1589# “也像来到琐珥时的埃及地”象征由良善情感来的（事实性）知识，可从“埃及”象征事实性知识（参1164，1165节；其正面意义，参1462节）得到确认，还可从”琐珥“象征良善的情感看出。琐珥是离所多玛不远的一座城，罗得被天使从所多玛的火中救出并逃到那里（创世记19:20，22，30）。其它地方也提到琐珥（创世记14:2，8；申命记34:3；以赛亚书15:5；耶利米书48:34），在那些地方也是象征情感。此外，由于良善的情感具有相反的意义，因此它还用来代表邪恶的情感。
【2】外在人由三部分构成，即理性、事实性知识、外在感官。理性在内，知识在外，外在感官是最外层。理性是内在人和外在人连接的媒介，连接的性质取决于理性的性质。外在感官包括视觉和听觉。然而，理性自身是空无一物的，除非情感流入其中并使其活跃起来，引发它的生命力。由此可见，理性的本质取决于情感的本质。当良善的情感流入时，它的理性变成了真理的情感。相反，当邪恶的情感流入时，情况正好相反。由于事实性知识应用于理性并成为其工具，因此情感也会流入知识并对其进行调整。在外在人中，除了情感之外，没有任何东西能够生存。这是因为良善的情感来自天堂，也就是来自天堂的爱，这爱赋予了受其流入的一切生命力，甚至赋予了邪恶的情感或欲望生命力。
【3】因为主的爱之善不断地流入，并且通过内在人传达到外在人。然而，陷入邪恶情感或欲望中的人会扭曲这份善。尽管如此，生命仍然存于这被扭曲的善中，这可以通过受太阳光线照射的物体进行比较来理解。有些物体能够完美地接收阳光并将其转化为最美丽的颜色，比如钻石、红宝石、蓝宝石和其他珍贵的宝石。而有些物体无法如此接收阳光，而将其转化为并不悦目的颜色。从不同人的禀赋中同样可以看到这一点。有些人完全接受爱之善，并将爱之善转化为善行；而有些人则将其转化为恶行。由此可以看出，从良善的情感中得来的事实性知识是什么，这由“来到琐珥时的埃及地”来象征，那时理性则“如同耶和华的园子”。
1589、“也像你到琐珥时的埃及地”表示从对良善的情感中获得的记忆知识或事实。这从“埃及”和“琐珥”的含义清楚可知：“埃及”（参看1164，1165节；1462节用于正面意义）是指记忆知识（1462节）；“琐珥”是指对良善的情感。琐珥是距离所多玛不远的一座城市，当天使把罗得从所多玛的大火中救出来时，罗得也逃到这城（如创世记19:20，22，30所描述的）。此外，其它地方也提到过琐珥（创世记 14:2，8；申命记34:3；以赛亚书15:5；耶利米书48:34），在所有这些地方，它都表示一种情感。它因表示对良善的情感，故在反面意义上（反面意义是常见的情形）也表示对邪恶的情感。
外在人有三个组成部分，即：理性部分、记忆知识或事实部分和外在感官或肉体感官部分。理性部分更为内在，记忆知识或事实部分更为外在，外在感官或肉体感官部分是最外在的。内在人正是通过理性部分与外在人结合的；理性部分如何，该结合就如何，或说该结合的性质取决于理性部分的性质。此处的外在感官或肉体感官部分是指视觉和听觉。但理性部分本身毫无价值，除非情感流入其中，将其激活，给它带来生命。由此可知，理性部分的品质反映了情感的品质，或说理性部分从情感中获得自己的品质。当对良善的情感流入理性心智时，它在理性部分就会转化为对真理的情感。当对邪恶的情感流入时，情况正好相反。由于记忆知识或事实部分受理性部分支配，并为它的功用充当一个工具，所以可推知，情感也流入或作用于记忆知识或事实部分，并以某种秩序排列它。外在人中只有情感拥有生命。其原因在于，对良善的情感从属天层面，也就是从属天之爱降下来；属天层面，也就是属天之爱将生命赋予它所流入的一切，甚至赋予对邪恶的情感，也就是恶欲。
实际上，爱之良善不断从主通过内在人流入外在人；但处于对邪恶的情感，也就是处于恶欲的人败坏这良善；而带给它的生命却仍保留。为理解这一点，可以通过对比看看接受光线的物体。有些物体会以最美丽的方式接受这些光线，并将它们转换为最美丽的色彩，如钻石、红宝石、风信子石、蓝宝石和其它宝石。而其它物体却不以这种方式接受它们，反而将它们转换为最丑陋的颜色。这一点也可从人们的不同秉性看出来；有些人张开双臂，用尽一切情感从别人那里接受良善，而有些人却将它们转变为邪恶。这一切表明，当理性心智“如同耶和华的园子”时，从对良善的情感所获得的记忆知识或事实知识（这知识由“到琐珥时的埃及地”来表示），是什么样。
New Century Edition
Cooper(2008,2013)
[NCE]1589. Like the land of Egypt as you come to Zoar symbolizes facts acquired as a result of the desire for what is good, as the following symbolism indicates: Egypt (which is discussed in 搂搂1164, 1165 and which is treated in a good sense in 搂1462) symbolizes factual knowledge. And Zoar symbolizes the desire for what is good. The city of Zoar was not far from Sodom, and it was where Lot escaped to when angels rescued him from the conflagration of Sodom, as reported in Genesis 19:20, 22, 30. Zoar is also mentioned in Genesis 14:2, 8; Deuteronomy 34:3; Isaiah 15:5; Jeremiah 48:34. Here too it symbolizes desires; and since it symbolizes the desire for what is good, in the opposite sense (which is the usual sense) it also symbolizes the desire for what is evil.
