24 「全能者為何不定下審判的日期?
為何信靠祂的人要空等一場?
惡人挪移界石,
搶奪羊群去牧養。
他們牽走孤兒的驢,
強取寡婦的牛作抵押。
他們把貧民趕離正路,
地上的窮人被迫東躲西藏。
貧窮的人如荒漠中的野驢,
殷勤覓食,給兒女糊口。
他們割田間的草料,
摘惡人剩餘的葡萄。
他們整夜赤身露體,
沒有被子可以禦寒。
他們被山雨澆透,
只能在岩石下棲身。
惡人奪去寡母懷中的孤兒,
強取窮人的孩子作抵押,
10 使他們赤身露體地流浪,
餓著肚子扛禾捆。
11 他們在惡人的橄欖林中榨油,
口乾舌燥地在酒池踩踏。
12 城中傳來垂死之人的呻吟,
受傷者不斷呼救,
上帝卻置之不理。

13 「有人與光明為敵,
不認識光明之道,
也不走光明之路。
14 兇手黎明起來,
殺害貧苦的人,
夜晚又去做賊。
15 姦夫的眼睛盼著黃昏,
心想,『沒人會看見我』,
並把臉蒙起來。
16 盜賊夜間挖牆行竊,
日間躲藏起來,
不想認識光明。
17 他們以晝作夜,
熟知黑夜的恐怖。

18 「惡人如水上的泡沫。
他們的產業遭咒詛,
他們的葡萄園荒蕪。
19 陰間吞噬犯罪之人,
如同乾熱吞噬融雪。
20 他們的生母忘記他們,
蟲子在他們身上飽餐。
沒有人再記得他們,
惡人像樹木一樣折斷。
21 他們惡待不育的婦人,
毫不善待寡婦。
22 但上帝用大能擄走權貴,
他們再強大也難保性命。
23 上帝讓他們暫享安逸,
但他們逃不過祂的眼睛。
24 他們一時得勢,轉瞬消逝;
他們淪為卑賤,像其他人一樣滅亡,
像麥穗一樣被割掉。
25 我說的都是實情,誰能否認?
誰能證明我的話是空談?」

'約 伯 記 24 ' not found for the version: Chinese New Testament: Easy-to-Read Version.

Chapter 24

The Injustice Crying Out in the World[a]

“The actual day of judgment is known by the Almighty;
    why does he not reveal it to his faithful?[b]
Those who are wicked move boundary stones;
    they seize flocks and pasture them.
They drive off the donkey belonging to the orphan;
    they take away the widow’s ox as security.
They push aside the needy off the road;
    those who are destitute are forced into hiding.
“Like wild donkeys of the wilderness
    the poor go forth at dawn
searching the wasteland for food
    with which to feed their children.
In the fields they reap what is not theirs
    and steal from the vineyards of the wicked.
Without clothing, they spend the night naked,
    lacking anything to shelter them from the cold.
They are soaked by the mountain rain
    and cling to the rocks as a source of shelter.
“The fatherless child is snatched from the breast
    and carried off as a pledge of security.
10 They go about their work naked, without clothing;
    despite their hunger they carry the sheaves.
11 Along the pathways they press out the oil;
    they tread the winepresses but themselves suffer thirst.
12 From the town the groans of the dying are heard,
    and those who are wounded cry out for help,
    yet God remains deaf to their prayer.
13 “There also are those who rebel against the light;
    they are ignorant of its ways
    and refuse to frequent its paths.
14 When nightfall descends, the murderer arises
    to slay the poor and the needy;
    during the night he steals forth like a thief.
15 “The eye of the adulterer also waits eagerly for twilight,
    thinking, ‘No eye will see me.’
16 In the darkness men break into houses,
    but during the day they shut themselves in,
    for they are strangers to daylight.
17 Deep darkness is morning to them;
    they only feel comfortable amid the terrors of the night.

God Carefully Monitors the Conduct of the Mighty[c]

18 “Such men are debris on the surface of the water;
    their portion in the land is accursed,
    and no laborer will toil in their vineyards.
19 As drought and heat melt the snow,
    so does the netherworld cause sinners to disappear.
20 The womb that shaped them remembers them no more,
    and the worm sucks them dry.
21 “They maltreat the barren and childless woman
    and show no kindness to the widow.
22 God may sustain the mighty through his strength,
    but he carefully monitors their conduct.
23 He grants them a sense of security,
    but his eyes are fixed on their ways.
24 They are exalted for a while,
    and then they are gone;
they wither and fade like a flower,
    shriveling up like ears of grain.
25 “If all this is not true, who will prove me wrong
    and show that my words are sheer nonsense?”

Footnotes

  1. Job 24:1 Here, as in places elsewhere, the translations differ widely (but without any of them achieving a clear meaning) in an effort to correct an unintelligible original.
  2. Job 24:1 Job is eagerly, but vainly, looking for the moment when God will intervene as on the “day of the Lord,” or day of judgment, foretold by the Prophets (see Am 5:18).
  3. Job 24:18 This passage unduly breaks into the speech. Some critics prefer to think that it was displaced when the texts were being transcribed and that it should be put after Job 27:23, which is likewise anomalous. The two passages, which fit together rather well, would then make up Zophar’s third speech.