8227.“埃及人遇海逃跑”表他们陷入邪恶所生的虚假。这从“遇海逃跑”的含义清楚可知，“遇海逃跑”是指陷入红海的水所表示的邪恶所生的虚假（参看8226节）。此中情形是这样：不知道更内在层面上的原因之人必以为临到恶人身上的坏事，如惩罚、荒凉、诅咒，以及最终投入地狱，可归因于神性。他觉得就是这样，因为这种是因神性同在而发生的（8137，8138，8188节）。即便如此，临到他们身上的这类事丝毫不归因于神性，只归因于他们自己。神性及其同在只有一个目的，那就是对善人的保护和拯救。当神性与这些人同在，保护他们免受恶人伤害时，恶人对他们更加敌对，对神性本身更加敌对，因为他们最恨祂。那些恨恶良善的人最恨恶神性。因此，他们向这些人发起攻击，并且越是这样做，就越受到惩罚、荒凉、诅咒，最终把自己投入地狱。由此可见，神性，就是主，只行良善，不向任何人行恶；相反，那些陷入邪恶的人则使自己遭受这些痛苦。这就是“埃及人遇海逃跑”所表示的；也就是说，他们陷入邪恶所生的虚假。
关于这个问题，有必要进一步说一说。有人以为邪恶也归因于神性，因为神性允许它们，没有拿走它们。允许某事，并且在有能力时没有拿走它的人看似愿意它发生，因而是这事的原因。但神性之所以允许，是因为它无法阻止，或拿走。神性只意愿良善；因此，如果祂真的阻止或移除坏事，也就是惩罚、荒凉、迫害、试探等等的痛苦，那么祂就是在意愿坏事。因为这时，这些人无法纠正自己的错误，邪恶会增加，直到它向良善掌权。此中情形就像一个将有罪之人无罪释放的国王：他是这些人随后在其王国中所行坏事的起因；也是由此导致的其他人无法无天的起因；更不用说这一事实：恶人会更深地沉浸于邪恶。因此，一个正义、良善的国王纵然能拿走惩罚，却不可以这样做，因为这样他就不是在行善，而是在行恶。要知道，在来世，一切惩罚，以及试探都以良善为它们的目的。
Potts(1905-1910) 8227
8227. And the Egyptians fled to meet it. That this signifies that they immersed themselves in the falsities from evil, is evident from the signification of "fleeing to meet the sea," as being to immerse themselves in the falsities from evil which are signified by the waters of that sea (see n. 8226). The case herein is this. He who does not know the interior things of causes, cannot believe otherwise than that the evils which befall the evil, such as punishments, vastations, damnations, and finally casting into hell, are from the Divine; for so it does absolutely appear, because such things arise from the presence of the Divine (n. 8137, 8138, 8188); but still nothing of the kind befalls them from the Divine, but from themselves. The Divine and its presence have for their sole end the protection and salvation of the good; and when the Divine is present with these, and protects them against the evil, then the evil are still more inflamed against them, and more still against the Divine Itself, for this latter they hate most intensely (they who hate good, intensely hate the Divine); consequently they make an attack upon these, and insofar as they do this, so far do they by virtue of the law of order cast themselves into punishments, vastations, damnation, and at last into hell. From all this it can be seen that the Divine (that is, the Lord) does nothing but good, and does evil to no one, but that they who are in evil cast themselves into such things. This is what is signified by "the Egyptians fled to meet the sea," that is, that they immersed themselves in falsities from evil. [2] As regards this matter something further shall be said. It is believed that evils too are from the Divine, because the Divine permits them, and does not take them away; and he who permits and does not take away when he is able, appears to will, and thus to be the cause. But the Divine permits because it cannot prevent, or take away; for the Divine wills nothing but good; and if it were to prevent and take away evils, that is, those of punishments, vastations, persecutions, temptations, and the like, then it would will evil, for then such persons could not be amended, and evil would increase until it had the dominion over good. The case herein is like that of a king who acquits the guilty: he is the cause of the evil afterward done by them in the kingdom; and is also the cause of the consequent license taken by others; not to mention the fact that the evil person would be confirmed in evil; and therefore a just and good king, though able to take away punishments, nevertheless cannot do it, for in this way he would not do good, but evil. Be it known that all the punishments, and also the temptations, in the other life, have good as their end.
Elliott(1983-1999) 8227
8227. 'And the Egyptians were fleeing to meet it' means that they plunged themselves into the falsities arising from evil. This is clear from the meaning of 'fleeing to meet the sea' as plunging themselves into falsities arising from evil, which are meant by the waters of that sea, 8226. The situation is that a person who is ignorant of causes lying on more internal levels inevitably believes that the bad things which happen to the evil, such as their undergoing punishment, vastation, and damnation, and finally being cast into hell, are attributable to the Divine. That is exactly how it seems to him, since such things occur at the presence of the Divine, 8137, 8138, 8188. Even so, no such thing happening to them is attributable to the Divine, only to themselves. The Divine and His presence have one end alone in view, namely the protection and salvation of the good. When the Divine is present with them, protecting them from those who are evil, the evil feel all the more antagonistic towards them, and all the more antagonistic towards the Divine Himself; for they hate Him most of all. Those who hate good hate most of all the Divine. So they rush to the attack, and in the measure that they do so they subject themselves, in keeping with the law of order, to punishment, vastation, and damnation, and at length cast themselves into hell. From all this it becomes clear that the Divine, that is, the Lord, does only what is good and does nothing bad to anyone; rather, those ruled by evil subject themselves to such miseries. This is what is meant when it says that the Egyptians fled to meet the sea; that is, they plunged themselves into the falsities arising from evil.
[2] On this subject something further must be said. The belief also exists that bad things are attributable to the Divine because He allows them and does not take them away. And one who allows something and does not take it away when he has the power to do so appears to will it and so to be the cause of it. But the Divine allows it because He cannot prevent it or take it away. The Divine wills only what is good; if therefore He were to prevent or remove bad things, that is to say, the miseries of punishment, vastation, persecution, temptation, and the like, He would be willing something bad. For then the people who must suffer them could not have their faults corrected and evil would increase until it held sway over good. The situation is like that with a king who acquits the guilty. He is the cause of the ill done by them subsequently in his kingdom, and he is the cause of the resulting lawlessness of others, not to mention that the evil person becomes more deeply immersed in evil. Therefore although a good and righteous king has the power to cancel punishments, yet he cannot, for if he cancels them he does not do what is good but what is bad. It should be recognized that all forms of punishment as well as of temptation in the next life have good as their end in view.
Latin(1748-1756) 8227
8227. `Et Aegyptii fugientes obviam ei': quod significet quod (x)ipsi se falsis ex malo immergerent, constat ex significatione `fugere obviam mari' quod sit immergere semetipsos falsis ex malo, quae per aquas maris illius significantur, n. 8226. {1} Hoc ita se habet: qui non interiora causarum novit non aliter potest credere quam quod mala quae malis eveniunt, sicut punitiones, vastationes, damnationes; ac denique conjectiones in infernum, sint ex Divino; ita enim prorsus apparet, nam talia existunt ex praesentia Divini, n. 8137, 8138, 8188; at usque nihil tale evenit illis ex Divino sed ab ipsis; Divinum ac Ipsius praesentia unice pro fine habet tutelam (c)ac salvationem bonorum: apud hos cum Divinum praesens est ac tutatur illos contra malos, tunc mali ardescunt adhuc magis contra illos, et adhuc magis contra Ipsum Divinum, nam hoc maximo odio habent; qui odio habent bonum, odio maxime habent Divinum; inde irruunt, et quantum irruunt tantum ex lege ordinis conjiciunt semet in punitiones, vastationes, damnationem, et tandem in infernum; ex his constare potest quod Divinum, hoc est, Dominus, nihil nisi bonum faciat ac nulli malum, sed quod ipsi qui in malo sunt se in talia conjiciant; haec sunt quae significantur per quod `Aegyptii fugerint obviam mari,' hoc est, quod (x)ipsi se falsis ex malo {2}immerserint. 2 Quod hanc rem concernit, ulterius aliquid dicetur; (s)creditur etiam {3}quod ex Divino mala, ex eo quia Divinum permittit et non aufert, et qui permittit et non aufert cum potest, apparet sicut quod velit, et sic quod in causa sit; sed Divinum permittit quia non inhibere nec auferre potest; Divinum enim non vult nisi bonum, si itaque inhiberet et auferret mala, nempe punitionum, vastationum, persecutionum, tentationum, et similia, tunc vellet malum, nam {4}tunc non illi possent emendari, {5}ac tunc malum incrementum caperet, usque {6}dum dominaretur super bonum; se habet hoc sicut cum rege qui absolvit sontes; is in causa est mali ab illis postea in regno, et quoque in causa quod licentia inde aliis, praeter quod malus (x)confirmetur in malo; quare rex justus et bonus, tametsi auferre potest punitiones, usque non potest, nam sic non bonum sed malum facit; sciendum quod omnes punitiones, tum tentationes, in altera vita pro fine habeant bonum.(s) @1 i Cum$ @2 d immerserint i immergant$ @3 After ex eo$ @4 sic nec$ @5 nec boni possent tutari, nam$ @6 ut$