1462、当论及主时，“埃及”是指由这些概念、知识或认知构成的记忆知识；但当论及其他所有人时，是指总的记忆知识。这一点从埃及这个国家在圣言中的含义清楚可知（对此，前面多处提及，尤其1164，1165节）。因为古教会在埃及，也在其它许多地方（1238节）；当该教会在那个地区时，各种记忆知识在那里比其它任何东西都兴盛；这解释了为何“埃及”一直表示记忆知识。但在这些人渴望通过记忆知识进入信之秘密，因而凭自己的能力探究神性奥秘的真理之后，埃及便沉迷于法术，成了法术之地，因而表示扭曲真理并产生虚假及其衍生邪恶的记忆知识或事实知识，这一点清楚可见于以赛亚书（19:11）。
“埃及”表示各种有用的记忆知识，因而在此表示由概念、知识或认知构成的记忆知识；这记忆知识能充当属天和属灵事物的器皿，这一点从以下圣言中的经文明显看出来。以赛亚书：
他们使埃及，就是各支派的房角石，误入歧途。（以赛亚书19:13）
此处埃及被称为“各支派的房角石”，它应当作为“各支派”所表示的信之事物的基础。同一先知书：
当那日，埃及地必有五城说迦南的语言，又指着万军之耶和华起誓；每一城都必称为太阳城。当那日，在埃及地中间必有一座祭坛献给耶和华，在埃及的边界上必有一根柱献给耶和华。这都要在埃及地为万军之耶和华作记号和证据；他们因为欺压他们的人哀求耶和华，祂必给他们差来一位救主和首领，拯救他们。耶和华必被埃及所认识，到那日，埃及人必认识耶和华，也要献上祭物和素祭，并向耶和华许愿还愿。耶和华必击打埃及，又击打又医治，他们就回转归向耶和华；祂必应允他们的祷告，医治他们。（以赛亚书19:18-22）
此处在正面意义上所提到的“埃及”表示那些拥有记忆知识或事实，即属世真理，也就是属灵真理的器皿之人。
又：
当那日，必有从埃及通往亚述的大道，亚述要进入埃及，埃及也进入亚述，埃及人要服侍亚述。当那日，以色列必是第三，与埃及和亚述一起，成为地中间的祝福。因为万军之耶和华赐福给他们，说，埃及我的百姓，亚述我手的工作，以色列我的产业，都有福了。（以赛亚书19:23-25）
此处“埃及”表示由属世真理构成的记忆知识；“亚述”表示推理或理性事物；“以色列”表示属灵事物；这一切按这个顺序一个接一个出现；所以经上说“当那日，必有从埃及通往亚述的大道”、“以色列必是第三，与埃及和亚述一起”。
以西结书：
你的帆是用埃及绣花细麻布作的，可以作你的大旗。（以西结书27:7）
这论及推罗，推罗表示拥有知识或认知；“绣花细麻布作的”表示包含在进行服务的各种记忆知识或世俗学科中的真理，因为记忆知识或世俗的事实属于外在人，理应为内在人提供服务。又：
主耶和华如此说，四十年终了以后，我必将埃及从他们分散到各民中招聚回来，我必把埃及被掳的人带回来。（以西结书29:13-14）
这些话，即“将埃及从他们分散到各民中招聚回来，把被掳的人带回来”，表示类似事物；这些话在许多地方也论及犹大和以色列。撒迦利亚书：
将来地上的各宗族中，凡不上耶路撒冷敬拜君王万军之耶和华的，必无雨降给他们。埃及宗族若不上来……（撒迦利亚书14:17-18）
此处也在正面意义上论到“埃及”，并且“埃及”具有类似含义。
“埃及”表示记忆知识或人类智慧，这一点也清楚可见于但以理书（11:43），在那里，属天和属灵事物的记忆知识被称为“金银的宝藏”，以及“埃及的宝物”。论到所罗门，经上说：“他的智慧超过所有东方人的智慧和埃及人的一切智慧”（列王纪上4:30）。所罗门为法老的女儿建造的房屋并不代表其它东西（列王纪上7:8等等）。
主在婴孩时被带入埃及，与此处“亚伯兰”（的旅程）所表相同。此外，祂被带到埃及也是为了祂可以实现关于祂所代表的一切事。就至内在的意义而言，雅各及其子孙迁到埃及代表主在来自圣言的知识或认知上接受的最初教导，这也可从以下经文明显看出来。在马太福音中，经上论到主说：
有主的天使向约瑟梦中显现，说，起来！带着小孩子同祂母亲逃往埃及，在那里等我吩咐你。约瑟就起来，夜间带着小孩子和祂母亲退到埃及，在那里直到希律死了。这是要应验先知所说的话，说，我从埃及召出我的儿子来。（马太福音2:13-15，19-21）
在何西阿书，论到这应许，经上说：
以色列还是个孩子的时候，我就爱他，就从埃及召出我的儿子来。（何西阿书11:1）
由此清楚可知，“孩子以色列”表示主；“我就从埃及召出我的儿子来”这句话表示当主是个孩子时，对祂的教导。
同一先知书：
耶和华藉先知领以色列从埃及上来，他也藉先知而得保存。（何西阿书12:12-13）
此处“以色列”也表示主；“先知”表示一个施行教导的人，或一个教师，因而表示由知识、认知或宗教概念构成的教义。诗篇：
万军之神啊，求你使我们回转，使你的脸发光，我们便要得救。你从埃及带出一棵葡萄树，赶出列族，把这树栽上。（诗篇80:7-8）
这也论及主，祂在知识、认知或宗教概念方面被称为“从埃及带出的葡萄树”，祂正在这些知识或认知上接受教导，或说祂正在学习它们。
New Century Edition
Cooper(2008,2013)
[NCE]1462. Egypt in relation to the Lord is the knowledge of those concepts, but in relation to all other people, it is factual knowledge in general. This is established by the symbolism of Egypt in the Word, dealt with several times before, particularly in 搂搂1164, 1165. The ancient church existed in Egypt, among many other places (see 搂1238), and during the time the church lasted there, the arts and sciences flourished. Egypt, consequently, symbolized scholarly learning. Eventually, though, its people wanted to use their expertise to pry into religious mysteries; they wanted to rely on their own powers in examining whether various divine secrets were true. When that happened, magic came into being, and Egypt then symbolized scholarship that twists the truth, which gives rise to falsity, which in turn gives rise to evil. This symbolism can be seen in Isaiah 19:11.{*1} [2] Egypt symbolizes useful kinds of knowledge, so in the present verse it symbolizes the knowledge of concepts that can serve as vessels for what is heavenly and spiritual. The following places in the Word bear this out. In Isaiah:
They led Egypt 钬?the cornerstone of the tribes 钬?astray. (Isaiah 19:13)
Egypt is being called the cornerstone of the tribes, which was to serve as a support for the tenets of faith symbolized by the tribes. In the same author:
On that day there will be five cities in the land of Egypt speaking the tongue of Canaan and swearing to Jehovah Sabaoth. Each will be called "Ir heres."{*2} On that day there will be an altar to Jehovah in the middle of the land of Egypt and a pillar to Jehovah along its border, and it will serve as a sign and as a witness to Jehovah Sabaoth in the land of Egypt. For they will cry out to Jehovah because of their oppressors, and he will send them a deliverer and chieftain, who will rescue them. And Jehovah will become known to Egypt, and the Egyptians will recognize Jehovah on that day. And they will offer sacrifice and minha{*3} and swear an oath to Jehovah and fulfill it. And Jehovah will strike Egypt 钬?strike, and heal. And they will return to Jehovah, and he will be prevailed on by their prayers and heal them. (Isaiah 19:18-19, 20, 21, 22)
This treats of Egypt in a good sense, as standing for people who possess facts, or earthly truths, that act as containers for spiritual truths.
