752:1
V ers. 16. — Verumtamen quia non sunt in manu eorum bona sua, consilium eorum longe sit a me. 54. Justi bona sua possident, non ab eis possiden- tur; secus iniqui.—Bona in manu habet, qui despi- ciendo temporalia sub dominio mentis premit. Nam qui(??)quis ea nimie diligit, se magis illis quam sibi ipsa supponit. Multi etenim justorum in hoc mundo divites fuerunt, h rebus et honoribus fulti habere multa videbantur, quorum mentem quia eorum quae aderant delectatio nimia non possidebat, bona illo- rum in manu erant: i quia potestati animi subjecta tenebantur. At contra iniqui ita se totis desideriis in exteriorum rerum appetitionibus fundunt.
第十六節。——「然而因他們的福分不在自己手中，願他們的計謀遠離我。」54. 義人擁有自己的福分，卻不被福分所擁有；惡人則相反。——那藉藐視屬世之物、將之置於心思管轄之下的人，才是把福分握在手中的人。因為凡過分愛戀這些物的人，就使自己屈服於它們，而非使它們屈服於自己。因為許多義人在這世上是富足的，靠著財物尊榮，似乎擁有許多，然而他們的心思因不被眼前之物的過度喜好所擁有，就把福分握在手中：因為這些福分被制伏於靈魂的權下。但相反地，惡人卻以全部的慾望將自己傾注於對外物的貪求，
Verse 16. — 'But nevertheless, because their good things are not in their own hand, let their counsel be far from me.' 54. The just possess their good things, are not possessed by them; the wicked otherwise. — He has his good things in his hand who, by despising temporal things, holds them beneath the dominion of the mind. For whoever loves them excessively, subjects himself to them rather than them to himself. For many of the just in this world were rich, upheld by possessions and honors they seemed to have much, whose mind, because excessive delight in the things at hand did not possess it, held their good things in their hand: because they were held subject to the power of the soul. But on the contrary the wicked so pour themselves out with all their desires into the craving of outward things,
752:2
ut non ma- gis ipsi habita teneant, sed ab his quae habent, captiva mente teneantur. Quia igitur non sunt in manu eorum bona sua, recte subjungitur: Consilium eorum longe sit a me. Quid namque est iniquoru(??)n consilium nisi terrenam gloriam quaerere, aeternam negligere, salutem temporalem cum damno interiori appetere, et dolores transitorios ad aeternos gemitus commutare? Vir igitur sanctus has iniquorum cogitationes intuens aspernetur, et dicat: Consilium eorum longe sit a me. Quia nimirum esse bonum incomparabiliter videt, ad breve tempus eligit hic sub flagello gemere quam aeternae ultionis supplicia tolerare.
以致他們與其說是握有所擁有之物，不如說是被所擁有之物以被擄的心思所擄。所以因他們的福分不在自己手中，下文便正確地加上說：「願他們的計謀遠離我。」因為惡人的計謀是甚麼，豈不是尋求屬地的榮耀、輕忽永恆的、以內裡的虧損貪求今世的安逸、以短暫的憂苦換取永遠的哀號嗎？所以願這聖潔之人看透惡人的這些心思，加以唾棄，說：「願他們的計謀遠離我。」因他實在看見這是無可比擬的美善，就寧願在此暫時於鞭打之下哀哼，也不願忍受永刑的痛苦。
that they do not so much hold the things they possess, as are held with captive mind by the things they have. Because therefore their good things are not in their own hand, it is rightly subjoined: 'Let their counsel be far from me.' For what is the counsel of the wicked but to seek earthly glory, to neglect the eternal, to crave temporal welfare with inner loss, and to exchange transitory sorrows for eternal groans? Let the holy man therefore, beholding these thoughts of the wicked, spurn them, and say: 'Let their counsel be far from me.' Because indeed he sees it to be incomparably good, he chooses for a brief time here to groan under the scourge rather than to bear the torments of eternal vengeance.
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Sed neque in hac vita hi qui in ea prosperari appetunt, continue pro- sperantur. Nam plerumque eorum gaudia, suborti gemitus interrumpunt. Unde subditur:
但即使在今生，那些渴望在其中亨通的人，也並非持續亨通。因為往往有哀號突然興起，打斷他們的歡樂。因此下文加上說：
But neither in this life do those who desire to prosper in it continually prosper. For very often groanings springing up interrupt their joys. Whence it is subjoined: