4955.从下文明显看出这些话包含什么。首先要知道，此处所列举的行为是依次的仁爱行为。没有人能看出这一点，除非他了解圣言的内义，也就是说，除非他知道“给饥饿的人吃、给口渴的人喝，收留客旅，给赤身露体者穿，看顾病人，来看在监里的人”表示什么。凡只根据字义思想这些行为的人会以为它们是指外在形式上的善行，除此之外再没有任何秘密可言；而事实上，所描述的每个行为都含有某种秘密事物，也就是神性，因为它来源于主。但如今这秘密不被人理解，因为现今没有仁爱的教义。事实上，人们将仁与信分离后，与仁有关的教义就消亡了，取而代之的是，与信有关的教义被发明出来，并被人接受；而这种教义根本不教导何为仁爱，何为邻舍。
存在于古人当中的教义教导仁爱的一切属和一切种，以及谁是当施以仁爱的邻舍，一个人如何成为有别于他人的不同程度和不同方面的邻舍，因而在针对不同的人时如何以不同的方式施以仁爱。古人还对邻舍分门别类，并赋予它们以名称，称有些人为穷人、穷乏人、患难的、困苦人；称有些人为瞎子、瘸子、残疾人，以及孤儿、寡妇；称有些人为饥饿的、口渴的、寄居的或客旅、赤身露体的、患病的、被捆绑的，等等。他们根据这些分类知道当向这个人尽什么义务，当向那个人尽什么义务。但如前所述，这些教义都消亡了，对圣言的理解也与它们一道消亡了，以至于如今人们只知道圣言中所提到的“穷人”、“寡妇”和“孤儿”是指字面上所指的那些人。当经上提及饥饿的、口渴的、寄居的或客旅、赤身露体的、患病的、在监里的人时，情形也一样。但事情的真相是，这些名字用来描述仁爱，即仁爱就其本质而言应是什么样，在仁爱的生活中施以仁爱应是什么样。
Potts(1905-1910) 4955
4955. What these words involve in the internal sense will appear from what follows. Be it known in the first place that the works here enumerated are the very works of charity in their order. This no one can see who is not acquainted with the internal sense of the Word, that is, who does not know what is meant by giving the hungry to eat, giving the thirsty to drink, gathering the stranger, clothing the naked, visiting the sick, and coming unto those who are in prison. He who thinks of these acts from the sense of the letter only, infers that they mean good works in the external form, and that there is nothing secret in them beyond this; and yet there is something secret in each of them, which is Divine, because from the Lord. But the secret is not at this day understood, because at this day there are no doctrinals of charity; for ever since men have separated charity from faith, these doctrinals have perished, and in place of them the doctrinals of faith have been invented and received, which do not at all teach what charity is and what the neighbor. The doctrinals existing among the ancients taught all the genera and all the species of charity, and also who the neighbor is toward whom charity is to be exercised, and how one is the neighbor in a different degree and in a different respect from another, and consequently how the exercise of charity varies in its application toward different persons. They also grouped the neighbor together into classes, and assigned them names, calling some the poor, needy, miserable, afflicted; some the blind, lame, halt, and also fatherless and widows; and others the hungry, thirsty, strangers, naked, sick, bound, and so on; thus knowing what duty they owed toward one and toward another. But as before said these doctrinals perished, and with them the understanding of the Word, insomuch that no one at this day knows otherwise than that by the "poor," the "widows," and the "fatherless," in the Word, none other are meant than they who are so called; in like manner here by the "hungry," the "thirsty," the "strangers," the "naked," the "sick," and those who are "in prison;" when yet by these charity is described such as it is in its essence, and the exercise of it such as it must be in its life.