[3] In the same author:
On that day there will be a path from Egypt to Assyria, and Assyria will come into Egypt and Egypt into Assyria; and the Egyptians will serve Assyria. On that day Israel will be third to Egypt and Assyria, a blessing in the middle of the earth, whom Jehovah Sabaoth will bless, saying, "A blessing on my people Egypt and on the work of my hands, Assyria, and on my inheritance, Israel!" (Isaiah 19:23-24, 25)
In this passage Egypt symbolizes a knowledge of earthly truth; Assyria symbolizes the power of reason, or rational ideas; and Israel symbolizes spiritual matters. These follow one after the other, which is why it says that on that day there will be a path out of Egypt into Assyria and that Israel will be third to Egypt and Assyria.
[4] In Ezekiel:
Fine linen with embroidery from Egypt was what you spread out to serve you as a banner. (Ezekiel 27:7)
This is about Tyre, which symbolizes the possession of religious knowledge. Fine linen with embroidery stands for truths in the secular disciplines that perform a service. Secular facts, since they belong to the outer self, ought to serve the inner self. In the same author:
This is what the Lord Jehovih has said: "At the end of forty years, I will gather Egypt from the peoples where they have been scattered, and I will bring Egypt back from captivity." (Ezekiel 29:13-14)
These words 钬?that they would be gathered from the peoples and brought back from captivity 钬?stand for something similar, and they are said of Judah and Israel in a number of places.{*4} In Zechariah:
And it will happen that whoever does not go up from the clans of the earth to Jerusalem to worship the King, Jehovah Sabaoth, on them there will be no rain. And if the clan of Egypt does not go up and does not come, ... (Zechariah 14:17-18)
This too speaks in a good sense of Egypt, which means something similar.
[5] Egypt's symbolism as learning, or human wisdom, is visible in Daniel too, where the knowledge of heavenly and spiritual subjects is called the "hidden treasures of gold and silver" and also the "desirable things of Egypt" (Daniel 11:43). And of Solomon it is said that:
His wisdom multiplied beyond the wisdom of all the children of the east and beyond all the wisdom of the Egyptians. (1 Kings 4:30)
The house that Solomon built for the daughter of Pharaoh had the same representation (1 Kings 7:8 and following verses).
[6] The fact that the Lord was taken to Egypt as a child also has no other symbolism than [the journey of] Abram does here. In addition, it allowed the Lord to fulfill all that had been represented concerning him.{*5} The relocation to Egypt of Jacob and his offspring also represented nothing else in the deepest sense than the Lord's earliest instruction in knowledge from the Word, as is evident in the following passages. This is what we find in Matthew concerning the Lord:
An angel of the Lord appeared in a dream to Joseph, saying, "When you have woken, take the boy and his mother and escape into Egypt, and be there until I say." Waking up, he took the boy and his mother by night and retreated into Egypt and was there until Herod's death, so that there would be a fulfillment of the saying by the prophet when he said, "Out of Egypt I called my child." (Matthew 2:13-14, 15, 19-20, 21)
Hosea speaks of the same event this way:
When Israel was a boy, I doted on him, and out of Egypt I called my child. (Hosea 11:1)
This shows that Israel as a boy means the Lord and that the words out of Egypt I called my child mean instruction of him when he was young.
[7] In the same author:
Through a prophet Jehovah brought Israel up out of Egypt, and through a prophet [Israel] was kept safe. (Hosea 12:12-13)
Here too Israel means the Lord. A prophet symbolizes a teacher and accordingly the teaching of religious concepts. In David:
God Sabaoth, bring us back and make your face shine, and we will be saved. You have caused a grapevine to travel from Egypt; you have driven away the nations and planted it. (Psalms 80:7-8)
This too is about the Lord, who is being called a grapevine from Egypt because of the religious concepts he was learning.
Footnotes:
{*1} Isaiah 19:11 says, "Surely the chieftains of Zoan are stupid, the sages among Pharaoh's advisors; their advice has turned brutish. How can you say to Pharaoh, 钬业 am the offspring of sages, the offspring of the monarchs of old'?" [LHC]
{*2} The expression "Ir heres" reflects a transliterated expression in Swedenborg's Latin text (ir cheres), which Swedenborg based on either a Hebrew text of this passage in Isaiah or a Latin transliteration of it in Schmidt 1696 or some other Latin Bible. Although the meaning of this Hebrew expression has been a longstanding matter of debate, it is clear that Swedenborg took it to mean "city of the sun;" see Revelation Explained (Swedenborg 1994-1997a) 搂搂391:13, 654:7. The meaning of the first word is not in question: it represents the Hebrew word 注执讬专 (钬樏畆) and means "city (of)." (See 搂402:4, where Swedenborg translates the word ir in this same passage from Isaiah as "city [of]" instead of simply transliterating it as he does here.) Today's preferred spelling and meaning of the second Hebrew word is 讛址讛侄专侄住 (haheres), "destruction." Swedenborg, however, parallels Schmidt 1696, the Vulgate, and a number of Hebrew sources then available (on which see Clarke 1831-1833; 3:746) in reading this as 讛址谳侄专侄住 (ha岣res), "the sun." [LHC, JSR]
{*3} Minha is a transliteration of a Hebrew word (诪执谞职谳指讛 [min岣ツ乚) whose general meaning is "an offering" and whose specific meaning is "a grain offering." [LHC]
{*4} For Scripture passages about the return of Judah and Israel from captivity, see, for instance, Jeremiah 30:18; 33:7; Ezekiel 20:34; 28:25; 38:8; Amos 9:14; Zephaniah 2:7. [LHC]
{*5} Swedenborg describes all the events of the Hebrew Bible, and particularly the deeds of the patriarchs, as prefiguring the Lord's life on earth and the process by which his human nature was made divine, or "transformed." (See, for example, 搂2523.) Abram's journey to Egypt prefigures the Lord's physical removal to Egypt as a child, and also his early instruction from the Word, as stated further on in the paragraph. See also notes 2 and 3 in 搂1401. [LHC]
Potts(1905-1910) 1462
1462. That relatively to the Lord, "Egypt" is the memory-knowledge of knowledges, but relatively to all other men is memory-knowledge [scientia] in general, is evident from its signification in the Word (concerning which above in various places, especially in n. 1164, 1165). For the Ancient Church was in Egypt as well as in many other places (n. 1238); and when this church was there, memory-knowledges [scientiae] flourished there more than anything else; hence by Egypt has been signified memory-knowledge. But after the people desired to enter by means of memory-knowledges into the mysteries of faith, and thus from their own power to investigate the truth of Divine arcana, Egypt became addicted to magic, and signified things of memory-knowledge which pervert, whence come falsities, and from these evils, as is evident in Isaiah 19:11. [2] That useful memory-knowledges are signified by "Egypt," thus in the present passage the memory-knowledge of knowledges, which is able to serve as vessels for celestial and spiritual things, is evident from the following passages in the Word. In Isaiah:
They have seduced Egypt, the cornerstone of the tribes (Isa. 19:13), where it is called "the cornerstone of the tribes," as it should serve for a support to the things that are of faith, which are signified by "the tribes." Again:
In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan, and swear to Jehovah Zebaoth; each shall be called the city of the sun. In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah at the border thereof. And it shall be for a sign and for a witness unto Jehovah Zebaoth in the land of Egypt; for they shall cry unto Jehovah because of the oppressors, and He shall send them a Saviour and a Prince, and He shall deliver them; and Jehovah shall become known to Egypt, and the Egyptians shall know Jehovah in that day; and they shall offer sacrifice and meat-offering, and shall vow a vow to Jehovah, and shall perform it. And Jehovah shall smite Egypt in smiting and in healing, and they shall return unto Jehovah, and He shall be entreated of them, and shall heal them (Isa. 19:18-22). Here Egypt is spoken of in a good sense, denoting those who are in memory-knowledges [scientifica], that is, in natural truths, which are the vessels of spiritual truths. [3] Again:
In that day there shall be a path from Egypt to Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and the Egyptians shall serve Assyria. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land, which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isa. 19:23-25). Here by "Egypt" is signified the memory-knowledge of natural truths; by "Assyria," reason or rational things; by "Israel," spiritual things; all of which succeed one another; and therefore it is said that "in that day there shall be a path from Egypt to Assyria," and that "Israel shall be the third with Egypt and with Assyria." [4] In Ezekiel:
Fine linen with broidered work from Egypt was thine expansion, that it might be to thee for an ensign (Ezek. 27:7);
concerning Tyre, by which is signified the possession of knowledges; "fine linen with broidered work" denotes the truths of memory-knowledges, that serve; for memory-knowledges, being of the external man, ought to serve the internal man. Again:
Thus saith the Lord Jehovih, At the end of forty years will I gather Egypt from the peoples whither they have been scattered, and I will bring back the captivity of Egypt (Ezek. 29:13-14);
denoting the same that is said in many places concerning Judah and Israel, in that they should be gathered from the peoples and brought back from captivity. In Zechariah:
And it shall come to pass that whoso of the families of the earth goeth not up unto Jerusalem to worship the King Jehovah Zebaoth, upon them there shall be no rain; and if the family of Egypt go not up and come not (Zech. 14:17-18);
also concerning Egypt in a good sense, and by which the like is meant. [5] That memory-knowledge, or human wisdom, is signified by "Egypt," is evident also in Daniel, where the memory-knowledges of celestial and spiritual things are called "the hidden things of gold and silver," and also "the desirable things of Egypt" (Dan. 11:43). And it is said of Solomon that "his wisdom was multiplied above the wisdom of all the sons of the east, and above all the wisdom of the Egyptians" (1 Kings 4:30). The house built by Solomon for Pharaoh's daughter represented nothing else (1 Kings 7:8, etc.). [6] That the Lord when an infant was brought into Egypt, signified the same that is here signified by Abram; and it took place for the additional reason that He might fulfill all the things that had been represented concerning Him. In the inmost sense the migration of Jacob and his sons into Egypt represented the first instruction of the Lord in knowledges from the Word, as is also manifest from the following passages. It is said of the Lord in Matthew:
An angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I tell thee. And he arose and took the young child and His mother by night, and departed into Egypt, and was there until the death of Herod; that it might be fulfilled which was spoken by the prophet, saying, Out of Egypt have I called My son (Matt. 2:13-15, 19-21); concerning which it is said in Hosea:
When Israel was a child then I loved him, and called My son out of Egypt (Hos. 11:1);
from which it is evident that by the "child Israel," is meant the Lord; and that His instruction when a child is meant by the words, "I called My son out of Egypt." [7] Again in Hosea:
By a prophet the Lord made Israel to go up out of Egypt, and by a prophet was he kept (Hos. 12:13-14);
where in like manner by "Israel" is meant the Lord; by "a prophet" is signified one who teaches, and thus the doctrine of knowledges. In David:
Turn us again, O God Zebaoth, cause Thy face to shine, and we shall be saved. Thou didst bring a vine out of Egypt, Thou didst drive out the nations, and planted it (Ps. 80:7-8);
where also the Lord is treated of, who is called "a vine out of Egypt" in regard to the knowledges in which He was being instructed.
Elliott(1983-1999) 1462
1462. 'Egypt' means, in reference to the Lord, knowledge comprised of cognitions, but in reference to all others, knowledge in general. This becomes clear from the meaning of that country in the Word, dealt with already in several places, and specifically in 1164, 1165. Indeed the Ancient Church existed in Egypt, as it did in many other places, 1238, and while the Church was in that region all kinds of knowledge flourished there more than anything else; and this explains why 'Egypt' came to mean knowledge. But after those people desired to penetrate the mysteries of faith by means of all this knowledge, and so to inquire into the truth of Divine arcana from their own power, Egypt became a place of magic, and so came to mean factual knowledge which perverts, and which gives rise to falsities and derivative evils, as is clear in Isaiah 19:11.
[2] That 'Egypt' means all kinds of knowledge that serve a use, thus at this point knowledge comprised of cognitions which is able to serve as vessels for celestial and spiritual things, becomes clear from the following places in the Word: In Isaiah,
They have led Egypt astray, the corner-stone of the tribes. Isa 19:13.
Here it is called 'the corner-stone of the tribes', which was to serve as the base on which the things of faith meant by 'the tribes' were to rest. In the same prophet,
On that day there will be five cities in the land of Egypt which speak in the lip of Canaan and swear to Jehovah Zebaoth. Each will be called Ir Heres. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar at its border to Jehovah; and it will be a sign and a witness to Jehovah Zebaoth in the land of Egypt, for they will cry to Jehovah because of the oppressors, and He will send a savior and a prince to them, and he will deliver them. And Jehovah will make Himself known to Egypt, and the Egyptians will know Jehovah on that day and will offer sacrifice and minchah, and will make vows to Jehovah and perform them. And Jehovah will smite Egypt, smiting and healing, and they will return to Jehovah; and He will be entreated by them, and He will heal them. Isa 19:18-22.
Used in a good sense here, 'Egypt' stands for people who possess facts, or natural truths, which are the vessels for spiritual truths.
[3] In the same prophet,
On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt and Egypt into Asshur, and the Egyptians will serve Asshur.a On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isa 19:23-25.
Here 'Egypt' means knowledge consisting of natural truths, 'Asshur' reason or rational things, and 'Israel' spiritual things, which follow one another in that order. Hence the statement that 'on that day there will be a highway from Egypt to Asshur, and Israel will be the third with Egypt and Asshur'.
[4] In Ezekiel,
Fine linen with embroidered work from Egypt was your sail, that it might be to you an ensign Ezek 27:7.
This refers to Tyre, which means the possession of cognitions. 'Fine linen with embroidered work' stands for the truths contained in all kinds of knowledge which are of service; belonging as they do to the external man facts ought to be of service to the internal man. In the same prophet,
Thus said the Lord Jehovih, At the end of forty years I will gather Egypt from the peoples among whom they were scattered, and I will bring back the captivity of Egypt. Ezek 29:13, 14.
Here also 'Egypt' has much the same meaning, as is also said of Judah and Israel in many other places that they were to be gathered from the peoples and brought back from captivity. In Zechariah,
And it will be that whoever of the families of the earth does not go up to Jerusalem to worship the King, Jehovah Zebaoth, there will be no rain upon them And if the family of Egypt does not go up, and does not come . . . Zech 14:17, 18.
Here also 'Egypt' is used in a good sense to have a similar meaning.
[5] That knowledge or human wisdom is meant by 'Egypt' becomes clear also in Daniel 11:43 where knowledge of celestial and of spiritual things is called 'the secret hoards of gold and silver' and also 'the precious things of Egypt'. And of Solomon it is said that his wisdom surpassed the wisdom of all the sons of the east and all the wisdom of the Egyptians, 1 Kings 4:30. And the house built by Solomon for Pharaoh's daughter had no other representation, 1 Kings 7:8 and following verses.
[6] The Lord's being taken into Egypt when He was an infant had no other meaning than that which here is meant by Abram, though He was also taken there so that He might fulfill all things that had taken place and were representative of Himself The passage of Jacob and his sons down into Egypt represented in the inmost sense nothing other than the Lord's initial instruction in cognitions from the Word, as is also evident from what follows. In reference to the Lord the following is said in Matthew,
The angel of the Lord appeared to Joseph in a dream, saying, Rise, take the boy and His mother, and flee into Egypt, and be there until I tell you. He rose and took the boy and His mother by night, and departed into Egypt, and was there until the death of Herod, so that what had been said by the prophet might be fulfilled, when he said, Out of Egypt have I called My son. Matt. 2:13-15, 19-21.
