9009.“人若不是伺机埋伏”表当它未经事先考虑而出于意愿时。这从“伺机埋伏”的含义清楚可知，“伺机埋伏”是指有预谋，因而事先考虑的行动，因为伺机埋伏的人即将所行的邪恶事先在他脑海中考虑过。他所行的邪恶因事先考虑过，故也来源于意愿，因为它是从那里发出的。有些邪恶从人的意愿发出，但未经事先考虑；而有些邪恶从意愿发出，并经过事先考虑。从意愿发出并经过事先考虑的邪恶远远比未经事先考虑的邪恶坏得多。因为这个人明白它们是邪恶，因此能停止邪恶，但却不愿意停止；他因不愿意停止而在自己里面牢牢确立它们。被牢牢确立的邪恶便具有了这样一种性质：以后它们几乎不可能根除；因为在这种时候，他从地狱召唤出此后不容易离开的灵人。
从心智的一部分，同时未从另一部分发出的邪恶，如从理解力部分，同时未从意愿部分发出的邪恶不会扎下根来，变成这个人自己的。唯独从理解力部分进入意愿部分，或也可说，从属于理解力的思维进入属于意愿的情感，并从情感进入行为的东西会扎下根来，变成他自己的。进入意愿的事物可以说是进入心的事物。
但唯独从意愿发出，因而未经预谋或事先考虑的邪恶是诸如一个人由于遗传或由于遗传倾向所产生的某种以前的活动而倾向的那类邪恶。这些邪恶不会归与这个人，除非他在其心智的理解力部分牢牢确立它们（参看966，2308，8806节）。但当它们在这个部分被牢牢确立时，就被铭刻在这个人身上，变成他自己的，然后归与他。不过，在一个人成年之前，也就是在他开始独立思考并理解事物之前，这些邪恶不可能在一个人那里牢牢确立在他心智的理解力部分。因为在此之前，他信靠的不是自己，而是他的老师和父母。由此明显可知“人若不是伺机埋伏”表示什么，即当它未经事先考虑而出于意愿时。
Potts(1905-1910) 9009
9009. And he that hath not lain in wait. That this signifies when it was not of foresight from the will, is evident from the signification of "lying in wait," as being to act with deliberation, thus with foresight, for the evil which one who lies in wait is about to do he foresees in his mind; and because he does such evil with foresight, he therefore does it also from the will, for it proceeds therefrom. There are evils which proceed from the will of man, but are not of foresight; and there are evils which proceed from the will, and are of foresight. Those which proceed from the will, and from foresight, are much worse than those which are not from foresight; because the man sees that they are evils, and can therefore desist from them, but is not willing, and he thereby confirms them in himself, and evils confirmed put on nature, so that afterward they can scarcely be extirpated; for in such case he summons spirits from hell who afterward do not easily retire. [2] Evils which proceed from one part of the mind and not at the same time from the other, such as those which come from the intellectual part, and not at the same time from the will part, are not rooted in and appropriated to the man. That alone is rooted in and appropriated to him which passes from the intellectual part into the will part; or what is the same, which passes from the thought which is of the understanding into the affection which is of the will, and thence into act. Those things which enter into the will are those which are said to enter into the heart. [3] But evils which proceed solely from the will, thus not with premeditation, are such as the man inclines to hereditarily, or from some previous consequent actual doing of evil. These are not imputed to the man unless he has confirmed them in his intellectual part (see n. 966, 2308, 8806); but when they have been confirmed in this part, they have then been inscribed on the man, and become his own, and are imputed to him. But these evils cannot be confirmed with a man in his intellectual part except in his adult age, namely, when he begins to think, and understand things, for himself; for before this he had no faith from himself, but only from his teachers and parents. From all this it is evident what is signified by, "if he has not lain in wait," namely, when it was not of foresight from the will.
