371:1
I bid. Parce mihi, Domine, nihil enim sunt dies mei. 46. Job bona peritura pia desperatione deseruit, in aeternum mansura expetitt. Neque enim duo sibi haec verba conveniunt, desperavi et parce. Nam qui desperat nequaquam jam sibi parci postulat, et qui adhuc sibi parci desiderat profecto minime desperat. Aliunde ergo est quod desperat, aliunde vero quod parci sibi sanctus vir postulat, quia nimirum dum bona vitae transeuntis per desperationem deserit, ad obtinenda quae permanent in spe robustior exsurgit. Desperando itaque melius ad spem veniae ducitur, qui eo cerrius ventura appetit, quo praesentia verius ex desperatione derelinquit.
同節。「主啊，求你寬容我，因我的日子都是虛空。」四十六、約伯藉虔敬的絕望撇棄那要朽壞的美物，卻切求那永遠長存的。因為「我已絕望」與「寬容」這兩個詞彼此並不相合。因為絕望的人斷不會再求人寬容，而仍渴望被寬容的人，必然全不絕望。所以他絕望是出於一個緣由，而這聖潔之人求寬容是出於另一個緣由，因為他必然是藉絕望撇棄這過渡今生的美物時，在盼望中更堅強地興起，要得着那長存之物。所以他藉絕望而更好地被引向蒙赦免的盼望，因他愈真實地藉絕望撇下現今之物，就愈確切地尋求那將來之物。
Same verse. 'Spare me, Lord, for my days are nothing.' 46. Job forsook the perishable goods by a pious despair, and sought after the things that abide for ever. For these two words do not agree with each other — 'I have despaired' and 'spare.' For he who despairs by no means now asks to be spared, and he who still desires to be spared assuredly does not at all despair. It is therefore from one cause that he despairs, and from another that the holy man asks to be spared, because assuredly while by despair he forsakes the goods of this transient life, he rises up more robust in hope to obtain the things that remain. By despairing, therefore, he is the better led to the hope of pardon, who so much the more surely seeks the things to come, the more truly he relinquishes present things by despair.
371:2
Et notandum quod, vim nobis sui cordis insinuans, unam quidem de se sen- tentiam protulit, sed hanc tertio insinuando replica- vit. Quod enim superius dixerat: Elegit suspendium anima mea, hoc replicans addidit, Desperavi; atque aeterna concupiscendo, et temporalia postponendo, hoc postremo intulit, Parce mihi; et quod superius dixit, Mortem ossa mea, hoc nimirum subdidit, Ne- quaquam ultra jam vivam; hoc ultimum protulit, Nihil enim sunt dies mei.[ Vet. XX. ] Bene autem dies suos nihil esse considerat, quia, ut paulo superius saepe jam diximus, sancti viri quo verius summa cogno- scunt, eo sublimius terrena despiciunt;
當注意的是，他向我們陳明其心的力量時，確實就自己說了一句話，卻藉三次陳明而重複了它。因為他上面所說的「我的靈魂揀選被懸掛」，他重複時加上「我已絕望」；他藉渴慕永恆之事、撇下暫時之物，末了帶進「寬容我」；他上面所說的「我的骨頭寧願死亡」，他確實補充「我再也不能存活了」；他最後說出「因我的日子都是虛空」。〔舊本第二十〕他把自己的日子看為虛無，說得好，因為，如我們稍上文已屢次所說的，聖潔之人愈真實地認識至高之事，就愈崇高地藐視屬地之物；
And it must be noted that, intimating to us the force of his heart, he uttered indeed one sentence concerning himself, but replicated this by intimating it thrice. For what he had said above, 'My soul hath chosen hanging,' this replicating he added, 'I have despaired'; and by desiring eternal things and postponing temporal ones, this last he brought in, 'Spare me'; and what he said above, 'my bones death,' this indeed he subjoined, 'I shall no longer live at all'; this last he uttered, 'for my days are nothing.' [Older reading, XX.] And well does he consider his days to be nothing, because, as we have often already said a little above, the more truly holy men know the highest things, the more sublimely do they despise earthly ones;
371:3
et idcirco praesentis vitae dies nihil esse conspiciunt, quia illu- minatae mentis oculos in consideratione 265 aeter- nitatis figunt. De qua dum ad se redeunt, quid se esse nisi pulverem agnoscunt, et infirmitatis suae conscii, districte judicari metuunt? Cumque vim lanti vigoris aspiciunt, trepidant examinari quod sunt. Unde et adhuc apte subjungitur:
因此他們看今生的日子為虛無，因為他們把蒙光照之心思的眼目定睛於對永恆的思念。當他們從那裏返回自身時，除了塵土之外，他們認自己為何物呢？他們既自知軟弱，豈不懼怕受嚴審嗎？當他們看見那如此偉大威力的力量時，就戰兢於為自己的本相受察驗。故此又恰當地補充說：
and therefore they behold the days of the present life to be nothing, because they fix the eyes of their illumined mind on the consideration of eternity. When from that they return to themselves, what do they recognize themselves to be but dust, and, conscious of their own infirmity, do they fear to be strictly judged? And when they behold the force of so great a vigour, they tremble to be examined for what they are. Whence also it is aptly subjoined: