4984.“除了自己所吃的饭，别的事一概不知”表来自那里的良善成了它自己的。这从“饭”和“吃”的含义清楚可知：“饭”是指良善（276，680，3478，3735，4211，4217，4735节）；“吃”是指变成自己的（3168，3513e，3596，3832，4745节）。他“除了自己所吃的饭，别的事一概不知”表示只接受良善。有人或许以为当良善将真理变成它自己的时，它是将系信之真理的那种真理变成了它自己的；而事实上，它是将真理之良善变成它自己的。不为功用的真理确实能靠近，但不会进入。真理所带来的一切功用都是真理的良善。不为功用的真理会被分开；其中有的被保留下来，有的则被抛弃。被保留下来的真理是诸如以多少有点遥远的方式通向良善的那种，实际上是真正的功用。而那些被抛弃的真理不会通向良善，也不会与良善联结。一切功用最初都是教义的真理，但随着它们发展，却变成了良善。当人照这些真理行动时，它们就变成了良善，因为将这种性质赋予这些真理的，是此人的实际行为。一切行为皆源于意愿，意愿本身就是那使最初作为真理存在之物变成良善的。由此明显可知，在意愿中，真理不再是信之真理，而是信之良善；带来幸福的，不是信之真理，而是信之良善。因为后者影响人生命的基本成分，赋予它内在的快乐或幸福，在来世则赋予被称为天堂喜乐的幸福。
Potts(1905-1910) 4984
4984. And he knew not aught that was with him, save the bread which he did eat. That this signifies that good was thence made its own, is evident from the signification of "bread," as being good (n. 276, 680, 3478, 3735, 4211, 4217, 4735); and from the signification of "eating," as being to make one's own (n. 3168, 3513, 3596, 3832, 4745). His "not knowing aught that was with him save the bread" signifies that nothing was received but good. It may be believed that when good makes truth its own, it is such truth as is the truth of faith that it makes its own; but it is the good of truth. Truths which are not for use do indeed approach, but do not enter. All uses from truths are goods of truth. Truths which are not for use are separated; some being retained, and some rejected. Those which are retained are such as introduce to a good more or less remote, and are the very uses. Those which are rejected are such as do not so introduce, nor apply, themselves. In their beginning all uses are truths of doctrine, but in their progression they become goods; they become goods when the man acts according to these truths. Thus the very action gives quality to truths, for all action descends from the will, and the will itself makes that become good which before was truth. From this it is plain that truth in the will is no longer the truth of faith, but the good of faith; and that no one is made happy by the truth of faith, but by the good of faith; for this affects the very thing which is of man's life, namely, his will, and gives it interior delight or bliss, and in the other life the happiness which is called heavenly joy.
Elliott(1983-1999) 4984
4984. 'And he did not concern himself with anything except the bread that he ate' means that the good from there was made its own. This is clear from the meaning of 'bread' as good, dealt with in 276, 680, 3478, 3735, 4211, 4217, 4735; and from the meaning of 'eating' as being made one's own, dealt with in 3168, 3513 (end), 3596, 3832, 4745. 'He did not concern himself with anything except the bread' means that it took to itself nothing else than good. One might think that when good makes truth its own, it makes its own that kind of truth which is the truth of faith; but in fact it makes the good of truth its own. Truths that have no useful purpose do indeed come near it but they do not enter into it. All useful purposes led to by truths are instances of the good of truth. Truths which have no useful purpose are separated, some of which are then retained, others laid aside. The ones that are retained lead in some direct or else more remote way to good and actually have a useful purpose. Ones that are laid aside do not lead to good, nor do they become linked to it. Initially all useful purposes exist as the truths of doctrine, but they move on to become forms of good. They become such when a person acts in conformity with them, for it is what the person actually practises that imparts such a nature to those truths. Every action springs from the will, and the will is what causes that which existed initially as truth to become good. From this it is evident that, when in the will, truth is no longer the truth of faith but the good of faith, and that it is not the truth of faith but the good of faith that brings happiness. For the latter exerts an influence on the essential constituent of a person's life, that is to say, on the intentions in his will, bringing him interior delight or bliss, and in the next life happiness that is called heavenly joy.
Latin(1748-1756) 4984
4984. `Et non scivit cum eo quicquam nisi panem quem ille edens':quod significet quod bonum inde appropriaretur, constat ex significatione `panis' quod sit bonum, de qua n. 276, 680, 3478, 3735, 4221, 4217, 4735; et ex significatione `edere' quod sit appropriari, de qua n. 3168, 3513 f., 3596, 3832, 4745; quod `non scivit cum eo quicquam nisi panem' significat quod nihil aliud reciperet quam bonum. Credi potest quod bonum cum appropriat sibi verum, sit verum quale verum fidei est, quod sibi appropriat, {1}sed est bonum veri; {2}vera quae non sunt usus, quidem accedunt sed non intrant; omnes usus ex veris sunt bona veri; vera quae non sunt usui, separantur, et quaedam retinentur et quaedam rejiciuntur; quae retinentur, sunt quae introducunt ad bonum remotius vel propius, et sunt ipsi usus; quae rejiciuntur sunt quae {3}non introducunt, nec se applicant; omnes usus in suo initio sunt vera doctrinae, at in progressu fiunt bona, et tunc fiunt bona cum homo agit secundum illa; ipso actio qualificat ita vera; omnis enim actio descendit ex voluntate, et ipsa voluntas facit ut id bonum fiat quod prius fuit verum; inde patet quod verum voluntate non amplius sit verum fidei sed {4} bonum fidei; et quod verum fidei nullum felicem faciat sed bonum fidei; hoc enim afficit ipsum illud quod (t)est vitae hominis, nempe ejus velle, et dat ei jucundum interius seu beatum, ac in altera vita felix quod gaudium caeleste vocatur. @1 at$ @2 i sunt enim usus qui applicantur$ @3 nec$ @4 i sit$