1180:1
IBID. - Etiam Ii locutus fuerit homo, devorabitur. 67. Hominem de Deo logui, est cœcum de lumine disserere. — Omne quod aliquid devorat, hoc introraus trahens, ab intuentium oculis occultat, et rem quae videri in superticie potuit in profundum rapit. HoMO igitur cum de Deo tacet, per rationem in qua est conditus esse aliquid videtur. At si loqui de Deo coeperit, illico quam git nihil ostenditur, quia magnitudinis illius immensitate devoratur, et quasi in profunduM raptus absconditur, quia faci ineffabilem cupiens, ipsasuæ ignorantiae angustia deglutitur.
（同上）「即使有人開口說話，他也必被吞沒」（67）人論說天主，就是瞎子談論光。——凡吞沒某物之物，將它拉向內裡，便使它從觀者的眼前隱藏，並把那本可在表面被看見之物攫入深處。所以人論及天主緘默時，藉他受造所憑的理性，似乎算是點什麼。但他若開始論說天主，便立即顯出他何等一無所是，因為他被那偉大的浩瀚所吞沒，並彷彿被攫入深處而隱藏，因為他既渴望論說那不可言喻者，便被自己無知的狹隘所吞噬。
(IBID.) 'Even if a man shall have spoken, he will be swallowed up.' (67) For a man to speak of God is for a blind man to discourse of light. — Everything that swallows something, drawing it inward, hides it from the eyes of the beholders, and snatches into the depth the thing that could be seen upon the surface. Therefore man, when he keeps silent about God, seems to be something through the reason in which he was created. But if he begins to speak of God, at once it is shown how much he is nothing, because he is swallowed up by the immensity of that greatness, and, as if snatched into the depth, he is hidden, because, desiring to speak of the ineffable, he is gulped down by the very narrowness of his own ignorance.
1180:2
Loquitur enim caro de spiritu, circumscriptus spiritus de incircumscripto, creatura de creatore, temporalis cle aeterno, mutabilis de immutabili, mortalis de vivifican te; et cum in tenebris positus internum lumen iicut est nesciat, homo, de æternitate disserere cupieDs, caecus de luce loquitur. Si ergo locutus fuerit homo, devorabitur, quia si effari homo aeternitatem sicut est appetit, etiam hoc sibi subtrahit quod de Illa vel tacitus sentit. Sed ecce æternitas tunc bominibus vere innotuit, cum se eis humanitate suscenecdum revelata fuerat, pla monstravit. Quae quia de eisdem hominibus recte subjungitur:
因為肉體論說神，受限的靈論說那無限者，受造物論說造物主，屬時者論說永恆者，可變者論說不變者，必死者論說賜生命者；而人既置身黑暗中，不能如其本相認識那內在的光，便渴望談論永恆，如同瞎子論說光。所以人若開口說話，便必被吞沒，因為人若尋求如永恆之本相說出永恆，他便從自己身上撤去了連他即使緘默時對它所感悟的那一點。但看哪，永恆那時才真正為人所認識，就是當它藉所取的人性向人啟示、以人尚能承受的方式顯明自己之時。這事因恰當地論及這同一批人，故接著說：
For flesh speaks of spirit, the circumscribed spirit of the uncircumscribed, the creature of the Creator, the temporal of the eternal, the mutable of the immutable, the mortal of the life-giver; and since, placed in darkness, he does not know the inner light as it is, man, desiring to discourse of eternity, being blind, speaks of light. If therefore a man shall have spoken, he will be swallowed up, because if a man seeks to speak out eternity as it is, he withdraws from himself even that which he perceives of it, even in silence. But behold, eternity then truly became known to men, when, revealed to them by the humanity it had taken on, it showed itself in a manner they could yet endure. Which, because it is rightly added concerning these same men: