8995.“她若在她主人眼里为恶”表如果源于属世快乐的对真理的情感与属灵真理不一致。这从“婢女”、“恶”、“眼”和“主人”的含义清楚可知：“婢女”（“恶”就是指着她说的）是指源于属世快乐的一种情感（参看8993，8994节）；“恶”当论及这种情感及其与属灵真理的关系时，是指不一致，如下文所述；“眼”是指处于觉知（参看2829，3529，4083，4339节）；“主人”是指属灵真理（8981节）。
必须说明此处是何情形。“婢女”是指源于爱自己爱世界之快乐的对真理的一种情感，如前所述（8993，8994节）；这种情感能与属灵真理结合，这一点从以下事实可以看出来：对属灵真理的情感是一种内在情感，或存在于内在人中的情感；而源于属世快乐的对真理的情感则存在于外在人中。属于属灵人的内在情感不断与属于属世人的外在情感结合，然而以这种方式结合：对真理的内在情感是主导情感，或是主人，外在情感是从属的，或是奴仆。因为按照神性秩序，属灵人要管辖属世人，作属世人的主人（8961，8967节）。此外，当属灵人掌权作主人时，此人向上看；这一点表现为头在天堂；但当属世人掌权作主人时，此人向下看，这一点表现为头在地狱。
为使这个问题更加清楚明了，必须详细说一说。大多数人都希望通过所学的真理和所行的良善在自己的国家获得某种利益，或某个重要地位。如果这些东西被当作目的来看待，那么属世人就掌权作主人，而属灵人则服事作奴仆。然而，如果它们没有被视为目的，仅被视为达到目的的手段，那么属灵人就掌权作主人，而属世人则服事做奴仆，正如前面所说的（7819，7820节）。因为当利益或地位被视为达到目的的一种手段，而非目的本身时，人们就不会考虑利益或地位，而是考虑目的，也就是功用或有用的服务。例如，一个人若为了他爱之胜过一切的功用或有用的服务而渴望并获取财富，就不是为了财富的缘故而以财富为快乐，而是为了功用或有用服务的缘故而以财富为快乐。此外，功用或有用的服务本身构成一个人里面的属灵生命，财富仅仅作为手段而服务于他（参看6933-6938节）。由此也可以看出，属世人若要与属灵人结合，必须具有何种性质，即：它必须视利益和重要地位，因而视财富和显赫为手段，而非目的。凡被一个人视为目的的东西都构成他里面的实际生命，因为他爱它胜过一切。事实上，凡被爱的东西都被视为目的。
凡不知道目的，或也可说爱构成人的属灵生命，因而不知道一个人就在他的爱所在之处：这爱若是属天堂的，他就在天堂，这爱若是属地狱的，他就在地狱的人不可能明白这一切是怎么回事。他会以为属世之爱，也就是自我之爱和尘世之爱的快乐，不可能与属灵真理和良善相一致；因为他不知道在重生的过程中，一个人必须完全颠倒过来，当他颠倒过来时，他的头就在天堂；而在他颠倒过来之前，他的头在地狱。当他视自我之爱或尘世之爱的快乐为目的时，他的头就在地狱；但当他把这些爱当作达到目的的手段时，他的头就在天堂。因为唯独人的目的，也就是爱拥有生命。然而，达到目的的手段本身没有生命，而是从目的获得生命。因此，与最终目的有关的手段被称为居间目的；这些目的照着它们关注最终目的，也就是首要目的的程度而拥有生命。正因如此，当一个人已经重生，也就是以爱邻爱主为目的时，他就以爱自己爱世界为手段了。当一个人具有这种品性时，那么他在仰望主时，就会自己和世界如同虚无。即便他视自己为某种事物，那也是为了他能服事主。然而在此之前，他的态度正好相反。因为那时他完全关注自己，视主如同虚无；即便他视主为某种事物，那也是为了他能由此获得利益或地位。
由此可见关于来自以色列的女儿当中的婢女的这些律例所隐藏的奥秘是何性质，也就是说，根据这几节经文的内容，她们尽管是奴仆，但若为善，就会被买她们的主人许配人，或许配给他的儿子；若为恶，则不许配人，而是要么被赎回，要么被卖掉。此外，将婢女许配人，或纳她们为妾，在代表性教会，尤其犹太人和以色列人的教会是允许的，因为一个妻子代表对属灵真理的情感，而一个婢女则代表对属世真理的情感；因此，一个妻子代表与人同在的教会的内在，而一个婢女则代表教会的外在。后者由许配给亚伯拉罕的夏甲来代表，还由许配给雅各的两个使女来代表。
由此明显可知，若为恶就不能许配人的婢女在代表意义上表示什么。也就是说，“她若为恶”表示如果源于属世快乐的情感（即“婢女”）与属灵人不一致。缺乏一致主要是由于以下事实：这情感想要掌权作主人，并且具有这样的性情和心智：它无法被折向对主之爱。此外，源于属世快乐的情感与属世层是否一致取决于它们各自的性质；但把它们分为许多类别就太过冗长乏味了。“婢女”或女仆还表示为外在人与内在人的结合而服务的一种肯定方法（参看3913，3917，3931节）。
Potts(1905-1910) 8995
8995. If she be evil in the eyes of her master. That this signifies if the affection of truth from natural delight does not agree with spiritual truth, is evident from the signification of "a maidservant," of whom it is said that she is "evil," as being affection from natural delight (see n. 8993, 8994); from the signification of "evil," when said of this affection relatively to spiritual truth, as being not to agree therewith (of which below); from the signification of "in the eyes," as being in the perception (see n. 2829, 3529, 4083, 4339); and from the signification of "master," as being spiritual truth (n. 8981). [2] How the case herein is must be told. That "a maidservant" denotes the affection of truth from the delights of the love of self or of the love of the world was said above (n. 8993, 8994); and that this affection can be conjoined with spiritual truth can be seen from the fact that the affection of spiritual truth is an internal affection, or is in the interior man; whereas the affection of truth from natural delight is in the external man. The internal affection which is of the spiritual man is constantly conjoined with the external affection which is of the natural man, but still in such a way that the internal affection of truth is the ruling affection, and the external affection is subservient; for it is according to Divine order that the spiritual man should rule over the natural (n. 8961, 8967). Moreover when the spiritual man rules, the man looks upward, which is represented by having the head in heaven; but when the natural man rules, the man looks downward, which is represented by having the head in hell. [3] To throw more light on this subject something further shall be said. Most men by the truths which they learn, and the goods which they do, do indeed think of a consequent advantage, or of honor in their country; but if these things are regarded as the end, the natural man rules and the spiritual serves; if however they are not regarded as the end, but only as means to the end, the spiritual man rules and the natural man serves, according to what has been already said (n. 7819, 7820). For when gain or honor is regarded as a means to an end, and not as the end, the gain or honor is not regarded, but the end, which is use. As for example he who desires and procures for himself riches for the sake of use, which he loves above all things, is not in this case delighted with riches for the sake of riches, but for the sake of uses. Moreover the very uses make the spiritual life with men, and riches merely serve as means (see n. 6933-6938). From this it can be seen what must be the quality of the natural man in order that it may be conjoined with the spiritual, namely, that it must regard gains and honors, thus riches and dignities, as means, and not as the end; for that which is regarded by a man as the end makes his veriest life, because he loves it above all things, for that which is loved is regarded as the end. [4] He who does not know that the end, or what is the same, the love, makes the spiritual life of a man, consequently that a man is where his love is, in heaven if the love is heavenly, in hell if the love is infernal, cannot comprehend how the case is in regard to this. He may suppose that the delight of natural loves, which are the love of self and the love of the world, cannot agree with spiritual truth and good; for he does not know that in the course of regeneration a man must be wholly inverted, and that when he has been inverted he has his head in heaven, but that before he has been inverted he has his head in hell. He has his head in hell when he regards the delights of the love of self or of the love of the world as the end; but he has his head in heaven when these delights are as means to the end. For the end, which is the love, is the only thing with man that is alive; the means to the end are of themselves not alive, but they receive life from the end. Consequently the means from the ultimate end are called mediate ends; and these, insofar as they regard the ultimate end which is the principal end, are so far alive. From this it is that when a man has been regenerated, consequently when he has as the end to love the neighbor and to love the Lord, he then has as means the loving of himself and the world. When man is of this character, then when he looks to the Lord he accounts himself as nothing, and also the world; and if he regards himself as anything, it is that he may be able to serve the Lord. But previously the contrary had been the case; for when he looked to himself, he had accounted the Lord as nothing, or if as anything, it was that thereby he might have gain and honor. [5] From all this it can be seen what is the nature of the secret that lies hidden in these statutes concerning the maidservants from the daughters of Israel, namely, that though they were servants, still, if they were good, they were betrothed to the master by whom they were bought, or to his son; but if evil, they were not betrothed, but were either redeemed, or sold; according to what is contained in these verses. Moreover to betroth maidservants, or to have them for concubines, was permitted in the representative church, especially in the Jewish and Israelitish church, for the reason that a wife represented the affection of spiritual truth, but a maidservant the affection of natural truth; thus the former represented the internal of the church with man, but the latter the external. This was represented by Hagar, who was betrothed to Abraham; and also by the two handmaids who were betrothed to Jacob. From all this it is now evident what is meant in the internal representative sense by a maidservant not being able to be betrothed if she was evil; namely, if the affection from natural delight (which is "a maidservant") does not agree with the spiritual, which chiefly happens owing to the fact that it wishes to rule, and that it is of such a disposition and heart that it cannot be bent to love the Lord. Moreover the agreement or disagreement with the spiritual of the affection from natural delight is according to the quality of each; but to divide these into their categories would be too tedious. (That "a maidservant" also denotes an affirmative means that serves for the conjunction of the external and the internal man, see n. 3913, 3917, 3931.)
