1461、“亚伯兰就下埃及去，要寄居在那里”表示被教导来自圣言的概念、知识或认知。这从“埃及”和“寄居”的含义清楚可知，稍后会看到：“埃及”表示由这些概念、知识或认知构成的记忆知识，“寄居”表示被教导。主在童年时期和其他人一样接受教导，这一点从前面（12:9；1457节）所引用的路加福音中的经文，以及刚才关于外在人的阐述清楚看出来：外在人若不通过知识或认知，不可能与内在人对应并一致。外在人是肉体和感官的，或说以肉体为中心，以感官为导向，不会吸收任何属天或属灵之物，除非知识或认知被植入它，如同植入土壤；因为属天事物能在这些知识或认知里面找到它们的接受器皿。但知识或认知必须来自圣言。来自圣言的知识或认知是这样：它们会提供通向主自己的途径。因为圣言本身经由天堂从主而来，主的生命就存在于圣言的每一个细节中，尽管这一点在外在形式上看不出来。由此可见，在主的童年时期，祂不愿被灌输其它任何知识或认知，只愿被灌输圣言的知识或认知；如刚才所述，这些知识或认知给祂打开通向祂的父耶和华自己的途径，而祂将要与父结合并成为一。这种愿望甚至更强烈，因为圣言中所说的话，就其至内层而言，没有一句不关注祂，也没有一句不首先来自祂。祂的人性或人身本质仅仅是自永恒就存在的神性本质的一个补充。
New Century Edition
Cooper(2008,2013)
[NCE]1461. The fact that and Abram went down into Egypt to reside as an immigrant means being taught concepts from the Word can be seen from the symbolism of Egypt and of residing as an immigrant. The symbolism of Egypt as the knowledge of those concepts, and the symbolism of residing as an immigrant as being taught, comes directly below.
The passages in Luke quoted at the last verse (verse 9, 搂1457) make it clear that while he was young, the Lord was taught like any other person. So do the remarks directly above concerning the outer self, which cannot be reduced into correspondence and agreement with the inner self except through knowledge. One's outer self is body-centered and sense-oriented and cannot absorb anything heavenly or spiritual unless, like soil, it has seeds of knowledge planted in it. In those seeds of knowledge, heavenly influences can find their receiving vessels. The knowledge, however, has to be from the Word. Knowledge from the Word is such that it offers access to the Lord himself. The Word itself, after all, comes from the Lord by way of heaven and in each and every detail contains life from the Lord, despite appearances to the contrary in its outward aspect. From this you can see that when he was young, the Lord did not want to be indoctrinated with any other kind of knowledge but knowledge of the Word, which, again, gave him open access to his Father, Jehovah himself, with whom he was to unite and become one. He had all the more reason for his reluctance in the fact that the Word says nothing that does not have to do with him at its deepest levels and that did not first come from him. (His human nature was only an addition to his divine nature, which has existed from eternity.)
Potts(1905-1910) 1461
1461. And Abram went down into Egypt to sojourn. That this signifies instruction in knowledges [cognitiones] from the Word is evident from the signification of "Egypt," and from the signification of "sojourning." That "Egypt" signifies the memory-knowledge of knowledges, and that "to sojourn" signifies to be instructed, will be seen presently. That in His childhood the Lord was instructed as are other men, is evident from the passages in Luke that were adduced in the explication of verse 9 (n. 1457); and also from what has been said just above concerning the external man, which cannot be reduced to correspondence and agreement with the internal except by means of knowledges. The external man is corporeal and sensuous; nor does it receive anything celestial and spiritual unless knowledges are implanted in it, as in ground; for in these celestial things can have their recipient vessels. But the knowledges must be from the Word. Knowledges from the Word are such that they are open from the Lord Himself; for the Word itself is from the Lord through heaven, and the Lord's life is in all things of the Word, both in general and in particular, although it does not so appear in the external form. Hence it may be seen that in His childhood the Lord did not will to imbue Himself with any other knowledges than those of the Word, which was open to Him, as before said, from Jehovah Himself, His Father, with whom He was to be united and become One; and this the more, because nothing is said in the Word that does not in its inmosts have regard to Him, and that has not first come from Him; for the Human Essence was only a something that was added to His Divine Essence that was from eternity.
Elliott(1983-1999) 1461
1461. 'And Abram went down into Egypt to sojourn' means instruction in cognitions from the Word. This is clear from the meaning of 'Egypt' and from the meaning of 'sojourning'. That 'Egypt' means knowledge comprised of cognitions, and 'sojourning' receiving instruction, will be seen in what follows shortly. That the Lord received instruction in childhood as anybody else does is clear from those places in Luke quoted previously at verse 9 in 1457, and also from what has been stated just above concerning the external man, who cannot possibly be made to correspond and accord with the internal man except by means of cognitions. The external man is seated in the body and the senses, and does not receive anything celestial or spiritual unless cognitions are implanted in it as in the soil. Celestial things are able to utilize these as their own recipient vessels, but those cognitions must be from the Word Cognitions from the Word are such as lie open from the Lord Himself, for the Word itself comes from the Lord by way of heaven, and the Lord's life is present in every single detail of it, though this is not to be seen in the external form. From this it may become clear that in childhood the Lord wished to take in no other cognitions than those of the Word, which, as stated, was laid open to Him from Jehovah Himself, His Father, with whom He was to be united and become one. And that wish was even stronger for the reason that no statement occurs in the Word that does not inmostly have regard to Him and does not in the first place come from Him. For His Human Essence was purely an addition to His Divine Essence which existed from eternity.
Latin(1748-1756) 1461
1461. 'Et descendit Abram in Aegyptum ad peregrinandum': quod significet instructionem in cognitionibus ex Verbo, constat ex significatione 'Aegypti' et ex significatione 'peregrinari'; quod Aegyptus significet scientiam cognitionum, et peregrinari instrui, videbitur in mox sequentibus. Quod Dominus sicut alius homo instructus fuerit in pueritia, constat ab illis apud Lucam quae ad vers. praec. 9, n. 1457, adducta, tum ab illis quae dicta mox supra de externo homine, qui non aliter cum interno homine ad correspondentiam et concordantiam redigi potest quam per cognitiones; externus homo est corporeus et sensualis, nec aliquid caeleste et spirituale recipit nisi ei sicut humo implantentur cognitiones; caelestia in his sua recipientia vasa possunt habere; sed cognitiones erunt ex Verbo; cognitiones ex Verbo tales sunt ut pateant ab Ipso Domino; ipsum enim Verbum est ex Domino per caelum, inque ejus omnibus et singulis est vita Domini, tametsi non ita in externa forma apparet; inde constare potest quod Dominus in pueritia non alias cognitiones voluerit imbuere quam Verbi, quod patens Ipsi fuit, ut dictum, ab Ipso Jehovah Patre Ipsius, cum Quo uniretur ac unus fieret; et eo magis quia nihil in Verbo dictum, quod non Ipsum in intimis spectet, et quod non ab Ipso prius venit; Humana enim Essentia fuit modo additamentum ad Ipsius Divinam, Quae fuit ab aeterno.