1098:1
1811 Fictas ac verce humilitalis indicia. — In locutionibus sAis hoc arrogantes viri habere inter alia proprium solent, quod ab auditoribus suis ne quid fortasse inordinatum dixerint. tunc requirunt, cum se laudabiliter aliquid dixisse cognoscunt. Ilaec videlicet faciunt, non quod de dictis suis ambigant, sed quod ab audientium judicio favores quærant. Nant inveniri facile poterit quo animo percunctantur, si quisquam cum eorum bona laudat, enam mala reprehendat. Certum quippe est quia sicut inflantur laudibus, ita correptionibus inflammantur; a et curn a quolibet se vel juste reprehendi conspiciunt, mox in malis suis fomitem defensionis exquirunt.
The tokens of feigned and of true humility. — In their utterances, arrogant men are wont to have this among other things as their peculiarity, that they then inquire of their hearers whether perchance they have said anything disordered, precisely when they know they have said something praiseworthy. This, namely, they do, not because they are in doubt about their sayings, but because they seek favours from the judgment of their listeners. For it can easily be discovered with what mind they inquire, if anyone, when he praises their good, also reprehends their evil. For it is certain that, just as they are inflated by praises, so they are inflamed by rebukes; and when they perceive themselves reprehended by anyone, even justly, they presently seek in their evils tinder for their defence.
假謙卑與真謙卑的標記。——傲慢之人在言談中慣常有這一種特徵，就是當他們明知自己說了甚麼可稱讚的話時，反倒向聽眾探問自己是否或許說了甚麼失序之語。他們如此行，並非因對自己的話有疑，而是因要從聽眾的評判中博取讚許。因為只要有人在稱讚他們的優點時，也責備他們的缺點，就容易看出他們是懷著甚麼心探問的。因為可以確定：他們既因稱讚而膨脹，也照樣因責備而被激怒；他們一察覺自己被人責備，即使是公正的責備，隨即便在自己的惡中尋找為自己辯護的火種。
1098:2
Quomodo ergo de bonis suis humiliter ambigunt, qui mala sua defendere etiam perverse moliuntur? Ille est enim rere humilis in bonis, qui "on est defensor in malis. Nam qui fle malis suis arguitur, et contra verba arguentis accenditur, quando de bonis suis quasi humiliter titubat, per hUmilitatis vocem ornari appetit, noy doceri. Eliu itaque vitam arrogantium signaps, postquam multa interna et sublimia intulit, ecce in verbis formam humilitatis assumit, et aequitate proposita, sub quadam discipulatus imagine beatum Job alloquitur dicens:
How, then, do they humbly doubt about their good things, who even perversely contrive to defend their evil things? For he is truly humble in good things who is not a defender in evil things. For he who is reproved for his evils, and is kindled against the words of the one reproving him, when he as it were humbly wavers about his good things, desires by the voice of humility to be adorned, not to be taught. Elihu, therefore, signifying the life of the arrogant, after he has brought forth many inner and sublime things, behold, in his words he assumes the form of humility, and, with equity set forth, under a certain image of discipleship addresses blessed Job, saying:
那麼，那些連自己的惡也乖僻地圖謀維護的人，怎能對自己的善謙卑存疑呢？因為那在善事上真謙卑的，乃是在惡事上不為自己辯護的人。因為那為自己的惡受責備、卻向責備者的話發怒的人，當他彷彿謙卑地對自己的善有所躊躇時，他藉謙卑的言辭所渴望的乃是被裝飾，而非被教導。因此以利戶表徵傲慢者的生活：他先陳明了許多內裡崇高之事，看哪，隨即在言語中裝出謙卑的樣式，並擺出公正的姿態，以某種門徒的形象對有福的約伯說話：