7437.“看哪，他出来到水边”表他们又出于这些邪恶思想虚假。这从“出来”和“水”的含义清楚可知。“出来”是指从邪恶到虚假的思维，事实上，当那些沉浸于邪恶的人出于这些邪恶思想虚假时，经上就说他们“出来”，因为邪恶属于意愿，故是至内在的，而虚假属于理解力、因而属于思维，故在它的外边；这就是“出来”在灵义上所表示的，它还表示从邪恶的意愿发出的邪恶行为，如马可福音（7:21-23）所述。“水”是指真理，在反面意义上是指虚假（参看739，790，2702，3058，3424，4676，5668节），法老要出来所到的埃及河的水表示虚假（7307节）。
至于从邪恶到虚假的思维，要知道，那些沉浸于邪恶之人的思维只能从这些邪恶行进到虚假，因为邪恶是他们所意愿，因而所爱的，而虚假是他们所思想，因而所信的。事实上，人所意愿的，他就喜爱；他所喜爱的，他也支持和保卫。邪恶若不通过虚假，就无法得到支持和保卫；故在圣言中，经上将邪恶比作一座城，将虚假比作城周围的城墙。那些沉浸于邪恶之人的思维之所以行进到他们用来保卫邪恶的虚假，是因为邪恶才是他们生命的真正快乐，这些快乐如此之大，以致它们构成其生命本身。因此，当他们从别人那里获知这些邪恶确是邪恶时，为防止它们被视为邪恶，他们就想出虚假，用来使人们相信，这些邪恶并非邪恶。邪恶若不敢通过虚假显现，就会藏在内层，也不显露自己，除非对法律，或对丧失为谋利、获得重要地位所需要的名声的惧怕不复存在之时；当这些惧怕不复存在时，邪恶要么以诡诈的形式，要么以公开的敌对爆发出来。
由此可见，那些沉浸于邪恶之人的思维只能从邪恶行进到虚假。那些处于良善状态的人也是这种情况，他们的思维只能从良善到真理。因为良善和真理是联结在一起的，邪恶和虚假也联结在一起，并且各都联结得如此彻底，以致知道某人处于良善的人，就能知道他处于其良善的真理；还知道沉浸于邪恶的人也会陷入其邪恶的虚假；他陷入虚假的程度，取决于他进行推理和败坏的能力，也取决于他害怕丧失为了利益和地位所需的名声到什么程度，以及他想要多少作恶的自由。说来奇怪，在利用虚假保卫邪恶一段时间后，这些人最终说服自己相信邪恶就是良善，虚假就是真理。
Potts(1905-1910) 7437
7437. Lo he goeth forth to the waters. That this signifies that from these evils they again think falsities, is evident from the signification of "going forth," as being thought from evils to falsities, for when those who are in evils think from them to falsities, they are said to "go forth," for as evil is of the will it is inmost, and falsity is outside of it, because falsity is of the understanding, consequently of the thought; this is signified by "going forth" in the spiritual sense, and also evil action from an evil will, as in Mark 7:21-23; and from the signification of "waters," as being truths, and in the opposite sense falsities (see n. 739, 790, 2702, 3058, 3424, 4676, 5668), and also because the waters of the river of Egypt, to which Pharaoh would go forth, denote falsities (n. 7307). [2] As regards thought from evils to falsities, be it known that they who are in evils cannot do otherwise than think from them to falsities; for evils are of their will and consequently of their love, and falsities are of their thought and consequently of their faith. For what a man wills, he loves; and what he loves, he confirms and defends; and evils cannot be confirmed and defended except by means of falsities; and therefore in the Word, where evil is compared to a city, falsities are compared to the walls round about the city. That they who are in evils think to the falsities by which they defend the evils, is because evils are the very delights of their life, insomuch that they are their very life. And therefore when they apprehend from others that they are evils, then in order to prevent their appearing so, they devise falsities by which they may cause the evils not to be believed to be evils; but if the evils dare not appear through falsities, they are hidden in the interiors, nor do they show themselves except when the fear of the law, or of the loss of reputation for the sake of gain or of acquiring honors, ceases; and then the evils burst forth either under the form of artifices, or of open hostilities. [3] From all this it can be seen that they who are in evils cannot do otherwise than think from evils to falsities. It is the same also with those who are in a state of good, in that they cannot do otherwise than think from good to truths; for good and truth are conjoined, and also evil and falsity, insomuch that he who knows that anyone is in good, can know that he is in the truth of his good; and that he who is in evil is in the falsity of his evil; and that he is in this falsity in proportion as he excels in the gift of reasoning and perverting, and also in proportion as he is in the fear of the loss of reputation for the sake of gain and honors, and in proportion as he desires to be in the freedom of doing evil. Strange to say, after such persons have for some time defended evils by means of falsities, they at last persuade themselves that evils are goods, and that falsities are truths.
Elliott(1983-1999) 7437
7437. 'behold, he goes out to the water' means that they proceeded from those evils to contemplate further falsities. This is clear from the meaning of 'going out' as proceeding in one's thinking from evils to falsities, for when people immersed in evils proceed in their thinking from those evils to falsities they are said 'to go out' because evil, belonging as it does to the will, is inmost, and falsity, since it belongs to the understanding and therefore to thought, is outside it, and this is what 'going out' means in the spiritual sense (it also means evil action proceeding from an evil will, as stated in Mark 7:20-23); and from the meaning of 'water' as truths, and in the contrary sense falsities, dealt with in 739, 790, 2702, 3058, 3424, 4976, 5668, 'the water of the river of Egypt' to which Pharaoh is going to go out meaning falsities, 7307.
[2] As regards proceeding in one's thinking from evils to falsities, it should be recognized that those who are immersed in evils cannot in their thinking do anything other than proceed from those evils to falsities, since evils are what they will and consequently love, and falsities are what they think and consequently believe. For what a person wills he also loves, and what he loves he also bolsters and defends. And evils cannot be bolstered or defended except by means of falsities, which is why, when evil is compared in the Word to a city, falsities are compared to the defensive walls surrounding the city. The reason why those immersed in evils proceed in their thinking to falsities, which they use to defend evils, is that evils are the very delights of their life, to so great an extent that they constitute their life itself. This being so, when they learn from others that those evils are indeed evils, then to guard against their being seen as such they think up falsities which they use to make people believe that the evils are not evils. But if the evils do not dare to make their appearance through falsities they are concealed inwardly and do not reveal themselves, except when fear of the law ceases to exist, or else fear of the loss of reputation for the sake of making gain or for the sake of attaining important positions. When these fears cease to exist the evils burst forth into the open either by way of duplicity or by way of hostility.
[3] From all this one may see that those who are immersed in evils cannot in their thinking do anything other than proceed from evils to falsities. The situation is also similar with those living in a state of goodness, in that in their thinking they cannot do anything other than proceed from good to truths. For goodness and truth go together, as also do evil and falsity, joined to each other so completely that a person who knows that someone is governed by good can know that he is guided by the truth that goes with his good. He can know too that a person who is immersed in evil is steeped in the falsity that goes with his evil, and that the extent to which he is steeped in falsity is determined by the strength of his ability to engage in reasoning and to pervert, and then the extent to which he fears loss of the reputation he needs to have for the sake of gain and position, and how much freedom he wishes to have to do evil. It is astonishing how after using falsities for a certain length of time to defend evils such people then convince themselves that evils are forms of good and that falsities are truths.
Latin(1748-1756) 7437
7437. `Ecce egreditur ad aquas': quod significet quod ex malis illis iterum cogitent falsa, constat ex significatione `egredi' quod sit cogitatio ex malis ad falsa, nam qui in malis sunt, cum cogitant ex illis ad falsa, `egredi' dicuntur, malum enim, quia est voluntatis, intimum est, extra illud est falsum, quia falsum est intellectus proinde cogitationis; hoc significatur per `egredi' in spirituali sensu, (m)et quoque actio mala ex voluntate mala, ut apud Marc. vii 20-23;(n) et ex significatione `aquarum' quod sint vera, et in opposito sensu falsa, de qua n. 739, 790, 2702, 3058, 3424, (x)4976, 5668, et quod `aquae fluvii Aegypti' ad quas egressurus Pharao sint falsa, n. 7307. 2 Quod cogitationem a malis ad falsa attinet, sciendum quod qui in malis sunt non possint aliter quam ex illis cogitare ad falsa, nam mala sunt voluntatis et inde amoris illorum, et falsa sunt cogitationis et inde fidei illorum, quod enim vult homo hoc amat, et quod amat hoc confirmat et defendit, ac confirmari et defendi mala nequeunt nisi per falsa; inde in Verbo, ubi malum comparatur urbi, falsa comparantur moenibus circum urbem. Quod qui in malis sunt cogitent ad falsa, per quae defendant mala, est quia mala sunt ipsa jucunda vitae (d)illorum, usque adeo ut sint ipsa vita illorum, quapropter cum apprehendunt ex aliis quod mala sint, ne (x) talia appareant, excogitant falsa per quae faciant ut mala non credantur mala; {1} si autem mala {2}non apparere audent per falsa, illa occultantur in interioribus, nec se manifestant nisi cum timor legis, {3}aut quoque {4} timor jacturae famae propter lucrum, {3}aut propter ambitum honorum cessat, tunc erumpunt mala vel per artes vel per hostilitates. 3 Ex his constare potest quod qui in malis sunt non possint aliter quam (c)a malis cogitare ad falsa; ita quoque se habet cum illis qui in statu boni sunt, quod non possint aliter quam ex bono cogitare ad vera; conjuncta enim sunt bonum et verum, et quoque malum et falsum, usque adeo ut qui scit quod aliquis in bono sit, scire possit quod ille in vero sui boni sit; et quod qui in malo, {5}in falso sui mali {6}, et quod tantum in falso, quantum {7}dote ratiocinandi et pervertendi pollet, et tunc quantum in timore jacturae famae propter lucrum et honores, et is quantum in libero faciendi malum vult esse; tales, quod mirum, postquam aliquamdiu mala per falsa defenderant, dein sibi persuadent quod mala sint bona et quod falsa {8} vera. @1 i inde est, quod ubi mala, ibi sint falsa, nam unum faciunt;$ @2 per falsa apparere non audent$ @3 et$ @4 i cum$ @5 i quod ille$ @6 i sit$ @7 in timore jacturae famae propter honores et luctum est, et is quantum in libero faciendi malum vult esse; tam quantum dote ratiocinandi et percutiendi pollet; et quod mirum, tales$ @8 i sint$