10156.“是将他们从埃及地领出来的”表被主从地狱中拯救出来。这从“从埃及地领出来”的含义清楚可知，“从埃及地领出来”是指从地狱被释放出来（参看8866，9197节），从而得救。“埃及地”之所以表示地狱，是因为就真正的本义而言，埃及地表示属世层和那里的记忆知识；从属世人及其记忆知识中被领出来，并被提升到属灵人及其聪明和智慧中，也是从地狱中被领出来。因为人生来是属世的，但通过重生变得属灵；他若没有变得属灵，就在地狱中。属世人，也就是一个没有重生的人所拥有的记忆知识住在世界的光中；而属灵人，也就是重生之人所拥有的聪明住在天堂之光中。只要一个人仅在世界的光中看事物，他就在地狱；但当他同时在天堂之光中看它们时，就在天堂。
此外，那些只拥有属世的记忆知识，因而只在世界的光中，而不在其它任何光中看事物的人，根本不信属于天堂的事物。即便愿意凭他们自己那被称为属世光照的光进入它们，他们也会遭遇一种幽暗，这幽暗使他们瞎眼，并抹去天上的事物，使它们如同无有。因为在心智中看似幽暗的东西等于没有。这解释了为何纯属世人，无论他多么自认为比别人更蒙光照，内心里仍否认神性和天上的事物。这也是为何那么多有学问的人因自己的知识而变得如此愚蠢、疯狂；因为他们当中否认构成教会和天堂之信的事物的人，比简单人当中的更多。而那些允许自己被主提升至天堂之光的人则不然。这些人首先被提升到属世人所拥有的记忆知识之上；然后在天堂之光中观看在其属世人里面、被称为记忆知识的事物，并清楚地区分它们，选择那些可以理解和一致的事物，弃绝或搁置那些理解不了和不一致的事物。
简言之，此处的情形是这样：只要一个人是纯属世的，那么他那在天堂之光中看事物的内层就是关闭的，而他那在世界之光中看事物的外层则是打开的。这时，此人向下看，也就是看向世界和自己；因为构成其意愿和思维的一切都朝那个方向倾斜。一个人朝哪个方向看，他的心，也就是他的意愿和他的爱就转向哪个方向。但当一个人变得属灵时，他那在天堂之光中看事物的就打开；这时，此人就向上看，向上看是通过被主提升实现的；因此，他看向天堂和主。构成他的意愿和思维，因而构成他的心，也就是爱的一切也朝这个方向被提升。
因为人是以这种方式被造的，他的内在人是照着天堂的形像形成的，他的外在人是照着世界的形像形成的（6057，9279节），以便天堂和世界能在人里面结合在一起。这样主就会通过他从天堂流入世界，并能掌管世界，用每个人来具体掌管，用所有人来总体掌管，以这种方式将这二者联结在一起，由此使得天堂的形像也存在于世界上。然而，当一个人只关心世界时，与他同在的天堂就关闭；而当他允许自己被主提升时，与他同在的天堂就打开，世界则从属于它。当这种情况发生时，地狱就与他分离并被移走；这时，而不是以前，此人才第一次知道何为良善，何为邪恶。这就是那与人同在的被称为“神的形像”的（创世记1:26，27）。
说这些事是为了叫人们知道何为属灵人，何为属世人，并且除非纯属世人被主变得属灵，否则他就在地狱，是地狱的一个化身；因此是为了叫他们知道为何“埃及”表示地狱，因为它也表示属世层和那里的记忆知识。“埃及”表示记忆知识（9340节提到的地方）；它由此表示属世层（9391节）；它也表示地狱（8866，9197节）。
Potts(1905-1910) 10156
10156. Who have brought them out from the land of Egypt. That this signifies salvation from hell by the Lord, is evident from the signification of "being brought out from the land of Egypt," as being to be liberated from hell (see n. 8866, 9197), thus to be saved. That by "the land of Egypt" is signified hell, is because by that land in the genuine sense is signified the natural and its memory-knowledge; and to be brought forth from the natural man and its memory-knowledge, and to be raised into the spiritual man and its intelligence and wisdom, is also to be brought forth from hell. For man is born natural, but becomes spiritual through regeneration; and if he does not become spiritual, he is in hell; for the memory-knowledge of the natural man, that is, of a man not regenerated, is in the light of the world; but the intelligence of the spiritual man, that is, of the regenerate man, is in the light of heaven. And so long as a man is only in the light of the world, he is in hell; but when he is at the same time in the light of heaven, he is in heaven. [2] Moreover, those who are solely in natural memory-knowledge, and consequently in no other light than the light of the world, cannot possibly believe the things which are of heaven; and even if they wish to enter into them by means of their own light, which is called natural light, they meet as it were a thick darkness, which blinds them and makes what is heavenly appear as nothing; for that which appears in the mind like thick darkness is tantamount to nothing. Hence it is that the merely natural man, no matter how much he believes himself to surpass others in light, at heart denies Divine and heavenly things; which also is the reason why so many of the learned reduce themselves by their knowledges to such insanity; for many of them deny the things that belong to the faith of the church and of heaven more than the simple do. It is otherwise with those who suffer themselves to be raised by the Lord into the light of heaven; for these are first raised above the memory-knowledges that belong to the natural man; and then from the light of heaven they see the things which are in their natural man and are called memory-knowledges, and well discriminate among them, adopting those they comprehend and which are congruent, and rejecting or laying aside those they do not comprehend and which are incongruent. In a word, the case herein is this. [3] So long as a man is merely natural, so long his interiors, which see from the light of heaven, are closed; and the exteriors, which see from the light of the world, are open; and then the man looks downward, that is, into the world and to himself, for all the things that belong to his will and thought converge thither; and wherever the man looks, there his heart turns, that is, his will and his love. But when a man becomes spiritual, then his interiors, which see from the light of heaven, are opened, and then the man looks upward, which is effected by means of an uplifting by the Lord; thus he looks into heaven and to the Lord. Thither also are raised all things that belong to his will and his thought; thus his heart, that is, his love. [4] For man has been so created that in respect to his internal he is formed according to the image of heaven, and in respect to his external according to the image of the world (n. 6057, 9279), to the end that heaven and the world may be conjoined in man, and that thus through man the Lord can inflow out of heaven into the world, and can direct the world; in particular with each one, and in general with all; and thus can conjoin the two, and thereby cause that in the world also there may be an image of heaven. But when a man cares solely for the world, heaven is closed with him; whereas when he suffers himself to be raised by the Lord, then heaven is opened with him, and the world is subjected to him. And when this is the case, hell is separated and removed from him; and then for the first time the man knows what good is and what evil is; but not before. This is what is called "the image of God" with man (Gen. 1:27, 28). [5] These things have been said that it may be known what the spiritual man is, and what the natural man, and that unless the merely natural man is made spiritual by the Lord, he is hell; consequently that it may be known why by "Egypt" is signified hell, seeing that by it is also signified the natural and its memory-knowledge. (That memory-knowledge is signified by "Egypt," see the places cited in n. 9340; and that from this it signifies the natural, n. 9391; and also hell, n. 8866, 9197.)
Elliott(1983-1999) 10156
10156. 'Who brought them out of the land of Egypt' means salvation from hell by the Lord. This is clear from the meaning of 'being brought out of the land of Egypt' as being delivered from hell, dealt with in 8866, 9197, thus being saved. 'The land of Egypt' means hell because that land in its true and proper sense means the natural level and the factual knowledge there; and 'being brought out of' the natural man and the factual knowledge there and being raised to the level of the spiritual man, to intelligence and wisdom there, also constitutes being brought out of hell. For a person is born natural, but becomes spiritual through regeneration; and if he does not become spiritual he is in hell. The knowledge which the natural man, that is, a person who has not been regenerated, possesses dwells in the light of the world, whereas the intelligence which the spiritual man, that is, a person who has been regenerated, possesses dwells in the light of heaven. And as long as a person sees things solely in the light of the world he is in hell; but when he sees them at the same time in the light of heaven he is in heaven.
[2] But people who possess no more than natural knowledge and as a consequence do not see things in any light other than the light of the world can have no belief at all in the things that belong to heaven. Furthermore if they wish to investigate these things with the light they see by, called natural illumination, they encounter a kind of thick darkness which blinds them and blots out everything heavenly. For that in the mind which appears to be thick darkness is in reality such. This explains why a merely natural man, however much he thinks himself to be more enlightened than others, at heart rejects Divine and heavenly realities. It is also the reason why so many learned people are made brainless by their knowledge; for more of them than of simple people refuse to accept the things that constitute the faith of the Church and of heaven. It is different with those who allow themselves to be raised by the Lord to the light of heaven. These are first raised above the factual knowledge which the natural man possesses, and then in the light of heaven they behold the things within their natural man, which are called known facts, and clearly distinguish them, choosing those that make sense and are consistent, and rejecting or setting aside those that make no sense and are inconsistent.
[3] In short, the situation is that as long as a person is merely natural his interiors, which behold things in the light of heaven, are closed, and his exteriors, which behold things in the light of the world, are open. At this time the person looks downwards, that is, to the world and towards self; for everything composing his will and thought inclines in that direction. And the direction in which a person looks is also that in which his heart, that is, his will and his love, is turned. But when a person becomes spiritual his interiors, which behold things in the light of heaven, are opened, and then the person looks upwards, which is brought about through his being raised up by the Lord, so that he looks to heaven and towards the Lord. In this direction also everything that composes his will and his thought - thus his heart, that is, his love - is raised.
[4] For the human being has been created in such a way that his internal man should conform to an image of heaven, and his external man to an image of the world, 6057, 9279, to the end that heaven and the world might be brought together in the human being. Thus through him the Lord would flow from heaven into the world and govern it, with each individual person in particular and with all in general, and in this way would join the two together and thereby cause the likeness of heaven to exist in the world as well. When however a person is interested only in the world heaven with him has been closed; but when he allows himself to be raised by the Lord heaven with him is opened and the world becomes subordinate to it. And when this happens hell is separated and removed from him, at which point the person knows what good is and what evil is, but not before. This is what is called 'the image of God' with a person, Gen 1:26,27.
