832:1
V ers. 18. — Levis est super faciem aquae. 531 79. Iniqui ad omnem tentationis aut erroris ventum leves sunt. — A plurali numero ad singularem redit, quia plerumque unus mala inchoat, et imitando multi subsequuntur. Sed ejus principaliter culpa est qui perversis sequentibus exempla praebuit iniquitatis. Unde ad illum redit crebro sententia qui auctor exsti- tit in culpa. Aquae autem superficies huc illucque aura impellitur, et nulla stabilitate solidata passim mo- vetur. Iniqui igitur mens plusquam aquae superficies levis est, quia quaelibet hanc aura tentationis atti- gerit, sine tarditate aliqua a retractationis trahit.
Verse 18. — He is light upon the face of the water. 79. The wicked are light before every wind of temptation or of error. — He returns from the plural number to the singular, because for the most part one man begins the evils, and by imitation many follow after. But the fault is principally his who furnished to the perverse who follow the examples of iniquity. Whence the sentence often returns to him who was the author in the fault. But the surface of the water is driven hither and thither by the breeze, and, made firm by no stability, is moved everywhere. The mind of the wicked, therefore, is lighter than the surface of the water, because whatever breeze of temptation touches it, it draws it without any delay to reconsideration.
第18節——他在水面上輕浮不定。七十九、不義的人在每一陣試探或謬誤之風前都輕浮不定。——他從複數轉回單數，因為多半是一人開了惡端，眾人便藉效法隨從而來。但主要的過犯在於那向隨從的乖僻之人提供了不義榜樣的人。故此判語常回到那在過犯中作始作俑者的人身上。水面被微風吹來吹去，毫無穩固可言，隨處漂動。故此不義之人的心比水面更輕浮，因為凡有試探之風觸著它，它便毫不遲延地被牽向反覆改變。
832:2
Si enim cor fluxum cujuslibet perversi cogitamus, quid aliud quam in vento positam aquae superficiem cer- nimus? Nunc namque illum aura impellit hue, b nunc aura superbiae, nunc aura luxuriae, nunc aura invi- diae, nunc aura fallaciae pertrahit. Super faciem ergo aquae levis est is quem quilibet erroris ventus cum venerit impellit. Unde bene quoque per Psalmistam dicitur: Deus meus, pone illos ut rotam, et sicut sti- pulam ante faciem venti ( Psal. lxxxii, 14). Ut rota quippe ponuntur iniqui, quia, in circuitu laboris missi, dum ea quae ante sunt negligunt, et ea quae deserenda sunt sequuntur, ex posterioribus elevan- tur, et in anterioribus cadunt.
For if we consider the wavering heart of any perverse man, what else do we behold than the surface of water set in the wind? For now the breeze drives it hither, now the breeze of pride, now the breeze of luxury, now the breeze of envy, now the breeze of deceit drags it along. Upon the face of the water, then, he is light whom, when it comes, any wind of error drives. Whence it is well also said through the Psalmist: O my God, make them as a wheel, and as stubble before the face of the wind (Psalm lxxxii, 14). For the wicked are set as a wheel, because, sent into the circuit of labour, while they neglect the things that are before, and follow the things that are to be forsaken, they are lifted up from the hinder parts, and fall in the forward parts.
因為我們若思量任何乖僻之人搖擺不定的心，所見的豈非置於風中的水面嗎？因為此刻微風把它吹向這邊，此刻驕傲之風、此刻淫慾之風、此刻嫉妒之風、此刻虛詐之風把它拉扯過去。故此，任何謬誤之風一來便驅使的人，就是在水面上輕浮不定。故此藉聖詠也恰當地說：「我的天主啊，求你使他們如同旋轉的輪，如同風前的碎稭」（詠八十三篇13節）。因為不義的人被置為旋輪，因為他們被打發進入勞苦的循環，忽略在前之事，追隨當撇棄之事，於是從後面被舉起，卻在前面跌倒。
832:3
Qui recte quoque sti- pulae ante faciem venti comparantur, quia, irruente aura tentationis, dum nulla subnixi sunt ratione gra- vitatis, elevantur ut corruant, et saepe eo se alicujus meriti existere aestimant, quo eos in alta flatus erro- ris portat. Sequitur:
Who are also rightly compared to stubble before the face of the wind, because, when the breeze of temptation rushes in, since they are supported by no reason of gravity, they are lifted up only to fall, and often esteem themselves to be of some merit for that very reason for which the blast of error carries them into the heights. There follows:
他們也恰當地被比作風前的碎稭，因為當試探之風衝來時，他們既毫無穩重之理可倚，便被舉起只為傾倒，並且常因謬誤之風把他們吹入高處這件事本身，就自以為有些功德。接著說：