[2] Our outer self has three components: rationality, the facts we know, and our physical senses. Rationality lies within, knowledge is more superficial, and the physical senses form the surface. Rationality is what connects our inner and outer selves, and the nature of that connection depends on the nature of our rationality. (The physical senses here are sight and hearing.)
Our rational capacity, though, is worthless by itself, if our feelings or desires do not flow into it, activate it, and bring it to life. It follows, then, that the quality of our rational capacity mirrors the quality of our feelings. When a desire for goodness flows into our rational mind, it turns into a desire for truth there. The opposite happens when a desire for evil enters. And since the facts we know put themselves at the disposal of our rational mind and serve as tools for its use, it also follows that our feelings act on the facts we possess and arrange them in some kind of order.
Nothing in our outer self ever shows any life except emotion. Positive emotions come down from the heavenly plane, or in other words, from heavenly love, which bestows life on everything it touches. It even brings life to negative emotions, or corrupt desires.
[3] A loving goodness constantly flows in from the Lord, and it flows through the inner self into the outer. People under the sway of negative emotions or corrupt desires pervert that goodness, but the life that comes with it still remains.
To understand this, look at the way physical objects receive the sun's rays, by way of comparison. Some objects 钬?diamonds, rubies, hyacinths,{*1} sapphires, and other precious stones, for instance 钬?take the light very beautifully and turn it into gorgeous colors. Others do not but turn it into hideous colors instead. Another illustration is the very character of different people; some welcome the kindnesses of others with open arms, but some turn those kindnesses to evil.
All of this indicates what factual knowledge acquired as a result of the desire for goodness is 钬?this being what "the land of Egypt as you come to Zoar" symbolizes 钬?when the rational mind is like a garden of Jehovah.
Footnotes:
{*1} Ancient Greek and Latin literature speaks of a blue gemstone called "hyacinth" (hyacinthus in Latin; 峤懳何刮轿肝肯?[hu谩cinthos] in Greek) whose identity is no longer known. An example may be found in Revelation 21:20, where it is listed as the eleventh foundation stone of the New Jerusalem. A related name, "jacinth," is currently used of a gemstone that is orange in color. [LHC]
Potts(1905-1910) 1589
1589. Like the land of Egypt in coming to Zoar. That this signifies memory-knowledges from the affections of good, is evident from the signification of "Egypt" (see n. 1164, 1165; in a good sense, n. 1462) as being memory-knowledge; and from the signification of "Zoar," as being the affection of good. Zoar was a city not far from Sodom, whither also Lot fled when rescued by the angels from the burning of Sodom (described, Gen. 19:20, 22, 30). Zoar is also named in other places (Gen. 14:2, 8; Deut. 34:3; Isa. 15:5; Jer. 48:34), where also it signifies affection and as it signifies the affection of good, it also, in the opposite sense, as is common, signifies the affection of evil. [2] There are three faculties which constitute the external man, namely, the rational, that of memory-knowledge, and the external sensuous. The rational is interior, the faculty of memory-knowledge is exterior, and this sensuous is outermost. It is the rational by means of which the internal man is conjoined with the external; and such as is the rational, such is the conjunction. The external sensuous, here, is the sight and the hearing. But in itself the rational is nothing, unless affection flows into it and makes it active, and causes it to live. It follows from this that the rational is such as is the affection. When the affection of good flows in, it becomes in the rational the affection of truth. The contrary is the case when the affection of evil flows in. As the faculty of memory-knowledge applies itself to the rational, and is an instrumentality for it, it follows that the affection inflows into this also, and disposes it; for nothing but affection ever lives in the external man. The reason of this is that the affection of good comes down from the celestial, that is, from celestial love, which vivifies everything into which it flows; it even vivifies the affections of evil, or cupidities. [3] For the good of love from the Lord continually flows in through the internal man into the external; but the man who is in the affection of evil, or in cupidity, perverts the good; but still there remains life from it. This may be perceived by comparison with the objects which receive the rays of the sun. There are some that receive these rays most beautifully, and turn them into most beautiful colors, as do the diamond, the ruby, the jacinth, the sapphire, and other precious stones; but there are others which do not so receive them, but turn them into most disagreeable colors. The same may also be seen from the different genius of different men. There are those who receive goods from another with all affection; and there are those who turn them into evils. This shows what is that memory-knowledge from the affections of good that is signified by "the land of Egypt in coming to Zoar," when the rational is "like the garden of Jehovah."
Elliott(1983-1999) 1589
1589. 'Like the land of Egypt as you come to Zoar' means facts acquired from affections for good. This becomes clear from the meaning of 'Egypt', dealt with in 1164, 1165, in a good sense in 1462, as knowledge, and from the meaning of 'Zoar' as the affection for good. Zoar was a city not far from Sodom, to which also Lot fled when he was snatched by angels from the fire of Sodom, as described in Gen 19:20, 22, 30. In addition to this, Zoar is referred to in Gen 14:2, 8; Deut 34:3; Isa 15:5; Jer 48:34, in all of which places also it means an affection. And since it means the affection for good, it also means in the contrary sense, as is usual, the affection for evil.
[2] There are three constituent parts of the external man - rational, factual, and external sensory. The rational part is more interior, the factual more exterior, and the external sensory the most external. The rational is the part by means of which the internal man is joined to the external, the character of the rational determining the character of this conjunction. The external sensory part consists in the present instance in sight and hearing. But in itself the rational has no existence if affection does not flow into it, making it active so as to receive life. Consequently the rational receives its character from that of the affection flowing into it. When the affection for good flows in, that affection for good becomes with the rational an affection for truth; and the contrary happens when the affection for evil flows in. Because the factual part attaches itself to the rational and serves as its agent it also follows that the affection flows into and reorganizes the factual part. For nothing has life in the external man apart from affection. The reason is that the affection for good comes down from the celestial, that is, from celestial love, which imparts life to everything into which it flows, even to affections for evil, that is, to evil desires.
[3] Actually the good of love from the Lord flows in constantly, doing so through the internal man into the external. But anyone who is governed by an affection for evil, that is, by an evil desire, corrupts that good. Nevertheless the life brought to it remains. Such may be seen from a comparison with objects on which the sun's rays fall. There are some objects which accept them in a most beautiful way, converting them into the most beautiful colours, as a diamond, ruby, jacinth, sapphire, and other precious stones do Other objects however do not accept them in that manner but convert them into the ugliest colours. The same point may be shown from the very characters of people. There are some who accept the good actions of another with every display of affection, while others convert them into evil. From this it becomes clear what the knowledge acquired from affections for good is which is meant by 'the land of Egypt as you come to Zoar' when the rational is 'like the garden of Jehovah'.
Latin(1748-1756) 1589
1589. 'Sicut terra Aegypti veniendo Zoar': quod significet scientifica ab affectionibus boni, constare potest a significatione 'Aegypti,' de qua n. 1164, 1165, in bono sensu, n. 1462, quod sit scientia, et a significatione 'Zoar' quod sit affectio boni; Zoar erat urbs non procul a Sodoma, quo etiam fugit Lot cum per angelos ereptus incendio Sodomae, de quo Gen. xix 20, 22, 30; et praeterea Zoar nominatur Gen. xiv 2, 8; Deut. xxxiv 3; Esai. xv 5; Jer. xlviii 34, ubi quoque significat affectionem; et quia affectionem boni, etiam in sensu opposito, quod commune, affectionem mali. [2] Sunt tria quae externum hominem constituunt, nempe rationale, scientificum, et sensuale externum; rationale est interius, scientificum est exterius, sensuale hoc est extimum; rationale est per quod internus homo conjungitur externo; quale est rationale, talis est conjunctio; sensuale externum est hic visus et auditus; sed rationale in se nullum est nisi affectio influat in illud et faciat illud activum utque vivat; inde sequitur quod tale sit rationale qualis affectio; cum affectio boni influit, tunc fit affectio boni in rationali affectio veri; contrarium, cum affectio mali; quia scientificum se applicat rationali et est ejus instrumentale, sequitur etiam quod affectio influat in scientificum et disponat; nam nusquam aliquid vivit apud externum hominem quam affectio; causa est quia affectio boni descendit ex caelesti, hoc est, ab amore caelesti, qui vivificat omne in quod influit, immo etiam vivificat affectiones mali seu cupiditates; bonum enim amoris a Domino continue influit, et quidem per internum hominem in externum; sed homo qui in affectione mali seu cupiditate est, is pervertit bonum; sed usque manet inde vita; quod ut percipiatur, comparative videatur ex objectis quae recipiunt solis radios; quaedam sunt quae pulcherrime recipiant, et in pulcherrimos colores vertant, sicut adamas, rubinus, hyacinthus, sapphirus, et alii lapides pretiosi; at sunt quae non ita recipiunt, sed in turpissimos colores vertunt; constare quoque ab ipsis hominum geniis potest; sunt qui bona alius cum omni affectione recipiunt, et sunt qui vertunt in mala: inde constare potest quid sit scientia ab affectionibus boni quae significatur per 'terram Aegypti veniendo Zoar,' cum rationale est 'sicut Hortus Jehovae.'