6907.“埃及王不容你们去”表虚假会进行反对。这从“不容你们去”和“去”的含义，以及法老的代表清楚可知：“不容你们去”是指进行反对，因为当说某事是神的吩咐时（6903节），凡不允许这事，不肯让某人拜神的人都是在反对，如凡陷入已坚信的虚假之人惯常所行的；法老，或“埃及王”是指虚假（6651，6679，6683节）；“去”，也就是到旷野祭祀耶和华神的“三天路程”是指在完全远离虚假的状态下照真理生活，以这种方式敬拜主（6904节）。
有必要描述一下那些陷入虚假，并由埃及王所代表的人是何情形，因为他们反对那些处于真理的人。在世上，那些陷入虚假的人不会公开反对那些处于真理的人，因为外在的束缚约束他们；这些束缚在于害怕别人认为他们违反国家和教会的律法；因此，他们看似好公民。因为在世上，人人都想表面上显得正义、忠实；恶人比正直人更渴望如此，好迷惑人心，为了利益和地位欺骗他们。然而，他们内心是反对的，因为每当他们听见有人宣扬教会的真理不是出于自己的工作，而是因为他们非常热爱这些真理时，就会从心里嘲笑，如果那时没有束缚约束他们，他们就会公然嘲笑他。当这种人进入来世时，外在束缚不再约束他们，因为那时这些束缚从他们身上被拿走了，好叫每个人都能显出自己的真实本性。这时，他们就会公开反对那些处于真理的人，以各种可能的方式侵扰他们；这就是他们现在生活的快乐。当他们被警告不要做这种事，因为他们若不停止，最终会被完全清除，并被推下地狱时，他们却根本不理会，仍和以前一样不断进行侵扰；因为这就是他们在照虚假生活时所感受到的快乐的力量。这种力量完全控制了他们，以致他们不接受任何关乎聪明的东西。这些就是“埃及王不容你们去”所表示，并由法老所代表的事，因为法老多次反对。法老和埃及人在红海的毁灭代表清除这类灵人，并把他们推下地狱。
那些过着邪恶生活，并由此陷入虚假的人凭世界的光看见，因为这是一个人以其理解力看见事物所凭借的光。对那些陷入由邪恶所产生的虚假之人来说，这光发红，并且他们越陷入由邪恶所产生的虚假，这光就越发红。源于爱自己的世界的荣耀会点燃这光，使它发红。正因如此，真理在这光中完全被视为虚假，虚假则完全被视为真理。原因在于，天堂之光无法流入这光线；当与这种光同在时，天堂之光就会变成幽暗。这就是为何这种人错误地坚信反对真理的虚假；因为这种低劣的光就是以这种方式引导他们看待虚假与真理之间的关系的。但对那些处于源于良善的真理之人来说，世界的光不会发红，而是模糊、暗淡；而与他们同在的天堂之光则清晰、明亮；并且由于这光如此清晰，以至于在这光中，真理看似真理，虚假看似虚假。因为当这光照到在脱离天堂之光的世界之光中看似真理的虚假上时，它不仅使它们变得模糊、暗淡，还完全把它们遮住。这光，即天堂之光，在他们那里逐渐变得越来越明亮，直到最后如此明亮，以致世界的光无法与之相比。由此可见为何那些陷入由邪恶所产生的虚假之人，出于其错误信仰的强大力量反对那些处于真理的人，刚才所描述的，就是这种反对。
Potts(1905-1910) 6907
6907. That the king of Egypt will not allow you to go. That this signifies that falsity will oppose itself, is evident from the signification of "not allowing you to go," as being to oppose itself, for he who does not allow, when it is said that there is a Divine command (n. 6903), and who denies leave to anyone to worship God, sets himself in opposition, as all are wont to do who are in falsity that is confirmed in themselves; from the representation of Pharaoh or the king of Egypt, as being falsity (n. 6651, 6679, 6683); and from the signification of "to go," namely "a way of three days into the wilderness to sacrifice to Jehovah God," as being to live according to truth in a state altogether removed from falsities, and to worship the Lord in this way (n. 6904). [2] How the case is with those who are in falsity, and who are represented by the king of Egypt, in that they set themselves in opposition to those who are in truths, must be told. In the world they who are in falsity do not openly oppose themselves to those who are in truth, for external bonds restrain them, which are fears lest they should appear to be against the laws of the realm and of the church, so that they could not seem to be good citizens; for in this world everyone wishes to seem just and true in outward form, and the wicked more so than the well-disposed, in order that they may captivate the minds of others, and deceive for the sake of gain and honors. Nevertheless inwardly they set themselves in opposition, for whenever they hear anyone professing the truths of the church, not from his office but from zeal, they ridicule inwardly, and they would openly deride if external bonds did not then restrain them. When such come into the other life, external bonds no longer restrain them, for these are then taken away from them in order that everyone may appear in his true character; and then they openly set themselves in opposition to those who are in truths, and infest them in every possible way. This is then the very delight of their life; and when they are warned not to do such things, because if they do not desist, they will at last be removed altogether and thrust down into hell, still they pay no attention to this, but constantly persist in the infestation as before, so greatly are they in the delight of life from falsity, and this taking such possession of them that they do not admit anything which is of intelligence. These are the things signified by the words "the king of Egypt will not allow you to go," and which are represented by Pharaoh, in that he so often set himself in opposition. The removal of such spirits, and the thrusting of them down into hell, is represented by the destruction of Pharaoh and the Egyptians in the sea Suph. [3] They who are in evil of life, and from this in falsity, are in the light of the world, for this is the light by which intellectual objects are seen; this light, with those who are in falsity from evil, has a ruddy glow, and the more so in proportion as they are more in falsity from evil. The glory of the world, which is from the love of self, kindles this light, and causes its glow; and because this is so, truths appear therein wholly as falsities, and falsities wholly as truths. The reason is that heavenly light cannot flow into a beam of that light, but becomes thick darkness when with it; hence it is that such are in a strong persuasion in favor of falsities against truths; because in that light they see them in this way. But with those who are in truths from good, the light of the world does not glow, but is obscure; while the light of heaven with them is clear and bright, and because this light is so clear, truths appear in it as truths, and falsities as falsities. For when this light falls upon falsities, which in the light of the world separate from the light of heaven appear as truths, it not only obscures but altogether extinguishes them. This light, namely, the light of heaven, becomes successively brighter and brighter with them, and at last so much so that the light of the world cannot be compared to it. From all this appears the reason why they who are in falsities from evil, from so strong a persuasion oppose themselves to those who are in truths, which opposition has been treated of above.
