802、本节论述的主题是说服，23节论述的主题是恶欲，这一点从以下事实可以得知：本节首先提到的是“飞鸟”，然后是“牲畜”，因为“飞鸟”表示理解力或理性的事物，而“牲畜”表示意愿的事物。但在23节，当描述的是与恶欲有关的事物时，经上先提“牲畜”，然后提“飞鸟”。如前所述，原因在于，这两者互相流入彼此，只有这样，对它们的描述才是完整和全面的。
New Century Edition
Cooper(2008,2013)
[NCE]802. An indication that the present verse is talking about delusions and verse 23 about appetites is that the present verse mentions birds first and then beasts. Birds symbolize different aspects of the things we understand or find logical, while beasts symbolize different aspects of the things we intend. When matters of desire are described, however, as they are below in verse 23, beasts are named first and then birds. This device is used because, as noted, each side influences the other, so that to describe them this way is to give a full description.
Potts(1905-1910) 802
802. That persuasions are here treated of, and cupidities in verse 23, may be known from the fact that in this verse "fowl" is first mentioned, and then "beast." For "fowl" signifies what is of the understanding, or of reason, and "beast" what is of the will. But when things belonging to cupidities are described, as in verse 23, "beast" is first mentioned, and then "fowl;" and this for the reason, as was said, that the one thus reciprocally flows into the other, and so the description of them is full.
Elliott(1983-1999) 802
802. As regards persuasions being the subject in this verse and evil desires in verse 27, this may be recognized from the consideration that in the present verse birds are mentioned first and beasts next - for 'birds' means things of the understanding or of the rational, while 'beasts' means those of the will - whereas in verse 23, when things to do with evil desires are being described, beasts are mentioned first and birds next. The reason, as has been stated, is that the two flow reciprocally one into the other, and in this way the description of them is made complete.
Latin(1748-1756) 802
802. Quod de persuasionibus hic agatur, et in vers. 23 de cupiditatibus, cognoscitur inde quod in hoc versu primum nominetur avis, dein bestia; 'avis' enim significat illa quae sunt intellectualium aut rationalium, 'bestia' autem quae sunt voluntariorum: cum autem describuntur quae sunt cupiditatum, ut in vers. seq. 23, tunc primum nominatur bestia, et dein avis; et hoc ex causa, ut dictum, quia reciproce influit ita unum in alterum, et sic plena est eorum descriptio.