8994.“她不可像男仆那样出去”表与缺乏情感的真理不同的一种状态。这从“出去”和“男仆”的含义清楚可知：“出去”，即从服事中出去，是指争战或劳苦之后的状态（参看8980，8984节）；“男仆”是指那些充满真理，却未充满相应的良善之人（8974节），因而是指那些充满缺乏情感的真理之人。由此明显可知，“她不可像男仆那样出去”表示与缺乏情感的真理不同的一种状态。
必须简要阐述一下这一切是怎么回事。有些人充满真理，却未充满对真理的情感，有些人则充满这种情感。前者由以色列人中的男仆来代表；而后者也由以色列人中的婢女来代表。然而，“婢女”代表的不是那些充满对真理的纯正情感之人，而只是那些充满并非纯正的情感之人，这从刚才的说明（8993节）可以看出来。
那些充满缺乏情感的真理，由“男仆”来代表的人，与那些充满对真理的情感，由“婢女”来代表的人之间的区别类似知道真理与意愿真理之间的区别。知道真理唯独属于心智的理解力部分，而意愿真理则属于意愿部分；因而这种区别类似于知识和情感之间的区别。那些充满真理和良善的知识，在代表意义上由男仆或男人来表示的人对真理和良善没有情感，只对关于它们的知识有情感；因此，他们为了知道真理而以真理为快乐。但那些对真理和良善充满情感，在代表意义上由婢女或女人来表示的人则对真理和良善的知识没有情感，只对真理和良善本身有情感，如当他们从别人那里听说并感知到它们时的情形。这种情感一般存在地良善的女人身上，而对真理的知识的情感则一般存在于男人身上。
正因如此，那些拥有属灵觉知的人喜欢对真理充满情感的女人，不喜欢专注于获取知识的女人。因为按照神性秩序，男人应当认识事物，或处于知识，而女人应当单纯地对它们拥有一种情感，或唯独处于情感；因此，女人不可由于自己的知识而爱自己，而应爱男人；对婚姻的渴望便源于此。这也是为何古人说，女人在教会中要闭口不言。既然如此，那么知识，无论记忆知识还是宗教知识，就由男人来代表，而情感则由女人来代表；此处源于属世之爱的快乐的对真理的情感由婢女来代表。由于这些人与那些充满对知识的情感之人具有完全不同的性质，所以婢女的情况也完全不同于男仆的。因此，这就是以下律例所表示的，即：婢女不可像男仆那样出去。然而，要知道，那些属于主的属灵国度的人也是这种情况；而那些属于主的属天国度之人的情况正好相反。在属天国度，丈夫是充满情感的人，而妻子则是充满良善与真理的知识之人。他们当中对婚姻的渴望便由此而来。
Potts(1905-1910) 8994
8994. She shall not go out according to the going out of the menservants. That this signifies a state not like truth without affection, is evident from the signification of "going out," namely, from service, as being the state after combat, or labor (see above, n. 8980, 8984); and from the signification of "menservants," as being those who are in truths and not in the corresponding good (n. 8974), thus who are in truth without affection. From this it is plain that by "she shall not go out according to the going out of the menservants" is signified a state not like truth without affection. [2] How this is shall be briefly told. There are some who are in truth and not in the affection of it; and there are some who are in this affection. The former were represented by the menservants from the sons of Israel; but the latter by the maidservants also from the sons of Israel. By the maidservants however were not represented those who are in the genuine affection of truth; but those who are in an affection not genuine (as can be seen from what has been shown just above, n. 8993). [3] The difference between those who are in truth without affection, who were represented by the menservants, and those who are in the affection of truth, who were represented by the maidservants, is such as there is between knowing truth, and willing truth. To know truth belongs solely to the intellectual part, but to will truth to the will part; and thus the difference is such as is that between knowledge and affection. They who are in the knowledge of truth and good, and who in the representative sense are "menservants," or "men," are not affected with truth and good, but only with the knowledge thereof; consequently they are delighted with truths for the sake of knowledge. But they who are in the affection of truth and of good, and who in the representative sense are "maidservants," or "women," are not affected with knowledge, but with the truths and goods themselves when they hear them, and perceive them in others. Such affection is common with good women, but the affection of the knowledge of truth is common with men. [4] From this it is that they who are in spiritual perception love women who are affected with truths, but do not love women who are in knowledges; for it is according to Divine order that men should be in knowledges, but women solely in affections; and thus that women should not love themselves from knowledges, but should love men; whence comes the conjugial. From this also it is that it was said by the ancients that women should be silent in the church. This being the case, knowledges are represented by men, but affections by women; here the affections of truth which spring from the delights of natural loves, by the maidservants; and as these are of a totally different nature from those who are affected with knowledges, therefore the case with maidservants is quite different from what it is with menservants. This then is what is signified by the statute that the maidservant shall not go out according to the going out of the menservants. But be it known that the case is so with those who are of the Lord's spiritual kingdom; but the other way about with those who are of His celestial kingdom. In the latter kingdom husbands are in affection, but wives in the knowledges of good and truth. From this comes the conjugial with these.
Elliott(1983-1999) 8994
8994. 'She shall not go out as the male slaves do' means a state unlike truth devoid of affection. This is clear from the meaning of 'going out' - out of servitude - as a state after conflict or labour, dealt with above in 8980, 8984; and from the meaning of 'the male slaves' as those imbued with truths and not complementary good, dealt with in 8974, thus those imbued with truth devoid of affection. From all this it is evident that 'she shall not go out as the male slaves do' means a state unlike truth devoid of affection.
[2] The implications of this must be stated briefly. There are those who are imbued with truth and no affection for it, and there are those who are imbued with an affection. The former were represented by male slaves from the children of Israel, the latter by female slaves, also from the children of Israel. But 'female slaves' did not represent those with a genuine affection for truth, only those with an affection that is not genuine, as may be seen from what has been shown immediately above in 8993.
[3] The difference between those imbued with truth devoid of affection, who were represented by the male slaves, and those imbued with an affection for truth, who were represented by the female slaves, is akin to the difference between knowing truth and willing truth. Knowing truth belongs solely to the understanding part of the mind, whereas willing truth belongs to the will part; consequently the difference is akin to that between knowledge and affection. Those imbued with a knowledge of truth and good, meant by male slaves or the men in the representative sense, have no affection for truth and good, only for the knowledge of them; consequently they are delighted with truths for the sake of knowing them. But those imbued with an affection for truth and good, meant by female slaves or the women in the representative sense, have no affection for the knowledge of truth and good, only for truths and forms of good themselves, as they hear and perceive them from others. This kind of affection exists generally with good women, but the affection for knowledge of truth exists generally with men.
[4] So it is that those who are spiritually perceptive have a liking for women with an affection for truths, but not for women who concentrate on gaining knowledge. For it is in keeping with Divine order for men to know things and for women purely to have an affection for them, so the women do not love themselves because of their knowledge but love men; and from this springs the desire for marriage. This also is why those of old said that women must keep silent in the Church. All this being so, factual and religious knowledge are represented by men, but affections by women; at this point affection for truth that pours out of the delights belonging to natural kinds of love is represented by female slaves. And because people with this kind of affection are of an entirely different disposition from those with an affection for knowledge, the situation with female slaves is entirely different from that with male slaves. So this is what is meant by 'a female slave shall not go out as the male slaves do'. It should be recognized however that this is the situation among those who belong to the Lord's spiritual kingdom, whereas among those who belong to His celestial kingdom the reverse applies. There husbands are the ones with affection, and wives are the ones with knowledge of good and truth; and this is what the desire for marriage springs from among them.
Latin(1748-1756) 8994
8994. `Non exibit secundum exire servorum': quod significet statum non similem vero absque affectione, constat ex significatione `exire,' nempe e servitio, quod sit status post pugnam seu laborem, de qua supra n. 8980, 8984, et ex significatione `servorum' quod sint qui in veris et non in correspondente bono, de qua n. 8974, ita qui in vero absque affectione; inde patet quod per `non exibit secundum exire servorum'(x)significetur status non similis vero absque affectione. 2 Quomodo cum his se habet, paucis dicetur: sunt qui in vero {1} et non in ejus affectione, et sunt qui in affectione sunt; illi repraesentati sunt per servos ex filiis Israelis, hi autem per ancillas etiam ex filiis Israelis; sed per ancillas non repraesentati sunt illi qui in genuina veri affectione sed qui in non genuina sunt, ut videri potest ex illis 3 quae mox supra n. (x)8993 ostensa sunt; discrimen inter illos qui in vero absque affectione sunt, qui per servos repraesentati sunt, et qui in affectione veri, qui per ancillas, est qualis {2} inter scire verum et velle verum; scire verum pertinet solum ad partem intellectualem, at velle verum ad partem voluntariam, quapropter (x)discrimen est quale inter scientiam et affectionem; qui in scientia veri (e)et boni sunt, ac in sensu repraesentativo {3}sunt servi aut viri, illi non afficiuntur vero {4}et bono, sed modo afficiuntur scientia eorum, {5}proinde delectantur veris propter scientiam; at qui in affectione veri et boni sunt, ac in sensu repraesentativo sunt ancillae seu feminae, illi non afficiuntur scientia, sed ipsis veris et bonis cum audiunt et percipiunt illa apud alios; talis affectio communis est apud feminas bonas, sed 4 affectio scientiarum veri communis est apud viros; inde est quod qui in perceptione spirituali sunt, feminas quae afficiuntur veris, amant, at feminas quae in scientiis sunt non amant; secundum ordinem enim Divinum est ut viri sint in scientiis et feminae solum in affectionibus, et sic quod non ament se ex scientiis sed viros, unde conjugiale; inde quoque est quod {6} a veteribus dictum sit quod feminae tacebunt in Ecclesia; {7} quia ita est, ideo {8} scientiae et cognitiones repraesentantur per viros, at affectiones per feminas; hic affectiones veri quae scaturiunt ex jucundis amorum naturalium per ancillas; quae quia prorsus alia natura sunt quam qui afficiuntur scientiis, idcirco prorsus aliter se habet cum ancillis quam cum servis; hoc nunc est quod significatur per quod `ancilla non exibit secundum exire servorum.' {9}Sed sciendum quod ita se res habeat cum illis qui ex spirituali regno Domini sunt, vicissim autem cum illis qui ex caelesti {10} regno; in hoc sunt mariti in affectione, at uxores in cognitionibus boni et veri, inde apud hos conjugiale.@1 sunt$ @2 i est$ @3 After viri$ @4 aut$ @5 et sic$ @6 i etiam$ @7 i et$ @8 i in Verbo$ @9 sed ita se res habet$ @10 i Domini$