Elliott(1983-1999) 8995
8995. 'If she is bad in the eyes of her master' means if the affection for truth springing from natural delight is not in agreement with spiritual truth. This is clear from the meaning of 'female slave', to whom the word 'bad' refers, as an affection springing from natural delight, dealt with in 8993, 8994, and from the meaning of 'bad', when it refers to that affection and its relationship with spiritual truth, as being not in agreement with, dealt with below; from the meaning of 'in the eyes of' as in the perception of, dealt with in 2789, 2829, 4083, 4339; and from the meaning of 'master' as spiritual truth, dealt with in 8981.
[2] The implications of all this must be stated. 'A female slave' is an affection for truth springing from the delights that belong to self-love and love of the world, as stated above in 8993, 8994; and this affection is able to be joined to spiritual truth. This may be recognized from the consideration that an affection for spiritual truth is an internal affection or one that resides in the internal man, whereas an affection for truth springing from natural delight resides in the external man. The internal affection that belongs to the spiritual man is joined unceasingly to the external affection that belongs to the natural man, yet in such a way that the internal affection for truth acts as master and the external affection as slave. For it is in keeping with Divine order that the spiritual man should be master over the natural man, 8961, 8967. When the spiritual man is master the person is looking upwards; this is represented by having the head in heaven. But when the natural man is master the person is looking downwards, which is represented by having the head in hell.
[3] To make this transparently clear something more must be stated. By the truths they learn and the good deeds they perform most people hope to acquire some gain from their country, or some important position. If these are regarded as the end in view, the natural man is the master and the spiritual man the slave. But if they are regarded not as the end, only as the means to the end, the spiritual man is the master and the natural man the slave, as accords exactly with the things stated in 7819, 7820. For when people consider gain or positron as the means to an end and not the end itself, they are not considering gain or position but the end, which is useful service. A person for example who desires wealth, and acquires it for the sake of useful service which he loves above all things, does not delight in wealth for its own sake; he delights in it for the sake of useful service. The spirit of useful service itself constitutes spiritual life in a person, and the wealth merely serves him as means, see 6933- 6938. From this one may also see what the natural man must be like if it is to be joined to the spiritual - it must regard gain and important positions, that is, wealth and eminence, as the means and not the end. What a person regards as the end constitutes the actual life within him, since he loves it more than all things. For what a person loves, that is his end in view.
[4] Anyone who does not know that a person's end in view, or what amounts to the same thing, his love, constitutes the person's spiritual life, consequently that a person is where his love is - in heaven if that love is heavenly, in hell if it is hellish - cannot grasp the situation in these matters. He may suppose that the delight belonging to natural kinds of love - self-love and love of the world - cannot be in agreement with spiritual truth and good. He may suppose this because he does not know that when a person is being regenerated he must be turned upside down, and that when he has been turned upside down he is positioned with his head in heaven, whereas before being turned upside down he was positioned with his head in hell. He was positioned with it in hell when he had the delights of self-love or love of the world as his end in view; but he is positioned with his head in heaven when he has those delights as the means to his end. For the person's end or love, and this alone, has life. The means to the end however have no life of their own but receive life from the end; therefore the means in relation to the final end are called intermediate ends, which have life in the measure that they look to the final end, which is the chief one. So it is that, when a person has been regenerated, consequently when he has loving the neighbour and loving the Lord as his end, he has loving self and the world as the means. When a person is like this, when he looks to the Lord, he rates himself and also the world as nothing. If he does rate himself as something, it is in order that he may be able to serve the Lord. before this however his attitude had been the opposite. Then he had been full of self-regard and had rated the Lord as nothing; or if had rated Him as something, it had been in order that gain or position might consequently come his way.
