7296.“于是，法老召了智慧人和术士来”表对神性秩序的滥用。这从“智慧人”和“术士”的含义清楚可知。“智慧人”是指那些具有属灵事物，以及它们与属世事物的对应关系的知识之人；由于这些事物具有神秘性，所以那些研究并教导它们的人被称为他们当中的“智慧人”。埃及人因专注于这类事物，故自称“智慧人的儿子”、“古王之子”，这一点明显可见于以赛亚书：
你们怎敢对法老说，我是智慧人的儿子，我是古王之子？（以赛亚书19:11）
埃及人将关于属灵事物的知识称为“智慧”，迦勒底人也是（耶利米书50:35）。“术士”是指那些败坏神性秩序，因而败坏秩序的律法之人。巫术和法术没有别的意思，这一点从来世的术士和巫师可以看出来，来世有大量的术士和巫师。因为活在肉身时就使用诡计，并想出许多花招欺骗他人，最终因得逞而将一切事都归地自己的精明之人在来世都学习巫术。这些巫术无非是对神性秩序，尤其对对应关系的滥用。因为按照神性秩序，每一个事物都具有某种对应关系。例如，手、臂、肩对应于能力，杖也由此对应于能力；他们因知道这一点，便为自己制作了杖，还以代表的形式制造出肩、臂和手，然后利用它们行法术；并且能用成千上万种其它事物而如此行。当属于秩序的事物不用于良善的目的，反而用于邪恶的目的，如掌控别人，给他们带来毁灭时，对秩序和对应关系的滥用就会存在；因为秩序的目的是拯救，因而是指向所有人行善。由此可见“术士”所表示的对秩序的滥用是什么意思。
Potts(1905-1910) 7296
7296. And Pharaoh called also the wise men and the sorcerers. That this signifies abuse of Divine order, is evident from the signification of "the wise men," as being those who are in the knowledge of spiritual things, and of their correspondence with natural things; they who investigated and taught such things were called "wise" among them, for they were things mystical. And because the Egyptians paid great attention to such things, they called themselves "son of the wise," and "of the kings of old," as is plain in Isaiah:
How say ye unto Pharaoh, A son of the wise am I, a son of kings of old (Isa. 19:11). The Egyptians called the knowledges of things "wisdom," as also did the Chaldeans (Jer. 50:35). And from the signification of "sorcerers," as being those who pervert Divine order, thus who pervert the laws of order. That sorcery and magic are nothing else, can be seen from sorcerers, especially in the other life where they abound. For they who in the life of the body have practiced cunning, and have devised various arts for defrauding others, and at last from their success have attributed all things to their own prudence, in the other life learn magic, which is nothing but abuse of Divine order, especially of correspondences. For it is according to Divine order that each and all things correspond; as for example, the hands, arms, and shoulders correspond to power, and from this so does a rod; and therefore they form for themselves rods, and also representatively present shoulders, arms, and hands, and in this way exercise magical power; and so in thousands of other things. There is abuse of order and of correspondences when things of order are not applied to good ends, but to evil ones, as to that of exercising command over others, and to that of destroying; for the end of order is salvation, thus to do good to all. From this then it is evident what is meant by the abuse of order which is signified by "sorcerers."
Elliott(1983-1999) 7296
7296. 'And Pharaoh also called the wise men and sorcerers' means a misuse of Divine order. This is clear from the meaning of 'the wise men' as those with a knowledge of spiritual realities and of their correspondence with natural things; (since these things were of a mystical nature those who studied and taught them were called 'the wise' among them. And because the Egyptians devoted themselves to such things they called themselves 'a son of the wise' and 'a son of the kings of old', as is evident in Isaiah,
How do you say to Pharaoh, I am a son of the wise, a son of the kings of old?
The Egyptians called a body of knowledge about spiritual realities wisdom, as did the Chaldeans also, Jer 50:35;)and from the meaning of 'sorcerers' as those who pervert Divine order, thus those who pervert the laws of order. The fact that sorcery and magic have no other meaning than this may be recognized from sorcerers and magicians in the next life, where there are large numbers of them. For people who during their lifetime have used guile and devised many tricks to cheat others, and being successful have at length attributed all things to their own prudence, acquire a knowledge in the next life of magical practices. These are nothing but misuses of Divine order, especially of correspondences; for Divine order requires that every single thing should possess some correspondence. Hands, arms, and shoulders, for example, correspond to power, and therefore a rod does so too; and knowing this they fashion rods for themselves and also, in representative form, produce shoulders, arms, and hands, and then use them to exercise magical power. They can do the same with thousands of other things. A misuse of order and of correspondences exists when things that belong to order are not applied to good ends but to evil ones, for example to exercising control over others and bringing about their destruction; for salvation, thus the doing of good to all, is the end that order holds in view. From this one may see what one is to understand by a misuse of order, meant by 'the sorcerers'.
Latin(1748-1756) 7296
7296. `Et vocavit etiam Pharao sapientes et praestigiatores': quod significet abusum ordinis Divini, constat ex significatione `sapientum' quod sint qui in scientia rerum spiritualium, et correspondentiae illarum cum naturalibus; qui illa {1}investigabant et docebant dicebantur apud illos sapientes, nam erant mystica; et quia Aegyptii talibus incumbebant, se vocabant `filium sapientum' et `regum antiquitatis,' ut patet apud Esaiam, Quomodo dicitis ad Pharaonem, Filius sapientum ego, filius regum antiquitatis? xix 11;Aegyptii {2} scientias rerum vocabant sapientiam, ut quoque Chaldaei, Jer. 1 35; et ex significatione `praestigiatorum' quod sint qui {3}pervertunt Divinum ordinem, ita qui leges ordinis; quod praestigiae et magiae non aliud sint, constare potest a praestigiatoribus et magis in altera vita, ubi abundant; nam qui in vita corporis usi sunt astu et excogitarunt plures artes defraudandi alios et tandem {4}ex successu omnia tribuerunt propriae prudentiae, illi in altera vita addiscunt magica, quae non aliud sunt quam abusus ordinis Divini, imprimis correspondentiarum; nam secundum ordinem Divinum est ut omnia et singula correspondeant, sicut pro exemplo, manus, brachia, {5}humeri' correspondent potentiae, et inde quoque baculus, idcirco baculos sibi formant, tum quoque repraesentative sistunt humeros, brachia, et manus, et sic exercent potentiam magicam; ita in mille et mille aliis; abusus ordinis et correspondentiarum est cum illa quae ordinis sunt non applicantur ad fines bonos sed ad fines malos, sicut ad finem imperandi super alios et ad finem perdendi, {6}finis enim ordinis est salvatio, ita omnibus bonum facere; inde nunc patet quid per abusum ordinis, qui significatur per `praestigiatores,' intelligitur. @1 investigant$ @2 i quoque$ @3 invertunt$ @4 qui omnem rerum successum$ @5 humerus$ @6 ipsa enim finis ordinis est ut potentia procedat a Divino, ad salvandum$