10400.“因为这个摩西，就是领我们从埃及地上来的那人，我们不知道他遭了什么事”表完全不知道圣言中还存在什么其它神性真理，这真理将一个人从一个外在层面提升到一个内在层面，并使他成为一个教会或教会的一个化身。这从“摩西”的代表和“领以色列人从埃及地上来”的含义清楚可知。“摩西”是指圣言，因而是指神性真理（对此，参看9372节提到的地方），因此，“这个摩西，就是那人，我们不知道他遭了什么事”这句话就表示一种怀疑和否认的心态，即怀疑和否认除了呈现在字义上的神性真理外，还有任何其它神性真理的存在；经上之所以说“那人”，是因为在圣言中，“人”表示真理（参看3134，3309，3459，7716，9007节）；“领以色列人从埃及地上来”是指从属世人或外在人提升到内在人或属灵人，好叫他能变成一个教会，或一个教会的化身。因为“埃及地”表示教会的属世或外在层面，“领上来”表示提升，“以色列人”表示教会。“埃及地”表示教会的属世或外在层面（参看9391节提到的地方）；“领上来”表示从一个外在层面提升到一个内在层面（3084，4539，4969，5406，5817，6007节），因而从属世人提升到属灵人；“以色列人”表示教会（参看9340节提到的地方）。
由此明显可知，“这个摩西，就是领我们从埃及地上来的那人，我们不知道他遭了什么事”表示完全不知道除了呈现在字义上的神性真理外，圣言中还存在什么其它神性真理，这真理将一个人从一个外在层面提升到一个内在层面，并使他成为一个教会或教会的一个化身。凡局限于没有任何内在事物的外在事物之人都是这样想，这样说的；凡被自我之爱和尘世之爱主宰的人都局限于没有任何内在事物的外在事物。对这些人来说，内在人关闭了，只有外在人敞开着；没有内在人的外在人在阅读圣言时所看到的东西，都是在幽暗中看到的。这是因为在属灵事物上，若没有来自天堂的光，属世之光完全是黑暗；而来自天堂的光通过内在人进入并光照外在人。这解释了为何会有这么多的异端邪说出现，为何有些人称圣言为异端邪说之书，为何人们根本不知道某种内在事物存在于圣言里面，又为何那些认为那里存在某种东西的人却不知道它具体在哪里。启示录（12章）中的龙就表示这种人，这龙用尾巴拖拉着天上星辰的三分之一，把它们摔在地上；蒙主的神性怜悯，这一点将在别处予以说明。
让那些愿意观察的人去观察一下，如今除了知道圣言的神性真理本身就是圣言的字义外，是否有人知道别的。也让他们认真思考一下，若不借助取自字义的教义，是否有人能知道包含在字义中的圣言的神性真理，如果一个人没有这样的教义来充当一盏灯，无论其理解力的模糊和意愿快乐将他引领并带到哪个方向，他都会被带入错误之中。必须充当一盏灯的教义是指内义所提供的教义，因此它们构成内义本身。这内义在某种程度上向每一个虽不知道何为内义，但仍拥有从属于内在之物的外在之物，也就是说，其内在人打开的人敞开。因为当这人阅读圣言时，拥有圣言内义的天堂就会流入他，给他带来光明，并赋予辨别力，以这种方式教导他。事实上，你若愿意相信，一个人的内在人本身就拥有圣言的内义，因为内在人构成最小形式的天堂；因此，当内在人敞开时，此人就与天上的天使同在，从而也拥有类似他们的辨别力。这一点从以下事实也可以看出来：在一个人的理解力里面的概念不同于他的属世概念，尽管它们对应于属世概念。至于这些概念的性质，只要人还活在世上，他就不得而知；但当进入来世时，他就会自动知道它们，因为它们已经被植入他里面，他随即通过它们与天使生活在一起。由此明显可知，内在人敞开的人拥有圣言的内义，尽管他没有意识到这一点；他由此在阅读圣言时获得光照。不过，这一切取决于他凭自己所拥有认知或知识能接受多少光。至于这些人究竟是谁，可参看前文（参看9025，9382，9409，9410，9424，9430，10105，10324节）。
Potts(1905-1910) 10400
10400. For as for this Moses, the man that made us come up out of the land of Egypt, we know not what hath become of him. That this signifies that it is altogether unknown what other Divine truth there is in the Word, which raises man from what is external into what is internal, and makes the church, is evident from the representation of Moses, as being the Word, thus as being Divine truth (of which in the places cited in n. 9372); consequently doubt and denial that there is any other Divine truth than that which stands forth in the sense of the letter, is signified by the words, "as for this man Moses, we know not what hath become of him." It is said "this man," because by "man" in the Word is signified truth (see n. 3134, 3309, 3459, 7716, 9007). And from the signification of "bringing the sons of Israel up out of the land of Egypt," as being elevation out of the natural or external man to the internal or spiritual man, in order that he may become the church; for by "the land of Egypt" is signified the natural or the external of the church; by "making to come up" is signified elevation; and by "the sons of Israel" is signified the church. (That "the land of Egypt" denotes the natural or external of the church, see the places cited in n. 9391; also that "making to come up" denotes to raise from the external to the internal, n. 3084, 4539, 4969, 5406, 5817, 6007; thus from the natural man to the spiritual; and that "the sons of Israel" denote the church, see the places cited in n. 9340.) [2] From all this it is evident that by the words, "as for this Moses, the man that made us to come up out of the land of Egypt, we know not what hath become of him," is signified that it is altogether unknown what other Divine truth there is in the Word, which raises man from what is external into what is internal, and makes the church, than that which stands forth in the sense of the letter. So likewise do all those think and speak who are in external things without internal; and all those are in external things without internal who are in the loves of self and of the world. For with such the internal man is closed, and only the external man is open; and that which the external man