5208.“法老就醒了”表启示的状态。这从“醒”的含义和“法老”的代表清楚可知：“醒”是指接受启示（参看3715节）；“法老”是指属世层，如前所述，由此明显可知“法老就醒了”表示属世层里面的启示状态。启示这个词在此是指从属灵层的属天层，因而从内在而来的总体启示。从内在而来或流入的启示是一种在心智的低层部分中的总体启示；但是，随着源于良善的真理被植入它，它会逐渐变得越发不总体，最后变得具体。因为源于良善的真理闪耀光芒，是启示的源头。这解释了刚才说这句话的原因（5206节），即：真理从属世层被驱逐。这些真理被驱逐，是为了属世层能以一种总体的方式从内在被启示，此后在这种总体启示或总体之光中，真理能按自己的次序在那里得到恢复，由此使属世层的启示变成一种具体启示。
人的属灵层和他的属世层，或他的内在和他的外在之间的对应关系便以这种方式实现。因为真理首先被获得，然后仿佛被驱逐。而事实上，它们并未被驱逐，只是被储藏起来；此时，低层事物以一种总体方式被里面的事物光照；在这光中，真理便恢复了自己的适当次序。由于这个原因，那里的一切真理都变成它们所属总体的形像，并相对应。在不仅出现在灵界，还出现在自然界的每一个事物中，总体事物首先到来；然后不怎么总体的事物，最后具体细节逐渐被插入其中。没有这种插入或填充，根本没有任何事物能聚集起来；因为凡没有成为总整体的一部分，不靠这总整体存在之物都会消散，不再是任何事物（参看917，3057，4269，4325e，4329m，4345，4383节）。
Potts(1905-1910) 5208
5208. And Pharaoh awoke. That this signifies a state of enlightenment, is evident from the signification of "awakening," as being to be enlightened (see n. 3715); and from the representation of Pharaoh, as being the natural (of which above). from this it is plain that by "Pharaoh awoke" is signified a state of enlightenment in the natural. By enlightenment is meant here general enlightenment from the celestial of the spiritual, thus from within. The enlightenment that comes or flows in from within is general in the lower part of the mind, but becomes successively less general, and at last particular, as truths from good are instilled into it; for every truth from good shines, and also enlightens. This then is the reason why as said just above (n. 5206), truths are banished from the natural, which is done in order that the natural may be enlightened in a general manner from within, and that afterward in this general enlightenment or general light, truths may be replaced there in their order, whereby the natural is enlightened in a particular manner. [2] The correspondence between the spiritual and the natural in man, or between his internal and his external, is effected in this way; for truths are first procured, next are as if banished, yet they are not banished, but are stored away; and then what is lower is enlightened in a general manner by what is higher, or what is exterior by what is interior; and in this light the truths are replaced in their order; whereby all the truths there become images of their general, and correspond. Moreover, in all and each of the things that take place in both the spiritual world and the natural, what is general comes first; and afterward things less general, and finally particulars, are inserted therein in succession. Without such an insertion or fitting-in, nothing at all would inhere; for whatever is not in some general thing, and does not depend upon it, is dissipated (see n. 917, 3057, 4269, 4325e, 4329, 4345, 4383).
Elliott(1983-1999) 5208
5208. 'And Pharaoh awoke' means a state of enlightenment. This is clear from the meaning of 'awakening' as receiving enlightenment, dealt with in 3715; and from the representation of 'Pharaoh' as the natural, dealt with previously, from which it is evident that 'Pharaoh awoke' means a state of enlightenment within the natural. The word enlightenment is used here to mean a general enlightenment coming from the celestial of the spiritual, and so from what is within. In that which is lower the enlightenment that comes or flows from what is within is a general one, but it becomes gradually less general, and at length becomes particular as truths from good are implanted there. For every truth from good is a shining light and a source of enlightenment. This now explains the statement made just above in 5206, that truths in the natural were banished. These truths are banished so that the natural may then be enlightened generally from what is within, after which truths in their own proper order are restored there within that general light, causing the enlightenment of the natural to be made a particular one.
[2] A state of agreement between a person's spiritual and his natural, or between his internal and his external, is effected in this manner. For truths are acquired first, but then they are so to speak banished. They are not in fact banished but are hidden, at which point what is lower has a general light shed upon it from what is higher, or what is without receives that light from what is within; and in that light the truths are restored to their own proper order. As a consequence of this all the truths there become images of the general whole to which they belong, and they then exist in a state of agreement. In every single thing that comes into being not only in the spiritual world but also in the natural world, what is general comes first; then less general aspects are gradually inserted, and at length particular details. Unless this kind of insertion or filling in takes place, nothing holds together at all; for whatever is not part of a general whole and does not depend for its existence on that general whole ceases to be anything, see 917, 3057, 4269, 4325 (end), 4329 (middle), 4345, 4383.
Latin(1748-1756) 5208
5208. `Et expergefactus Pharaoh': quod significet illustrationis statum, constat (c)ex significatione `expergisci' quod sit illustrari, de qua n. 3715; et ex repraesentatione Pharaonis quod sit naturale, de qua prius; exinde patet quod per `expergefactus Pharaoh' significetur illustrationis status in naturali. Per illustrationem hic intelligitur illustratio communis a caelesti spiritualis, ita ab interiore; illustratio quae venit seu influit ab interiore est communis in inferiore, sed fit successive minus communis et tandem particularis sicut insinuantur ibi vera ex bono, unumquodvis enim verum ex bono lucet et quoque illustrat; inde nunc est quod mox supra n. 5206 dictum quod vera e naturali exterminata sint, quod fit ob finem ut naturale communiter illustretur ab interiore, et dein in communi illustratione seu in communi luce reponantur ibi vera in suo ordine, inde naturale illustratur particulariter; [2] correspondentia inter spirituale et naturale apud hominem, seu inter internum et externum ejus, fit eo modo; vera enim primum comparantur, dein illa vera quasi exterminantur; at non exterminantur sed reconduntur, et tunc inferius a superiore seu exterius ab interiore communiter illustratur, et in luce illa reponuntur vera suo ordine; inde omnia ibi vera fiunt imagines sui communis et correspondent. Etiam in omnibus et singulis quae existunt, non modo in spirituali mundo sed etiam in naturali, commune praecedit, et ei dein successive inseruntur minus communia et denique particularia; absque tali insertione seu inaptatione nihil prorsus inhaeret, nam quicquid non in aliquo communi est, et ab aliquo communi pendet, hoc dissipatur, videatur n. (x)917, 3057, 4269, 4325 fin., 4329 med., 4345, 4383.