9283.“别神的名你不可提”表他们不可出于虚假的教义进行思考。这从“名”和“提”的含义清楚可知：“名”是指整体上属于教义或信的一切和属于敬拜的一切（参看2724，3237，6887，8274，8882节），在此是指属于虚假教义的一切，因为“别神”表示虚假（4544，7873，8867节）；“提”是指思考。“提”之所以表示思考，是因为提是嘴上说的；嘴上的话语表示思维的各个方面。原因在于，人的言语是从他的思维流入的；因为人拥有说话的思维和不说话的思维。说话的思维与所说的话语构成一体；而不说话的思维在诚实的义人那里与说话的思维，因而与所说的话语构成一体，但在不诚实或不义的人那里不是如此。因为不说话的思维就是从一个人的实际意愿发出的更高或更内在的理解力；而说话的思维则是由更高或更内在的理解力所形成的更低或更外在的理解力，好在世人面前表现或伪装公义与公平，以及良善与真理。
这一切清楚表明诚实的义人是何性质，不诚实或不义的人又是何性质，即：对诚实的义人来说，内在人是照着天堂的形像形成的，外在人是照着从属于天堂的世界的形像而形成的（9279节）；但对不诚实或不义的人来说，内在人是照着地狱的形像而形成的，外在人是照着从属于地狱的天堂的形像而形成的，因为他利用外在人伪装天上的事物，将从天堂所获得的理性概念用来支持恶欲，以及欺骗。由此明显可知，义人和不义之人的生命状态是彼此对立的。
Potts(1905-1910) 9283
9283. And ye shall not mention the name of other gods. That this signifies that they must not think from the doctrine of falsity, is evident from the signification of "name," as being everything of faith and everything of worship in the complex (see n. 2724, 3237, 6887, 8274, 8882), here everything of the doctrine of falsity, because by "other gods" are signified falsities (n. 4544, 7873, 8867); and from the signification of "to mention," as being to think. That "to mention" denotes to think is because mentioning is of the mouth; and by those things which are of the mouth are signified those which are of the thought. The reason is that man's speech flows from his thought; for man has thought which speaks, and thought which does not speak. The thought which speaks is that with which the speech makes a one; but the thought which does not speak is that with which the speaking thought and the consequent speech make a one with the sincere and the just, but not with the insincere and the unjust. For the thought which does not speak is the man's higher or interior intellectual proceeding from his very will; but the thought which speaks is his lower or more external intellectual that is formed from the higher or interior, to present, or to counterfeit, before the world, the things of justice and equity, and of good and truth. [2] This clearly shows the nature of the sincere and just man, and that of the insincere and unjust man, namely, that with the sincere and just man the internal man has been formed according to the image of heaven, and the external man according to the image of the world as subordinate to heaven (n. 9279); and that with the insincere and unjust man the internal man has been formed according to the image of hell, and the external man according to the image of heaven as subordinate to hell. For by the external he counterfeits the things of heaven, and applies the rational things which are from heaven to favor his concupiscences, and also to deceive. From all this it is evident that the states of life with the just and the unjust are inverted in respect to each other.
Elliott(1983-1999) 9283
9283. 'And you shall not mention the name of other gods' means that they should not base their thinking on teachings that present what is false. This is clear from the meaning of 'the name' as everything belonging to religious teachings and everything belonging to worship in their entirety, dealt with in 2724, 3237, 6887, 8274, 8882, at this point everything belonging to teachings that present what is false since falsities are meant by 'other gods', 4544, 7873, 8867; and from the meaning of 'mentioning' as thinking. 'Mentioning' means thinking because mentioning is done by the mouth, and aspects of thought are meant by the utterances of the mouth. The reason for this is that a person's speech flows from his thought; for a person possesses thought which speaks and thought which does not speak. Thought which speaks is that which makes one with the words uttered. Thought which does not speak is that which makes one with the thought which does speak, and so with words that are uttered, in those who are honest and righteous, but not so in those who are dishonest or unrighteous. For thought which does not speak is a higher or more internal degree of understanding in a person, springing from his actual will. But thought which speaks is a lower or more external degree of understanding, formed from the higher or more internal in order to present or else feign before the world ideas of what is right and fair and ideas of what is good and true.
[2] All this demonstrates what the person who is honest and righteous is like and what the person who is dishonest or unrighteous is like. That is to say, it demonstrates that with the person who is honest and righteous the internal man has come to conform to an image of heaven, and the external man to an image of the world subordinated to heaven, 9279; but with the person who is dishonest or unrighteous the internal man has come to conform to an image of hell, and the external man to an image of heaven subordinated to hell, because he uses his external man to make a pretence of heavenly things, and employs rational concepts received from heaven to sanction evil cravings and also to deceive. From all this it is evident that opposite states of life exist with the righteous and the unrighteous.
Latin(1748-1756) 9283
9283. `Et nomen deorum aliorum non memorabitis': quod significet quod non cogitandum ex doctrina falsi, constat ex significatione `nominis' quod sit omne doctrinae {1} et omne cultus in complexu, de qua n. 2724, 3237, 6887, 8274, 8882, hic omne doctrinae falsi, quoniam per `deos alios' significantur falsa, n. 4544, 7873, 8867, et ex significatione `memorare' quod sit cogitare; quod `memorare sit cogitare, est quia memorare est oris, et per illa quae oris sunt significantur ea quae cogitationis; causa est quia loquela hominis ex cogitatione fluit {2}; est enim homini cogitatio loquens, et cogitatio non loquens; cogitatio loquens est cum qua loquela {3} unum facit, cogitatio autem non loquens est cum qua cogitatio loquens et inde loquela {4} unum facit apud sinceros et justos, sed non unum apud insinceros et injustos; nam cogitatio non loquens est superius (o)seu interius intellectuale hominis procedens ex ipsa voluntate ejus; cogitatio vero loquens est inferius (o)seu exterius intellectuale formatum a superiore seu interiore ad sistenda, vel ad simulanda coram mundo illa quae justi et aequi ac quae boni et veri sunt. [2] Inde {5} patet qualis est homo sincerus et justus et qualis homo insincerus et injustus, quod nempe apud hominem sincerum et justum internus homo formatus sit ad imaginem caeli, et externus ad imaginem mundi subordinati caelo, n. 9279, at {6} apud hominem insincerum et injustum, quod internus homo formatus sit ad imaginem inferni, et externus ad imaginem caeli subordinati inferno {7}; nam per externum simulat illa quae caeli sunt, et rationalia quae e caelo, applicat ad favendum concupiscentiis et quoque ad fallendum; ex his constat {8} (d)quod inversi status vitae sint apud justos et injustos. @1 fidei IT$ @2 procedit$ @3 i oris$ @4 d et usque loquela$ @5 i quoque$ @6 et IT$ @7 i apud illum$ @8 inde patet$