without the internal sees when he reads the Word, he sees in thick darkness, because in spiritual things natural light, without light from heaven, is mere thick darkness, and light from heaven enters through the internal man into the external and enlightens it. From this it is that so many heresies have arisen, and that the Word is called by some the Book of Heresies, and that it is wholly unknown that there is anything internal in the Word; and those who think that there is such an internal still do not know wherein it lies. That it is such who are meant by the dragon which drew with its tail the third part of the stars from heaven and cast them to the earth (Rev. 12) will of the Lord's Divine mercy be shown elsewhere. [3] Let such observe as will, whether at the present day anyone knows otherwise than that the Divine itself of the Word is the sense of its letter. But let them consider also whether anyone can know the Divine truths of the Word in this sense except by means of doctrine therefrom, and that if he has not doctrine for a lamp he is carried away into errors, wherever the obscurity of his understanding and the delight of his will lead and draw him. The doctrine which must be for a lamp is what the internal sense teaches, thus it is the internal sense itself, which in some measure lies open to everyone (even if he does not know what the internal sense is) who is in what is external from what is internal, that is, whose internal man is open. For heaven (which is in the internal sense of the Word) flows in with such a man when he reads the Word, enlightens him, and gives him perception, and thus teaches him. Nay, if you will believe it, with man the internal man is of itself in the internal sense of the Word, because it is a heaven in the least form, and consequently when it is open it is with the angels in heaven, and is therefore also in like perception with them. This can also be seen from the fact that the interior intellectual ideas of man are not such as are his natural ideas, to which nevertheless they correspond. [4] But of the nature of these ideas man is not aware so long as he lives in the body; but he comes into them spontaneously when he comes into the other life, because they are implanted in him, and by means of them he is forthwith in fellowship with the angels. From this it is evident that the man whose internal is open, is in the internal sense of the Word, although he is not aware of it. From this he has enlightenment when he reads the Word, but according to the light that he can have by means of the knowledges which he has. (But who these are, see n. 9025, 9382, 9409, 9410, 9424, 9430, 10105, 10324.)
Elliott(1983-1999) 10400
10400. 'For this Moses, that man who caused us to come up out of the land of Egypt, we do not know what has become of him' means a total unawareness of what other Divine Truth exists in the Word that raises a person from an external to an internal level and makes him an embodiment of the Church. This is clear from the representation of 'Moses' as the Word, thus Divine Truth, dealt with in the places referred to in 9372, so that an attitude of mind that doubts and denies the existence of any Divine Truth other than that which presents itself in the sense of the letter is meant by 'this Moses, that man, we do not know what has become of him' (the word 'man' is used here because in the Word 'man' means truth, see 3134, 3309, 3459, 7716, 9007); and from the meaning of 'causing the children of Israel to go up out of the land of Egypt' as a raising from the natural or external man to the internal or spiritual man, so that the person may be made an embodiment of the Church. For 'the land of Egypt' means the natural or external level of the Church, 'causing to come up' raising, and 'the children of Israel' the Church.