Elliott(1983-1999) 6907
6907. 'That the king of Egypt will not allow you to go' means that falsity will set itself in opposition. This is clear from the meaning of 'not allowing you' as setting itself in opposition, for he who does not allow something when it is said to be a Divine command, 6903, and he who refuses to let someone worship God, sets himself in opposition, as is common among all those who are under the influence of falsity of which they have become firmly convinced; from the representation of Pharaoh or 'the king of Egypt' as falsity, dealt with in 6651, 6679, 6683; and from the meaning of 'to go' - that is to say, a three days' journey into the wilderness to sacrifice to Jehovah God - as to lead a life in keeping with truth in a state totally removed from falsities, and in so doing to worship the Lord, 6904.
[2] The situation when those under the influence of falsity, who are represented by 'the king of Egypt', set themselves against those guided by truths must be described. In the world those under the influence of falsity do not openly set themselves in opposition to those who are guided by truth, for they are held back from doing so by external restraints, which consist in the fear that others may see them as people who behave contrary to the laws of state and Church, in which case they would not seem to be good citizens. For everyone wishes the world to see him as righteous and true in outward appearance, and the wicked desire this more than the upright, in order that they may captivate people's minds and mislead them for reasons of gain and exalted positions. But inwardly they set themselves in opposition, for as often as they hear anyone proclaiming the truths of the Church not because it is his job to do so but because he loves them passionately, they laugh to themselves; and if at that time there were no external restraints to prevent them they would openly deride him. When such people enter the next life they are no longer held back by external restraints, since these are taken away from them in order that what each person is really like may be exposed to view. Then they openly set themselves in opposition to those who are guided by truths and molest them in every possible way; and this is now for them the absolute delight of their life. And when they are warned not to do such things because if they do not desist they will at length be removed completely and thrust down into hell, they nevertheless take no notice at all and carry on constantly with their molestation as before; for such is the strength of the delight they feel in living in accord with falsity. It takes them over so completely that they accept nothing whatever that makes for intelligence. These are the things that are meant by 'the king of Egypt will not allow you to go' and that are represented by Pharaoh's setting himself in opposition so many times. The removal of such spirits and the thrusting down of them into hell is represented by the destruction of Pharaoh and the Egyptians in the Sea Suph.
[3] Those who lead an evil life and are consequently under the influence of falsity see by the light of the world, since it is the light in which a person sees things with his understanding. With those who are under the influence of falsity arising from evil this light is glowing; and the more they are under the influence of falsity arising from evil, the brighter it glows. The glory of the world, which has its origin in self-love, is what ignites it and gives it its glow. This being so, those people see truths in that light as nothing but falsities, and falsities as nothing but truths. The reason for this is that this light's rays cannot be infused with heavenly light; with that kind of light heavenly light becomes thick darkness. This is why such people believe firmly but wrongly in falsities as against truths, for this is how that inferior light leads them to see falsities and truths in relation to each other. With those however who are guided by truths that spring from good the light of the world is not glowing but dim, while the light of heaven is with them brightly shining. And because it is brightly shining, truths in that light look like truths, and falsities like falsities. For when that light falls onto falsities, which look like truths in the light of the world separated from the light of heaven, it does not merely dim them but altogether blots them out. This light - the light of heaven - becomes gradually brighter and brighter with them, till at length it is so bright that the light of the world cannot be compared with it. From all this one may see why those who are steeped in falsities arising from evil set themselves, because of the great strength of their wrong belief, in opposition to those guided by truths, an opposition which has been described just above.
Latin(1748-1756) 6907
6907. `Quod non dabit vobis rex Aegypti ad eundum': quod significet quod falsum se oppositurum, constat ex significatione `non dare vobis' quod sit se opponere, nam qui non dat cum dicitur {1}quod Divinum mandatum sit, n. 6903, et qui negat ut quis colat Deum, is se opponit, ut solent omnes facere qui in falso apud se confirmato sunt; ex repraesentatione `Pharaonis' seu `regis Aegypti' quod sit falsum, de qua n. 6651, 6679, 6683; et ex significatione `ad eundum,' nempe `viam trium dierum in desertum ad sacrificandum Jehovae Deo' quod sit ad vivendum secundum verum in statu prorsus remoto a falsis, ac ad colendum ita Dominum, n. 6904. 2 Quomodo cum illis qui in falso sunt, qui repraesentantur per regem Aegypti,' quod se opponant illis qui in veris, se habet, dicendum: in mundo, qui in falso sunt non se aperte opponunt illis qui in vero, inhibent enim vincula externa, quae sunt timores ne contra leges regni et Ecclesiae appareant esse, ita non videri potuerunt ut boni cives; quisque enim justus et verus in externa forma vult in mundo videri, ac improbi plus quam probi, ob causam ut animos captent, et fallant {2}propter lucrum et honores, sed intus {3} se opponunt se, nam quotiescumque audiunt aliquem vera Ecclesiae profitentem non ex officio sed ex zelo, apud se subsannant, et si tunc non arcerent vincula {4} externa, aperte irriderent; tales cum in alteram vitam veniunt, non magis illos inhibent vincula externa, nam haec tunc illis auferuntur, ex causa ut quisque pateat qualis est; et tunc aperte se opponunt illis qui in veris sunt ac illos secundum omne possibile infestant; hoc tunc illis est ipsum jucundum vitae; cumque admonentur ne talia faciant, quia, si non desistunt, quod removeantur tandem prorsus et detrudantur in infernum, usque ad hoc nihil attendunt sed persistunt jugiter in infestatione ut prius; nam tantum in jucundo {5}vitae ex falso sunt; hoc ita illos occupat ut nihil quicquam quod est intelligentiae admittant; haec sunt quae significantur per quod `non dabit vobis rex Aegypti ad eundum' et quae repraesentantur per `Pharaonem quod toties se opposuerit'; {6} remotio talium spirituum, (c)et detrusio in infernum, repraesentatur per `interitum Pharaonis et Aegyptiorum in mari Suph.' 3 (s)Qui in malo vitae ac inde in falso sunt, illi sunt in luce mundi, nam est lux per quam {7} videntur objecta intellectualia; haec lux apud illos qui in falso ex malo sunt rutilans est, et quo magis in falso ex malo {8}, eo rutilantior; gloria mundi, quae ex amore sui, accendit illam, et (x)facit {9} rutilum {10}ejus; et quia ita, apparent inibi vera illis prorsus ut falsa, ac falsa prorsus ut vera; causa est quia in jubar {11}hujus lucis non influere potest lux {12}caelestis, haec apud talem lucem fit caligo; inde est quod tales in forti persuasivo sint de falsis (d)contra vera, quia {13}vident illa ita in luce ista; at apud illos qui in veris sunt ex bono, lux {14} mundi non rutilat sed obscura est; lux autem caeli est apud illos candida; et quia haec candida est, {15}in illa apparent vera ut vera, ac falsa (m)ut falsa; nam cum incidit (d)illa lux {16} in falsa, quae in luce mundi {17}separata a luce caeli apparent ut vera, tunc non modo obscurat illa, sed prorsus exstinguit; haec lux, nempe lux caeli, fit successive magis et magis apud illos candida, et tandem adeo ut lux mundi cum illa non comparari queat; {18} ex his apparet causa cur illi qui in falsis ex malo sunt, ex tam forti persuasivo se opponant illis qui in veris; de {19}qua oppositione nunc supra actum est.(ns) @1 Divinum mandatum esse$ @2 lucri et honoris et famae propter illa causa$ @3 i in$ @4 i illa$ @5 falsi$ @6 i et$ @7 i etiam$ @8 i sunt$ @9 i ipsum$ @10 ibi$ @11 talis$ @12 coeli$ @13 in luce illa vident falsa prorsus ut vera, ac vicissim$ @14 i illa$ @15 After apparent$ @16 i coeli$ @17 sunt$ @18 i quod ita sit per plurimas experientias scire datum est;$ @19 quibus$