9096.“牛主竟不把牛拴好”表并且如果它没有被束缚。这从“拴好”的含义清楚可知，“拴好”是指束缚，也就是说，束缚属世人中对邪恶的情感，否则，这情感就会伤害信之真理。“拴好”之所以表示束缚，是因为“知道”表示进入理解力（参看9095节），理解力就是那看见邪恶的。凡被看见的东西就能被约束和束缚；但不是被理解力，而是被主通过理解力约束和束缚；因为主流入人里面的那些为他所知的事物，但不流入那些他所不知的事物。束缚（Holding in bonds）表示阻止并约束，“束缚”（bonds）在灵义上无非表示属于爱的情感，因为它们就是那引导并约束一个人的东西。如果对邪恶的情感引导他，那么就必有源于良善的对真理的情感来约束他。人里面的内在束缚是对真理和良善的情感，这些情感也被称为良知的束缚。但外在束缚是属于自我之爱和尘世之爱的情感，因为这些情感在外在事物上引导一个人。后一种情感若是从内在束缚，也就是对真理和良善的情感那里降下来的，就是好的，因为这时，此人爱自己爱世界不是为了自己和世界，而是为了他自己和世界所履行的良善功用或服务（7819，7820，8995节）。不过，这些情感若不是从内在束缚那里降下来的，就是坏的，被称为恶欲，因为这时，此人为了自己而爱自己，为了世界而爱世界。
由此可知经常提到的内在束缚和外在束缚是什么意思。但被如此称呼的束缚除非与对立面有关，否则就不是束缚。因为当属于良善之爱的一种情感驱使一个人去做某事时，他就是在自由中行事；但当属于邪恶之爱的一种情感驱使一个人时，他觉得自己似乎在自由中行事，其实并非在自由中行事，因为他被来自地狱的恶欲驱使。只有拥有对良善的情感之人才是自由的，因为他被主引导。这也是主在约翰福音中所教导的：
你们若住在我的话里面，就真是我的门徒。你们必晓得真理，真理必叫你们得以自由。所有犯罪的，就是罪的奴仆。儿子若叫你们自由，你们就真自由了。（约翰福音8:31，32，34，36）
“自由”在于被主引导，“奴役”在于被来自地狱的恶欲引导（参看892，905，2870-2893，6205，6477，8209节）；因为主赐给人的是对良善的情感，对邪恶的憎恶；因此对那人来说，行善是自由，作恶则是完全的奴役。凡以为基督徒的自由超出这些界限的人都大错特错了。
Potts(1905-1910) 9096
9096. And his master hath not watched him. That this signifies and if he hath not kept it in bonds, is evident from the signification of "to watch," as being to keep in bonds, namely, the affection of evil in the natural, which otherwise would injure the truth of faith. That it signifies to keep in bonds, is because by "becoming known" is signified to pass into the intellectual (see n. 9095), and the intellectual is that which sees evil, and that which is seen can be restrained and kept in bonds; not by the intellectual, but through the intellectual by the Lord. For the Lord flows into those things in man which are known to him, but not into those things which are unknown to him. By "keeping in bonds" is meant to prevent, and to restrain. In the spiritual sense bonds are nothing else than the affections of love, for these are what lead man, and what restrain him. If the affections of evil lead him, there must be affections of truth from good to restrain him. Internal bonds in man are affections of truth and of good. These are also called the "bonds of conscience." But external bonds are the affections of the love of self and of the love of the world, for these lead man in external things. If the latter affections descend from internal bonds, which are affections of truth and of good, they are good, for then the man loves himself and the world not for the sake of self and the world, but for the sake of good uses from himself and the world (n. 7819, 7820, 8995). But if the affections of the love of self and of the love of the world do not descend from internal bonds, the affections are evil, and are called "cupidities;" for then the man loves himself for the sake of himself, and the world for the sake of the world. [2] From all this it can be known what is meant by internal bonds, and by external bonds, of which frequent mention has been made. But bonds so called are not bonds except relatively to their opposites; for he who does anything from the affection which is of the love of good, acts from freedom; but he who acts from the affection which is of the love of evil seems to himself to act from freedom, but does not act from freedom, because he acts from cupidities that are from hell. He only is free who is in the affection of good, because he is led by the Lord. This the Lord also teaches in John:
If ye abide in My word, ye are truly My disciples; and ye shall know the truth, and the truth shall make you free. Everyone that committeth sin is the servant of sin. If the Son shall make you free, ye shall be free indeed (John 8:31, 32, 34, 36). That it is freedom to be led by the Lord, and servitude to be led by cupidities which are from hell, see n. 892, 905, 2870-2893, 6205, 6477, 8209; for the Lord implants affections for good, and aversion for evil. From this the man has freedom in doing good, and utter servitude in doing evil. He who believes that Christian liberty extends itself further is very greatly in error.