'The land of Egypt' means the natural or external level of the Church, see in the places referred to in 9391. 'Causing to come up' means raising from an external to an internal level, 3084, 4539, 4969, 5406, 5817, 6007, and so from the natural man to the spiritual man. 'The children of Israel' means the Church, see in the places referred to in 9340.
[2] From all this it is evident that 'this Moses, that man who caused us to come up out of the land of Egypt, we do not know what has become of him' means a total unawareness of what Divine Truth exists in the Word to raise a person from an external to an internal level and to make him an embodiment of the Church other than that which presents itself in the sense of the letter. This also is what all who are restricted to external things devoid of anything internal think and say; and all are restricted to external things devoid of anything internal who are ruled by self-love and love of the world. With these people the internal man is closed and only the external man lies open; and what is seen by the external man without the internal when they read the Word is seen in thick darkness. This is so because in spiritual things natural illumination without light from heaven is complete darkness; and the light from heaven enters and illuminates the external man by way of the internal. This explains why so many heresies have arisen, why some call the Word a book of heresies, why people do not know at all that something internal is present within the Word, and why those who think that something is present there do not know exactly where. Such people are meant in Revelation 12 by the dragon which used its tail to draw from heaven a third part of the stars and cast them down to the earth, as will in the Lord's Divine mercy be shown elsewherea.
[3] Let those who wish contemplate whether anyone at the present day has any other idea than that the actual Divine Truth of the Word resides in its literal sense. But let them also consider whether anyone can know the Divine Truths of the Word contained in that sense except with the aid of teachings drawn from that sense, and that if a person does not possess such teachings to serve as a lamp he is carried off into errors, in whatever direction the obscurity of his understanding and the delight of his will lead and take him. The teachings that must serve as a lamp are those that the internal sense provides, so that they constitute the actual internal sense. This sense is to some extent open to every person who, though he may not know what the internal sense is, has his external subject to his internal, that is, has his internal man lying open. For heaven, which is in possession of the internal sense of the Word, flows into that person when he reads the Word, brings him light, gives him discernment, and in this way teaches him. Indeed, if you are willing to believe it, a person's internal man is of itself in possession of the internal sense of the Word since the internal man constitutes heaven in the smallest form it takes, and when that internal man lies open the person is consequently present with angels in heaven, and therefore also possesses discernment similar to theirs. This becomes additionally clear from the consideration that the interior concepts within a person's understanding are not like his natural ones, though they are in agreement with these. What they are like however a person does not know as long as he lives in the body; but when he enters the next life he knows them automatically because they have been implanted within him, and by means of them he lives instantly in company with angels. From this it is evident that the person in whom the internal level lies open is in possession of the internal sense of the Word, though he does not know he is, and as a consequence has enlightenment when he reads the Word. But this depends on how much light he can receive by means of the cognitions or knowledge residing with him. Who exactly those people are however, see 9025, 9382, 9409, 9410, 9424, 9430, 10105, 10324.