This promise is stated in Hosea as follows,
When Israel was a boy I loved him, and out of Egypt I called My son Hosea 11:1.
From this it is clear that 'the boy Israel' is used to mean the Lord, His instruction when a boy being expressed by the words, 'Out of Egypt have I called My son'.
[7] In the same prophet,
By a prophet Jehovah brought Israel up out of Egypt and by a prophet he was preserved. Hosea 12:12, 13.
Here similarly 'Israel' is used to mean the Lord. 'A prophet' means one who teaches, thus teaching consisting of cognitions. In David,
Turn us back, O God Zebaoth, cause Your faceb to shine and we shall be saved. You caused a vine to set out from Egypt, You drove out the nations and planted it. Ps. 80:7, 8.
This too refers to the Lord, who is called 'the vine out of Egypt' as regards the cognitions in which He was receiving instruction.
Latin(1748-1756) 1462
1462. Quod 'Aegyptus' sit scientia cognitionum respective ad Dominum, at scientia in communi respective ad omnes alios homines, constare potest a significatione ejus in Verbo, de qua passim prius et in specie n. 1164, 1165; in Aegypto enim fuit Ecclesia Antiqua, sicut in pluribus aliis locis, n. 1238, et cum ibi Ecclesia, scientiae prae ceteris ibi vigebant, inde per 'Aegyptum' significata est scientia; at postquam per scientias voluerunt intrare in mysteria fidei, et sic ex propria potentia explorare num arcana Divina ita se haberent, tunc magica facta est, et per 'Aegyptum' significata scientifica quae pervertunt, unde falsa et ex his mala; ut constat apud Esaiam xix 11; [2] quod per 'Aegyptum' significentur scientiae utiles, ita hic scientia cognitionum, quae inservire potest caelestibus et spiritualibus pro vasis, constare potest ab his in Verbo locis: apud Esaiam, Seduxerunt Aegyptum, angularem tribuum, xix 13;ubi vocatur 'angularis tribuum,' qui inserviret pro fulcimento illis quae sunt fidei, quae significantur per 'tribus': apud eundem, In die illo erunt quinque urbes in terra Aegypti loquentes labio Canaanis, et jurantes Jehovae Zebaoth, {1}ir cheres dicetur cuique. In die illo erit altare Jehovae in medio terrae Aegypti, et statua juxta terminum ejus Jehovae, et erit in signum et in testem Jehovae Zebaoth in terra Aegypti, nam clamabunt ad Jehovam propter oppressores, et mittet illis servatorem et principem, et liberabit eos, et notus fiet Jehovah Aegypto, et cognoscent Aegyptii Jehovam in die illo, et facient sacrificium et minham, et vovebunt votum Jehovae, et reddent: et percutiet Jehovah Aegyptum percutiendo, et sanando, et revertentur ad Jehovam, et exorabitur illis, et sanabit illos, xix 18-22;
ubi in bono sensu de Aegypto, pro illis qui in scientificis sunt, seu veritatibus naturalibus quae sunt vasa veritatum spiritualium: [3] apud eundem, In die illo erit semita ab Aegypto ad Asshurem, et veniet Asshur in Aegyptum et Aegyptus in Asshurem; et servient Aegyptii Asshuri: in die illo erit Israel tertius Aegypto et Asshuri, benedictio in medio terrae, cui benedicet Jehovah Zebaoth, dicendo Benedictus populus Meus Aegyptus, et opus manuum Mearum Asshur, et hereditas Mea Israel, xix 23, 24, 25;
ubi per 'Aegyptum' significatur scientia veritatum naturalium, per 'Asshurem' ratio seu rationalia, per 'Israelem' spiritualia, quae sibi succedunt; quare dicitur quod 'in die illo erit semita ex Aegypto in Asshurem, et Israel erit tertius Aegypto et Asshuri': [4] apud Ezechielem, Byssus in acupictura ex Aegypto fuit expansio tua, ut esset tibi in signum, xxvii 7;
ubi de Tyro, per quam significatur possessio cognitionum; 'byssus ex acupictura' pro veritatibus scientiarum quae inserviunt; scientifica, quia sunt externi hominis, inservire debent interno: apud eundem, Sic dixit Dominus Jehovih, A fine quadraginta annorum congregabo Aegyptum ex populis, quo dispersi fuerunt, et reducam captivitatem Aegypti, xxix 13, 14;
pro simili, quod dicitur de Jehuda et Israele passim, quod congregarentur ex populis, et reducerentur e captivitate: apud Zachariam, Et erit, qui non ascenderit de familiis terrae ad Hierosolymam ad adorandum Regem Jehovam Zebaoth, non super eos erit pluvia; et si familia Aegypti non ascenderit, et non venerit, xiv 17, 18;
etiam in bono sensu de Aegypto, per quam simile intelligitur. [5] Quod scientia seu sapientia humana significetur per 'Aegyptum,' constare quoque potest apud Danielem, ubi scientiae caelestium et spiritualium appellantur 'recondita auri et argenti,' tum desiderabilia Aegypti,' xi 43. Et de Salomone dicitur quod Multiplicata fuerit sapientia illius prae sapientia omnium filiorum orientis, et prae omni sapientia Aegyptiorum, 1 Reg. v 10 [A.V. iv 30]. Domus a Salomone aedificata filiae Pharaonis nec aliud repraesentabat, 1 Reg. vii 8 seq. [6] Quod Dominus cum infans, perductus in Aegyptum, nec aliud significabat quam quod hic per Abramum, et simili ut impleret omnia quae repraesentata fuerunt de Ipso: migratio Jacobi et ejus filiorum in Aegyptum nec aliud in intimo sensu repraesentabat quam Domini instructionem primam in cognitionibus ex Verbo, ut quoque ex sequentibus patet; de Domino, ita apud Matthaeum, Angelus Domini apparuit in somnio Josepho, dicens, Experrectus assume Puerum, et matrem Illius, et fuge in Aegyptum, estoque ibi, usque dum dixero:... ille experrectus assumpsit Puerum, et matrem Illius noctu, et concessit in Aegyptum, et erat ibi usque ad mortem Herodis, ut impleretur quod dictum a Propheta, dicente, Ex Aegypto vocavi filium meum, ii 13-15, 19-21;
de quo ita apud Hosheam, Cum Puer Israel, et dilexi Illum, et ex Aegypto vocavi filium Meum, xi 1;
inde constat quod per 'Puerum Israelem' Dominus intelligatur; et quod instructio Ipsius cum Puer, per illa quod 'ex Aegypto vocavi filium Meum': [7] apud eundem, Per prophetam ascendere fecit Jehovah Israelem ex Aegypto, et per prophetam custoditus est, xii 13, 14;
ubi similiter per 'Israelem' intelligitur Dominus; per 'prophetam' significatur docens, ita doctrina cognitionum: apud Davidem, Deus Zebaoth reduc nos, et lucere fac facies Tuas, et salvabimur; vitem ex Aegypto proficisci fecisti, expulisti gentes, e plantasti illam, Ps. lxxx 8, 9 [A.V. 7, 8];
ubi etiam de Domino, Qui appellatur 'vitis ex Aegypto,' quoad cognitiones quibus instruebatur. @1 Heb. ('ir heres) = 'city of destruction,' but a very slight difference would make it 'ir heres,' supposed to be 'city of the sun.' S. always has the latter reading, viz., Urbs Heres. Both words occur seldom and their meaning is much debated, but see A.E. 361 and 654.$