8232.“他们连一个也没有剩下”表每一个。这是显而易见的，无需解释。本节论述的主题是那些沉浸于邪恶所生的虚假之人陷入或投入地狱。但很少有人知道什么叫陷入或投入地狱，他们以为就是投入魔鬼及其同伙所在的某个地方，这些魔鬼折磨那里的人。但情况并非如此。投入地狱无非是被邪恶所生的纯粹虚假塞满或窒息，他们在世时就陷入这些邪恶。当被这些虚假完全塞满或窒息时，他们就在地狱中，这时他们所陷入的邪恶和虚假折磨他们。但折磨不是因为他们为过去作恶而感到悲伤，而是因为他们现在不能作恶，而作恶是他们生活的快乐；事实上，当他们在地狱向别人行恶时，就会被他们所恶待的人惩罚和折磨。他们主要出于一种掌控欲来向彼此行恶，好使其他人屈服于他们自己；如果其他人不让自己屈服，他们就用上千种惩罚和折磨的方式达到目的。但在那里，他们不断渴望所拥有的掌控权轮番交替，这意味着那些惩罚和折磨其他人的人随后就是被这些其他人所惩罚和折磨。这种情形一直持续到最后对惩罚的惧怕使他们的热情降温、冷却。由此可见，地狱来源于何处，以及何为地狱。地狱之火无非是源于自我之爱的强烈欲望，是这欲望在燃烧并折磨人（6314，7324，7575节）。
Potts(1905-1910) 8232
8232. There was not left of them even one. That this signifies all and each, is evident without explication. In this verse the subject treated of is the immersion or casting into hell of those who have been in falsities from evil. But what immersion and casting into hell are, is known to few, it being supposed that it is a casting down into a certain place where is the devil with his crew, who torment those who are there. But such is not the case with this matter. Casting into hell is nothing else than a crowding by mere falsities which are from evil, in which evil they had been when in the world. When they have been crowded there by these falsities, they are in hell, and the evils and falsities in which they then are, torment them. But the torment does not arise from their grieving at the evil which they have done, but from their not being able to do evil, which is the delight of their life; for when they do evil to others in hell, they are punished and tormented by those to whom they do it. They chiefly do evil to one another from the cupidity of exercising command, and of subjugating others with this end in view, which is done (if others do not suffer themselves to be subjugated) by a thousand methods of punishments and torments. But the lordships there, which they continually aspire to, take turns, those who had punished and tormented others being subsequently punished and tormented by these others; and this until at last this kind of ardor abates from the fear of the penalty. From all this it can now be seen whence comes hell, and what hell is. The fire of hell is nothing else than concupiscence originating in the love of self, which inflames and torments (n. 6314, 7324, 7575).
Elliott(1983-1999) 8232
8232. 'Not so much as one of them remained' means every single one. This is clear without explanation.
The subject in this verse has been the plunging or casting into hell of those who were steeped in falsities arising from evil. But few know what being plunged and cast into hell may be. They imagine that it is being cast down into some place where the devil and his crew are, and that these torment people there. But that is not the situation. When people there are cast into hell, it is nothing other than their being completely choked by utter falsities arising from the evil which ruled them when they were in the world. When they are completely choked by them there they are in hell. The actual evils and falsities in which those people are now immersed are what torment them. But the torment is not due to any grief they feel because they have done evil in the past but because - since doing evil is the delight of their life - they cannot do it in the present; for when they do evil there they suffer punishment and torment at the hands of those to whom they do it. What motivates them chiefly when they do evil to one another is a desire to exercise control, in order to place others in subjection to themselves, which, if others do not allow themselves to be placed in subjection, they accomplish by a thousand methods of punishment and torment. But control there, which they constantly strive to possess, passes by turns from one to another, which means that those who have punished and tormented others are then themselves punished and tormented by others. And this goes on until at length the fear of punishment serves to cool their ardour. From all this one may now see where hell originates and what hell is. Nor is hell fire anything other than the cravings of self-love, which inflame and torment, 6314, 7324, 7575.
Latin(1748-1756) 8232
8232. `Non relictus est in illis usque ad unum': quod significet omnes et singulos, constat absque explicatione. In hoc versu actum est de immersione {1}seu conjectione illorum qui in falsis ex malo fuerunt, in infernum; sed quid immersio et conjectio in infernum, pauci sciunt; putant quod sit dejectio in quendam locum ubi diabolus cum sua turba, et quod {2}hi crucient illos {3}ibi; sed res non ita se habet; conjectio in infernum non aliud est quam constipatio a meris falsis quae a malo in quo fuerunt cum in mundo; quando ab {4} illis ibi constipati sunt, tunc in inferno sunt; ipsa mala et falsa in quibus tunc sunt cruciant illos; sed cruciatus non venit inde quod doleant ex eo quod malum egerint, sed ex eo quod non malum facere possint, est enim hoc jucundum vitae illorum; cum enim ibi malum faciunt aliis, puniuntur et cruciantur ab illis {5}quibus id faciunt; imprimis sibi mutuo malum faciunt ex cupiditate imperandi, ac ob illam causam subjugandi alios, quod fit si alteri se subjugari non patiuntur, per mille punitionum ac cruciatuum modos; sed dominia ibi, quae continue affectant, alternant vices, et sic qui puniverant et cruciaverant alios ab aliis dein puniuntur et cruciantur; et hoc tamdiu usque dum tandem ardor talis resedit, ex timore poenae. Ex his nunc constare potest unde infernum et quid infernum. (s)Ignis inferni nec aliud est quam concupiscentia quae amoris sui, quae inflammat et cruciat {6},(s) n. 6314, 7324, 7575. @1 et$ @2 illi$ @3 Before crucient$ @4 i falsis$ @5 quibus malum facere volunt, est imprimis ab illis qui servire non volunt, est enim apud omnes ibi animus et ardens cupido imperandi, ac ita subjugandi alios, et quod fit per mille modos, imprimis per diras punitiones$ @6 i; cuivis enim concupiscentiae seu amori inest ignis, qui ignis vitae est$