4172# “我赔偿了它”这一短语表达了良善的含义。根据“赔偿”一词的意义，这里指通过良善来回应良善。关于过错之恶和非过错之恶，这两者分别象征为“尸体”和“被撕裂的状态”。过错之恶是指人在实际生活中因行为而招致的恶，并通过思维反复确认，最终形成信念和确信。这种恶无法被改正，将永远存在。而非过错之恶则指那些未被思维确认、未在内心形成确信的恶。这种恶虽然存在，但仅停留在外在层面，未能深入内在，也未能扭曲内在的人。
非过错之恶可以通过良善转化，因为内在的人并未受到这种恶的影响或给予认同。他能够看到外在的恶，并将其清除。内在的人在看清恶的同时，也会更加清楚地认识到良善的存在。正因为对立面的存在，良善会比在没有对立面时显得更加清晰，从而使内在的人对良善的感受更加深刻。这就是“由此而来的良善”的真实含义。
4172.“是我自己赔上”表那良善是从它那里出来的。这从“赔上”的含义清楚可知，“赔上”是指赔偿，在此是指良善是从它那里出来的。至于人有过错的邪恶和人没有过错的邪恶，如前所示，它们以“自死的”和“被（野兽）撕裂的”来表示，情况是这样：人有过错的邪恶，或人通过实际生活所获得，并且还在思维上确认以至于相信并完全信服的邪恶无法得到纠正，而永远保留。人没有过错的邪恶，也就是人未从思维上确认，也没有从内在信服的邪恶虽然也会保留，但只附着于外在，因为没有进入内层，败坏内在人。良善能从这种邪恶当中出来，因为尚未受到影响，也没有默许的内在人能直到外在人中的邪恶的确是邪恶。因此，它能被移除。而且，由于内在人能看到这邪恶，所以同时它也能更清楚地看到良善。因为良善通过对立面，比通过非对立面被看得更清楚；那时，此人自己也会对那良善产生更深的情感；这就是良善从它那里出来的含义。
Potts(1905-1910) 4172
4172. I bore the loss of it. That this signifies that good came of it, is evident from the signification of "bearing the loss," as being to make good; here, that good came of it. As regards the evil of fault, and the evil not of fault, which as before shown are signified by a "carcass" and "what is torn," the case is this. The evil of fault, or the evil which a man has contracted by actual life, and has also confirmed in thought even to belief and persuasion, cannot be amended, but remains to eternity; whereas the evil not of fault, which a man has not confirmed by thought, and of which he has not inwardly persuaded himself, does indeed remain, but only adheres in externals; for it does not penetrate to the interiors and pervert the internal man. Such is the evil through which good comes; for the internal man, which has not yet been affected and given consent, can see it in the external as evil, and therefore it can be removed. And as the internal man can see it, it can on that account at the same time see good more clearly; for good is seen more clearly from what is opposite than from what is not opposite; and the man is then also more sensibly affected by good. This then is what is meant by good coming of it.
Elliott(1983-1999) 4172
4172. 'I myself bore the loss of it' means that good came out of it. This is clear from the meaning of 'bearing the loss' as making good, in this case as good coming out of it. With regard to the evil for which a person is blameworthy and the evil for which he is not, meant respectively by 'a carcass' and 'that which has been torn', and dealt with immediately above, the position is this: The evil for which a person is blameworthy - that is, the evil which he has acquired by his own practice of it in life, and which he has also established so firmly in his thinking that he believes in it and is thoroughly convinced of it - cannot be corrected but remains for ever. But the evil for which he is not blameworthy - that which he has not firmly established in his thinking and of which inwardly he has not become thoroughly convinced - does indeed remain. Yet it clings only to what is external, for it does not enter into anything more internal and corrupt the internal man. This kind of evil is such that good can come out of it, for the internal man, which has not yet been affected nor has yet acquiesced, is able to see that evil in the external man is indeed evil. Thus it is able to be removed. Also, because the internal man is able to see this evil, therefore at the same time good can be seen more clearly. For good is shown up more clearly by that which is the opposite of it than by that which is not; and the person himself then feels a deeper affection for that good. This then is what is meant by good coming out of it.
Latin(1748-1756) 4172
4172. `Ego indemnificavi id': quod significet quod bonum. inde, constat a significatione `indemnificare' quod sit bonum reddere hic bonum inde. (m)Cum malo culpae et malo non culpae, quae significantur per `cadaver' et {1}`discerptum,' de quibus mox supra, ita se habet: malum culpae seu malum quod homo per actualem vitam sibi contraxit, et quoque confirmavit cogitatione usque ad fidem e persuasionem, non potest emendari, sed hoc manet in aeternum; at malum non culpae, quod homo non confirmavit cogitatione, et {2} non sibi intus persuasit, hoc quidem manet, sed modo haeret in externis, non enim penetrat ad interiora, ac internum hominem pervertit; tale malum est per quod bonum, nam internus homo qui nondum affectus est et consensit, potest videre id in externo quod malum sit, et sic potest id removeri; et quia internus homo id potest videre, ideo simul tunc clarius videre potest bonum, ex opposito enim apparet bonum clarius quam ex non opposito, et quoque sensibilius dein bono afficitur {3}; hoc nunc est quod intelligitur per bonum inde.(n) @1 i per$ @2 ita$ @3 i illo$