115:1
V ers. 12. — Ecce universa quae habet, in manu tua sunt: tantum in eum ne extendas manum tuam. 46. Satanae manus, non potestas, sed tentatio debet intelligi. — Cum sacram historiam sub figurali intel- lectu discutimus, Satanae manus non potestas, sed tentatio debet intelligi. Universa itaque quae habet, in manum tentantis dantur, et in eum tentationis ma- nus extendi prohibetur, quod tamen fieri substantia amissa conceditur: quia nimirum prius Judaea, quae possessio ejus fuerat, in infidelitate sublata est, et post ejus caro patibulo crucis affixa.
Verse 12. — Behold, all that he has is in your hand: only put not forth your hand upon him. 46. Satan's 'hand' should be understood not as power, but as temptation. — When we discuss the sacred history under a figurative understanding, Satan's hand should be understood not as power, but as temptation. All that He has, therefore, is given into the hand of the tempter, and the hand of temptation is forbidden to be stretched forth upon Him — which nevertheless is granted to be done in the loss of His substance: because, namely, first Judea, which had been His possession, was taken away in unbelief, and afterward His flesh was fastened to the gibbet of the cross.
第十二節。——看哪，他所有的一切都在你手中，只是不可伸手加害於他本身。四十六、撒殫的「手」當理解為試探，而非權能。——當我們以象徵的理解探討這神聖的歷史時，撒殫的手當理解為試探，而非權能。因此，祂所有的一切都交在試探者的手中，而試探之手卻被禁止伸向祂本身——然而這在祂所有的喪失中卻被許可行使：因為，首先那曾是祂產業的猶太，因不信被奪去，其後祂的肉身被釘在十字架的刑架上。
115:2
Qui igitur prius Judaeam adversantem pertulit, et postmodum usque ad crucem venit, quasi prius habita amisit, et post iu semetipso adversantis nequitiam pertulit.
He therefore who first endured Judea opposing Him, and afterward came even to the cross, as it were first lost what He had possessed, and afterward in Himself endured the wickedness of the adversary.
因此，那位首先忍受猶太的敵對、其後甚至來到十字架者，彷彿先失去了祂所擁有的，其後又在自己身上忍受了那敵對者的邪惡。