[5] All this makes clear the nature of the arcanum concealed in these regulations regarding female slaves from among the daughters of Israel, that is to say, the regulations that although they were slaves they were, if 'good', betrothed to their master who had bought them, or to his son; but if they were 'bad' they were not betrothed but either redeemed or sold, according to the contents of these verses. Betrothing even female slaves, or having them as concubines, was permitted in the representative Church, particularly in the Jewish and Israelite, because a wife represented the affection for spiritual truth, whereas a female slave represented the affection for natural truth, so that a wife represented the internal aspect of the Church with a person, but a female slave the external aspect. The latter was represented by Hagar who was betrothed to Abraham, and also by the two female slaves betrothed to Jacob.
[6] All this now shows what is meant in the internal representative sense by the regulation that 'if she is bad' a female slave cannot be betrothed. That is to say, 'if she is bad' means if the affection springing from natural delight - 'a female slave' - is not in agreement with the spiritual man. This lack of agreement is brought about primarily because that affection wishes to be the master and is of a disposition and mind that cannot be bent towards a love of the Lord. Furthermore the agreement or disagreement of the affection springing from natural delight with the spiritual is determined by the essential nature of them both; but a division of them into their numerous categories would be too long and tedious. A female slave or servant-girl may also mean an affirmative means that serves to join together the external man and the internal man, see 3913, 3917, 3931.
Latin(1748-1756) 8995
8995. `Si mala in oculis domini sui': quod significet si affectio veri ex jucundo naturali non concordet cum vero spirituali, constat ex significatione (m)`ancillae,' de qua dicitur quod sit `mala,' quod sit affectio ex jucundo naturali, de qua n. 8993,8994, et ex significatione `malae' cum de affectione illa respective ad verum spirituale,(n) quod sit non concordare, de qua sequitur; ex significatione `in oculis' quod sit in perceptione, de qua n. {1}2789, 2829, 4083, 4339, et ex significatione `domini' quod sit (d)verum spirituale, de qua {2} n. 8981 {3}. [2] Quomodo cum his se habet, dicendum est: quod `ancilla' sit affectio veri ex jucundis amoris sui aut amoris mundi, supra n. 8993, 8994, dictum est; et quod ea affectio conjungi possit vero spirituali, constare potest ex eo quod affectio veri spiritualis sit affectio interna, seu {4} in interiore homine, at affectio veri ex jucundo naturali sit in externo homine; affectio interna quae est spiritualis hominis, conjungitur jugiter cum affectione externa quae est naturalis hominis, sed usque ita (x) ut affectio veri interna sit dominans et affectio externa sit serviens, nam secundum ordinem Divinum est ut spiritualis homo dominetur super naturalem, {5} n. 8961, 8967; et cum spiritualis homo dominatur, tunc spectat homo sursum; hoc repraesentatur per habere caput in caelo; at cum naturalis homo dominatur, tunc spectat homo deorsum, {6}quod (x)repraesentatur per habere caput in inferno; [3] ut luculentius hoc pateat, ulterius {7}dicendum est: plerique homines per vera quae discunt et bona quae agunt, etiam cogitant de lucro inde in patria, aut de honore; sed si haec pro fine habentur, tunc naturalis homo dominatur et spiritualis servit; si autem non pro fine habentur sed solum pro mediis ad finem, tunc spiritualis homo dominatur et naturalis servit, prorsus secundum illa quae n. 7819, 7820, dicta sunt, nam cum spectatur lucrum aut honor ut medium ad finem et non ut finis, tunc non spectatur lucrum seu honor sed finis, qui est usus; sicut qui divitias cupit et sibi comparat propter {8}usum quem super omnia amat, tunc non delectatur divitiis propter divitias, sed propter usus; ipsi usus etiam faciunt vitam spiritualem apud homines, et divitiae solum serviunt pro mediis, {9} videatur n. 6933-6938. (m)Inde videri potest qualis naturalis homo erit ut conjungi possit {10} spirituali, ut nempe lucra et honores, ita (x)divitias et dignitates, (x)spectet pro mediis et non pro fine; quod enim apud hominem spectatur pro fine, hoc ipsissimam ejus vitam facit, nam {11}id super omnia amat, nam quod amatur, {11}id pro fine {12}spectatur.(n) [4] Qui non scit quod finis, seu quod idem, amor, faciat vitam hominis spiritualem, proinde quod homo sit ubi ejus amor, in caelo si amor caelestis, in inferno si amor infernalis, non comprehendere potest quomodo cum his se habet; autumare potest quod jucundum naturalium amorum, qui sunt amor sui et {13} mundi, non possint concordare cum vero et bono spirituali, non enim scit quod homo cum regeneratur, prorsus invertendus sit, et quod cum inversus est, sit capite in caelo, sed antequam inversus est, fuerit capite in inferno; capite in inferno fuit cum jucunda amoris sui {14}aut mundi pro fine habuit, at capite in caelo est cum illa jucunda pro mediis ad finem sunt, nam finis, qui est amor, {15}unice vivit apud hominem; media ad finem autem a se non vivunt sed vitam accipiunt a fine, {16}inde media a fine ultimo vocantur fines medii, qui quantum spectant {17}finem (x)ultimum, qui est principalis, tantum vivunt; inde est, cum homo regeneratus est, proinde cum pro fine habet amare proximum et amare Dominum, {18}quod tunc pro mediis (x)habeat amare se et mundum; cum homo talis est, {19} cum spectat ad Dominum, se pro nihilo habet, et quoque mundum, et si semet spectat pro aliquo, est ut servire possit Domino; prius autem {20}fuerat is in contrarium; cum spectavit ad se, Dominum pro nihilo habuit, et si pro aliquo, fuit ut inde ei lucrum et honor.(s) [5] Ex his constare potest quale arcanum latet in his quae de ancillis ex filiabus Israelis statuta {21}sunt, quod nempe licet servae essent, usque si bonae, desponsatae fuerint domino a quo emptae {21}sunt, vel ejus filio; at si malae, quod non desponsatae sed vel (x)redemptae vel venditae, secundum ea quae in his versibus continentur; {22}desponsare etiam ancillas, aut illas pro concubinis habere, in Ecclesia repraesentativa, praesertim Judaica et Israelitica, permissum fuit ob causam quia uxor repraesentabat affectionem veri spiritualis, at ancilla affectionem veri naturalis; ita illa internum Ecclesiae apud hominem, haec autem externum; hoc repraesentatum fuit per Hagarem quae desponsata Abrahamo, tum per binas ancillas quae desponsatae Jacobo. [6] Ex his nunc patet quid per `ancillam, si mala, ut non desponsari possit,' in sensu repraesentativo interno intelligitur, quod nempe si affectio ex jucundo naturali, quae est `ancilla,' non concordet cum spirituali, quod fit imprimis per id quod dominari vellet, et quod eo animo et corde esset, ut non flecti posset ad amandum Dominum. Praeterea etiam concordantia aut discordantia affectionis ex jucundo naturali cum spirituali se habet secundum utriusque quale; {23}sed ea in suos numeros {24}dispescere, foret prolixum nimis. Quod `ancilla' etiam sit medium affirmativum inserviens conjunctioni externi et interni hominis, videatur n. 3913, 3917, 3931. @1 2829, 5129, 4082, 4339 I, 2829, 3529, 4083, 4339 T$ @2 i supra$ @3 i, 8986$ @4 i affectio$ @5 i videatur$ @6 et hoc$ @7 explicandum$ @8 usus quos$ @9 i quomodo cum his ulterius se habet,$ @10 i cum$ @11 hoc$ @12 habetur$ @13 i amor$ @14 et$ @15 est unice qui$ @16 sunt enim$ @17 ipsum finem principalem$ @18 et$ @19 i tunc$ @20 fuerit contrarium$ @21 sint$ @22 talia etiam repraesentata sunt per ancillam Hagarem, quae desponsata Abrahamo, tum per binas ancillas quae desponsatae Jacobo, hoc in Ecclesia repraesentativa, praesertim Judaica et Israelitica, permissum fuit, ob causam, quia uxor repraesentabat affectionem veri spiritualis, at ancilla affectionem veri naturalis, ita illa internum Ecclesiae apud hominem, haec autem externum. Ex his nunc patet, quid per ancillam si mala, ut non desponsari possit, in sensu repraesentativo spirituali intelligitur, quod nempe si affectio ex jucundo naturali, quae est ancilla, non concordet cum spirituali, nempe per id, quod dominari velit, nam tunc inferre conatur talia quae destruunt spirituale, n. 7491, 7492$ @23 quae$ @24 referre$