6677.“若是女儿，她就可以活着”表若它是良善，他们就不会如此行。这从“女儿”和“活着”的含义清楚可知：“女儿”是指良善（参看489-491，2362节）；“活着”是指不会被毁。埃及王说要杀儿子，不杀女儿的原因从内义明显看出来，即：他们试图毁灭的是真理，而非良善；因为当地狱来的人进行侵扰时，他们被允许攻击真理，不可攻击良善。原因是，能受到攻击的是真理，而非良善；良善受到主的保护；当地狱来的人试图攻击良善时，他们被深深投入地狱。他们无法承受良善的同在，因为主存在于一切良善中。这解释了为何处于良善的天使拥有如此大的能力来掌控地狱灵，其中一位天使就能制服成千上万地狱来的人。要知道，良善含有生命在里面，因为良善源于爱，而爱是人的生命。如果源于爱自己爱世界，被那些陷入这些爱的人视为良善的邪恶攻击源于天堂之爱的良善，那么这一个的生命就会与那一个的生命争战。由于属天堂之爱的良善的生命源于神性，所以如果属爱自己爱世界的生命与来自神性的生命发生冲突，那么它就开始被毁灭；因为它被扼杀了。于是，他们就像垂死挣扎的人一样受到折磨，他们因此一头栽入地狱，在那里恢复生命（3938，4225，4226，5057，5058节）。这也是为何良善无法被邪恶的魔鬼和灵人攻击的另一个原因；因此，他们不敢毁灭良善。真理则不然，真理没有生命在里面；但它从良善，也就是通过良善从主接受的东西则有生命在里面。
Potts(1905-1910) 6677
6677. And if it be a daughter, then she shall live. That this signifies that they should not do so if it is good, is evident from the signification of "daughter," as being good (see n. 489-491, 2362); and from the signification of "living," as being not to be destroyed. The reason why the king of Egypt said that a son should be slain, but not a daughter, is plain from the internal sense, which is that they would attempt to destroy truth, but not good; for when the infernals infest, they are allowed to attack truths, but not goods. The reason is that truths are what can be assaulted, but not goods, these being protected by the Lord; and when the infernals attempt to attack goods, they are cast down deep into hell, for they cannot withstand the presence of good, because in all good the Lord is present. Hence it is that the angels, being in good, have such power over infernal spirits that one angel can master thousands of them. Be it known that there is life in good, for good is of love, and love is the life of man. If evil, which is of the love of self and of the world, and which appears good to those who are in these loves, assaults the good which is of heavenly love, the life of the one fights against the life of the other; and as the life from the good of heavenly love is from the Divine, therefore if the life from the love of self and of the world comes into collision with the former life, it begins to be extinguished, for it is suffocated. Thus they are tortured like those who are in the death agony, and therefore they cast themselves headlong into hell, where they again recover their life (n. 3938, 4225, 4226, 5057, 5058). This also is the reason why good cannot be assaulted by evil genii and spirits; and thus that they dare not destroy good. It is otherwise with truth, which has not life in itself; but from good, that is, through good from the Lord.
Elliott(1983-1999) 6677
6677. 'And if it is a daughter, let her live' means that they were not to destroy it if it was a form of good. This is clear from the meaning of 'a daughter' as a form of good, dealt with in 489, 491, 2362; and from the meaning of '[allowing] to live' as that it should not be destroyed. The reason why the king of Egypt said that a son should be killed but not a daughter is evident from the internal sense, which is that they could attempt to destroy truth but not good. For when those from hell molest anyone they are allowed to set upon truths but not upon forms of good, the reason being that truths are what can be made to suffer attack, not forms of good. The latter are protected by the Lord, and when those from hell do try to set upon forms of good they are cast far down into hell. They cannot stand the presence of good, since the Lord is present in every form of good. This explains why the angels, being governed by good, have so much power and control over hellish spirits that just one of them can subdue thousands of those from hell. It should be recognized that good holds life within it, for good springs from love, and love is the life in a person. If evil that springs from selfish and worldly love and seems to be good to those governed by evil attacks good which springs from heavenly love, the life of the one fights against the life of the other. And since the life belonging to the good that comes with heavenly love originates in the Divine, the life belonging to selfish and worldly love starts to be annihilated if it comes into conflict with that life from the Divine. For it is stifled and so those involved suffer torment like those in the threes of death. Because of this they hurl themselves into hell, where they recover the life that is theirs, see 3938, 4225, 4226, 5057, 5058. This is another reason why evil genii and spirits are unable to attack good and so do not dare to destroy it. It is different with truth. This has no life within it, other than what it receives from good, that is, from the Lord through good.
Latin(1748-1756) 6677
6677. `Et si filia illa, et vivat': quod significet quod non si bonum, constat ex significatione `filiae' quod sit bonum, de qua n. 489-491, 2362; et ex significatione `vivere' quod sit quod non destruendum. Causa quod rex Aegypti dixerit quod filius occideretur, non autem filia, patet a sensu interno, qui est quod verum conarentur destruere, non autem bonum; cum enim infernales {1} infestant, tunc licet illis aggredi vera, non autem bona; causa est quia vera sunt quae oppugnari {2}possunt, non autem bona, haec tuta sunt a Domino, cumque infernales tentant aggredi bona, dejiciuntur profunde in infernum, nam ad praesentiam boni consistere nequeunt, est enim in omni bono Dominus praesens; inde est quod angeli, quia in bono sunt, tantam potestatem super infernales spiritus habeant ut unus illorum milia infernalium domare possit; {3}sciendum quod in bono {4}sit vita, nam bonum est amoris, et amor est vita hominis; si malum quod est amoris sui et mundi et est apparens bonum iis qui in illis sunt impugnat bonum quod est amoris caelestis, pugnat vita unius contra vitam alterius, et quia vita ex bono amoris caelestis est ex Divino, idcirco vita ex amore sui et mundi tunc, si collidit cum illa, incipit exstingui, {5}suffocatur enim et sic cruciantur sicut qui in agone mortis sunt; quapropter se praecipitant in infernum, ubi iterum vitam suam recuperant, videatur n. 3938, 4225, 4226, 5057, 5058; haec quoque causa est quod a malis geniis et spiritibus bonum oppugnari nequeat, ac ita quod illi non ausint bonum destruere; aliter {6} se habet cum vero, hoc non vitam habet in se, sed a bono, hoc est, per bonum a Domino. @1 i spiritus$ @2 queunt$ @3 praeterea$ @4 est$ @5 inde qui in vita mali tunc sibi apparent quasi suffocari; et quoque cruciari$ @6 i vero$