33、众所周知，没有某种爱，就不可能有一丝生命；除了从爱流出之物外，也不可能有一丝喜乐。然而，爱如何，生命就如何，喜乐也如何，或说爱的性质决定了生命和喜乐的性质。如果你移除爱，换言之，移除渴望（因为渴望与爱是密不可分的），思维就会立刻停止，你将变得像一个死人，我通过经历获知这一点。对自己的爱和对世界的爱产生一种生命的假象和一种喜乐的假象，但由于它们与真正的爱完全相反，真正的爱在于爱主高于一切并爱邻如己，所以显而易见，它们不是爱，而是恨。要注意，人越爱自己和世界，就越恨他的邻舍，并因此恨主。故真正的爱就是对主的爱，真正的生命就是从主所获得的爱之生命，真正的喜乐是这生命的喜乐。真正的爱只能有一种，真正的生命也只能有一种，它产生真正的喜乐和幸福，就是天上的天使所感受到的那种。
New Century Edition
Cooper(2008,2013)
[NCE]33. Anyone can see perfectly well that no hint of life ever exists without some kind of love and that no trace of joy ever exists unless it results from love. The nature of the love determines the nature of the life and of the joy.
If you were to take the things you love — the things you long for (since longings are bound up with love) — and set them aside, your thought processes would come to an immediate halt and you would be like a corpse. I have learned this through experience.
Self-love and materialism produce an imitation of life and an imitation of joy, but since they are diametrically opposed to genuine love — that is, loving the Lord above all and loving our neighbor as ourselves — it stands to reason that they are not forms of love but of hatred. Notice that the more we love ourselves and worldly goods, the more we hate our neighbor and therefore the Lord.
Genuine love, then, is love for the Lord, and genuine life is a life of love received from him. True joy is the joy of that life.
Only one genuine love can exist, so only one genuine life can exist, and it gives rise to true joy and happiness, like that felt by angels in heaven.
Potts(1905-1910) 33
33. It is in everyone's power very well to know that no life is possible without some love, and that no joy is possible except that which flows from love. Such however as is the love, such is the life, and such the joy: if you were to remove loves, or what is the same thing, desires-for these are of love-thought would instantly cease, and you would become like a dead person, as has been shown me to the life. The loves of self and of the world have in them some resemblance to life and to joy, but as they are altogether contrary to true love, which consists in a man's loving the Lord above all things, and his neighbor as himself, it must be evident that they are not loves, but hatreds, for in proportion as anyone loves himself and the world, in the same proportion he hates his neighbor, and thereby the Lord. Wherefore true love is love to the Lord, and true life is the life of love from Him, and true joy is the joy of that life. There can be but one true love, and therefore but one true life, whence flow true joys and true felicities, such as are those of the angels in the heavens.
Elliott(1983-1999) 33
33. Everyone is capable of knowing very well that no life is possible without love of some kind, nor any type of joy whatsoever except the joy that flows out from the love. Furthermore the nature of the love determines the nature of the life and of the joy. If you took away your loves, and what amounts to the same, your desires (since these stem from love), thought would instantly perish and you would be as one dead. This I have been shown convincingly. Self-love and the love of the world present a semblance of life and of joy, but because they are absolutely contrary to true love, which is loving the Lord above all things and the neighbour as oneself, it is clear that neither of them is love but hatred. For the more anyone loves himself and the world, the more he hates his neighbour and so the Lord. Consequently true love is love to the Lord, true life is the life inherent in love from Him, and true joy is the joy of that life. The existence of more than one true love is not possible. Nor consequently is the existence of more than one true life possible which is the source of all true joy and happiness, such as angels in the heavens enjoy.
Latin(1748-1756) 33
33. Notissimum unicuivis esse potest quod nulla usquam vita sit absque aliquo amore, et quod nusquam aliquod gaudium nisi quod profluit ex amore; sed qualis amor, talis vita et tale gaudium: removeres amores, seu quod idem est, cupiditates quia eae sunt amoris, cessaret ilico cogitatio et fores instar mortui; quod mihi ostensum est ad vivum. Amores sui et mundi quoddam vitae simile et quoddam gaudii simile sistunt, seq quia sunt contrarii prorsus amori vero, qui est ut ament Dominum supra omnia et proximum ut semet, constare potest quod non amores sint sed quod odia; nam quo plus aliquis semet et mundum amat, eo plus proximum et sic Dominum odit: quare verus amor est amor in Dominum; et vera vita est vita amoris ab Ipso: et verum gaudium est gaudium illius vitae. Amor verus non dari potest nisi unicus, ita nec vera vita nisi unica, unde vera gaudia et verae felicitates quales sunt angelorum in caelis.