Elliott(1983-1999) 4955
4955. What these words hold within them in the internal sense will be evident from what is presented below. But first of all one needs to know that by these works listed one after another the essential ingredients of charity in their own ordered sequence are meant. This cannot be seen by anyone if he is unacquainted with the internal sense of the Word, that is, unless he knows what is really meant by giving food to the hungry, giving drink to the thirsty, taking in a stranger, clothing the naked, visiting the sick, and coming to those in prison. Anyone who restricts himself to the sense of the letter when thinking about these actions assumes that good works in the outward form these take are meant by them and that nothing deeper lies concealed within them, when in fact each action that is described contains some deeper reality, which is of a Divine nature because it has its origin in the Lord. But at the present day no understanding of any deeper reality exists because at the present day nothing is taught about charity. For after people separated charity from faith, teachings to do with charity perished, and in place of these, teachings to do with faith were accepted and invented, that is, teachings which provide no information at all about what is meant by charity or by the neighbour.
[2] Teachings that existed among the Ancients specified all the genera and species of charity. They also taught who the neighbour was towards whom charity should be exercised, and how one person was the neighbour in a different degree and different respect from another, and consequently how charity was to be exercised in different ways according to the individual needs of the neighbour. The Ancients also made classifications of the neighbour and gave names to each of these. Some people they called the poor, the needy, the wretched, and the afflicted; some they called the blind, the lame, the maimed, as well as orphans and widows; and others they called the hungry, the thirsty, strangers, the naked, the sick, the bound, and so on. From these classifications they knew what they ought to do for one person and what for another. But, as stated, such teachings have perished, and with them any understanding of the Word too. They have perished so completely that no one at the present day knows anything else than this, that when the poor, widows, and orphans are mentioned in the Word none but those who are literally called such are meant. The same applies whenever mention is made of the hungry, the thirsty, strangers, the naked, the sick, and those in prison. But the truth of the matter is that these names are used to describe charity - what it is like in its essence and what the exercise of charity ought to be like in a charitable life.
Latin(1748-1756) 4955
4955. Quid haec in sensu interno involvunt, patebit ab illis quae sequuntur; sciendum prius quod haec opera quae recensentur sint ipsa charitatis in suo ordine; hoc nemo videre potest qui non sensum internum Verbi novit, hoc est, nisi sciat quid intelligitur per `esurienti dare edere, sitientem potare, peregrinum colligere, nudum induere, aegrotum visitare, ad illos in carcere venire'; qui de his cogitat solum ex sensu litterae, is colligit inde quod per illa intelligantur bona opera in externa forma, et nihil arcani praeterea illis inesse, cum tamen in singulis est arcanum, et hoc Divinum quia a Domino; sed arcanum non hodie intelligitur quia nulla hodie sunt doctrinalia charitatis; postquam enim separaverunt charitatem a fide, perierunt illa doctrinalia, et loco illorum recepta et inventa sunt doctrinalia fidei, quae doctrinalia prorsus nihil docent quid charitas et quid proximus; [2] doctrinalia {1} apud antiquos docuerunt omnia genera et omnes species charitatis, et quoque quis proximus erga quem charitas exercenda, et quomodo unus in alio gradu et in alio respectu quam alter proximus est, et consequenter quomodo charitas erga unum aliter quam erga alterum applicata {2} exercenda; redegerunt {3} etiam illum in classes, et nomina indiderunt, et vocarunt quosdam pauperes, egenos, miseros, afflictos, quosdam caecos, claudos, mancos ut et pupillos (o)et viduas, quosdam esurientes, sitientes, peregrinos, nudos, aegrotos, vinctos, et sic porro; inde sciebant in quo debito essent erga unum et erga alterum; sed haec doctrinalia, ut dictum, perierunt, et cum illis etiam intellectus Verbi, usque adeo ut nemo hodie aliud sciat quam [quod] per pauperes, viduas, pupillos in Verbo non alii intelligantur quam qui ita vocantur; similiter hic per esurientes, sitientes, peregrinos nudos, aegrotos, in carcere; cum tamen per hos describitur charitas qualis est in sua essentia, et ejus exercitium quale erit in sua vita. @1 i charitatis$ @2 applicate$ @3 redigerunt I$