6023.“都与他一起带到埃及”表它们都被聚集到教会的记忆知识中。这从“来到埃及”或“下埃及去”的含义清楚可知，“来到埃及”或“下埃及去”是指将真理引入并聚集到教会的记忆知识中，如前所述（6004，6018节）；“都与他一起带到埃及”所表相同（5373，6004节）。当记忆知识由真理来统治时，真理就被引入并聚集到记忆知识中；当真理被承认，因为主在圣言中就是这么说的时，记忆知识就被真理统治；此后，赞同它的记忆知识就能被接受，而反对它的记忆知识则被逐出。真理便以这种方式成为赞同它的那些记忆知识的主人，而不赞同的记忆知识则被弃绝。在这种情况下，人在出于记忆思考时，就不会被带入虚假，如在真理没有包含在记忆知识里面时的情形。因为记忆知识本身并非真理，而是凭它们里面的真理为真理。它们里面的真理如何，将自己呈现为记忆知识的真理一般就如何。因为记忆知识纯粹是一个容器（1469，1496节），该容器既能接受真理，也能接受虚假，并且接受的方式大不相同，具有无限多样性。
以教会的这一记忆知识，即每个人都是邻舍为例。大量真理能被引入并聚集到这个记忆知识中，如以下真理：每个人的确都是邻舍，但各自以不同的方式成为邻舍；就至高意义而言，处于良善的人就是邻舍，但同样以不同的方式，照着那良善的品质而为邻舍；邻舍来源于主自己，因此人们离主越近，也就是越处于良善，就越是邻舍；离主越远，就越不是邻舍；还有，一个社群或社区比一个人更是邻舍，而作为一个整体的国家比一个社群或社区更是邻舍，但祖国在其它国家之前；教会比祖国更是邻舍，主的国又更加是邻舍；以及，当一个人为了他人，或祖国或教会等等的利益而正确履行自己的职责时，就是爱邻舍。由此可见，能被聚集到教会的记忆知识中的真理何等之多。事实上，它们如此之多，以至于很难把它们分为属，并将具体真理归到每个属中，以便人能区分和认识它。这是古代众教会所热衷做的事。
这个记忆知识同样能被大量虚假充满，当人们颠倒上述真理，说每个人都是他自己的邻舍；在每种情况下，邻舍都来源于自我；因此，人最近的邻舍就是最支持他，与他成为一体，由此在他自己里面呈现为他自己的形像之人；甚至说他的国家也不是邻舍，除非他能从中得到好处等等，没完没了时，也可以看出这一点来。然而，记忆知识是一样的，即：每个人都是邻舍。但这个人用真理充满它，而另一个人却用虚假充满它。其它所有记忆也是如此。
Potts(1905-1910) 6023
6023. Brought he with him into Egypt. That this signifies that they were brought into the memory-knowledges of the church, is evident from the signification of "coming" or "going down, into Egypt," as being to initiate and bring truths into the memory-knowledges of the church (of which above, n. 6004, 6018). The same is also signified by "bringing with him into Egypt" (n. 5373, 6004). Truths are initiated and brought in when memory-knowledges are ruled by truths; and they are ruled by truths when truth is acknowledged because the Lord has so said in the Word, and the memory-knowledges which affirm it are accepted, but those which oppose it are removed. Thus truth becomes lord over those memory-knowledges which are affirmative of it, while those not affirmative are rejected. When this is the case, then the man in thinking from memory-knowledges is not led into falsities, as is the case where truths are not within. For memory-knowledges are not true from themselves, but from the truths within them, and such as are the truths in them, such a general truth is the memory-knowledge. For a memory-knowledge is merely a vessel (n. 1469, 1496), which is capable of receiving both truths and falsities, and this with endless variety. [2] As for example the memory-knowledge of the church that every man is the neighbor. Into this memory-knowledge may be initiated and brought truths in endless abundance; as that every man is indeed the neighbor, but each one with a difference; that he is most the neighbor who is in good, and this also with a difference according to the quality of the good; that the origin of the neighbor is from the Lord Himself, so that the nearer any are to Him, that is, the more they are in good, the more they are the neighbor; and the more remote they are from Him, the less; and also that a society is more the neighbor than an individual man, and a kingdom in general more than a society, but our own country more than other kingdoms; that the church is still more the neighbor than our country, and the Lord's kingdom still more; and also that the neighbor is loved when anyone discharges his office aright for the good of others, or of his country, or of the church; and so on. This shows how many truths can be brought into this one memory-knowledge of the church, for they are so many that it is difficult to distribute them into genera, and to assign to each genus some specific truths, in order that it may be distinguished and recognized. This was a study in the ancient churches. [3] That the same memory-knowledge can be filled with falsities in endless abundance, may also be seen by inverting the above truths, and saying that everyone is neighbor to himself, and that in every instance the origin of the neighbor is from self; and that therefore a man's nearest neighbor is he who most favors him, and makes one with him, and thereby presents himself in him as an image of himself; nay, that neither is his country the neighbor, except insofar as concerns his own advantage; and so on without end. Yet the memory-knowledge remains the same: that every man is the neighbor. But by one this is filled with truths, by another with falsities. The case is similar with all other memory-knowledges.
Elliott(1983-1999) 6023
6023. 'He brought with him to Egypt' means that they were gathered into the Church's factual knowledge. This is clear from the meaning of 'coming (or going down) into Egypt' as introducing and gathering truths into the Church's factual knowledge, dealt with above in 6004, 6018; and the same thing is meant by 'bringing with him to Egypt', see 5373, 6004. They are introduced and gathered into it when factual knowledge is ruled by truths, and it is ruled by truths when truth is acknowledged because it is what the Lord has said in the Word; after that, factual knowledge which endorses it can be accepted, and that which refutes it can be banished. In this way truth becomes master of the facts that endorse it, while those that do not are cast aside. When this is the situation a person is not carried away into falsities when he bases his thought on factual knowledge, as happens when truths are not contained in that knowledge. For in themselves facts are not truths; they are such only by virtue of the truths they hold within them. And according to the nature of the truths they hold within them, so is the nature of the truth in general which presents itself as factual knowledge. For factual knowledge is merely a vessel, 1469, 1496, which can receive either truths or falsities, and in vastly differing ways.
[2] Take for example the Church's knowledge that the neighbour is every person. A vast quantity of truths can be introduced and gathered into this known fact, such as the truth that every person is indeed the neighbour, but that any one individual is so in a different way from another; also that in a supreme sense the neighbour is someone who is governed by good, but again in a different way from others, according to the essential nature of that good. Then there is the truth that neighbourship has its origin in the Lord Himself, so that the nearer people are to Him, that is, the more they are governed by good, the more they are the neighbour; and the further away they are from Him, the less they are the neighbour. Besides these there is the truth that a community is the neighbour more than an individual person, and one's country as a whole more than a community, though one's country comes before other kingdoms; and that the Church is more the neighbour than one's country, and the Lord's kingdom even more than that. Then there is the further truth that the neighbour is loved when a person discharges his duties correctly for the good of other people, or of his country, or of the Church, and so on. From this one can see how numerous are the truths that can be gathered into that one fact known to the Church. Indeed they are so numerous that it is difficult to divide them into separate categories, assigning specific truths to each category in such a way that one can distinguish and recognize it. This was something that people in the Ancient Churches were keen to do.
[3] The same known fact can also be filled with a vast quantity of falsities, as may also be recognized when people turn those truths upside down by saying that everyone is neighbour to himself, and that each person should trace the origin of the neighbour back to himself; and by saying that therefore he is especially your neighbour who shows you the greatest favour, identifies himself with you, and thereby presents himself in you as a reflection of you. Indeed people say that your country is not your neighbour either, apart from what you can get out of it for yourself. And there are countless other truths turned upside down by them besides these. Yet the known fact is still the same, which is that every person is the neighbour; but it is filled by one person with truths, by another with falsities. The same is so with all other factual knowledge.
Latin(1748-1756) 6023
6023. `Adduxit secum Aegyptum': quod significet quod collata in scientifica Ecclesiae, constat ex significatione `venire {1}aut descendere in Aegyptum' quod sit vera initiare et conferre in scientifica Ecclesiae, de qua supra n. 6004, 6018; {2}idem quoque `adducere secum Aegyptum', {3}videatur n. (x)5373, 6004; tunc initiata et collata sunt quando scientifica reguntur a veris, et tunc reguntur a veris cum verum agnoscitur, quia ita dixit in Verbo Dominus, et dein {4}acceptentur scientifica quae affirmant, at {5}removeantur quae impugnant; sic dominatur verum in suis affirmativis, rejectis non affirmantibus; cum ita est, tunc cum homo ex scientificis cogitat, non abducitur ad falsa sicut fit cum vera non insunt; scientifica enim non sunt vera ex se sed ex veris in illis, et qualia sunt vera quae in illis, tale verum commune est scientificum; est {6}namque scientificum modo vas, n. 1469, 1496, quod recipere potest tam vera quam falsa, et hoc cum immensa varietate; [2]sicut pro exemplo hoc scientificum Ecclesiae quod `proximus sit omnis homo': in hoc scientificum initiari et conferri possunt vera immensa copia, ut quod omnis homo quidem sit proximus sed unusquisque cum differentia, {6}quodque maxime proximus sit qui in bono, et hoc quoque cum differentia secundum quale boni; et quod origo proximi {7}ducatur ab Ipso Domino, ita quo Ipsi propiores sunt, hoc est, quo magis in bono, {8} eo magis proximus {9}sunt, et quo ab Ipso remotiores, eo minus; {10}tum quoque quod societas magis proximus sit quam singularis homo, et quod regnum in communi magis quam societas, {11}at patria prae regnis aliis; {12}quod adhuc Ecclesia sit magis proximus quam patria, et quod regnum Domini adhuc magis; ut et quod tunc ametur proximus, cum {13}quis munere suo rite fungitur ad aliorum, vel ad patriae, vel ad Ecclesiae bonum, et sic porro; inde patet quam multa vera in unum id scientificum Ecclesiae conferri possunt, sunt enim tam multa ut difficile sit illa in genera dispescere, et unumquodvis genus, ut distinguatur et agnoscatur, donare aliquibus veris in specie; hoc fuit studium in Antiquis Ecclesiis. [3]Quod idem scientificum possit impleri falsis immensa copia, etiam constare potest invertendo illa vera, et dicendo quod quisque sibi ipsi proximus sit, et quod a se apud unumquemvis ducenda sit origo proximi; et quod sic ei magis proximus sit qui sibi magis favet, et unum facit cum illo, et per id se sistat in illo, ut ejus instar, immo quod nec patria ei sit proximus, nisi quantum sibi ab illa lucrum {14}, praeter innumerabilia alia; at scientificum manet idem, quod nempe `omnis homo sit proximus'; sed illud ab uno impletur veris, ab altero falsis. Similiter se habet {10}cum reliquis scientificis. @1 et$ @2 ita$ @3 quod sit initiare et conferre vera naturalia in scientifica Ecclesiae, videatur supra$ @4 before at$ @5 after impugnant$ @6 enim$ @7 quod$ @8 sit$ @9 i quod$ @10 sint$ @11 et$ @12 et$ @13 at quod$ @14 quisque$ @15 i est$ @16 in$