5013.“你们看！他给我们带来一个希伯来人”表一个仆人或某种卑贱之物。这从“希伯来人”的含义清楚可知：“希伯来人”用来论及奴役（1703节）。这层含义也可从下面的话清楚可知，即约瑟被称为“希伯来仆人”，以及简单的“仆人”：“你给我们带来的那希伯来仆人到我这里来”（39:17）；“你的仆人照这些话待我”（39:19）。“希伯来人”在此之所以是指一个仆人，或某种卑贱之物，主要是因为此处“波提乏和他的妻子”所代表的那些处于非属灵的属世良善与真理之人将“约瑟”所代表的属灵真理与良善无非视为它们的仆人。就这些人的生活和教义而言，次序是颠倒的，因为对他们来说，属世的是主人，属灵的是仆人；而按照真正的次序，属灵的是主人，属世的是仆人。因为属灵的是在先的，更内在、更高级，也更接近神性；而属世的是在后的，更外在、更低级，也远离神性。因此，在个人和教会里面，属灵的好比天堂，也被称为天堂；而属世的好比地，也被称为地。也正因如此，属灵人，也就是那些属灵的在里面为主人的人在来世看似在天堂之光中，他们头向上朝向主，脚向下朝向地狱。而当属世人，也就是那些属世的在里面为主人的人在天堂之光中被看到时，他们脚朝上，头朝下；事实的确如此，无论他们在自己的光中看似何等不同，因为他们的光是由他们所沉浸的邪恶情感和随之的虚假观念所产生的一种昏昧之光（1528，3340，4214，4418，4531，4532节）。
埃及人将希伯来人无非视为仆人也代表，属世人将属灵事物视为一群奴隶；因为埃及人代表那些专注于属世知识，因而属世的人，而希伯来人代表那些属于教会，因而相对于埃及人来说属灵的人。此外，埃及人认为希伯来人卑贱如奴隶，以致和希伯来人一同吃饭，是埃及人所厌恶的（创世记43:32）；希伯来人的祭祀是埃及人所厌恶的（出埃及记8:26）。
Potts(1905-1910) 5013
5013. See, he hath brought us a Hebrew man. That this signifies a servant, is evident from the signification of a "Hebrew man" as being predicated of service (n. 1703), and as is also clear from what is said later, where Joseph is called a "Hebrew servant," and also simply a "servant:" "the Hebrew servant whom thou hast brought to us came to me" (verse 17); "according to these words did thy servant to me" (verse 19). That a "Hebrew man" here is a servant, is chiefly for the reason that those who are in truth and good natural not spiritual, who are here represented by Potiphar and his wife, regard spiritual truth and good, which is represented by Joseph, no otherwise than as a servant; for in both life and doctrine they are in inverted order, because with them the natural rules and the spiritual serves; when yet it is according to order that the spiritual should rule and the natural serve; for the spiritual is prior, interior, and higher, and nearer the Divine; while the natural is posterior, exterior, and lower, and more remote from the Divine. For this reason the spiritual in man and in the church is compared to heaven, and is also called heaven; and the natural is compared to earth, and is also called earth. Hence also it is that they who are spiritual, that is, in whom the spiritual has ruled, appear in the other life in the light of heaven with the head upward toward the Lord, and with the feet downward toward hell; whereas they who are natural, that is, they in whom the natural has ruled, appear in the light of heaven with the feet upward and the head downward, however differently they may appear in their own light, which is a fatuous light resulting from the evil affections and consequent phantasies in which they are (n. 1528, 3340, 4214, 4418, 4531, 4532). That natural men regard spiritual things as subservient, was also represented by the Egyptians regarding the Hebrews no otherwise than as servants; for by the Egyptians were represented those who are in natural knowledge and who therefore are natural, but by the Hebrews, those who are of the church and are therefore relatively spiritual. Moreover the Egyptians regarded the Hebrews as being so vile-as servants-that it was an abomination to them to eat with the Hebrews (Gen. 43:32); and the sacrifices offered by the Hebrews were also an abomination to them (Exod. 8:26).
Elliott(1983-1999) 5013
5013. 'See, he has brought us a Hebrew man' means something servile. This is clear from the meaning of 'a Hebrew man', an expression that is used to refer to servitude, dealt with in 1703. The meaning is also plain from what follows below, for there Joseph is called 'a Hebrew slave' and also simply 'a slave' - 'The Hebrew slave whom you have brought to us came to me' verse 17, and 'this is what your slave did to me' verse 19. The principal reason why 'a Hebrew man' here means something servile is that those governed by unspiritual natural truth and good, represented here by 'Potiphar and his wife', do not regard spiritual truth and good, represented here by 'Joseph', as anything other than their slave. So far as both the life and the doctrine of these people are concerned, order is upside down, for with them the natural is lord and the spiritual is slave, whereas, when true order exists, the spiritual is lord and the natural is slave. For the spiritual is prior, more internal and higher, also closer to the Divine, while the natural is posterior, more external and lower, and further removed from the Divine. For this reason both with the individual person and within the Church the spiritual is compared to heaven and also actually called heaven, and the natural is compared to the earth and also actually called the earth. This also explains why, when spiritual people - that is, those with whom the spiritual is lord - are seen in the next life in the light of heaven, they have their heads pointing upwards towards the Lord and their feet downwards towards hell. But when natural people - that is, those with whom the natural is lord - are seen in the light of heaven, they have their feet pointing upwards and their heads downwards; and this is so, even though they are seen differently in their own light, which is a feeble light produced by the evil desires and consequent false notions they are steeped in, 1528, 3340, 4214, 4418, 4531, 4532.
[2] The way natural people look upon spiritual things as so to speak a body of slaves was also represented by the way the Egyptians regarded the Hebrews as nothing else than their slaves; for the Egyptians represented those who are preoccupied with natural knowledge, and so are natural people, whereas the Hebrews represented those who belong to the Church and so are spiritual when considered in relation to the Egyptians. Furthermore the Egyptians thought the Hebrews were of so low or slave-like a degree that it was an abomination to them to eat with Hebrews, Gen 43:32; also the sacrifices which Hebrews offered were an abomination to them, Exod 8:26.
Latin(1748-1756) 5013
5013. `Videte, adduxit nobis virum Hebraeum': quod significet servum, constat ex significatione `viri Hebraei' quod praedicetur de servitio, de qua n. 1703; ut quoque liquet a sequentibus, vocatur enim ibi Josephus {1} servus Hebraeus, et quoque simpliciter servus, `Venit ad me servus Hebraeus quem adduxisti nobis,' vers. 17; {2} `secundum verba haec fecit mihi servus tuus,' vers. 19. Quod `vir Hebraeus' hic sit servus, est imprimis ex causa quia illi qui in vero et bono naturali non spirituali sunt, qui hic per `Potipharem et ejus uxorem' repraesentantur, non aliter spectant {3} verum et bonum spirituale quod per `Josephum' repraesentatur, quam servum; sunt enim et vita et doctrina in inverso ordine, naturale enim apud illos dominatur et spirituale servit; cum tamen secundum ordinem sit quod spirituale dominetur et naturale serviat; spirituale enim est prius, interius et superius, et propius Divino, naturale autem posterius, exterius et inferius, et remotius a Divino; ideo spirituale apud hominem et in Ecclesia comparatur caelo, et quoque vocatur caelum, et naturale comparatur terrae, et (o)quoque vocatur terra; inde quoque est quod spirituales, hoc est, apud quos spirituale dominatum est, appareant in altera vita in luce caeli capite sursum versus Dominum, et pedibus deorsum versus infernum; at naturales, hoc est, apud quos naturale dominatum est, apparent in luce caeli pedibus sursum et capite deorsum, quantumvis aliter in luce sua, quae est lux fatua resultans ex cupiditatibus et inde phantasiis in quibus sunt, n. 1528, (x)3340, 4214, 4418, 4531, 4532. [2] Quod naturales homines considerent spiritualia sicut servitia, etiam repraesentatum est per quod Aegyptii non aliter spectaverint Hebraeos quam servos; per `Aegyptios' enim repraesentati sunt qui in naturali scientia sunt, ita naturales, per `Hebraeos' autem illi qui ab Ecclesia, ita respective spirituales; etiam Aegyptii Hebraeos tam viles habuerunt {4}, sicut servos, usque adeo ut abominatio illis fuisset comedere cum Hebraeis, Gen. xliii 32, et quoque abominatio illis sacrificia quae Hebraeis, Exod. viii 22. @1 ubi vocatur$ @2 i et$ @3 spectent I$ @4 habebant$