很多方面的CH 。 xxviii as doubtful, because it has no connection with what goes before or follows and is in no way related to the subject-matter of the book.第二十八作为疑问，因为它已经没有什么联系的话云之前或如下，是在没有出路主题有关的问题，这本书。 The answer to this is that the poet has to show how the suffering of Job does not separate him from God, but, against the intent of Satan, drives him into closer dependence on God.答案这是因为诗人已经显示如何的痛苦，工作不分开，他来自上帝的，但是，反对的用意，撒旦，驱动器把他密切依赖于上帝。 Consequently he represents Job, after his complaints (xxiii-xxv), as glorifying God again at once, as in xxvi-xxvii, in which Job lauds God's power and righteousness.因此他所代表的工作后，他的投诉（二十三- XXV ）号决议，作为美化上帝再次在一次，作为在26 -二十七，在其中就业赞扬上帝的权力和正义。 The praise of God is brought to a climax in xxviii, where Job extols God's power and righteousness.颂赞上帝是带来了一个高潮，在二十八，其中就业颂扬上帝的权力和正义。 After Job has thus surrendered himself to God, he can with full confidence, in xxix-xxxi, lay his sorrowful condition before God for investigation.后的工作，从而自首上帝，他可以与充分的信心，在第29号-三十一，奠定他的悲哀条件上帝面前进行调查。 Consequently xxviii is in its proper place, connects perfectly with what precedes and follows, and harmonizes with the subject-matter of the book.因此二十八，是在其适当的位置，连接绝对与什么的先导和如下，并协调与标的物的这本书。
(4) Many regard the description of hippopotamus and crocodile (xl, 10-xli) as later additions, because they lack connection with xxxix, 31-xl, 9, belonging rather to the description of animals in xxxix. （ 4 ）很多方面的描述河马和鳄鱼（四十， 10 - XLI ）号决议，作为稍后补充，因为它们缺乏与第39届， 31 - XL的， 9 ，归属感，而不是要说明动物在第39届。 In reply it may be said that this objection is not without force.在回答可以说，这一反对也不是没有力量。 Who ever agrees with the present writer in this opinion need only hold that xxxix, 31-xl, 9, originally followed xli.谁以往任何时候都同意目前的作家在这方面的意见，只需要认为，第39届， 31 - XL的， 9 ，原本其次是四十一。 The difficulty is then settled, and there is no further reason for considering the splendid description of the two animals as a later insertion.困难在于，然后解决，并没有进一步的原因，考虑了光辉灿烂的描述两个动物作为一个后插入。
(5) There is much disagreement as to the speeches of Eliu (xxxii-xxxvii). （ 5 ）有很大的分歧，以发言eliu （三十二-三十七） 。 With the exception of Budde, nearly all Protestant commentators regard them as a later insertion, while the great majority of Catholic investigators rightly defend them as belonging to the original work.与例外的布德，几乎所有的新教评论家把它们作为一个后来插入，而绝大部份的天主教调查是正确的捍卫他们属于原来的工作。 The details of this discussion cannot be entered upon here, and the reader is referred to the commentaries of Budde and Hontheim.详情这次讨论的，不能进入这里，和读者是转介到评论布德和洪特海姆。 The latter sums up his long investigation in these words: "The section containing the speeches of Eliu has been carefully prepared by the poet and is closely and with artistic correctness connected with the previous and following portions. It is united with the rest of the book by countless allusions and relations. It is dominated by the same ideas as the rest of the poem. It makes use also of the same language and the same method of presentation both in general and in detail. All the peculiarities exhibited by the author of the argumentative speeches are reproduced in the addresses of Eliu. The content of this portion is the saving of the honour of Job and is essential as the solution of the subject of discussion. Consequently there is no reason whatever for assuming that it is an interpolation; everything is clearly against this" (Hontheim, op. cit., 20-39. Cf. also Budde, "Beitr䧥 zur Kritik des Buches Hiob", 1876; Knabenbauer, "In Job").后者总结了他的长期调查，在这些的话： “一节载有发言eliu已精心准备由诗人和密切与艺术的正确性与先前和以下的部分，这是美国与其余的图书由无数典故和关系，这是主导的由同一理念其余的诗，它使得使用也相同的语言和同样的方法，介绍在一般和详细。所有的特殊性，表现出作者的议论的发言是转载于地址eliu 。的内容，这部分是可以节省的荣誉和就业是至关重要的，作为解决该讨论的主题。因此，是没有理由，无论为假设，这是一个插值;一切显然是对这个“ （洪特海姆，前引书， 20-39 。比照也布德， ” beitr䧥zur kritik万buches约布“ ， 1876年; knabenbauer ， ”在工作“ ） 。 Anyone who desires to consider the speeches of Eliu as a later addition must hold, by the teaching of the Church, that they are inspired.任何人谁的愿望考虑的发言eliu作为一个后来除了必须持有，由教学的教会，他们的灵感。
