8165.“难道在埃及没有坟地，你把我们带来死在旷野吗”表如果诅咒是他们的命运，那么对他们来说，它是通过侵扰者的虚假到来，还是通过他们将在其中屈服的一种试探状态到来，都一样，没什么区别。这从“坟地”、“埃及”、“死”和“旷野”的含义清楚可知：“坟地”是指诅咒（参看2916，4564节）；“埃及”是指侵扰（7278节），因为“埃及人”和“法老”代表那些在来世通过虚假进行侵扰的人（7097，7107，7110，7126，7142，7317节）；“死”也指诅咒（5407，6119，7494节）；“旷野”是指经历试探的一种状态（8098节），因此，“死在旷野”表示在试探中屈服，因而受到诅咒。由此明显可知，“难道在埃及没有坟地，你把我们带来死在旷野吗”表示如果诅咒是他们的命运，那么对他们来说，它是通过侵扰者的虚假，因而在他们以前所在的状态中到来，还是通过他们将在其中屈服的试探，因而在他们随后正在进入的状态中到来，都一样，没什么区别。
显然，这些话是绝望的话。它们也是陷入绝望，也就是试探的最后阶段之人所思想的那些事。那时，他们可以说正在一个斜坡上，或也可说，正在滑下地狱。然而在这种时候，这种思维不会造成任何伤害，天使并不理会它；因为每个人的能力都是有限的，当试探抵达此人能力的绝对极限时，他再也受不了了，就开始下滑。不过这时，也就是当他在下坡路上，开始下滑时，主就将他提起来，由此把他从绝望中释放。那时，他们往往被带进一个希望和随之而来的安慰的光明、清晰状态，以及一个幸福的状态。之所以说“诅咒通过他们将在其中屈服的一种试探状态到来”，是因为在试探中屈服的人就进入一种诅咒的状态。事实上，试探的目的是为了真理和良善，因而信和仁能得强化并结合在一起。但只有当一个人在试探中得胜时，这个目的才能实现；如果他屈服了，那么真理和良善就被弃绝，虚假和邪恶则得到强化。这些人的诅咒状态由此而来。
Potts(1905-1910) 8165
8165. Were there no graves in Egypt, that thou hast taken us to die in the wilderness? That this signifies that if there is damnation it would be all the same whether it came through the falsities of the infesters, or through a state of temptations in which they would yield, is evident from the signification of "graves," as being damnation (see n. 2916, 4564); from the signification of "Egypt," as being infestations (n. 7278), for by the Egyptians and Pharaoh are represented those who in the other life infest by means of falsities (n. 7097, 7107, 7110, 7126, 7142, 7317); from the signification of "dying," as also being damnation (n. 5407, 6119, 7494); and from the signification of "the wilderness," as being a state of undergoing temptations (n. 8098); whence "to die in the wilderness" denotes to yield in temptation, and consequently to be damned. From all this it is evident that by "Were there no graves in Egypt, that thou hast taken us to die in the wilderness?" is signified that if there is damnation it would be all the same whether it came through the falsities of the infesters (thus in the state in which they were before), or through temptations in which they would yield (thus in the state into which they come afterward). [2] That these words are words of despair is evident. Moreover those who are in despair, which is the last of temptation, think such things, and then they are as it were on the slope, or are as it were sinking down toward hell. But at this time such thought does no harm whatever, nor do the angels pay any attention to it, for every man's power is limited, and when the temptation arrives at the furthest limit of his power, the man cannot sustain anything more, but sinks down. But then, when he is on the downhill course, he is raised by the Lord and thus liberated from despair; and is then for the most part brought into a clear state of hope and of the consequent consolation, and also into good fortune. It is said "damnation through a state of temptations in which they would yield," because they who yield in temptations come into a state of damnation; for temptations are to the end that truths and goods may be confirmed, and may be conjoined together, in order that faith and charity may ensue; but this end is attained only when the man conquers in temptations; whereas when he yields, in this case truths and goods are rejected, and falsities and evils are confirmed, whereby such come into a state of damnation.
Elliott(1983-1999) 8165
8165. 'Were there no graves in Egypt, [since] you have taken us away to die in the wilderness?' means that if damnation was their lot it made no difference whether it came to them through the falsities of molesters or through a state of temptations in which they would go under. This is clear from the meaning of 'graves' as damnation, dealt with in 2916, 5832; from the meaning of 'Egypt' as molestations, dealt with in 7278, for 'the Egyptians' and 'Pharaoh' represent those in the next life who molest by means of falsities, 7097, 7107, 7110, 7126, 7142, 7317; from the meaning of 'dying' too as damnation, dealt with in 5407, 6119, 7494; and from the meaning of 'the wilderness' as a state for undergoing temptations, 8098, and therefore 'dying in the wilderness' means going under in temptation and consequently suffering damnation. From all this it is evident that 'Were there no graves in Egypt, [since] you have taken us away to die in the wilderness?' means that if damnation was their lot it made no difference whether it came to them through the falsities of molesters, thus within the previous state that was theirs, or through temptations in which they would go under, thus within the subsequent state they were entering.
[2] These words, it is self-evident, are words of despair. They are also the kind that are thought by people in a state of despair, which is the final phase of a temptation. At that time they are on a slope so to speak or slipping down to hell. Yet thinking in that way at such times does no harm, and the angels take no notice of it; for each person's power is limited, and when temptation stretches him to the absolute limit of his power he cannot stand up to anything further and starts to slip. At that point however, that is, when he is on the slope and starts to slip, he is raised by the Lord and thereby delivered from despair. More often than not he is then brought into a bright state of hope and the comfort this brings, and also into a state of bliss. The words 'damnation through a state of temptations in which they would go under' are used because people who go under in temptations pass into a state of damnation. For the end in view with temptations is that truths and forms of good, and therefore faith and charity, may be strengthened and bonded together. But that end is achieved only when a person is victorious in temptations; if he goes under truths and forms of good are set aside and falsities and evils are strengthened. Hence those people's state of damnation.
Latin(1748-1756) 8165
8165. `Numne nulla sepulcra in Aegypto, sumpsisti nos ad moriendum in deserto?': quod significet si damnatio quod aeque fuerit si illa per falsa infestantium, vel si per statum tentationum in quo succumberent, constat ex significatione `sepulcrorum' quod sint damnatio, de qua n. 2916, (x)5832; ex significatione `Aegypti' quod sint infestationes, de qua n. 7278, nam per `Aegyptios' et `Pharaonem' {1}repraesentantur qui in altera vita {2}per falsa infestant, n. 7097, 7107, 7110, 7126, 7142, 7317; ex significatione `mori' quod etiam sit damnatio, de qua n. 5407, 6119, 7494; et ex significatione `deserti' quod sit status subeundi tentationes, n. 8098; inde `mori in deserto' est succumbere in tentatione, et inde damnari; ex his patet quod per `numne nulla sepulcra in Aegypto, sumpsisti nos ad moriendum in deserto' significetur si damnatio quod aeque fuerit si illa per falsa infestantium, ita in statu in quo prius fuerunt, vel si per tentationes in quibus {3}succumberent, ita in statu in quem postea veniunt. 2 Quod haec verba sint verba desperationis, patet; penes illos qui in desperatione sunt, quae est ultimum tentationis, {4}etiam talia cogitantur, et tunc quasi in proclivi sunt, {5}seu quasi in lapsu ad infernum; verum cogitatio talis tunc nihil nocet, nec ab angelis attenditur, nam cuique homini est potentia limitata; cum tentatio usque ad limitem ultimum potentiae ejus venit, tunc homo non ultra sustinet, sed labitur; verum tunc, {6}hoc est, cum in proclivi ad labendum est, elevatur is a Domino, et sic a desperatione liberatur; plerumque tunc perducitur in statum spei et inde consolationis clarum, et quoque in faustum. Dicitur damnatio per statum tentationum in quo succumberent, quia qui in tentationibus succumbunt, illi in damnationis statum veniunt; tentationes enim sunt propter finem ut confirmentur vera et bona, ac conjungantur, ut inde fides et charitas, sed hic finis obtinetur quando homo in tentationibus vincit; at {7}cum succumbit, tunc rejiciuntur vera et bona et confirmantur falsa et mala; inde status damnationis illis. @1 significantur$ @2 After infestant$ @3 succumbunt$ @4 talia quoque$ @5 et$ @6 antequam labitur, tunc elevatur a Domino, et sic a desperatione liberatur, perducitur tunc in statum spei et consolationis, et quandoque$ @7 d cum i si$