4383.“孩子们的脚力”表照着居于其中的真理。这从“孩子”或“儿子”的含义清楚可知，“孩子”或“儿子”是指真理，如前面频繁所述。居于其中的真理是指存在于总体事物中的真理，实际上，这些总体事物就是前面好比蛋的事物（4378节）；因为总体事物包含细节，细节包含具体细节（4325e，4329，4345节）。在第一个状态，也就是婴儿的状态，细节潜在于内，具体细节则潜在于细节中。但后来它们出产，表现在行为中，并接连如此。这就是主引导正经历重生之人的方式，因为他们充满拥有随后事物在里面的总体事物；随后事物也会相继出现，并按照无法理解的次序和系列出现。因为主预见每一个事物，甚至预见其永远的性质。因此，除了诸如能拥有具体真理嵌入其中，以及具体真理中的细节真理的那类总体真理外，没有其它总体真理与正在重生之人里面的良善结合。
尽管如此，这些具体真理，甚至具体真理（particular truth）的细节真理（specific truths）相对于存在于它们之上的真理来说，无非是总体；因为每一个实体里面都有不可估量的事物。虽然天使的智慧与世人的相比如此之大，以致他们所知道并觉察到的事物无法描述，但天使仍承认，与超出他们所知的相比，他们所知的真理相对来说仍是大体上的，而他们所不知的真理则是无止境的。他们不敢说无限，因为有限和无限彼此完全不同，它们之间根本没有存在比率关系！由此可以推断圣言的性质。圣言因是神性，故包含出自其最初源头的无限事物在里面，并因此包含诸如构成天使智慧的无法描述的事物；不过，就其最低级的形式而言，它仅包含诸如适合人类理解的那类事物。
Potts(1905-1910) 4383
4383. And to the foot of the children. That this signifies according to the truths therein, is evident from the signification of "children" or "sons," as being truths (concerning which several times above). The truths therein are the truths in the generals, for the generals are those things which above (n. 4378) were compared to an egg; because in generals there are contained particulars, and in these singulars (n. 4325e, 4329, 4345). In the first state, namely in that of infancy, there are particulars and in these singulars in potency; but they afterwards become productive, and put themselves forth in act, and so on successively. They who are being regenerated are led in this way by the Lord, for they are imbued with generals within which are those things which follow, which also come forth successively, and this in an order and series incomprehensible; for all things both in general and in particular are foreseen by the Lord, even what they will be to eternity. For this reason no other general truths are conjoined with good in the man who is being regenerated, than such as can have particular truths fitted into them, and within these singular ones. [2] But still these particulars, nay, the singulars of the particulars, are nothing but generals relatively to those which exist beyond them; for there are indefinite things yet in every single entity. The angels (who notwithstanding that relatively to man they are in wisdom so great that there are unutterable things which they know and perceive) also confess that they know only the relatively most general things, and that those which they do not know are indefinite-they dare not say infinite, because there is no relation and no ratio between the finite and the infinite! From this we can also infer of what nature is the Word, which being Divine, from its first origin contains within itself infinite things; and consequently unutterable things that belong to angelic wisdom; and finally only such things as are adapted to human comprehension.
Elliott(1983-1999) 4383
4383. 'And at the walking-pace of the children' means as determined by the truths situated within. This is clear from the meaning of 'children' or sons as truths, dealt with a number of times above. The truths situated within are truths present within the things that are general. Actually these general things are those which have been compared above, in 4378, to the egg, for general things contain particular ones, and the particular contain specific ones, 4325 (end), 4329, 4345. In the first state - that of infancy - the particular are present within in potentiality, and the specific within these. But later on they come forth and display themselves in action, thus successively. This is the way in which people who are being regenerated are led by the Lord, for they are endowed with general things having within them those which follow later, which also come forth successively, doing so in an order and sequence beyond description. For every single thing is foreseen by the Lord, even as its nature will be for evermore. For this reason no other general truths are joined to good with one who is being regenerated except those that can have particular truths inserted into them, and specific truths within the particular.
[2] Nevertheless these particular truths, and indeed the specific ones that go with these, are themselves entirely general when considered in relation to even further truths that exist; for specific truths include an incalculable number of individual ones. Although their wisdom in contrast to man's is so great that the things which they know and perceive are indescribable, angels nevertheless confess that, compared with what is above their knowledge, the truths they know are very general, while those which they do not know are limitless. They do not dare to call them infinite since finite and infinite are completely different from each other and cannot be measured one against the other. From this one can also deduce the nature of the Word. Being Divine the Word contains within itself things that are infinite which come from its first source, and as a consequence contains things beyond description such as constitute angelic wisdom; but in its lowest form it contains only such things as those that man is able to grasp.
Latin(1748-1756) 4383
4383. `Et ad pedem natorum': quod significet secundum ver. quae ibi, constat ea significatione `natorum' seu filiorum quod sin vera, de qua aliquoties supra: vera quae ibi, sunt vera in communibus communia enim sunt illa quae supra n. 4378 comparata sunt ovo, nam in communibus continentur particularia et in his singularia n. 4325 f., 4329, 4345; in primo statu, nempe in statu infantiae, sunt (o)ibi particularia et in his singularia potentia, dein autem prodeunt {1} et se exserunt actu, et sic successive; qui regenerantur, ita a Domino ducuntur, imbuuntur enim communibus in quibus illa sunt qua sequuntur, quae quoque successive prodeunt, et hoc ordine et serie incomprehensibili; nam omnia et singula a Domino praevidentur, etiam qualia erunt in aeternum; quapropter communia vera non ab conjunguntur bono apud hominem qui regeneratur quam talia quibus inaptari possunt particularia vera et his singularia; [2] at usque particularia haec, immo particularium singularia, sunt ad illa quae supersunt, non nisi quam communia respective, nam in singulis usque indefinita sunt {2}: fatentur etiam id angeli, qui tamen in tanta sapientia respective ad hominem sunt ut ineffabilia sint quae sciunt et percipiunt, nempe quod solum communissima respective sciant et quod illa quae ne sciunt, indefinita sint; non audent dicere infinita, quia nullus respectus datur et nulla ratio {3} inter finitum et infinitum. Inde quoque concludi potest quale est Verbum; hoc quia Divinum, a prima origine infinita in se continet ac inde ineffabilia quae sunt sapientiae angelicae et denique modo talia quae adaequata sunt captui humano. @1 producunt I$ @2 A alters to insunt$ @3 A ip et nulla ratio before datur$