(6) There is in general no reason whatever for considering any important part of the book either large or small as not belonging to the original text. （ 6 ）有在一般没有理由，无论考虑任何的重要组成部分，这本书无论是大国还是小国，因为不属于原始文本。 Equally baseless is the supposition that important portions of the original composition are lost.同样毫无根据的是假定的重要部分，原来的组成都将丢失。
IX.九。 CONDITION OF THE TEXT条件文本
The most important means for judging the Massoretic Text are the old translations made directly from the Hebrew: the Targum, Peshito, Vulgate, Septuagint, and the other Greek translations used by Origen to supplement the Septuagint.最重要的手段判断massoretic文本是旧的翻译作出直接从希伯来语：尔， peshito ，武加大， septuagint ，和其他希腊翻译用俄，以补充septuagint 。 with the exception of the Septuagint, the original of all these translations was essentially identical with the Massoretic Text; only unimportant differences can be proved.与例外，该septuagint ，原来所有这些翻译，基本上是相同的与massoretic文本;只是不重要的分歧，可以证明。 On the other hand, the Septuagint in the form it had before Origen, was about four hundred lines, that is one-fifth shorter than the Massoretic Text.在另一方面， septuagint在形式它收到了俄，约400线，这是一个第五少于massoretic文本。 Origen supplied what was lacking in the Septuagint from the Greek translations and marked the additions by asterisks.俄提供所缺乏的，在septuagint从希腊翻译和显着的增加，由星号。 Copyists generally omitted these critical signs, and only a remnant of them, mixed with many errors, has been reserved in a few manuscripts. copyists普遍忽略了这些关键的迹象，只有他们的残余，混合与许多错误，已预留在未来数手稿。 Consequently knowledge of the old form of the Septuagint is very imperfect.因此，知识的旧形式的septuagint是非常不完善的。 The best means now of restoring it is the Copto-Sahidic translation which followed the Septuagint and does not contain Origen's additions.的最佳手段，现在的恢复，这是copto - sahidic翻译之后septuagint和不包含奥利的补充。 This translation was published by Ciasca, "Sacrorum Bibliorum fragments Copto-Sahidica" (2 vols., Rome, 1889), and by Amelineau in "Transactions of the Society of Biblical Archeology", IX (1893), 409-75.这翻译出版了恰斯卡， “ sacrorum bibliorum片段copto - sahidica ” （ 2卷，罗马， 1889年） ，和由阿姆利诺在“交易的社会圣经考古学” ，第九章（ 1893 ） ， 409-75 。 Hatch and Bickell claim that the shorter text of the Septuagint is in general the earlier one, consequently that the present Massoretic Text is an expansion of a shorter original.哈奇和bickell声称短文本的septuagint是在一般较早的一个，因此认为目前massoretic文本是扩大较短的原。 Nearly all other investigators hold the opposite, that the Septuagint was produced by cutting down an original which varied but little from the Massoretic Text.几乎所有的其他调查人员持有相反，认为septuagint制作削减一原，其中各有不同，但很少从massoretic文本。 This was also Bickell's view in earlier years, and is the real state of the case.这也是bickell的看法，在较早年，是真正的国家的案件。 To avoid repetition and discursive statements, the translators of the Septuagint omitted much, especially where the reading seemed doubtful, translation difficult, the content anthropomorphic, unworthy of Job, or otherwise objectionable.