豈可以無補之言、無益之辭而辯乎、

他岂可用无益的话和无济于事的言语理论呢？

他岂可用无益的话，用无济于事的言语理论呢？

他岂可用无益的话，用无济于事的言语理论呢？

申辩时岂会讲无用的话，说无益之言？

他怎可用无益的话，或无用的言词辩论呢？

他豈可用無益的話和無濟於事的言語理論呢？

他豈可用無益的話，用無濟於事的言語理論呢？

他豈可用無益的話，用無濟於事的言語理論呢？

申辯時豈會講無用的話，說無益之言？

他怎可用無益的話，或無用的言詞辯論呢？

他哪可用無益的話和無濟於事的言語來辯訴呢？

豈可以無益之言、無效之語而辯乎、

豈可述無補之空言、進無益之浮詞哉。

Would they argue with useless words, with speeches that have no value?

Would they argue with useless words? Would they give worthless speeches?

Should he argue in unprofitable talk, or in words with which he can do no good?

The wise don’t engage in empty chatter. What good are such words?

Should he argue with useless talk or with words that serve no good purpose?

Should he argue with useless talk, Or with words which do not benefit?

Should he reason with unprofitable talk, Or by speeches with which he can do no good?

Should he reason with unprofitable talk, Or with speeches wherewith he can do no good?

Should he argue with useless talk or with words that serve no good purpose?

Should he reason with unprofitable talk? or with speeches wherewith he can do no good?

Does he argue with useless talk, with words that have no value in them?

Should he reason with unprofitable talk, or with speeches with which he can do no good?

約百答曰、無力者、爾何嘗助之、柔弱者、爾何嘗救之、或作爾助之者誰豈無能者乎援之者誰豈無力者乎無知者、爾何嘗訓誨、何嘗顯示大智慧、或作爾所訓者誰豈無知者乎爾真顯大智慧以示之哉

爾造虛妄之言詞、皆如無用之醫士、願爾緘口無言、若能如是、猶為有智、

我告爾、凡人所出之虛言、審判日必被究詰、蓋據爾之言而稱爾以義、亦據爾之言而擬爾以罪、○

此人乃心驕、一無所知、專好辯問鬥辭、由此生妒嫉、爭競、訕謗、妄疑、並壞心術、喪真理之人所尚虛誕之爭辯、彼以虔敬為獲利之法、如此之人、爾當遠避、如此之人爾當遠避有原文抄本無此二句

如此之言、我聞已多矣、爾意慰藉我、反增我憂、虛誕之詞、何時方已、孰強爾辯駁應對、

爾言恆當婉喻、如以鹽調和、則知所以對答各人、○

主曰、爾出言不遜、爾出言不遜或作爾以狂悖之言議論我、爾曰、我以何詞議論主乎、答曰、爾嘗言曰、服事天主、實屬徒勞、守其律法、守其律法或作守其所命守者何益之有、因萬有之主愀然度日、愀然度日或作常懷憂悶何益之有、爾又曰、今我可稱驕傲者為福、作惡者昌盛、昌盛或作得建彼雖試天主、亦得免於患難、