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I bid. — Et constituas mihi tempus, in quo recorde- ris mei? 15. Christus ab inferno eduxit tantum quos sibi in- haesisse praescivit. — At ubi venit plenitudo temporis, misit Deus Filium suum, factum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret ( Gal. iv, 4). Hanc itaque redemptionem vir Domini praesciens, in qua erant multi etiam ex gentilitate liberandi, sicut ipse ait: Licet haec celes in cordo tuo, tamen scio quia universorum memineris ( Job. x, 13), apud omnipotentem Deum tempus sibi constitui suae re- cordationis petit. Hinc ea enim qnod in Evangelio Dominus dicit: Et ego si exaltatus fuero a terra, om- nia traham ad me ipsum ( Joan.
同節。——「並為我定一時候，使祢記念我？」15. 基督只從陰間領出他所預知曾依附於他的人。——「及至時候滿足，神就差遣他的兒子，為女子所生，且生在律法以下，要把律法以下的人贖出來」（加四4）。因此，那屬主的人既預知這救贖——在其中連許多外邦人也要得釋放——正如他自己所說：「祢雖將這些事藏在心裡，我卻知道祢記念萬事」（伯十13）——便懇求全能之神為他定下記念他的時候。因為主在福音中如此說：「我若從地上被舉起來，就要吸引萬人（萬物）歸我」（約
Same place. — And that you would appoint me a time, in which you would remember me? 15. Christ led out from hell only those whom he foreknew to have cleaved to him. — But when the fullness of time came, God sent his Son, made of a woman, made under the law, that he might redeem those who were under the law (Galatians iv, 4). Foreknowing therefore this redemption, in which many even from among the Gentiles were to be freed, the man of the Lord — as he himself says: Though you hide these things in your heart, yet I know that you remember all (Job x, 13) — asks that a time of his remembrance be appointed for him with Almighty God. For hence it is that the Lord says in the Gospel: And I, if I be lifted up from the earth, will draw all things to myself (John
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xii, 32), omnia vide- licet electa. Non enim ab inferno rediens Dominus electos simul et reprobos traxit, sed illa exinde om- nia sustulit quae sibi inhae(??)isse praescivit. Unde etiam per Osse prophetam dicit: Ero mors tua, o mora, ero morsus tuus, inferne ( Osee xiii, 14). Quod enim occidimus, agimus ut penitus non sit. Ex eo enim quod mordemus, partem abstrahimus, partemque relinquimus. Quia ergo in electis suis funditus Do- minus occidit mortem, mors mortis exstitit. Quia vero ex inferno partem abstulit, partemque reliquit, non occidit funditus, sed momordit infernum. Dicit ergo(??) Ero mors tua, o mors; id est, in electis meis c te funditus perimo.
約十二32）——就是萬選民。因為主從陰間回來，並非把選民與被棄者一同吸引出來，乃是從那裡取出他所預知曾依附於他的一切人。因此他藉先知何西阿也說：「死亡啊，我要作你的死亡；陰間哪，我要作你的毒鉤（咬噬）」（何十三14）。凡我們所殺的，我們使它全然歸於烏有；但凡我們所咬的，我們扯去一部分，留下一部分。所以，因為主在他的選民身上全然殺滅了死亡，他就成了死亡的死亡；但因為他從陰間取去一部分、留下一部分，他並非全然殺滅，乃是咬了陰間。故此他說：「死亡啊，我要作你的死亡」；就是說，在我的選民中我全然消滅你。
xii, 32) — namely, all the elect. For the Lord, returning from hell, did not draw the elect and the reprobate together, but took up from thence all those whom he foreknew to have cleaved to him. Hence too he says through the prophet Hosea: I will be your death, O death; I will be your bite, O hell (Hosea xiii, 14). For what we kill, we make so that it utterly is not. But from what we bite, we tear away a part and leave a part. Because therefore in his elect the Lord utterly slew death, he was the death of death. But because from hell he took away a part and left a part, he did not utterly kill, but bit hell. He says therefore: I will be your death, O death; that is, in my elect I utterly destroy you.
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Ero morsus tuus, inferne, quia, su- blatis eis, te ex parte transfigo. Sciens igitur beatus Job hunc adventum ad inferos Redemptoris nostri, petat quod futurum d praevidit, et dicat: Et constituas mihi tempus in quo recorderis mei. Sequitur:
「陰間哪，我要作你的毒鉤（咬噬）」，因為當這些人被取去之後，我便將你刺穿一部分。因此，有福的約伯既知道我們救贖主這樣降臨到死人之處，就讓他祈求他所預見將要來的事，說：「並為我定一時候，使祢記念我。」接著說：
I will be your bite, O hell, because, when these have been taken away, I pierce you in part. Blessed Job therefore, knowing this coming of our Redeemer to the dead, let him ask what he foresaw would come, and let him say: And that you would appoint me a time in which you would remember me. There follows: