6077.“所以我们来到这地寄居”表寻求活在记忆知识中。这从“寄居”和“地”的含义清楚可知：“寄居”是指接受教导，以及生活（参看1463，2025节），因此“来寄居”表示寻求生活；“地”，即此处的埃及地，是指记忆知识所在的地方，因而是指记忆知识本身。前面多次说明，“埃及”表示记忆知识。至于真理的生命在记忆知识中，或说真理寻求活在记忆知识中，要知道，灵界的一切事物，因而自然界的一切事物都寻求某种隐秘的事物，使得它们存在于其中，并充当结果中的原因，从而能不断产生某种事物。这某种隐秘事物可以说是身体，而寻求存在于其中的东西可以说是灵魂。这种努力只终止于惰性物质所安顿的自然界最低级的层面。在自然界，这一点从具体的例子可以看出来；也可从灵界看出来，因为在那里，良善寻求活在真理中，真理寻求活在记忆知识中，记忆知识寻求活在感官印象中，感官印象则寻求活在世界。
至于真理存在于记忆知识中的具体情况，要知道，内层真理的确能被引入记忆知识；但这些真理没有生命，除非记忆知识中有良善。良善拥有生命在自己里面，而真理则从良善获得自己的生命；因此，记忆知识通过真理从良善获得自己的生命。在这种情况下，良善就像真理的一个灵魂，并通过真理就像记忆知识的一个灵魂，而记忆知识则像一个身体。简言之，对邻之仁赋予信以生命和灵魂，并通过信将它们赋予属于属世心智的记忆知识。
如今很少有人知道真理与记忆知识彼此不同，相互分离。原因在于，很少有人处于植根于仁的信之真理，没有仁在里面的信之真理无非是记忆知识，因为它们存在于记忆中，与记忆中的其它东西没什么两样。但是，当信之真理植根于仁，也就是拥有仁在里面时，它们便与记忆知识明显区分开来，有时将它们自己提升到记忆知识之上；在这种情况下，它们便俯视在它们之下的记忆知识。这一点从人死后的状态看得非常清楚。在这种状态下，他能理性思考和谈论信之真理与良善，并且远远比他活在肉身期间更清晰；然而，他无法从他的记忆中提取出任何记忆知识。这些知识在他身上，如同被遗忘并消失的东西，尽管他仍都保留它们（参看2475-2486节）。由此可见，本质上属灵的信之真理和本质上属世的记忆知识彼此不同且相互分离；信之真理通过对仁之良善的情感从记忆知识向着天堂被提升。
Potts(1905-1910) 6077
6077. To sojourn in the land have we come. That this signifies to seek life in memory-knowledges, is evident from the signification of "to sojourn," as being to be instructed, and also to live (see n. 1463, 2025); thus "to come to sojourn" means to seek life; and from the signification of "land," here the land of Egypt, as being where memory-knowledge is, thus as being memory-knowledge. (That "Egypt" denotes memory-knowledge has been frequently shown above.) In regard to the life of truth being in memory-knowledges, or to truths seeking their life in memory-knowledges, be it known that all things which are in the spiritual world, and hence all things which are in the natural world, seek something ulterior in which to be, and to act as cause in effect, to the end that they may continually be producing something. This ulterior thing is as it were a body, and that which seeks to be in it is as it were a soul. This effort ceases only in the ultimates of nature, where things inert have place. In the natural world this is seen in everything; and it is also seen in the spiritual world, in that good seeks to live in truths, and truths seek to live in memory-knowledges, and memory-knowledges in things of sense, and things of sense in the world. [2] As to what specifically regards truths being in memory-knowledges, be it known that interior truths may indeed be insinuated into memory-knowledges, but the truths have no life therein until there is good in the memory-knowledges; for in good there is life, and in truths from good, and thus in memory-knowledges from good through truths. Then good is like a soul to truths, and through truths to memory-knowledges, which are like a body. In a word, charity toward the neighbor vivifies and animates faith, and through faith the memory-knowledges that belong to the natural mind. [3] There are few at this day who know that truths and memory-knowledges are distinct from each other. The reason is that few are in the truths of faith from charity, and truths of faith in which there is not charity are nothing else than memory-knowledges, for they are in the memory exactly as are other things which are there. But when truths of faith are from charity, or when charity is in them, they then perceptibly distinguish themselves from memory-knowledges, and sometimes elevate themselves from them, and they then view the memory-knowledges as beneath them. This may be very clearly seen from the state of man after death. He can then think and speak rationally about the truths and goods of faith, and this with more perspicuity than in the life of the body, but he cannot recall any memory-knowledges from the memory, these being then with him as things forgotten and obliterated, although he has them all with him (see n. 2475-2486). From this it is evident that truths of faith, which in themselves are spiritual, and memory-knowledges, which in themselves are natural, are distinct from each other; and that truths of faith are elevated from memory-knowledges toward heaven by means of the affection of the good of charity.
Elliott(1983-1999) 6077
6077. 'We have come to sojourn in the land' means a seeking to live in factual knowledge. This is clear from the meaning of 'sojourning' as receiving instruction, and also living, dealt with in 1467, 2025, so that 'coming to sojourn' means a seeking to live; and from the meaning of 'the land', in this case the land of Egypt, as the place where factual knowledge exists, and so as factual knowledge itself (it has been shown quite a number of times that 'Egypt' means factual knowledge). As to the idea that the life of truth exists within factual knowledge or that truths seek to live in factual knowledge, it should be recognized that all things in the spiritual world, and consequently all those in the natural world, seek something beyond themselves in which they can exist, acting as the cause within the effect, to the end that they may be producing something constantly. That something beyond them is so to speak the body, and what seeks to exist within it is so to speak the soul. This endeavour comes to an end only in the lowest aspects of the natural order in which inert substances occur. In the natural world this can be seen in specific examples; and it can also be seen in the spiritual world, in that there good seeks to live in truths, truths seek to live in factual knowledge, factual knowledge to live in sensory impressions, and sensory impressions in the world.
[2] As regards the specific matter of the presence of truths within factual knowledge, it should be recognized that interior truths can indeed be introduced into factual knowledge; but those truths do not have life until good exists within them. Good has life in it, but truths receive theirs from good; thus factual knowledge receives its life from good through truths. Good is in that case a kind of soul for truths, and through truths for factual knowledge, which is a kind of body. In short, charity towards the neighbour gives faith its life and soul, and through faith gives them to factual knowledge belonging to the natural mind.
[3] At the present day there are few who know that truths are distinct and separate from factual knowledge. The reason for this is that truths of faith which are rooted in charity exist with only few, and truths of faith that have no charity in them are no more than factual knowledge since they exist in the memory, no different from anything else there. But when truths of faith are rooted in charity, that is, have charity within them, they make themselves clearly distinct and separate from factual knowledge. Sometimes they lift themselves above it, in which case they look down on factual knowledge below them. This may be seen primarily from a person's state after death. In that state he can think and speak in a rational manner about the truths and goods of faith, and in a far more clear-sighted way than during his lifetime; yet he cannot draw out any factual knowledge from his memory. That knowledge exists with him as things that lie forgotten and removed from sight, even though he retains it all, see 2475-2477, 2479, 2480-2486. From this it may be seen that the truths of faith, which are essentially spiritual, are distinct and separate from factual knowledge, which is essentially natural, and that the truths of faith are lifted up from factual knowledge towards heaven by means of an affection for the good of charity.
Latin(1748-1756) 6077
6077. `Ad peregrinandum in terra venimus': quod significet quod ad quaerendam vitam in scientificis, constat a significatione `peregrinari' quod sit instrui, tum vivere, de qua n. 1463, 2025; ita `venire ad peregrinandum' est ad quaerendum vitam; et a significatione `terrae' hic terrae Aegypti, quod sit ubi scientificum, ita scientificum; quod `Aegyptus' sit scientificum, pluries ostensum est. Quod vita veri sit in scientificis, seu quod vera suam vitam in scientificis quaerant, sciendum est quod omnia quae in spirituali mundo sunt, et inde omnia quae in naturali, quaerant aliquod ulterius in quo sint, et agant causam in effectu, propterea ut continue aliquid producant; hoc ulterius est quasi corpus, et illud quod quaerit in hoc esse, est quasi anima; hic nisus non desinit quam in ultimis naturae ubi inertia occurrunt; in naturali mundo hoc apparet a singulis; etiam in spirituali mundo in hoc: bonum quaerit vivere in veris, et vera quaerunt in scientificis, et scientifica in sensualibus, et sensualia in mundo. [2]Quod in specie vera in scientificis attinet, sciendum quod vera interiora quidem insinuari queant scientificis, sed vera inibi non habent vitam priusquam in illis bonum est, in bono est vita, et in veris a bono, et sic in scientificis a bono per vera; tunc bonum est instar animae veris, et per vera scientificis, quae instar corporis sunt; verbo, charitas erga proximum vivificat et animat fidem, et per fidem scientifica quae sunt mentis naturalis. [3]Pauci sunt hodie qui sciunt quod vera et scientifica inter se distincta sint; causa est quia pauci in veris fidei sunt ex charitate, et vera fidei in quibus non charitas, non aliud sunt quam scientifica, sunt enim in memoria non secus ac res aliae quae ibi; at cum vera fidei sunt ex charitate, seu cum in illis est charitas, tunc perceptibiliter se distinguunt a scientificis, et se quandoque elevant ab illis, ac tunc intuentur scientifica sub se; hoc apprimis constare potest a statu hominis post mortem; is tunc rationaliter potest cogitare et loqui de veris et bonis fidei et hoc multo perspicacius quam in vita corporis, at nulla scientifica potest e memoria depromere; haec sunt apud illum sicut res oblitae et obliteratae tametsi omnia secum habet, videatur n. 2475-2477, 2479, (x)2480-2486: inde constare potest quod vera fidei quae in se sunt spiritualia, et scientifica quae in se sunt naturalia, inter (x)se distincta sint; et quod vera fidei eleventur a scientificis versus caelum per affectionem boni charitatis.