568、“女儿”表示构成那人意愿的事物，因而表示恶欲。这从前面关于“儿子和女儿”（创世记5:4）的阐述和说明清楚可知，即：“儿子”表示真理，“女儿”表示良善。“女儿”或良善构成意愿。不过，一个人如何，他的理解力和意愿就如何，因而他的“儿子和女儿”就如何。目前论述的主题是处于败坏状态的人，他没有意愿，只有取代意愿的恶欲，他以为这恶欲就是意愿，也实际称之为意愿。任何属性都取决于它所属主体的性质，此处女儿所属的人是一个败坏的人，如前所示。
“女儿”之所以表示构成意愿的事物，也就是当对良善的意愿不复存在时的恶欲；而“儿子”表示构成理解力的事物，也就是当对真理的理解不复存在时的想象，是因为女性的性情和构成是这样：占主导地位的，是意愿或恶欲，而不是理解力；她们的每根纤维都朝那个方向运转，这是她们的本性。而男性的构成则是这样：占主导地位的是理解力或理性；他们的每根纤维也都那个方向运转，这是他们的本性。因此，两性婚姻就像每个人的意愿与理解力的婚姻。由于如今对良善的意愿不复存在，只有恶欲，而某种理解力或理性之物尚有存在的可能，所以犹太教会为此制定了许多关于丈夫权利和妻子顺从的律法。
New Century Edition
Cooper(2008,2013)
[NCE]568. The symbolism of daughters as what resides in the will of such a person, and so as cravings, is clear from statements made about sons and daughters, and evidence offered, at verse 4 of the last chapter [489-491]. Sons were there shown to symbolize truth, and daughters goodness. Daughters, or goodness, belong to the will. But our character determines what our intellect and will are like and so what our "sons and daughters" are like. The current chapter is describing corrupted people, who have no will but raw desire instead, which they consider to be will, and which they also call will. Any feature attributed to a thing has its quality from that thing, and the people said to have these daughters were corrupt, as already shown [560, 562-563, 565].
[2] Daughters symbolize what is in the will, and when there is no will for good, they symbolize appetites; sons symbolize what is in the intellect, and when there is no comprehension of truth, they symbolize delusions. The reason for this lies in the nature of the sexes. The female sex is such by character and formation that the will or desire rules over the intellect. Every fiber in the female body is attuned to this, and it is the feminine nature. The male sex, on the other hand, is formed in such a way that intellect or reason reigns supreme. Every fiber in the male body is attuned to this, and it is the masculine nature. Marriage between the sexes results from these circumstances, as does a union between will and intellect in every individual.{*1} Today no will for good exists but desire instead — and yet a modicum of intellect or rationality is possible. This is why so many laws about men's privileges and wives' submission were laid down in the Jewish church.{*2}
Footnotes:
{*1} For a discussion of Swedenborg's attitudes toward gender, see the reader's guide, pages 55-56. [JSR]
{*2} The chief instance of the relationship described here, in which the male is privileged and the female submits to his direction, can be found in Genesis 3:16, when Jehovah tells the woman, "Your obedience will be to your husband; and he will rule over you." But Swedenborg is probably also referring to laws in which the lower status of women is merely implicit. See, for example, the tenth commandment (Exodus 20:17), "You shall not covet your neighbor's house. You shall not covet your neighbor's wife or male slave or female slave or ox or donkey or anything that is your neighbor's," where a wife is included among a list of possessions; or Leviticus 15:19-33, where menstruation is described in the same terms of uncleanliness as the discharge of an infection; or Numbers 5:11-31, which repeatedly speaks of a wife as subject to her husband's authority. [SS, RS]
Potts(1905-1910) 568
568. That "daughters" signify such things as are of the will of that man, consequently cupidities, is evident from what was said and shown concerning "sons and daughters" in the preceding chapter (Gen. 5:4), where "sons" signify truths, and "daughters" goods. "Daughters" or goods, are of the will, but such as a man is, such is his understanding and such his will, thus such are the "sons and daughters." The present passage treats of man in a corrupt state, who has no will, but mere cupidity instead of will, which is supposed by him to be will, and is also so called. What is predicated is in accordance with the quality of the thing whereof it is predicated, and that the man of whom the daughters are here predicated was a corrupt man, has been shown before. The reason why "daughters" signify the things of the will, and, where there is no will of good, cupidities; and why "sons" signify the things of the understanding, and, where there is no understanding of truth, phantasies, is that the female sex is such, and so formed, that the will or cupidity reigns in them more than the understanding. Such is the entire disposition of their fibers, and such their nature, whereas the male sex is so formed that the intellect or reason rules, such also being the disposition of their fibers and such their nature. Hence the marriage of the two is like that of the will and the understanding in every man; and since at this day there is no will of good, but only cupidity, and still something intellectual, or rational, can be given, this is why so many laws were enacted in the Jewish Church concerning the prerogative of the husband [vir], and the obedience of the wife.
Elliott(1983-1999) 568
568. 'Daughters' means the things that constituted the will of that man, and so means evil desires. This is clear from what has been stated and shown about sons and daughters at verse 4 of the previous chapter, where 'sons' meant truths and 'daughters' goods. 'Daughters' or goods constitute the will. But as is a person's character so is his understanding and his will, and so therefore his 'sons and daughters'. At the moment the subject is the corrupt human type who has no will but merely evil desire instead, which people imagine to be the will and actually call the will. For any attribute is determined by the nature of the subject to which it is attributed. As shown already, the human type to whom 'daughters' are attributed here is a corrupt type.
[2] The reason 'daughters' means things constituting the will, which are evil desires when the will for good is non-existent, while 'sons' means those constituting the understanding, which are delusions when the understanding of truth is non-existent, is that the female disposition and make-up is such that the will or evil desire reigns rather than understanding. Every one of their fibres runs in that direction; and it is their very nature. The male make-up however is such that the understanding or reason reigns; every one of their fibres too runs in that direction, and it is their very nature. Consequently the marriage of the two sexes is like that of the will and the understanding in the individual. And because nowadays the will for good does not exist, but only evil desire, when yet it is possible for something of the understanding or reason to exist, so many laws were for that reason laid down in the Jewish Church concerning the husband's rights and the wife's obedience.
Latin(1748-1756) 568
568. Quod 'filiae' significent quae sunt voluntatis istius hominis, proinde cupiditates, constat ab illis quae de filiis et filiabus dicta et ostensa sunt, cap. praec. ad vers. 4, ubi significarunt 'filii' vera et 'filiae' bona; 'filiae' seu bona, sunt voluntatis; sed qualis homo, talis intellectus et talis voluntas, ita tales 'filii et filiae'; hic agitur de homine corrupto, cui voluntas nulla sed pro voluntate mera cupiditas quam putant, et quam quoque vocant, voluntatem; quod praedicatur, se habet secundum qualitatem ejus de quo praedicatur; quod homo sit corruptus homo, prius ostensum, de quo praedicantur 'filiae.' [2] Quod 'filiae' significent quae sunt voluntatis, et cum nulla voluntas boni, quod cupiditates, et quod 'filii' significent quae sunt intellectus, et cum nullus intellectus veri, quod phantasias, causa est quod sexus femininus talis sit et ita formatus ut voluntas seu cupiditas regnet prae intellectu; talis est omnis dispositio earum fibrarum, talis earum natura: at sexus masculinus ita formatus est ut intellectus seu ratio regnet; talis quoque est dispositio eorum fibrarum, talis eorum natura; inde conjugium utriusque, sicut est voluntatis et intellectus in unoquovis homine: et quia nulla hodie voluntas boni sed cupiditas, et usque intellectuale quid seu rationale dari queat, inde est quod tot leges in Ecclesia Judaica latae sint de praerogativa viri et oboedientia uxoris.