8711.“就是诚实、恨恶得好处的人”表因为真理是纯粹的，没有任何世俗的目的。这从“诚实的人”和“恨恶得好处”的含义清楚可知：“诚实的人”是指纯粹的真理，“诚实的人”之所以表示纯粹的真理，是因为“人”表示真理（参看3134，5502节），“诚实”表示信（3121节），因此“诚实的人”表示信之真理，也就是纯粹的真理；“恨恶得好处”是指厌恶虚假和邪恶所制造的说服人的虚假印象，因为“恨恶”表示厌恶，“好处”表示能说服人们并把他们引离真理和良善的虚假和邪恶。一般来说，“好处”表示扭曲心智判断的邪恶所生的一切虚假；由于那些以世界为目的的人就是这种情况，所以“恨恶得好处的人”也表示那些没有世俗目的的人。凡停下来反思的人都能看出，“好处”表示扭曲心智判断并把一个人引离真理和良善的邪恶所生的一切虚假。这层意义上的“好处”经常在圣言中被提及（如以赛亚书33:15；56:11；57:17；耶利米书6:13；8:10；22:17；以西结书22:27；33:31；以及大卫诗篇，119:36）。
Potts(1905-1910) 8711
8711. Men of truth, hating gain. That this signifies because the truths are pure without a worldly end, is evident from the signification of "men of truth," as being pure truths; that "men of truth" denote pure truths is because by "men" are signified truths (see n. 3134, 5502), and by "truth," faith (n. 3121), thus by "men of truth" are signified truths of faith, that is, pure truths; and from the signification of "hating gain," as being aversion to persuasions from falsity and evil, for by "hating" is signified aversion, and by "gain," the falsity and evil which persuade and draw away from truth and good. By "gain" in general is signified all the falsity from evil that perverts the judgments of the mind; and as this is the case with those who have the world as their end, therefore by "those who hate gain" are also signified those who are without a worldly end. That "gain" denotes all the falsity from evil which perverts the judgments of the mind and withdraws from truth and good, can be seen by everyone who reflects, and in this sense "gain" is frequently mentioned in the Word (as in Isa. 33:15; 56:11; 57:17; in Jer. 6:13; 8:10; 22:17; and in Ezek. 22:27; 33:31; in David also, Ps. 119:36).
Elliott(1983-1999) 8711
8711. 'Men of truth hating gain' means because the truths are pure, devoid of any worldly end in view. This is clear from the meaning of 'men of truth' as pure truths (the reason why 'men of truth' are pure truths is that 'men' means truths, 3134, 5502, and 'truth' means faith, 3121, so that 'men of truth' means the truths of faith, that is, pure truths); and from the meaning of 'hating gain' as detesting the convincing false impressions which falsity and evil create, since 'hating' means detesting and 'gain' falsity and evil that are able to convince people and draw them away from truth and goodness. In general 'gain' means all falsity arising from evil that perverts mental judgements; and since this happens to those with the world as their end in view, men 'hating gain' also means those devoid of any worldly end in view. The fact that 'gain' means all falsity arising from evil that perverts mental judgements and draws a person away from truth and goodness may become clear to anyone who stops to reflect. 'Gain' in this sense is mentioned quite a number of times in the Word, such as in Isaiah 33:15; 56:11; 57:17; Jeremiah 6:13; 8:10; 22:17; Ezekiel 22:27; 33:31; and David, Ps 119:36.
Latin(1748-1756) 8711
8711. `Viros veritatis odientes lucrum': quod significet {1}quia vera sunt pura absque fine (x)mundano, constat ex significatione `virorum veritatis' quod sint vera pura; quod `viri veritatis' sint vera pura, est quia per `viros' significantur vera, n. 3134, 5502, et per `veritatem' fides, n. 3121, ita per `viros veritatis' vera fidei, hoc est, vera pura; et ex significatione `odientes lucrum' quod sit aversatio persuasionum ex falso et malo, per `odi' enim significatur aversatio et per `lucrum' falsum et malum {2}quae persuadent, et a vero et bono abstrahunt; per `lucrum' in genere significatur omne falsum ex malo quod judicia mentis pervertit; hoc quia fit apud illos qui pro fine habent mundum, inde per `odientes lucrum' etiam significantur qui absque fine mundano. Quod `lucrum' {3} sit omne falsum ex malo quod judicia mentis pervertit, et a vero ac bono abstrahit, constare potest cuivis qui reflectit; in quo sensu etiam `lucrum' memoratur pluries in Verbo, ut apud Esaiam xxxiii 15, lvi 11, lvii 17; apud Jeremiam vi 13, viii 10, xxii 17; apud Ezechielem xxii 27, xxxiii 31; apud Davidem Ps. cxix 36. @1 d quibus i quia cp n. 8696$ @2 quod persuadet, et a veris et bonis abstrahit$ @3 i in genere$