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V ers. 4, 5.— Respondens Satan, ait: Pellem pro Pelle, et cuncta quae habet homo dabit pro anima sua; alioquin mitte manum tuam, et tange os ejus et carnem, et tunc videbis quod in faciem benedicat tibi. 5. Deus sinit diabolum contra sanctos bellum redin- tegrare, ut saepius victus obmutescat. —Antiquus hostis ex rebus exterioribus colligit, quod beato viro ad mentis crimen infligit. Pellem enim pro pelle dari asserit, quia saepe dum venire ictum contra faciem cernimus, manum palpebris opponimus, ut ab ictu oculos defendamus; et corpus vulneri objicimus, ne in corpore teneriori vulneremur. Satan ergo haec b con- suete fieri sciens, dicit:
第四、五節——撒但回答說：「以皮代皮，人情願捨去一切所有的來保全性命；但你且伸手傷他的骨頭和他的肉，他必當面棄掉你。」五、神容許魔鬼重新向聖徒挑起爭戰，好叫他屢戰屢敗而終於閉口無言。——那古老的仇敵從外在的事物推斷，用以指控蒙福之人心靈的罪狀。因為他斷言人是以皮代皮，緣故是：我們常在看見一擊向臉而來時，便舉手擋在眼皮前，好護衛雙眼免受這一擊；又將身體擋在傷害之前，免得身上更嬌嫩之處受傷。所以撒但既知這些是人慣常所行的，便說：
Verses 4, 5. — Satan answering, said: Skin for skin, and all that a man hath will he give for his life; but put forth Thy hand and touch his bone and his flesh, and then Thou shalt see that he will bless Thee to Thy face. 5. God permits the devil to renew war against the saints, so that being often defeated he may be silenced. — The ancient enemy infers from outward things that which he charges as a crime against the mind of the blessed man. For he asserts that skin is given for skin, because often, when we see a blow coming against the face, we set our hand before our eyelids, that we may defend the eyes from the blow; and we throw the body before a wound, lest we be wounded in a more tender part of the body. Satan, therefore, knowing that these things are customarily done, says:
149:2
Pellem pro pelle, et cuncta quoe habet homo, dabit pro anima sua. Ac si aperte dicat: Idcirco Job tot extra se flagella aequanimiter patitur, quia pavet, ne ipse feriatur. Cura ergo car- nis est, quod damno affectuum carnalium motus non est, quia dum sibimetipsi meluit, minus suorum percussiones sentit. Unde et mox ejus carnem feriendam postulat, dicens: Mitte manum tuam, et tange os ejus et carnem, et tunc videbis quod in faciem benedicat tibi ( Job ii, 5). Superius dixerat: Tange cuncta quae possidet, et tunc videbis quod in faciem benedicat tibi c ( Job i, 11). Nunc quasi prioris proposi- tionis oblitus, fractus de aliis alia postulat.
「以皮代皮，人情願捨去一切所有的來保全性命。」彷彿他明明地說：約伯所以能心平氣和地忍受身外這許多鞭打，是因他懼怕自己被擊。這麼說來，這乃是顧惜肉體，就是他的情感並未因肉體情慾的損失而動搖，因為當他為自己憂懼時，便較少感受到他親人所受的擊打。因此他隨即要求擊打他的肉身，說：「你且伸手傷他的骨頭和他的肉，他必當面棄掉你」（約二5）。他先前曾說：「你且伸手動他一切所有的，他必當面棄掉你」（約一11）。如今他彷彿忘了先前的提議，既已受挫，便捨此求彼，另提別的要求。
Skin for skin, and all that a man hath will he give for his life. As if he plainly said: Job therefore bears so many scourges outside himself with equanimity, because he is afraid lest he himself be struck. It is care for the flesh, then, that his motion is not affected by the loss of carnal affections, because while he fears for his own self, he feels the smitings of his people less. Whence also he presently demands that his flesh be struck, saying: Put forth Thy hand and touch his bone and his flesh, and then Thou shalt see that he will bless Thee to Thy face (Job 2:5). Above he had said: Touch all that he possesseth, and then Thou shalt see that he will bless Thee to Thy face (Job 1:11). Now, as though forgetful of his former proposition, being broken, he demands other things instead of others.
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Quod tamen recte divina dispensatione permittitur, quatenus alter- cator impudens vel saepe victus obmutescat. Sequitur:
然而這仍是按神聖的安排所正當允許的，好叫那厚顏爭辯者，雖屢屢戰敗，終究閉口無言。接著說：
Which, nevertheless, is rightly permitted by the divine dispensation, so that the impudent wrangler, though often vanquished, may be silenced. There follows: