396:1
V ers. 22. Qui oderunt te induentur confusione. 90. Reprobi unde erubescent in die judicii. Justo- rum hostes in extremo examine confusio induit, quia cum transacta mala redundare sibi ante oculos men- tis aspexerint, suus eos undique deprimens reatus vestit. Ad poenam quippe tunc factorum suorum me- moriam tolerant, qui nunc quasi a sensu rationis ex- tranei gaudentes peccant. Ibi vident quantum debue- rint fugere quod amaverunt, ibi conspiciunt quam lugubre fuerit quod nunc in culpa gratulantur. Tunc animum reatus obnubilat, et recordationis suae jaculis ipsa se conscientia impugnat.
Verse 22. They that hate thee shall be clothed with confusion. 90. Whence the reprobate shall blush in the day of judgment. Confusion clothes the enemies of the just in the final examination, because when they behold their past evils, before the eyes of the mind, redounding back upon themselves, their own guilt, pressing them down on every side, clothes them. For to their punishment they then endure the memory of their deeds, who now, as though strangers to the sense of reason, sin rejoicing. There they see how greatly they ought to have fled what they loved; there they behold how mournful was that in which they now exult amid guilt. Then guilt beclouds the soul, and the very conscience assails itself with the darts of its own recollection.
第22節。恨你的人必蒙羞受辱。90。被棄者在審判之日何以要羞愧。羞辱在末後的審察中遮蓋義人的仇敵，因為當他們看見自己往昔的惡在心思的眼前回過來湧向自己時，他們自己的罪責便從四面壓迫他們、遮蓋他們。因為他們如今彷彿與理性的知覺相隔，喜樂地犯罪，那時卻要為著自己所行的記憶受刑罰。在那裡，他們看見自己本當何等地逃避所愛的；在那裡，他們看見自己如今在罪中所歡躍的，原是何等可悲。那時，罪責使靈魂昏暗，良心也用自己回憶的箭攻擊自己。
396:2
Quis igitur digne penset iniquorum confusio quanta tunc erit, quando et foris aeternus judex cernitur, et intus ante oculos culpa versatur? Qui ad haec idcirco perveniunt, quia sola hic transeuntia dilexerunt. Unde et apte mox subditur:
Who, then, can worthily weigh how great the confusion of the wicked will then be, when both without the eternal Judge is beheld, and within, before their eyes, their guilt is turned over? Who come to this for the reason that here they loved only the things that pass away. Whence it is also fitly presently subjoined:
那麼，誰能相稱地衡量：惡人那時的羞愧將是何等地大——那時，一面在外看見永恆的審判者，一面在內、在他們眼前翻攪著自己的罪？他們陷於此境，正因他們在此地只愛那些必要消逝的事物。因此，經上又恰當地隨即補充說：