《便西拉智训》21章——罪恶、智慧与愚顽的对照
本章警戒罪恶,将贫穷人的祷告与骄横者的暴行相对照,并以智慧的言语和严谨的学识胜过愚人的喧嚣。
德训篇
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德训篇
第21章
- 1.各种罪恶 我的儿子,你有罪吗?不要再这样做了,而要为你以前的罪恶祷告。Various Sins Have you sinned, my son? Do so no more, but pray about your former sins.
- 2.逃避罪恶,如同逃避蛇一样;因为如果你靠近罪恶,它就会咬你。它的牙齿是狮子的牙齿,毁灭人的灵魂。Flee from sin as from a snake; for if you approach sin, it will bite you. Its teeth are lion’s teeth, and destroy the souls of men.
- 3.一切的法lessness都像一把双刃剑,没有什么办法可以治愈它所造成的伤害。All lawlessness is like a two-edged sword; there is no healing for its wound.
- 4.恐怖和暴力必使财富荒废,因此骄傲人的家必然荒废。Terror and violence will lay waste riches; thus the house of the proud will be laid waste.
- 5.穷人祷告从他的嘴唇到上帝的耳朵,他的审判很快就来了。The prayer of a poor man goes from his lips to the ears of God, and his judgment comes speedily.
- 6.凡恨惡責備的, 就是走在罪人的道路上; 只怕耶和華的, 必心裡回轉。Whoever hates reproof walks in the steps of the sinner, but he that fears the Lord will repent in his heart.
- 7.能言善辩的人远近皆知,但有见识的人即使失足也能意识到。He who is mighty in speech is known from afar; but the sensible man, when he slips, is aware of it.
- 8.一个用别人的钱盖房子的人,就像为自己堆积坟墓的石头一样。A man who builds his house with other people’s money is like one who gathers stones for his burial mound.
- 9.恶人的聚集,如同聚集的火花,结局是烈火的焰焰。An assembly of the wicked is like tow gathered together, and their end is a flame of fire.
- 10.罪人之路石头铺就平坦,但其末路是哈得斯的深坑。The way of sinners is smoothly paved with stones, but at its end is the pit of Hades.
- 11.智慧与愚昧 谁遵守律法,谁就控制了自己的思绪,智慧就是敬畏上帝的完成Wisdom and Foolishness Whoever keeps the law controls his thoughts, and wisdom is the fulfilment of the fear of the Lord.
- 12.不机智的人不能被教导,但有一种机智会增加苦涩。He who is not clever cannot be taught, but there is a cleverness which increases bitterness.
- 13.智慧人的知识必像洪水泛滥,他的建议必像涌流的泉源。The knowledge of a wise man will increase like a flood, and his counsel like a flowing spring.
- 14.愚人的心灵像一个破碎的罐子,它不能容纳任何知识。The mind of a fool is like a broken jar; it will hold no knowledge.
- 15.当有悟性的人听到智慧话语时,他会称赞它并增加它;当一个纵欲的人听到它时,他会讨厌它并把它抛在背后。When a man of understanding hears a wise saying, he will praise it and add to it; when a reveler hears it, he dislikes it and casts it behind his back.
- 16.愚人的叙述就像旅途中的重担,但聪明人说话却能带来快乐。A fool’s narration is like a burden on a journey, but delight will be found in the speech of the intelligent.
- 17.通达人生的智慧之人,在会众中发言必受重视,他们的言语必在人心中默默思考。The utterance of a sensible man will be sought in the assembly, and they will ponder his words in their minds.
- 18.像一座消失的房子,智慧对于愚人来说也是如此;无知者的知识是未经审视的谈论。Like a house that has vanished, so is wisdom to a fool; and the knowledge of the ignorant is unexamined talk.
- 19.对于一个愚昧的人来说,教育就像脚上的锁链和右手上的手铐。To a senseless man education is fetters on his feet, and like manacles on his right hand.
- 20.愚人笑时大声喧哗,聪明人却默默地微笑。A fool raises his voice when he laughs, but a clever man smiles quietly.
