7607.“因为它们是藏着的”表因为它们没有突出来，还因为它们转向于内。这从“它们是藏着的”的含义清楚可知，“它们是藏着的”是指没有突出来；在灵义上之所以是指没有突出来，是因为它们在内层属世层中，在那里转向于内。它们之所以无法被毁，是因为它们仰望天堂和主，也就是向内看；而不是看大地和世界，也就是向外看。有必要简要说一说什么是向内看，什么是向外看。人是以这种方式被造的，他能在自己之上仰望天堂，甚至仰望神性，也能在自己之下俯视世界和大地。人与动物的区别就在于此；当人以他的邻舍、国家、教会、天堂，尤其以主为目的时，他就在自己之上仰望天堂，甚至仰望神性；但当以自我和世界为目的时，他就在自己之下俯视。以某种事物为目的就是热爱该事物，因为人皆以他所爱的为目的，他所爱的完全掌权，也就是说在其思维和意愿的每个细节中掌权。当一个人朝这个方向观看时，他就不会朝那个方向观看；也就是说，当他朝世界和自我观看时，就不会朝天堂和主观看；反之亦然；因为它们处在相反的方向上。
人能在自己之上观看，也就是能思想神性，能通过爱与神性结合。从这一事实很清楚地看出，神性对心智有一种提升，因为没有人能在自己之上观看，除非他的心智被在上面的那一位提升。由此也明显可知，与人同在的一切良善和真理都是主的；由此还明显可知，当一个人在自己之下观看时，他就与神性分离，并将自己的内层转向自我和世界，动物就被转向这个方向。当这人如此行时，他在此程度上脱去人性。由此可见向内看，或在自己之上观看，和向外看，或自己之下观看是什么意思。
Potts(1905-1910) 7607
7607. Because they were hidden. That this signifies because they did not stand forth, and because they tended inward, is evident from the signification of "they were hidden," as being not to stand forth; in the spiritual sense, because they were in the interior natural, and there tended inward. That these could not be destroyed is because they looked to heaven and to the Lord, which is to look inward; and not to the earth and the world, which is to look outward. What it is to look inward, and to look outward, shall be briefly told. Man has been so created that he can look above himself to heaven, even to the Divine, and can also look below himself to the world and the earth. In this, man is distinguished from the brute animals; and a man looks above himself, or to heaven, even to the Divine, when he has as the end his neighbor, his country, the church, heaven, especially the Lord; and he looks below himself when he has self and the world as the end. To have as the end is to love, for that which is loved is as the end, and that which is loved reigns universally, that is, in every detail of the thought and of the will. While a man looks one way, he does not look the other; that is to say, while he looks to the world and to self, he does not look to heaven and to the Lord; and the reverse; for the determinations are opposite. [2] From the fact that man can look above himself, that is, can think of the Divine, and be conjoined with the Divine by love, it is very evident that there is an elevation of the mind by the Divine; for no one can look above himself except by means of an elevation by Him who is above; whence it is also evident that all the good and truth with a man are the Lord's. From this it is also evident that when a man looks below himself, he separates himself from the Divine, and determines his interiors to self and to the world, in like manner as they have been determined with brute animals, and that he then so far puts off humanity. From all this it can now be seen what is meant by looking inward or above himself, and what by looking outward or below himself.
Elliott(1983-1999) 7607
7607. 'For they were hidden' means because they were not conspicuous and because they turned in an inward direction. This is clear from the meaning of 'they were hidden' as not being conspicuous, in the spiritual sense not conspicuous because they were in the interior natural, where they turned in an inward direction. The reason why they could not be destroyed was that they looked to heaven and to the Lord, which is to look in an inward direction, not to the earth and the world, which is to look in an outward one. Let something brief be said about what looking in an inward direction and looking in an outward one is. Man has been created in such a way that he can look up above himself to heaven, even to the Divine, and also to look down beneath himself to the world and earth. This is what distinguishes man from animals. And man looks up above himself or to heaven, even to the Divine, when he has his neighbour, country, the Church, heaven, and above all the Lord as his end in view; but he looks down beneath himself when he has self and the world as his end in view. To have something as one's end in view is to love it; for a person has what he loves as his end in view, and what he loves rules him completely, that is, in each part of his thought and will. While a person looks one way he does not look the other way. That is to say, while he looks towards the world and self he does not look towards heaven and the Lord, and vice versa; for they are in opposite directions.
[2] The fact that man can look above himself, that is, can think about the Divine, and can be joined to the Divine through love makes it plainly evident that there is a raising of the mind by the Divine, for by no means can anyone look above himself unless his mind is raised by Him who is above. From this it is also evident that everything good and true with a person is the Lord's; and it is also evident from this that when a person looks down beneath himself he separates himself from the Divine and turns his interiors towards self and the world, in the same direction in which an animal's are turned. And when he does that, to that extent the person sheds what makes him human. From all this one may now see what is meant by looking in an inward direction or above oneself, and by looking in an outward direction or beneath oneself.
Latin(1748-1756) 7607
7607. `Quia abdita illa': quod significet quia non exstarent, et quia vergerent introrsum, constat ex significatione `abdita illa' quod sit non exstare; in sensu spirituali, quia essent in interiore naturali et ibi vergerent introrsum; quod illa (t)destrui non possent, est quia spectarent ad caelum et ad Dominum, quod est spectare introrsum, et non ad tellurem et mundum, quod est spectare extrorsum. (x)Quid sit spectare introrsum et spectare extrorsum, paucis dicendum est: homo ita creatus est ut spectare possit supra se ad caelum usque ad Divinum, et quoque ut spectare possit infra se ad mundum et tellurem; in hoc distinguitur homo a brutis animalibus; et tunc homo spectat supra se seu ad caelum usque ad Divinum, cum pro fine habet proximum, patriam, Ecclesiam, caelum, imprimis Dominum; et tunc spectat infra se cum pro fine habet se et mundum; pro fine habere est amare, nam hoc pro fine habetur quod amatur, et quod amatur, hoc universaliter regnat, hoc est, in singulis cogitationis et voluntatis; homo {1}dum spectat per unam viam, non {2} spectat per alteram, nempe {1}dum spectat ad mundum et ad se, non {3}spectat ad caelum et ad {4}Dominum, {5}et vice versa; sunt enim determinationes oppositae {6}. 2 Ex eo quod homo spectare possit supra se, hoc est, cogitare de Divino, ac conjungi Divino per amorem, patet manifeste quod sit elevatio mentis a Divino, nam nusquam aliquis supra se spectare potest, nisi per elevationem ab Illo Qui (t)supra est, inde quoque patet quod omne bonum et verum apud hominem sit Domini; patet quoque inde quod (t)homo cum spectat infra se, separet se a Divino, et determinet interiora sua {7}ad se et ad mundum, similiter ac determinata sunt apud bruta animalia; et tunc quod in tantum exuat humanum. Ex his nunc constare potest quid intelligitur per spectare introrsum seu supra se, et per spectare extrorsum seu infra se. @1 qui$ @2 i prorsus$ @3 spectare potest$ @4 Divinum$ @5 et qui spectat ad coelum et ad Divinum non spectare potest ad mundum et semet$ @6 i; formae etiam recipientes boni et veri in opposito$ @7 per eandem viam per quam determinantur interiora$