Latin(1748-1756) 10400
10400. `Quia hic Moscheh ille vir qui ascendere fecit nos e terra Aegypti, non scimus quid sit illi': quod significet quod prorsus ignotum sit quid Divinum Verum in Verbo aliud, quod elevat hominem ab externo in internum, et facit Ecclesiam, constat ex repraesentatione `Moschis' quod sit Verbum, ita Divinum Verum, de qua in locis citatis n. 9372; inde dubitativum et negativum quod Divinum Verum aliud sit quam quod in sensu litterae exstat, significatur per `hic Moscheh ille vir non scimus quid sit illi'; quod dicatur `hic vir,' est quia per `virum' in Verbo significatur verum, videatur n. 3134, 3309, 3459, 7716, 9007; et ex significatione `ascendere facere filios Israelis e terra Aegypti' quod sit elevatio e naturali seu externo homine ad internum seu spiritualem, ut fiat Ecclesia; nam per `terram Aegypti' significatur {1}naturale seu externum Ecclesiae, per `ascendere facere' elevatio {2}, et per `filio Israelis' Ecclesia; quod `terra Aegypti' sit {3}naturale seu externum Ecclesiae, videatur in locis citatis n. 9391, quod `ascendere facere' sit elevare ab {4}externo ad internum, n. 3084, 4539, 4969, 5406, (x)5817, 6007, ita a naturali homine ad spiritualem, et quod {5}`filii Israelis' sint [2] Ecclesia, in locis citatis n. 9340; ex his patet quod per `hic Moscheh ille vir qui ascendere fecit nos e terra Aegypti, non scimus quid sit illi' significetur quod prorsus ignotum sit quid Divinum Verum in Verbo aliud {6} quod elevat hominem ab externo ad internum, et facit Ecclesiam, quam quod in sensu litterae exstat; ita quoque cogitant et loquuntur omnes illi qui in externis absque internis sunt, ac omnes (x)illi in externis absque internis sunt, qui in amoribus sui et mundi sunt; nam apud illos clausus est internus homo, et solum externus apertus; et quod externus homo cum legit Verbum, absque interno videt, in caligine {7}videt, nam lumen naturale absque luce e caelo est in spiritualibus mera caligo; et lux e caelo intrat per internum hominem in externum, et hunc illuminat; inde {8} est quod tot haereses exstiterint, et quod Verbum a quibusdam dicatur liber haeresium, quodque nesciatur prorsus quod aliquid internum in Verbo sit; et qui cogitant quod tamen sit, quod usque nesciant ubinam id; quod tales sint qui per draconem, qui cauda sua traxit e caelo tertiam partem stellarum, et projecit in terram, in Apocalypsi xii, intelligantur, alibi, ex Divina Domini Misericordia, ostendetur {9}; {10}observent, qui velint, num aliquis [3] hodie aliter sciat quam quod ipsum Divinum Verum Verbi sit sensus litterae ejus, sed cogitent etiam num aliquis (t)possit scire Divina Vera Verbi in illo sensu quam per doctrinam inde; et si non doctrina ei pro lucerna sit, quod auferatur in errores, quocumque obscurum intellectus ejus, ac jucundum voluntatis ejus {11}ducit et trahit eum; doctrina, quae pro lucerna erit, est quam docet sensus internus, ita est ipse sensus internus, {12}qui quodammodo patet cuique, tametsi nesciat quid sensus internus, qui in externo est ab interno, hoc est, cui internus homo est apertus; nam caelum, quod in sensu Verbi interno est, apud hominem {13}illum cum legit Verbum, influit, illum illustrat, (c)ac ei dat perceptionem, et sic illum docet; (m)immo si credere velitis, internus homo apud hominem ex se in sensu Verbi interno est, quoniam est caelum in minima effigie, et {14}inde cum angelis in caelo quando apertus, quare etiam cum illis in simili perceptione est; quod {15}quoque constare potest ex eo quod ideae intellectuales interiores hominis non sint quales ideae naturales ejus sunt, quibus usque correspondent; sed quales sunt, nescit homo {16}quamdiu vivit in corpore, {17}at in eas sponte venit cum in alteram vitam, quia insitae sunt, et per illas ilico {18}est in consortio {19} cum angelis; inde patet quod homo cui internum apertum est, in (t)Verbi sensu interno sit, tametsi id nescit; inde illustratio ei cum legit Verbum, sed secundum lucem quam habere potest mediis cognitionibus quae apud illum; {20}at quinam illi sunt, (n) videatur n. 9025, 9382, 9409, 9410, 9424, 9430, 10,105, 10,324. @1 naturalis seu externus homo$ @2 i ut fiat spiritualis homo$ @3 naturalis homo$ @4 exteriori ad interius$ @5 per filios Israelis$ @6 i sit$ @7 videat IT$ @8 i nunc$ @9 This proposal was not fulfilled in Arcana Caelestia but in Apocalypsis Explicata n. 72, and n. 720, and in Apocalypsis Revelata n. 541.$ @10 expendant$ @11 ducit altered to ducunt$ @12 qui patet unicuique, qui in interno est cum in externo$ @13 qui$ @14 cum apertus est in coelo cum angelis, inde$ @15 etiam$ @16 cum$ @17 ast$ @18 potest$ @19 i esse$ @20 sed$