10659.“因为你是在亚笔月内出了埃及”表因为那时从地狱中得释放。这从“亚比月”和“出了埃及”的含义清楚可知：“亚比月”是指一个新状态的开始，如刚才所述（10658节）；“出了埃及”是指从虚假的侵扰，因而从地狱中得释放（参看9292节，以及8866，9197节提到的地方）。由此可见，逾越节也被称为无酵饼节，是为了纪念主将人类从地狱中释放出来而设立的。这种释放通过主征服地狱并荣耀祂的人身实现的（可参看10655节）。
在教会，大多数人以为主降世是为了通过十字架受难与父和解，然后祂为之代求的人将被接受。他们还以为，祂通过唯独凭祂自己成全律法而将人类从诅咒中释放出来，否则，这律法就会将每个人定罪；因此，凡以信心和倚靠持守这种信仰的人都会得救。但那些但凡从天堂获得一点光照的人都能看出，以下想法是何等地错误，即：神性，也就是爱本身和怜悯本身会把人类从祂自己身边赶走，并将他们判入地狱；祂必须通过祂儿子在十字架上的受难而得到和解；祂的怜悯只能以这种方式被唤起；自此以后，只要以信心持守对这种和解的信仰，就没有人因自己所过的生活而被定罪；一切拯救都是通过出于怜悯所注入的信仰而实现的。那些思想并相信这些事的人根本看不见任何事物；他们会说，但什么也不明白。因此，他们称这些事为秘密，要相信，但不要通过理解来明白。由此可推知，凡表明情况与他们所以为的并不相同的来自圣言的光照都被弃绝；因为来自天堂的光不可能进入由自相矛盾的观念所造成的这种昏暗盛行的地方。“昏暗”一词用来描述根本没有理解的东西。
但对那些获得光照的人来说，主赐下一种理解他们所信的事物能力。承认主，喜欢照祂的诫命生活的人是那些在阅读圣言时被光照，并拥有对圣言的一种理解的人，而不是那些声称自己相信，却不照之生活的人。因为主流入一个人的生命，并由此流入他的信，而不是流入与生命分离的信。因此，那些通过圣言被主光照的人明白，主降世是为了征服地狱，使地狱和天堂里的一切事物都恢复秩序；这一切只能通过祂的人身来实现；因为祂能凭人身，不能凭没有人身的神性与地狱争战。他们还明白，祂降世也是为了荣耀祂的人身，以便通过这得了荣耀的人身而被祂恢复秩序的一切事物永远保持在这种状态下。人类的拯救由此而来，因为每个人都被地狱包围；每个人都生在各种邪恶中，哪里有邪恶，哪里就有地狱。除非这些被主的神性能力击退，否则根本没有人能得救。这些就是圣言所教导，并被所有让主进入自己生命之人领悟到的事；如前所述，他们就是那些承认主，并喜欢照祂的诫命生活的人（参看从圣言所引用并说明的事9937，10019，10152，10579节，以及其它许多地方）。
被引离邪恶，重生，从而得救都是一种怜悯的行为。然而，这种怜悯不是如人们所想的直接地，而是间接地运作，也就是说，是在那些远离邪恶，从而让来自主的信之真理和爱之良善进入自己生命的人里面运作的。直接怜悯，就是只要神乐意，谁都能经历的那种怜悯违背神性秩序；违背神性秩序就是违背神，因为秩序始于神，祂在天上的神性就是秩序。当人们在自己里面接受秩序时，他们就得救了，这一切唯独通过照主的诫命生活而实现。人重生的目的，就是为了他能在自己里面接受天堂的秩序；重生通过信和信之生活，就是仁实现。凡拥有秩序在自己里面的人都在天堂，还呈现出一种天堂的形像；但是，凡没有秩序的人都在地狱，并呈现出一种地狱的形像。这一个绝无可能通过直接怜悯而被改变并转化为那一个，因为他们是对立面；事实上，邪恶是良善的对立面，良善拥有生命和天堂在自己里面，而邪恶拥有死亡和地狱在自己里面。这一个不可能转化为那一个，主在路加福音教导了这一点：
亚伯拉罕对阴间的财主说，在我们和你们之间，有大深渊限定，以致人想要从这边过到你们那边是不能的；从那边过到我们这边也是不能的。（路加福音16:26）
此外，如果直接怜悯是可能的，那么全世界所有人都会得救，无一例外，地狱也会不存在，因为主由于是爱本身，故是怜悯本身，爱本身愿意拯救所有人，不愿任何人死亡。
Potts(1905-1910) 10659
10659. Because in the month Abib thou wentest forth from Egypt. That this signifies because there was then liberation from hell, is evident from the signification of "the month Abib," as being the beginning of a new state (see just above, n. 10658); and from the signification of "going forth from Egypt," as being liberation from infestation by falsities, thus also from hell (see n. 9292, and the places cited in n. 8866, 9197). From all this it can be seen that the feast of the passover, which was also called the feast of unleavened things, was instituted in remembrance of man's liberation from hell by the Lord. (That this liberation was effected by the Lord's subjugating the hells and glorifying His Human, may be seen just above, n. 10655.) [2] It is believed by most persons within the church that the Lord came into the world in order to reconcile the Father by the passion of the cross, and that afterward those might be accepted for whom He should intercede, and also that He released man from damnation by His having alone fulfilled the law, which otherwise would have condemned everyone; and thus that all would be saved who held this faith with confidence and trust. But those who are in any enlightenment from heaven are able to see that it would not be possible for the Divine, which is Love itself and Mercy itself, to cast away the human race from itself and condemn it to hell; nor that it had to be reconciled by its Son's passion of the cross; and that in this way and in no other way it was moved with mercy; and that henceforth the life would not condemn anyone provided he had a confident faith in this reconciliation; and that all salvation is effected from mercy through faith. Those who so think and believe can see nothing at all. They speak, but understand nothing. They therefore call these things mysteries, which are to be believed, but not apprehended by any understanding. From this it follows that all enlightenment from the Word is rejected that shows the case to be otherwise, because light from heaven cannot enter where there reigns so great a shadow from things that are contradictory to each other. That which is not understood at all is called a "shadow." [3] But to those who are in enlightenment the Lord grants that they shall understand what they believe; and when they are reading the Word, those are enlightened and understand it, who acknowledge the Lord and love to live according to His commandments; but not those who say that they believe, and do not live; for the Lord flows into the life of man and from this into his faith, but not into faith separate from life. Consequently, those who are enlightened by the Lord through the Word understand that the Lord came into the world in order to subjugate the hells, and reduce into order all things there and in the heavens; and that this could not possibly be done except by means of the Human; for from this He could fight against the hells; but not from the Divine without the Human; and also that He might glorify His Human in order that He might thereby forever keep all things in the order into which He had reduced them. From this comes the salvation of man, for the hells are round every man, because everyone is born into evils of every kind, and where evils are, there are the hells; and unless these were cast back by the Divine power of the Lord, no one could ever have been saved. That this is so the Word teaches, and all those apprehend who admit the Lord into their life; and these as before said are those who acknowledge Him, and love to live according to His commandments. (See what has been adduced and shown from the Word in n. 9937, 10019, 10152, 10579, and in many other places.) [4] To be withdrawn from evils, to be regenerated, and thus to be saved, is mercy, which is not, as is believed, immediate, but mediate, that is, for those who desist from evils, and so admit from the Lord the truth of faith and the good of love into their life. Immediate mercy, namely, such as would be for everyone merely at God's good pleasure, is contrary to Divine order; and that which is contrary to Divine order is contrary to God, because order is from God, and His Divine in heaven is order. To receive order into one's self is to be saved, and this is effected solely by living according to the Lord's commandments. Man is regenerated to the end that he may receive into himself the order of heaven, and he is regenerated by means of faith and the life of faith, which is charity. He who has order in himself is in heaven, and also is heaven in a certain image; but he who has it not is in hell, and is hell in a certain image. The one cannot possibly be changed and transferred into the other by immediate mercy, for they are opposites, because evil is opposite to good, and in good there are life and heaven, but in evil there are death and hell. That the one cannot be transferred into the other is taught by the Lord in Luke:
Abraham said unto the rich man in hell, Between us and you there is a great gulf fixed; so that those who would pass from hence to you cannot; neither can those who are there pass over to us (Luke 16:26). Moreover, if immediate mercy were possible, all in the world would be saved, without exception, and there would be no hell, for the Lord is mercy itself, because He is love itself, which wills the salvation of all, and the death of no one.
Elliott(1983-1999) 10659
10659. 'Because in the month of Abib you came out of Egypt' means because then there was deliverance from hell. This is clear from the meaning of 'the month of Abib' as the beginning of a new state, as immediately above in 10658; and from the meaning of 'coming out of Egypt' as deliverance from molestation by falsities, thus also from hell, dealt with in 9292, and in the places referred to in 8866, 9197. From all this it becomes clear that the feast of Passover, which was also called the feast of unleavened bread, was established for a remembrance of the Lord's deliverance of mankind from hell. This deliverance was accomplished by the Lord's subduing of the hells and glorifying of His Human, see just above in 10655.
[2] The majority of people within the Church believe that the Lord came into the world to reconcile the Father through the passion of the Cross, after which those for whom He interceded would be accepted. They also believe that He released mankind from damnation by the fulfillment - by Himself alone - of the law, which otherwise would have condemned everyone; and thus that all who held to that belief with confidence and assurance would be saved. But those with any enlightenment from heaven can see how wrong it is to think that the Divine, who is Love itself and Mercy itself, could cast the human race away from Himself and condemn them to hell; that He had of necessity to be reconciled by the passion of His Son on the Cross; that His Mercy was not aroused by anything other than this; that afterwards no one would be condemned for the way he lived, provided he held with confidence to belief in that reconciliation; and that all salvation is accomplished through faith or belief instilled out of mercy. Those who think and believe such things cannot see anything at all; they speak but have no understanding of anything. Mysteries therefore is what they call those things which are to be believed but not by any means understood. From this it follows that any enlightenment from the Word showing that the situation is different from what they suppose it to be is rejected; for light from heaven cannot enter where such dimness resulting from contradictory ideas prevails. The word 'dimness' is used to describe that which is not understood at all.
[3] But to those who receive enlightenment the Lord imparts an ability to understand the things they believe. Those who acknowledge the Lord and love to lead a life in keeping with His commandments are the ones who are enlightened when they read the Word and who have an understanding of it, not those who say they believe and do not lead such a life. For the Lord flows into a person's life and from this into his belief, but not into a person's belief separate from his life. What those who are enlightened by the Lord through the Word understand is that the Lord came into the world to subdue the hells and to restore everything there and in the heavens to order, which could not by any means have been accomplished except through His Human; for He was able from the Human, but not from the Divine without the Human, to fight against the hells. Their understanding is that He also came into the world to glorify His Human, in order that through that glorified Human all things restored to order by Him might be maintained forever in that condition. From this comes the salvation of mankind. For every person is surrounded by the hells; each one is born into evils of every kind, and where evils exist, so do the hells. And unless these had been thrown back by the Lord's Divine Power no one at all could have been saved. These are the things which the Word teaches and which are discerned by all who let the Lord into their life, these, as stated above, being people who acknowledge Him and love to lead a life in keeping with His commandments. See what has been quoted and shown from the Word in 9937, 10019, 10152, 10579, and many other places.
[4] Being led away from evils, being regenerated, and so being saved is all an act of Mercy. This Mercy however does not operate by direct intervention, as people believe, but indirectly, that is, in those who depart from evils and so let the truth of faith and the good of love from the Lord into their life. The direct intervention of mercy, which everyone would experience if no more than God's good pleasure were necessary, is contrary to Divine order; and what is contrary to Divine order is contrary to God, since order begins in God and what is Divine and His in heaven constitutes order. When people accept order in themselves they are saved, and this comes about solely as a result of their leading a life in keeping with the Lord's commandments. The regeneration of a person takes place to the end that he may accept the order of heaven within himself; and that regeneration is accomplished by means of faith and the life of faith, which is charity. Anyone who has that order within him is in heaven, and also presents a kind of image of heaven; but anyone who does not have it is in hell and presents a kind of image of hell. One cannot by any means be changed and transformed into the other by any direct intervention of mercy, since they are opposites; for evil is the opposite of good, and good has life and heaven within it, whereas evil has death and hell within it. The impossibility for one to be transformed into the other is the Lord's teaching in Luke,
Abraham said to the rich man in hell, Between us and you there is a great gulf fixed, so that those who want to pass across from here to you cannot, nor can those who are there pass across to us. Luke 16:26.
Furthermore if the direct intervention of mercy were possible all people in the world, however many, would be saved, and hell would not exist; for the Lord, being Love itself which desires the salvation of all and the death of none, is Mercy itself.
Latin(1748-1756) 10659
10659. `Quia in mense Abib exivisti ex Aegypto': quod significet quia tunc liberatio ab inferno, constat ex significatione `mensis Abib' quod sit principium status novi, ut nunc supra n. 10658, et ex significatione `exire ab Aegypto' quod sit liberatio ab infestatione a falsis, ita quoque ab inferno, de qua n. 9292, et in locis {1} allatis {2}n. 8866, 9197; ex his constare potest quod festum Paschatis, quod etiam {3}vocatum est festum azymorum, institutum sit in recordationem liberationis hominis ab inferno a Domino; quod liberatio illa facta sit per id quod Dominus subjugaverit inferna et glorificaverit Humanum Suum, videatur mox supra n. 10655. [2] Creditur a plerisque intra Ecclesiam quod Dominus in mundum venerit ut reconciliaret Patrem per passionem crucis, et quod postea acceptarentur pro quibus intercederet, tum quod exemerit hominem a damnatione per id quod Ipse Solus impleverit legem, quae alioquin damnavisset quemcumque, et sic quod salvarentur omnes qui illam fidem cum confidentia et fiducia haberent; sed qui in aliqua illustratione sunt (c)a caelo, videre possunt quod res ita se non habeat; ut, quod Divinum, Quod est ipse Amor (c)et ipsa Misericordia, a Se rejicere potuerit humanum genus et damnare inferno, et quod necessario reconciliaretur per passionem crucis Filii Sui, et quod sic non aliter moveretur Misericordia, et postea quod vita non aliquem damnaret, modo fidem de reconciliatione illa confidenter habeat, et quod omnis salvatio fiat per {4}fidem ex misericordia; qui ita cogitant et credunt, prorsus nihil videre possunt; loquuntur et nihil intelligunt; vocant illa ideo mysteria quae credenda, et non aliquo intellectu capienda; inde sequitur quod omnis illustratio ex Verbo, quod res aliter se habeat, rejiciatur, nam lux e caelo non intrare potest ubi talis ex contradictoriis umbra regnat; umbra dicitur quod prorsus non intelligitur; [3] qui autem in illustratione sunt, illis dat Dominus intelligere quae credunt, ac illi illustrantur cum legunt Verbum, ac intelligunt illud, qui agnoscunt Dominum et amant vivere secundum praecepta Ipsius, non autem qui dicunt se credere (c)et non vivunt; Dominus enim influit in vitam hominis et inde in fidem, non autem in fidem separatam a vita; qui itaque illustrantur a Domino per Verbum, intelligunt quod Dominus in mundum venerit ut subjugaret inferna, ac redigeret omnia ibi et in caelis in ordinem; et quod hoc nullatenus fieri potuerit nisi per Humanum {5},nam ex hoc pugnare potuit contra inferna, non autem ex Divino absque Humano; tum etiam ut glorificaret Humanum Suum, ut per id teneret in aeternum omnia in ordine in quem redegit; inde salvatio hominis; nam circum omnem hominem sunt inferna, nascitur enim unusquisque in mala omnis generis, et ubi mala ibi inferna, quae nisi rejicerentur ex Divina Potentia Domini, nusquam aliquis salvari potuisset; quod ita sit, docet Verbum {6}, et capiunt omnes illi qui admittunt Dominum in vitam suam; qui sunt, ut supra dictum, qui agnoscunt Ipsum et amant vivere secundum praecepta Ipsius; {7}videantur quae ex Verbo allata sunt et ostensa n. 9937, 10019, 10152, 10579, et alibi pluries. [4] Abduci a malis, regenerari, ac ita salvari est Misericordia, quae non immediata est, ut creditur, sed mediata, hoc est, illis qui recedunt a malis et sic admittunt verum fidei et bonum amoris in vitam suam a Domino; misericordia immediata, quae nempe foret cuivis ex solo beneplacito Dei, est contra ordinem Divinum, et quod contra ordinem Divinum {8}est, contra Deum est, nam a Deo ordo, ac Divinum Ipsius in caelo est ordo; ordinem recipere in se est salvari, quod fit unice per vivere secundum praecepta Domini; homo regeneratur ob finem ut ordinem caeli in se recipiat, ac regeneratur per fidem ac per vitam fidei, quae est charitas; qui ordinem in se habet, is in caelo est, et quoque est in quadam effigie caelum, qui autem non habet, in inferno est, et est in quadam effigie infernum; unum nequaquam {9}mutari et transcribi in alterum ex immediata misericordia potest, sunt enim opposita, est enim malum oppositum bono, et in bono est vita et est caelum, {10}at in malo est mors et est infernum; {11}quod unum non possit in alterum transcribi, docet Dominus apud Lucam, Dixit Abraham ad divitem in inferno, Inter nos et vos hiatus ingens firmatus est ut qui volunt transcendere {12}exhinc ad vos non possint, neque qui ibi ad nos transire, xvi 26. Si etiam immediata misericordia daretur, omnes quotcumque sunt in mundo, salvarentur, nec foret infernum, nam Dominus est ipsa Misericordia, quia est ipse Amor, qui {13}omnium salutem et nullius mortem vult. @1 i ibi$ @2 i; tum$ @3 vocatur$ @4 intercessionem$ @5 i Ipsius$ @6 i ubivis$ @7 i hi soli sunt, qui abduci possunt a malis, regenerari et salvari;$ @8 est contra Ipsum Deum, nam a Deo est ordo, et Deus est ordo in coelo, est enim Divinum ibi quod est ordo, illum recipere in se est salvari, quod fit unice per vivere secundum praecepta Domini, et qui ordinem coeli in se habet, is in coelo est, qui autem non habet, in inferno est$ @9 transmutari$ @10 ac IT$ @11 hoc intelligitur per Domini verba$ @12 hinc$ @13 (m)nusquam alicujus mortem spiritualem vult(n)$