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14. Deum timens ejus sapientiam possidere incipit, et in se cognoscit, quem in ipsius natura cognoscere non potest. — Ac si aperte dicoretur: Ad temetipsum homo revertere, cordis tui secreta perscrutare. Si Deum te timere deprehendis, profecLo constat quia hac sapienlia plenus es. Quam si adhuc cognoscere non potes quid sit in se, jam cognoscis interim qaid sit in te. Quæ enim apud se ab angelis metuitur, apud te timor DoMnini vocatur, quia hanc habere te certum est, si timere te Deum incertum non est. H;nc etiam per Psalmistam dicitur: Initium sapientiæ, timor Domini (Psal. cx, 10); quia tunc pcnetrare cor inchoat, cum hoc extremi judicii pavore perturbat.
14. He who fears God begins to possess His wisdom, and comes to know within himself the One whom he cannot know in His own nature. — It is as if it were openly said: O man, return to yourself, search out the secrets of your own heart. If you find that you fear God, then assuredly it is certain that you are full of this wisdom. And though you cannot yet know what that wisdom is in itself, you already know in the meantime what it is in you. For that which among the angels is revered in itself, in you is called the fear of the Lord; because it is certain that you possess it, if it is not uncertain that you fear God. Hence also it is said through the Psalmist: 'The beginning of wisdom is the fear of the Lord' (Ps. 110:10); for it then begins to penetrate the heart, when it stirs it with dread of the last judgment.
十四、敬畏神的人開始擁有祂的智慧，並在自己裡面認識那位在祂本性中無法認識的主。——這彷彿是明明地說：人哪，回到你自己裡面，查考你內心的隱密。倘若你發覺自己敬畏神，那麼你必然確知自己已充滿了這智慧。縱使你尚不能認識這智慧本身是甚麼，你卻已經知道它在你裡面是甚麼。因為天使所敬畏於其本身的，在你裡面卻被稱為敬畏耶和華；因為若你敬畏神是確定無疑的，你擁有這智慧也就是確定的。故此詩人也說：「智慧的開端就是敬畏耶和華」（詩一一〇10）；因為當這敬畏以末後審判的恐懼攪動人心時，它便開始滲入人心。
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Ad parvitatem igitur nostram divinus sermo se, attrahit: a sicut pater cum parvulo filio loquitur, ut ab eo possit intelligi, sponte balbutit. Quia enim naturam sapientiæ penetrare non possumus quid sit in se t ex condescensione Dei audivimus quid sit in nobis, cItu dicitur: Ecce timor Domini, ipaa est sapientia. Sed quia ille veraciter vim divini timoris intelligit, qui se a cunctis pravis operibus custodit, recte subditur: Et recedere a malo, intelligentia. Ea igitur quae sequuntur, quia prophetiæ spiritu plena sunt, ipsa sacrae historiæ verba testantur, cum dicitur:
Therefore the divine word draws itself down to our littleness: just as a father, when he speaks with his little child, of his own accord babbles so that he may be understood by him. For since we cannot penetrate the nature of wisdom, what it is in itself, by God's condescension we have heard what it is in us, when it is said: 'Behold, the fear of the Lord, that is wisdom.' But because he truly understands the force of divine fear who keeps himself from all wicked works, it is rightly added: 'And to depart from evil is understanding.' Therefore the words that follow, since they are full of the spirit of prophecy, the very words of sacred history bear witness, when it is said:
因此神聖的話語俯就我們的微小：正如父親與幼小的兒子說話時，自願地牙牙學語，好使兒子能明白他。既然我們無法洞悉智慧的本性、無法知道它本身是甚麼，藉著神的俯就，我們便聽見它在我們裡面是甚麼，正如所說的：「看哪，敬畏耶和華就是智慧。」但因為惟有那使自己遠離一切惡行的人，才真正明白神聖之敬畏的力量，故此恰當地補充說：「遠離惡事就是聰明。」因此接下來的話語，既充滿了預言的靈，聖史的話語本身便為之作證，說：