- 21.对一个明智的人来说,教育就像一件金色的装饰品,像右臂上的镯子。To a sensible man education is like a golden ornament, and like a bracelet on the right arm.
- 22.愚昧人冲动地闯入别人家,经验丰富的人却在门前谦恭地站立。The foot of a fool rushes into a house, but a man of experience stands respectfully before it.
- 23.一个粗鲁的人会从门口往屋里看,但一个有修养的人会呆在外面。A boor peers into the house from the door, but a cultivated man remains outside.
- 24.窃听门户是没有礼貌的,谨慎的人会因这种耻辱而感到痛苦。It is ill-mannered for a man to listen at a door, and a discreet man is grieved by the disgrace.
- 25.外人的嘴唇要述说这些事,谨慎人说话却要称量。The lips of strangers will speak of these things, but the words of the prudent will be weighed in the balance.
- 26.愚人的心在他的口中,智慧人的口在他的心中。The mind of fools is in their mouth, but the mouth of wise men is in their mind.
- 27.当不虔诚的人咒骂他的对手时,他实际上是在咒骂自己的灵魂。When an ungodly man curses his adversary, he curses his own soul.
- 28.传播谣言的人玷污自己的灵魂,并且在邻里中被人憎恨。A whisperer defiles his own soul and is hated in his neighborhood.
这段经文的意思
开篇部分(第1–10节)将罪描绘为一只凶残的猛兽:毒蛇之噬足以致命、双刃之剑无药可医、平坦之路通向阴间之坑。救治之法切实可行——停止犯罪、为过往的过犯祷告,并摒弃骄横的暴力追逐。即便贫穷人也被垂听,因为他们的祷告达到上主耳中,并带来迅速的审判,而骄横者的家室终被倾覆。
第二部分(第11–17节)将智慧定义为敬畏上主、遵行律法的全然成就,而非单纯的天资聪敏。智慧人的知识如洪水涌涨,为众人所求;愚人的心思如同破碎之罐,一无所有。言语成为分野:通达的人深思而后言,愚人却将智慧的箴言视为可弃之重担。
末段(第18–28节)将对照延伸至举止与自律。教育于智慧人是金色的装饰,于愚人却是桎梏;愚人鲁莽闯入,探头探脑于门内,而有教养的人则恭敬等候。本章以内心的对照作结——愚人的心思在其口中,智慧人的口在其心中——并警告咒诅者与暗中诽谤者必自取污秽。
背景
所选注释将第21章列为便西拉智训在P0/P1优先范围之外的补录材料。由于未提供相邻章节,对比仅限于本章内部从罪恶(第1–10节)到智慧与愚顽(第11–28节)的推进。本章未提供交叉参考文献,因此不援引外部平行经文。
常见问题
为何本章以蛇与剑的意象开篇?
本章运用生动、具体的比喻——咬人的毒蛇、狮子的牙齿、双刃的剑、堆石而成的坟茔、燃起的麻絮——以表明罪恶具有自毁性与传染性。此处用意并非文学修饰,而是警诫:罪如猛兽或兵器一般作用于犯罪之人,唯有停止犯罪并祷告方可得解脱(第1–9节)。
此处“智慧是敬畏上主的完满”作何解释?
便西拉将智慧直接系于敬畏上主与遵行律法,而非天赋的聪敏(第11节)。本章其余部分即阐明此理:智慧的言语审慎而为人所重,愚拙的言语则急躁、喧闹、自招败局(第15–17、20、26节)。简而言之,智慧乃是在言语与行为中彰显的顺服之塑造。
本章对穷人(第5节)的看法与对骄横者(第4节)的看法是否一致?
是一致的。第4节论惊惧与暴力倾覆骄横者的家室,第5节则言贫穷人的祷告达于上主耳中而带来迅速审判。两节经文共同构成刻意的反转:人的权势与威吓终将崩塌,无力者的呼求却必蒙垂听。这一对照是修辞性的与主题性的,并非完整的社会方案,故本章应作为道德训诲而非政策蓝图来读。
