7887.“头一日要把酵从你们各家中除去”表良善里面必没有任何虚假。这从“头一日”、“酵”和“家”的含义清楚可知：“头一日”是指该状态的开始，“日”是指状态（参看7881节）；“酵”是指虚假，如下文所述；“家”是指良善（参看2233，2234，2559，3652，3720，7833-7835，7848节）。由此明显可知，“头一日要把酵从你们各家中除去”表示自该状态一开始起，良善里面必没有任何虚假。至于良善，情况是这样。良善在种类上是无限的，它们从真理获得自己的具体品质。因此，良善具有和进入它的真理一样的品质。进入的真理很少是纯正的，相反，它们是真理的表象，也是虚假，尽管不与真理对立。即便如此，当这些虚假进入良善时，如当人出于无知（这种无知含有纯真在里面）照它们生活时的情形，并且当人的目的是行善时，它们就被主和天堂视为等同真理的东西，而非虚假，并照着此人纯真的品质而作为真理被接纳。这就是良善获得其具体品质的方式。由此可见良善里面必没有任何虚假这个解释是什么意思。
Potts(1905-1910) 7887
7887. Even on the first day ye shall cause leaven to cease from your houses. That this signifies that no falsity whatever must be in the good, is evident from the signification of "the first day," as being the beginning of that state (that "day" denotes state, see just above, n. 7881); from the signification of "leaven," as being falsity (of which below); and from the signification of "house," as being good (see n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848). From this it is plain that by "even on the first day ye shall cause leaven to cease from your houses," is signified that from the very beginning of that state there shall be no falsity in the good. With respect to good the case is this. Goods are infinite in variety, and they have their quality from truths; consequently the good becomes such as are the truths which enter. The truths which enter are seldom genuine, but are appearances of truth, and also are falsities, but still not opposite to truths. Nevertheless when these falsities flow into good, which is the case when the man lives according to them, from ignorance, in which ignorance there is innocence, and when the end is to do what is good, then they are regarded by the Lord and in heaven, not as falsities, but as semblances of truth, and according to the quality of the innocence are accepted as truths; from this, good receives its quality. From all this it can be seen what is meant by its being said that there must be nothing false in the good.
Elliott(1983-1999) 7887
7887. 'Even on the first day you shall remove yeast from your houses' means that there must be no falsity whatever in good. This is clear from the meaning of the first day' as the beginning of that state, day' being state, see just above in 7881; from the meaning of yeast' as falsity, dealt with below; and from the meaning of house' as good, dealt with in 2233, 2134, 2559, 3652, 3720, 7837-7835, 7848. From these meanings it is evident that 'on the first day you shall remove yeast from your houses' means that from the very beginning of that state there must be no falsity whatever in good. So far as good is concerned, the forms of it are unendingly various; and they derive their specific quality from truths. Consequently the good has the same quality as the truths that enter it. The truths that enter are rarely genuine. Instead they are appearances of truth, and also falsities, though not however opposites of truths. Even so, when these falsities enter good - which happens when a person leads a life in accordance with them - as a result of ignorance, ignorance that has innocence within it, and when the person's end in view is that of doing good, they are regarded by the Lord and in heaven not as falsities but as the equivalents of truth. And according to the character of the person's innocence they are accepted as truths. Such is the way that good obtains its specific quality. From all this one may recognize what is meant by the explanation that there must be no falsity whatever in good.
Latin(1748-1756) 7887
7887. `Etiam in die primo cessare facietis fermentum e domibus vestris': quod significet quod prorsus nihil falsum erit in bono, constat ex significatione `diei primi' quod sit principium status illius; quod `dies' sit status, videatur mox supra n. 7881; ex significatione `fermenti' quod sit falsum, de qua in sequentibus; et ex significatione `domus' quod sit bonum, de qua n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848; inde patet quod per `in die primo cessare facietis fermentum e domibus vestris' significetur quod ab ipso principio status illius nihil falsum erit in bono. Cum {1}bono ita se habet: bona sunt varietate infinita,{2} et illis quale est ex veris; inde tale fit bonum, qualia sunt vera quae intrant; vera quae intrant raro sunt genuina, sed sunt apparentia veri; et quoque sunt {3}falsa, sed usque non opposita veris; attamen cum haec in bonum influunt, quod fit cum vivitur secundum illa, ex ignorantia, et in hac est innocentia, et cum finis est faciendi bonum, tunc spectantur illa a Domino et in caelo non ut falsa sed ut similia veri, {4}et secundum quale innocentiae acceptantur ut vera; inde bonum quale suum accipit; ex his constare potest quid intelligitur per quod {5} nihil falsum erit in bono. @1 bonis$ @2 i n. 7833-7836,$ @3 false vera, at usque cum haec in bonum influunt, quod est, cum vivitur secundum illa, ex ignorantia, cumque creduntur esse vera in innocentia$ @4 sed usque bonum inde quale suum accipit$ @5 i prorsus$