1502、从这些考虑明显可知，亚伯兰寄居在埃及只代表并表示主，事实上代表并表示祂在童年时期接受的教导。何西阿书中的这句话也证实了这一点：
我从埃及召出我的儿子来。（何西阿书11:1；马太福音2:15）
摩西五经中的话进一步证实了这一点：
以色列人住在埃及共有四百三十年。正当四百三十年终了这一天，耶和华的全军都从埃及地出来了。（出埃及记12:40-41）
这些年不是从雅各下埃及时算起的，而是从亚伯兰寄居在埃及时算起的，从那时候起过了四百三十年。因此，“从埃及召出我的儿子来”（何西阿书11:1）在内义上表示主。以下事实又进一步证实了这一点，即：在圣言中，“埃及”只表示记忆知识或世俗学问，如前所示（1164，1165，1462节）。
本节包含这些奥秘，这一点也可从以下事实清楚看出来，即：同样的话论到亚伯兰，即：他寄居在非利士期间，也是称他妻子为妹子（创世记20:1-18）；这话还论到以撒，他寄居在非利士期间同样称他妻子为妹子（创世记26:6-13）。若非这些奥秘隐藏在里面，这些事永远不会记录在圣言中，也不会被设定在几乎相同的环境中。况且，这是主的圣言，若没有专注于祂的内义，圣言绝无可能有任何生命。
隐藏在这节经文，以及关于亚伯兰和以撒在非利士的经文中的奥秘，都涉及主的人性或人身本质如何与祂的神性本质结合，或也可说，主如何在祂的人性或人身本质上也变成耶和华。它们还与以下事实有关，即：祂的启蒙或这个过程，也就是本章的主题，始于童年。此外，这几节经文还包含比任何人能相信的还要多的奥秘；但能被告知的少之又少，几近于无。除了涉及主的极深奥秘外，它们还包含涉及其它的奥秘，也就是说，这些奥秘涉及为了使人变得属天，他所接受的教导和所经历的重生，以及为了使他变得属灵，他所接受的教导和所经历的重生；不仅涉及具体的个人接受的教导，还涉及总体的教会接受的教导。此处的描述也涉及天上的小孩子接受的教导；简言之，涉及所有变成主的形像和样式的人接受的教导。这些奥秘从字面上根本看不出来，原因在于，历史细节掩盖并模糊了它们；但它们在内义上是清晰可见的。
New Century Edition
Cooper(2008,2013)
[NCE]1502. These remarks now make it clear that Abram's stay in Egypt simply represents and symbolizes the Lord, and specifically the education he received when he was young. The following saying of Hosea's offers further confirmation:
Out of Egypt I called my child. (Hosea 11:1; Matthew 2:15)
Still further confirmation appears in the following words in Moses:
The residence of the children of Israel who resided in Egypt: four hundred thirty years. And it happened at the end of four hundred thirty years 钬?and it happened on that same day 钬?that all the armies of Jehovah left the land of Egypt. (Exodus 12:40-41)
These years were counted not from the time of Jacob's entry into Egypt but from that of Abram's stay there, from which time four hundred thirty years had passed.{*1} So the child out of Egypt referred to in Hosea 11:1 symbolizes the Lord, in an inner sense.
Still further confirmation comes from the fact that in the Word, the sole function of "Egypt" is to symbolize scholarly learning, as shown in 搂搂1164, 1165, 1462.
[2] The presence of these secrets can also be seen from the fact that similar things are said of Abram 钬?that he called his wife his sister 钬?during his stay in Philistia (Genesis 20:1-9). Similar things are said of Isaac as well 钬?that he called his wife his sister 钬?when he too stayed in Philistia (Genesis 26:6-13). These stories, involving almost the same circumstances, would never have been recounted in the Word if the kind of secrets mentioned had not lain hidden in them.
What is more, this is the Lord's Word, which has no life whatsoever in it if it does not contain an inner meaning that focuses on him.
[3] The secrets that lie buried here (and in the stories about Abram and Isaac in Philistia) tell how the Lord's human quality came together with his divine quality. Or, to say the same thing another way, they tell how the Lord became Jehovah down to his human nature as well. They also reveal that the process started when he was young, which is the subject here.
In addition, these verses involve much more hidden information than anyone could ever believe. The amount that can be expressed, however, is so small that it hardly amounts to anything. Besides the deep mysteries concerning the Lord, the chapter also includes secrets about our own education and rebirth as heavenly people, and about our education and rebirth as spiritual people. It deals with those processes as they occur not only in the individual specifically but also in the church generally. Then too it contains secrets about the education of children in heaven. In short, it describes the instruction of everyone who is becoming the Lord's image and likeness. These things show only in the inner meaning, not in the literal meaning, since the historical details overpower and eclipse them.
Potts(1905-1910) 1502
1502. From all this it is now evident that Abram's sojourn in Egypt represents and signifies nothing else than the Lord, and in fact His instruction in childhood. This is also confirmed by what is said in Hosea:
Out of Egypt have I called My son (Hos. 11:1; Matt. 2:15);
and again from what is said in Moses:
The dwelling of the sons of Israel who dwelt in Egypt was thirty years and four hundred years; and it came to pass at the end of the four hundred and thirty years, and it came to pass on the selfsame day, that all the armies of Jehovah went out from the land of Egypt (Exod. 12:40-41);
which years were not reckoned from Jacob's going down into Egypt, but from the sojourning of Abram in Egypt, counting from which the years were four hundred and thirty. Thus by the "son out of Egypt" (in Hosea 11:1) in the internal sense is signified the Lord. This is further confirmed by the fact that in the Word "Egypt" signifies memory-knowledge (as shown, n.1164, 1165, 1462). [2] And that these arcana are contained is also evident from the fact that the same is said of Abram during his sojourn in Philistia, namely, that he called his wife his sister (Gen. 20:1-18); and similar things are said of Isaac when he also was sojourning in Philistia, in that he too called his wife his sister (Gen. 26:6-13). These things would not have been related in the Word, and with almost the same circumstances, unless these arcana had been concealed within them. Moreover this is the Word of the Lord, which can in no wise have any life, unless there is an internal sense that has regard to Him. [3] The arcana which lie stored up in these things, as also in those said concerning Abram and Isaac in Philistia, are-how the Lord's Human Essence was conjoined with His Divine Essence,, or what is the same, how the Lord became Jehovah as to His Human Essence also; and that His inauguration went on from childhood, which inauguration is here treated of. Moreover these things also involve more arcana than man can ever believe; but those which can be told are so few as to be almost nothing. Besides the most profound arcana concerning the Lord, they also involve arcana concerning the instruction and regeneration of man, that he may become celestial; as also concerning his instruction and regeneration, that he may become spiritual; and not only concerning the instruction of the individual man, but also concerning that of the church in general. And, further, they involve arcana concerning the instruction of little children in heaven; in a word, concerning the instruction of all who become images and likenesses of the Lord. These things do not at all appear in the sense of the letter, for the reason that the historical narrative veils them over and obscures them; but they appear in the internal sense.
Elliott(1983-1999) 1502
1502. From these considerations it is now evident that Abram's sojourning in Egypt represents and means nothing else than the Lord, in particular His instruction during childhood. This is also confirmed by what is stated in Hosea,
Out of Egypt I called My son. Hosea 11:1; Matt 2:15.
And further still from what is said in Moses,
The dwelling of the sons of Israel who dwelt in Egypt was four hundred and thirty years. And it happened at the end of the four hundred and thirty years, on that very day it happened that all the hosts of Jehovah went out of the land of Egypt. Exod 12:40, 41.
Those four hundred and thirty years were measured not from the time that Jacob entered Egypt but from Abram's sojourning in Egypt. Thus 'My son out of Egypt' in Hosea 11:1 means, in the internal sense, the Lord. The matter gains further confirmation from the fact that 'Egypt' in the Word means nothing other than knowledge, as shown in 1164, 1165, 1462.
[2] And that these arcana are contained in this section may become additionally clear from the fact that similar things are said of Abram when he sojourned in Philistia, namely that he called his wife his sister, Gen 20:1-end, and also of Isaac, who, when he too sojourned in Philistia, called his wife his sister, Gen 26:6-13. These actions would never have been recorded in the Word, and set in almost identical circumstances, unless these arcana had been lying hidden within. Furthermore this is the Word of the Lord which cannot possibly have any life unless there is an internal sense which has regard to Him.
[3] The arcana which lie hidden in this section, and in those regarding Abram and Isaac in Philistia, have to do with the way in which the Lord's Human Essence was joined to His Divine Essence, or what amounts to the same, how the Lord became Jehovah as regards His Human Essence also. They also have to do with the fact that His initiation, which is the subject in this chapter, began in childhood. Besides all this these descriptions also embody more arcana than anyone can possibly believe, and those that can be mentioned are so few as to be scarcely anything at all. In addition to the very deep arcana concerning the Lord, they also embody arcana concerning the instruction and regeneration of a person so that he may become celestial, as well as his instruction and regeneration so that he may become spiritual; and not only concerning the individual in particular but also concerning the Church in general. The descriptions here also embody arcana regarding the instruction of young children in heaven. In short they have to do with all who become images and likenesses of the Lord. These arcana are not at all clearly visible in the sense of the letter, the reason being that historical details engulf and obscure them; but they are clearly visible in the internal sense.
Latin(1748-1756) 1502
1502. Ex his nunc patet quod peregrinatio Abrami in Aegypto nihil aliud repraesentet et significet quam Dominum, et quidem Ipsius instructionem in pueritia; quod confirmatur etiam per id quod dictum apud Hosheam, Ex Aegypto vocavi filium Meum, xi 1; Matth. ii 15: adhuc ex illo quod dicitur apud Mosen, Habitatio filiorum Israelis, qui habitarunt in Aegypto, triginta anni et quadringenti anni: et factum est a fine triginta et quadringentorum annorum; et factum in eodem die hoc, egressi omnes exercitus Jehovae e terra Aegypti, Exod. xii 40, 41;qui anni non fuerunt ab ingressu Jacobi in Aegyptum sed a peregrinatione Abrami in Aegypto, ex qua fuerunt 430 anni; sic per 'filium ab Aegypto' apud Hosheam xi 1 significatur hic in sensu interno Dominus: et adhuc per id confirmatur quod per 'Aegyptum' in Verbo non aliud significetur quam scientia, ut ostensum n. 1164, 1165, 1462. [2] Et quod haec arcana contineantur, constare quoque potest ex eo quod similia dicantur de Abramo cum peregrinatus in Philistaea, quod nempe uxorem suam dixerit sororem, Gen. xx 1 ad fin., et similia de Isaco cum quoque is peregrinatus in Philistaea, quod uxorem suam dixerit sororem, Gen. xxvi 6-13, quae nusquam relata fuissent in Verbo et fere cum similibus circumstantiis nisi arcana haec inibi recondit: laterent: praeter quod Verbum Domini sit, quod nusquam aliquam vitam habere potest nisi sensus internus sit qui Ipsum spectat. [3] Arcana quae in his ut et in illis quae de Abramo et Isaco in Philistaea recondita latent, sunt quomodo Humana Domini Essentia conjuncta fuerit Ipsius Divinae, seu quod idem, quomodo Dominis quoad Humanam Ipsius Essentiam quoque factus Jehovah; quodque inauguratus a pueritia, de qua inauguratione hic agitur. Praeterea haec quoque involvunt arcana plura quam usquam homo possit credere; sed quae dici possunt, sunt tam pauca ut vix aliquid: praeter arcanissima de Domino, etiam involvunt arcana de instructione et regeneratione hominis ut fiat caelestis; tum quoque de instructione et regeneratione hominis ut fiat spiritualis; nec solum de hominis in particulari sed etiam de Ecclesiae in communi: tum etiam involvunt arcana de instructione infantum in caelo; verbo de omnium qui fiunt imagines et similitudines Domini: haec nusquam patent in sensu litterae, ex causa quia historica offundunt et obtenebrant, sed in sensu interno.