为了避免重复和话语报表，翻译的septuagint遗漏了很多，特别是在读似乎令人怀疑，翻译困难，内容拟人，卑微的工作，或其他不良。 In doing this the translation frequently disregards the fundamental principle of Hebrew poetry, the parallelism of the lines.在这样做的翻译经常漠视的基本原则，希伯来语诗歌，并行的路线。 In brief the critical value of the Septuagint is not great; in almost all instances the Massoretic Text is to be preferred.在简短的临界值的septuagint不是很大;几乎所有的实例massoretic文本，是较为可取。 Taken altogether, the Massoretic has preserved the original form of the consonantal text fairly well, and needs but a moderate amount of critical emendation.采取完全， massoretic保留了原来的形式的consonantal文本比较好，和需要，但适量的关键校正。 The punctuation (vowel signs and accents), it is true, frequently requires correction, for the punctuators did not always lightly understand the often difficult text; at times also words are not properly divided.标点符号（元音标志及口音） ，这是事实，经常需要更正，为punctuators并不总是掉以轻心，了解往往很难文本;有时还换句话说没有适当的分歧。
X. TECHNICAL SKILL OF THE AUTHOR AND THE METRE十，技术技能的作者和米
Chapters iii-xlii, 6, are poetical in form.第三章四十二， 6 ，是诗的形式。 This part of the book consists of about 102O lines.这部分的该书约102o线。 The verses, which do not always correspond with the Massoretic verses of our editions, are generally divided into two clauses or lines which are parallel in content.该诗，并不一定相符massoretic诗我们的版本，一般都分为两个条文或线是平行的内容。 There are also a number of verses, about sixty, of three clauses each, the so-called triplets.也有一些诗，约60 ，第3 ，每个，所谓的三胞胎。 It is an unjustifiable violence to the text when a critic by removing one clause changes these triplets into couplets.这是一个毫无道理的暴力案文时，评论家，删除1条的变化，这些三胞胎到春联。 The verses form the twenty-eight speeches of the book which, as already stated, make four series of seven speeches each.该诗的形式2008年的发言，这本书，其中，如前所述，使四大系列7发言。 The speeches are divided, not directly into lines, but into strophes.发言分歧，而不是直接进入线，但到strophes 。 It is most probable that the speeches formed from strophes often, perhaps always follow the law of "choral structure" discovered by Father Zenner.这是最有可能的发言，形成了从strophes很多时候，也许始终遵循法律“合唱结构”所发现的父亲真兰。 That is, the speeches often or always consist of pairs of strophes, divided by intermediate strophes not in pairs.那就是，发言常常或总是构成对strophes ，除以中间strophes不是在对。 The two strophes forming a pair are parallel in content and have each the same number of lines.两个strophes形成一对平行，在内容和每一个有相同数目的线路。 For a further discussion of this subject see Hontheim, op.为进一步讨论这个题目见洪特海姆，作品。 cit.创新科技署署长。 Investigators are not agreed as to the construction of the line.调查人员不同意，以建造该线。 Some count the syllables, others only the stresses, others again the accented words.一些计数音节，别人只有讲，别人再次口音的话。 It would seem that the last view is the one to be preferred.它似乎在过去的看法是，一个被优先考虑。 There are about 2100 lines in the Book of Job, containing generally three, at times two or four, accented words.有大约2100线，在这本书中的就业，其中载有一般三，有时两个或四个，口音的话。 Besides the commentaries, cf.除了评论，比照。 Gietmann, "Parzival, Faust, Job" (Freiburg im Br., 1887); Baumgartner, "Gesch. d. Weltliteratur", I (Freiburg im Br., 1901), 24 sqq. gietmann ， “帕西发尔，浮士德，就业” （弗赖堡即时通讯溴， 1887 ） ;鲍姆加特纳， “ gesch 。四weltliteratur ” ，我（弗赖堡即时通讯溴， 1901年） ， 24 sqq 。 One peculiarity of the author of Job is his taste for play upon words; for example, ch.一特殊性的作者的工作是他的口味，为发挥后话;举例来说，社区会堂。 xxi contains a continuous double meaning.二十一包含一个连续的双重意义。
XI.十一。 TIME OF COMPOSITION时间的组成
The author of the book is unknown, neither can the period in which it was written be exactly determin