Elliott(1983-1999) 9096
9096. 'And its owner does not keep it in' means, and if it is not held in bonds. This is clear from the meaning of 'keeping in' as holding in bonds, that is to say, the affection for evil in the natural, which would otherwise injure the truth of faith The reason why 'keeping in' means holding in bonds is that 'becoming known' means passing into the understanding, 9095, and the understanding is what sees evil. What is seen can be restrained and held in bonds, not by the understanding but by the Lord through the understanding; for the Lord flows into things residing with a person that are known to him, not into those unknown to him. Holding in bonds is used to mean halting and restraining, 'bonds' in the spiritual sense meaning nothing other than affections belonging to love, since they are what lead a person and what restrain him. If affections for evil lead him, there must be affections for truth springing from good that will restrain him. Internal bonds with a person are affections for truth and good; these are also called the bonds of conscience But external bonds are affections belonging to self-love and love of the world; for these lead a person in external matters. If these affections come down from internal bonds, which are affections for truth and good, they are good, for then the person loves self and the world not for their own sake but for the sake of good services performed by self and the world, 7819, 7820, 8995. But if those affections do not come down from such bonds they are bad and are called evil desires, for then the person loves self and the world for their own sake.
[2] From all this one may now know what the terms 'internal bonds' and 'external bonds', which have been mentioned frequently, are used to mean. But bonds so called are not bonds except in relation to opposites. For when an affection belonging to the love of good moves a person to do something he acts in freedom; but when an affection belonging to the love of evil moves a person he seems to himself to act in freedom, yet does not act in freedom because he is moved by evil desires coming from hell. He alone is free who has an affection for good, because he is led by the Lord. This also the Lord teaches in John,
If you remain in My word, truly you are My disciples; and you will know the truth, and the truth will make you free. Everyone committing sin is a slave of sin. If the Son makes you free, you will be truly free. John 8:31, 32, 34, 36.
'Freedom' consists in being led by the Lord, and 'servitude' in being led by evil desires coming from hell, see 892, 905, 2870-2893, 6205, 6477, 8209; for the Lord imparts to a person affections for good and a loathing of evil, so that for that person, doing good is freedom and doing evil is complete servitude. Anyone who believes that Christian freedom extends beyond these boundaries is very much in error.
Latin(1748-1756) 9096
9096. `Et non custodiverit eum (x)dominus ejus': quod significet et si non in vinculis tenuerit, constat ex significatione `custodire' quod sit in vinculis tenere, nempe affectionem mali in naturali, quae alioquin laesura esset verum fidei; quod [`custodire'] sit in vinculis tenere, est quia per `notum fieri' significatur transire in intellectuale, n. 9095, ac intellectuale est quod videt malum; quod videtur hoc coerceri et in vinculis teneri potest, non ab intellectuali sed per intellectuale a Domino; nam Dominus influit in illa apud hominem quae ei nota sunt, non autem in illa quae ei ignota. Per tenere in vinculis intelligitur (o)inhibere et coercere; `vincula' in spirituali sensu non aliud sunt quam affectiones quae amoris, nam illae sunt quae hominem ducunt et quae eum coercent; si affectiones mali eum ducunt, erunt affectiones veri ex bono quae eum coercebunt. Vincula interna apud hominem sunt affectiones veri et boni; hae etiam vocantur vincula conscientiae; vincula autem externa sunt affectiones amoris sui ac mundi, nam hae ducunt hominem (o)in externis; hae si descendunt ex vinculis internis, quae sunt affectiones veri et boni, sunt bonae, nam tunc homo se et mundum amat non propter se et mundum sed propter usus bonos ex se et {1} mundo, n. 7819, 7820, (x)8995; at si non descendunt inde, {2} sunt malae et vocantur cupiditates, nam tunc amat homo se propter se, et mundum propter mundum. [2] Ex his sciri potest quid intelligitur per vincula interna et vincula externa quorum mentio frequens facta est; sed vincula ita dicta non sunt vincula nisi relative ad opposita; qui enim ex affectione quae amoris (o)boni aliquid agit, is ex libero agit, sed qui ex affectione (o)quae amoris mali, is sibi apparet ex libero agere, sed non agit ex libero quia ex {3} cupiditatibus quae ab inferno; is solum liber est qui in affectione boni est, quia is ducitur a Domino; quod etiam Dominus docet apud Johannem, Si vos manseritis in Verbo Meo, vere discipuli Mei estis, et cognoscetis veritatem, et veritas liberos faciet vos: omnis faciens peccatum servus est peccati: si Filius vos liberos fecerit, vere liberi eritis, viii 31, 32, 34, 36;quod `liberum' sit duci a Domino, et `servum' duci a cupiditatibus quae ab inferno, videatur n. 892, 905, 2870-2893, 6205, 6477, 8209; Dominus enim indit affectiones {4} pro bono, et aversationem pro malo, inde est ei liberum facere bonum, et prorsus servum facere malum; qui credit {5} quod libertas Christiana ulterius se extendat, maxime errat {6}. @1 i ex$ @2 i tunc$ @3 at usque vinctus est a$ @4 ei affectionem$ @5 credunt$ @6 errant$