549:1
V ers. 11, 12. — Quomodo it recedant aquae de mari, et fluvius vacuefactus arescat, sic homo, cum dormierit, non resurget. 10. Mens humana aestuanti mari similis. — Mare mens hominis, et quasi fluctus maris sunt cogitationes mentis, quae aliquando per iram tumescunt, per gra- tiam tranquillae fiunt, b per odium cum amaritudine defluunt. Sed cum homo moritur, aquae maris rece- dunt, quia, juxta Psamistae vocem: In illa die peri- bunt omnes cogitationes eorum ( Psal. cxlv, 4). Et rursum de moriente scriptum est: Amor quoque et odium simul peribunt ( Eccle. ix, 6). Arescit ergo flu- vius vacuefactus, quia, subducta anima, vacuum re- manet corpus.
Verses 11, 12.—As the waters recede from the sea, and a river being emptied dries up, so man, when he shall have slept, shall not rise again. 10. The human mind is like a surging sea. The sea is the mind of man, and as it were the waves of the sea are the thoughts of the mind, which sometimes swell through anger, become tranquil through grace, flow away with bitterness through hatred. But when man dies, the waters of the sea recede, because, according to the voice of the Psalmist: In that day all their thoughts shall perish (Ps. 146:4). And again it is written of the dying man: Their love also, and their hatred, shall perish together (Eccles. 9:6). The river therefore, being emptied, dries up, because, the soul being withdrawn, the body remains empty.
第十一、十二節——海中的水消退，江河的水乾涸消盡；照樣，人躺下就不再起來。10. 人心如同翻騰的海。海就是人的心，海的波浪彷彿就是心中的思念，這些思念有時因忿怒而翻騰，因恩典而平靜，因仇恨而帶著苦澀流去。但當人死時，海中的水就消退，因為照詩人之聲所說：「他的意念一旦消滅，當日他的思念也就消滅了」（詩一四六4）。論到將死之人又寫著：「他們的愛、他們的恨也都一同消滅了」（傳九6）。因此江河的水既被倒空就乾涸，因為靈魂一被撤去，身體就成為空虛。
549:2
c Quasi enim alveo, fluminis vacuus est corpus exanime. Qua in re vigilanter intuendum est quia vita praesens, videlicet quousque anima mo- ratur in corpore, mari comparatur et fluvio. Aqua enim maris amara est, fluminis dulcis. Et quia hic viventes modo quibusdam amaritudinibus d afficimur, modo autem dulcedine tranquilli ac mites inveni- mur, praesentis vitae decursus comparatione expri- mitur maris et fluminis. 11. ( Vet. VI, Rec. V.] Job resurrectionem non abso- lute negat, sed tantum futuram ante mundi finem. — Sed in his durum valde videtur esse quod subditur: Sic homo, cum dormierit, e non resurget. Cur itaque laboramus, si in resurrectionis retributionem non tendimus?
For the lifeless body is empty, as it were, like the channel of a river. In which matter it is to be carefully observed that the present life, namely so long as the soul lingers in the body, is compared to a sea and a river. For the water of the sea is bitter, that of the river sweet. And because we who live here are now afflicted with certain bitternesses, and now are found tranquil and gentle in sweetness, the course of the present life is expressed by the comparison of sea and river. 11. Job does not deny the resurrection absolutely, but only that it will be before the end of the world. But in these things it seems very hard what is added: So man, when he shall have slept, shall not rise again. Why then do we labor, if we do not press toward the recompense of the resurrection?
因為那無生命的身體是空虛的，彷彿如江河的河床。在這事上當謹慎察看：今生，就是靈魂尚存留在身體裡的時候，被比作海與江河。因為海水是苦的，河水是甜的。既然我們這些活在此地的人，時而被某些苦楚所苦，時而在甘甜中被見為平靜溫和，今生的進程便藉海與河的比喻來表達。11. 約伯並非絕對地否認復活，乃只是否認復活會在世界的末了之前。但在這些話中，所補充的似乎極為難懂：照樣，人躺下就不再起來。那麼，我們若不朝向復活的酬報努力，又為何勞苦呢？
549:3
Quomodo autem dicitur: Non resurget, cum scriptum sit: Omnes quidem resurgemus, sed mon omnes immutabimur ( I Cor. xv, 51). Et rursum: Si in 397 hac vita tantum in Christo sperantes su- mus, miserabiliores sumus omnibus hominibus ( I Cor. xv, 19). Et per semetipsam Veritas dicat: Omnes qui in monumentis sunt audient vocem ejus, et procedent qui bona fecerunt in resurrectionem vitae ( Joan. v, 28). Sed subjuncta sententia indicat quae discretio in praemissa lateat. Nam subditur:
But how is it said: He shall not rise again, when it is written: We shall all indeed rise again, but we shall not all be changed (1 Cor. 15:51)? And again: If in this life only we have hope in Christ, we are of all men most miserable (1 Cor. 15:19). And Truth herself says: All that are in the graves shall hear His voice, and they that have done good shall come forth unto the resurrection of life (John 5:28). But the sentence subjoined indicates what distinction lies hidden in the foregoing. For it is added:
但怎能說「他不再起來」，既然經上寫著：「我們不是都要睡覺，乃是都要改變」（林前十五51）？又說：「我們若靠基督只在今生有指望，就算比眾人更可憐」（林前十五19）。真理自己也說：「凡在墳墓裡的，都要聽見他的聲音，行善的復活得生」（約五28）。但那附加的一句指明前文中隱藏著甚麼區別。因為經上補充說：