[5] These matters have been stated in order that people may know what the spiritual man is and what the natural man is, and that the merely natural man, if he is not made spiritual by the Lord, is an embodiment of hell, consequently that they may know why hell is meant by 'Egypt', when yet the natural level and the factual knowledge there are meant by it.
'Egypt' means factual knowledge, see the places referred to in 9340. It therefore means the natural level, see those referred to in 9391. It also means hell, 8866, 9197.
Latin(1748-1756) 10156
10156. `Qui eduxi illos e terra Aegypti': quod significet salvationem ab inferno a Domino, constat ex significatione `educi (c)e terra Aegypti' quod sit liberari ab inferno, de qua n. 8866, 9197, ita salvari. Quod per `terram Aegypti' significetur infernum, est quia per illam in genuino sensu significatur naturale et ejus scientificum; ac educi (c)e naturali homine, et ejus scientifico, ac elevari in spiritualem et (o)in ejus intelligentiam et sapientiam, est quoque educi ex inferno; nam homo nascitur naturalis, sed fit spiritualis per regenerationem, et si non fit spiritualis, est in inferno; scientia (o)enim naturalis hominis, hoc est, {1} hominis non regenerati, est in luce mundi, at intelligentia spiritualis hominis, hoc est, {1} hominis regenerati, est in luce caeli; et quamdiu homo solum est in luce mundi, est in inferno; at cum simul est in luce caeli, est in caelo; [2] qui etiam solum in scientia naturali sunt, et inde in non alia luce {2} quam in luce mundi, nequaquam possunt credere illa quae caeli sunt; et quoque si volunt intrare in ea per lumen suum, quod vocatur lumen naturale, obvenit illis sicut caliginosum, quod occaecat, et facit ut caeleste nihil sit; quod enim in mente apparet ut caligo {3}, hoc tale est; inde est quod mere naturalis homo, utcumque se credit in lumine esse prae aliis, corde neget Divina et caelestia; quae etiam causa est quod tot eruditi per scientias suas in talem insaniam se redigant, nam plures ex illis negant illa quae fidei Ecclesiae et caeli sunt, prae simplicibus; aliter se habet apud illos qui se elevari a Domino patiuntur in lucem caeli, hi (o)enim (t)primum elevantur supra scientifica quae naturalis hominis sunt, et dein ex luce caeli vident illa quae in naturali suo homine (o)sunt, quae scientifica vocantur, et bene discernunt illa, adoptando quae capiunt et congrua sunt, et rejiciendo vel seponendo illa quae non capiunt et incongrua sunt; (s)verbo, cum his ita se habet: [3] quamdiu homo mere naturalis est, tamdiu interiora ejus, quae vident ex luce caeli, clausa sunt; ac exteriora, quae vident ex luce mundi, aperta sunt, et tunc homo spectat deorsum, hoc est, in mundum et ad semet, vergunt enim illuc omnia quae voluntatis et cogitationis ejus sunt; et quo spectat homo, eo etiam cor ejus se vertit, hoc est, ejus voluntas et ejus amor; at cum homo (t)fit spiritualis, tunc interiora ejus, quae vident ex luce caeli, aperiuntur, et tunc homo spectat sursum, quod fit per elevationem a Domino, ita spectat in caelum et ad Dominum; illuc etiam elevantur omnia quae voluntatis et quae cogitationis ejus sunt, ita cor ejus, hoc est, amor ejus. [4] Est enim homo ita creatus ut quoad internum suum sit formatus ad imaginem caeli, et quoad externum suum ad imaginem mundi, n. 6057, 9279, ob finem ut caelum et mundus apud hominem conjuncta sint, et (o)ut sic Dominus {4} per illum possit influere e caelo in mundum, et hunc regere, in particulari apud unumquemvis et in communi apud omnes, ac ita conjungere utrumque, et per id {5} facere ut in mundo etiam sit instar caeli; sed cum homo solum curat mundum {6}, clausum est caelum apud illum; at cum (t)elevari se patitur a Domino, tunc aperitur caelum apud illum, et ei subjicitur mundus; et cum hoc fit, infernum ab eo separatur et removetur; et tunc primum homo scit quid bonum et quid malum, non autem prius; hoc est quod vocatur `imago Dei' apud hominem, Gen. i 27, 28.(s) [5] Haec dicta sunt ut sciatur (m)quid spiritualis et quid naturalis homo, et quod mere naturalis homo, nisi factus sit spiritualis a Domino, sit infernum; consequenter ut sciatur(n) cur per `Aegyptum' significatur infernum, cum etiam naturale et ejus scientificum {7}; quod per `Aegyptum' significetur scientificum, videantur citata n. 9340, et quod inde naturale, citata n. 9391, et quod infernum, n. 8866, 9197. @1 seu$ @2 i sunt,$ @3 in caligine mentis apparet$ @4 After illum$ @5 sic$ @6 i et quae mundi sunt$ @7 scientifica$