Elliott(1983-1999) 9009
9009. 'And one who did not lie in wait' means when it was not contemplated beforehand by the will. This is clear from the meaning of 'lying in wait' as doing what has been thought up and so contemplated beforehand; for the ill that one lying in wait is going to do is contemplated in his mind beforehand. And since such ill done by him is contemplated beforehand it also has its origin in the will, for it comes forth from there. There are evils which come forth from a person's will but are not contemplated beforehand, and there those which come forth from his will and are contemplated beforehand. Those from the will and contemplated beforehand are far worse than those uncontemplated beforehand. For the person sees that they are evils and is therefore able to desist from them, but has no wish to; and by failing to do so he establishes them firmly within himself. And firmly established evils take on a character that makes it almost impossible for them to be rooted out afterwards. For at this time he summons spirits from hell, who after that rarely depart.
[2] Evils that come forth from one part of the mind and not at the same time from the other, such as those from the understanding part and not at the same time from the will part, do not take root and become the person's own. That alone takes root and becomes his own which passes from the understanding part into the will part, or what amounts to the same thing, from thought belonging to the understanding into affection belonging to the will, and from there into action. Things that enter the will are those which are said to enter the heart.
[3] Evils however which come forth solely from the will, thus not from prior thought about them, are those such as a person is prone to owing to heredity or owing to some previous activity resulting from hereditary inclinations. These evils are not ascribed to the person unless he has established them firmly in the understanding part of his mind, 966, 2308, 8806. But when they have been firmly established there they have been inscribed on the person, becoming properly his own; then they are attributable to him. But those evils cannot become firmly established with a person in the understanding part of his mind until he reaches adult life, that is to say, when he starts to think for himself and be wise. Till then he trusts not in himself but in teachers and parents.
All this shows what the meaning is of 'one who did not lie in wait', namely when it was not contemplated beforehand by the will.
Latin(1748-1756) 9009
9009. `Et qui non insidiatus est': quod significet cum non ex voluntate ex praeviso, constat ex significatione `insidiari' quod sit ab excogitato facere, ita ex praeviso, nam malum quod insidiator facturus est animo praevidet; et quia tale malum ex {1}praeviso facit, ideo etiam ex voluntate, inde enim prodit. Sunt mala quae prodeunt ex voluntate hominis sed non ex praeviso, et sunt quae ex voluntate et ex {1}praeviso; quae ex voluntate et {1}praeviso, sunt multo pejora illis quae non ex {1}praeviso, nam videt homo quod mala sint, et ideo potest desistere ab illis sed non vult, et per id confirmat {2}illa apud se, et mala confirmata imbuunt naturam ut postea vix exstirpari possint; arcessit enim tunc spiritus ab inferno, qui postea aegre recedunt. [2] Mala quae procedunt (c)ex una parte mentis et non simul (c)ex altera, {3}ut quae {4}ex parte intellectuali et non simul {5}ex parte voluntaria, non irradicantur ac appropriantur homini; id solum {6}irradicatur et appropriatur ei quod {4}a parte intellectuali transit in {7}partem voluntariam, seu quod idem, quod a cogitatione quae est intellectus in affectionem quae est voluntatis, et {8}inde in actum; {9}quae voluntatem {10}intrant sunt quae dicuntur intrare cor. [3] Mala autem quae unice procedunt ex voluntate, {11}ita non praevia cogitatione, sunt talia ad quae homo inclinat ex hereditario aut ex aliqua actualitate inde prius; haec non imputantur homini nisi confirmaverit illa in parte sua intellectuali, n. 966, 2308, 8806; at cum in hac confirmata sunt, tunc inscripta sunt homini et fiunt ejus propria, ac ei imputantur; sed mala illa {12} non confirmari possunt apud hominem in parte ejus intellectuali quam in (t)aetate ejus adulta, nempe cum ex se cogitare (c)et sapere incipit, prius enim non sibi sed magistris et parentibus fidem habuit; {13}ex his patet quid per `non {14}insidiatus' significetur, quod nempe {15}cum non ex voluntate ex {16}praeviso. @1 proviso$ @2 se in illis malis$ @3 prout$ @4 a cogitatione$ @5 ab affectione quae voluntatis$ @6 appropriatur et irradicatur$ @7 voluntatem$ @8 sic$ @9 i nam$ @10 i ejus$ @11 et$ @12 i in intellectuali$ @13 inde$ @14 insidiari significatur$ @15 A had but d quod mala haereditaria non imputentur homini, sed actualia, videatur n. 966, 2308, 8806$ @16 proviso I$