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67. Nonnulli a Deo percussi ad eruditionem non ad axstinctionem a peccato liberantur. — In quibus prorecto verbis hoc solerter debet intelligi, quod beatus Job, dum sua narrat, in se alios transfigurat. Velut enni de se specialiter dicebat: Elevasti me, et g quasi super ventum ponens elisisti me valide; scio quia morti trades me, ubi constituta est domus omm viventi; et tamen non de se, sed de aliis adjugit: Verumtamen non ad consumptionem eorum emittis manum tuam. Dum enim de se loquens ratiocinando causas de aliis subdit, h quam multorum personas in se significet ostendit.
六十七、有些人被神擊打，是為受教訓而非為消滅，並得脫離罪。——在這些話裡，的確當精細地明白：有福的約伯在敘述自己之事時，將別人轉化在自己身上。因為他彷彿特指自己說：「你把我舉起，彷彿置於風上，又將我猛力摔下；我知道你必使我歸於死地，就是為眾生所定的房屋」；然而他所加的話卻不是論自己，乃是論別人：「但你不向他們的滅亡伸手。」因為他一面論自己說話，一面藉推理補述別人的緣由，就顯明他在自己身上表徵了許多人的位格。
67. Some, smitten by God for instruction and not for extinction, are freed from sin. — In which words, indeed, this must be skilfully understood: that blessed Job, while he narrates his own things, transfigures others in himself. For as though speaking of himself in particular he said: Thou hast lifted me up, and, as it were setting me upon the wind, hast dashed me down mightily; I know that Thou wilt deliver me over to death, where a house is appointed for every living thing; and yet, not of himself but of others, he added: Nevertheless Thou dost not put forth Thy hand unto their consumption. For while, speaking of himself, he by reasoning subjoins the causes of others, he shows how the persons of many he signifies in himself.
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Manum itaque suam Dominus ad consumptionem peccantium non emittit, cum feriendo a pec* calis corripit, et corruentes salvat, dum cadentes ad culpam in salutem corporis vulnerat, ut prostrati exterius, interius surgant, quatenus jacentes corpore ad interiorem statum redeaot, qui stantes exterius a statu mentis jacebant. Sequitur:
所以主不向罪人的滅亡伸手，乃是藉擊打把他們從罪中責回，並拯救那將要跌倒的人——祂擊傷那陷於過犯的人，是為身體的得救，好叫他們外面被打倒，內裡卻得復興；使那些身體俯伏之人歸回內在的境界，就是那些外面站立、卻在心靈境界上俯伏的人。接著說：
The Lord therefore does not put forth His hand unto the consumption of sinners, when by striking He rebukes them from their sins, and saves those who are falling — while He wounds those falling into fault, unto the salvation of the body, so that, laid low outwardly, they may rise inwardly; to the end that, lying prostrate in body, they may return to the inner state, who, standing outwardly, were lying prostrate as regards the state of the mind. There follows: