7693.“在埃及全地”表在属世层的各个方面上。这从“埃及地”的含义清楚可知，“埃及地”是指属世心智，因而是指属世层（参看7674节）。由于“蝗虫”，也就是此处所论述的主题，表示最外面部分，也就是人心智的感官层中的虚假，所以有必要说一说何为感官层，好叫人们知道何为心智最外面部分中的虚假。
感官人，或出于感官层思考和行事的人，就是那若非显明给外在感官，就什么也不信，并且唯独被肉体的情欲、寻欢作乐的欲望、贪婪的激情引导，而不是被理性的思维方式引导的人。凡支持此类事物的观念，他都视之为理性。这就是感官人，因此他弃绝一切内在事物，直到最后，他甚至不愿听见有人提及它。结果，他从心里弃绝凡属天堂之物。当然，他也不相信死后的生命，因为他认为生命唯独在于肉体，进而以为自己会像动物那样死去。
可以说，他在表面，也就是在最末层或最低层进行思考，完全没有意识到内在思维的存在，而内在思维就取决于对真理和良善的觉知。他之所以没有意识到这一点，甚至没有意识到内在人的存在，是因为其心智的内在部分向下看世界、肉体和地上的事物，并与它们合而为一。结果，他们不再向上看或仰望天堂，因为他们朝相反的方向观看。向上看或仰望天堂不在于思想天上的事物，而在于以这些事物为目的，也就是爱它们高于一切。因为爱转向哪个方向，人心智的内在部分就转向哪个方向，他的思维也因此转向哪个方向。由此可见人心智的感官层，或在心智最外面部分中的属世层是何性质；因为凡在感官层面进行思考的人都被称为感官的。
Potts(1905-1910) 7693
7693. In the whole land of Egypt. That this signifies on all sides in the natural, is evident from the signification of "the land of Egypt," as being the natural mind, thus the natural (see n. 7674). As by the "locust," which is the subject here treated of, is signified falsity in the extremes, that is, in the sensuous of man, it must here be told what the sensuous is, so that it may be known what falsity in the extremes is. The sensuous man, or he who thinks and acts from the sensuous, is he who believes nothing except what is obvious to the outward senses, and who is led solely by the bodily appetites, by pleasures, and by concupiscences, and not by reasons, believing those to be reasons which favor such things. Such being the sensuous man, he therefore rejects everything internal, until at last he is not willing even to hear it mentioned; consequently at heart he denies whatever is of heaven; the life after death he certainly does not believe in, because he makes life to consist solely in the body, and therefore he supposes that he himself will die like a beast. He thinks as it were in the surface, that is, in the ultimates or in the extremes, and is quite ignorant of the existence of an interior thought according to the perception of truth and good. The reason why he does not know this, nor even that there is an internal man, is because his interiors look downward to the things of the world, of the body, and of the earth, with which they make a one; consequently they have been removed from looking upward, or to heaven, because they look in the opposite direction. To look upward, or to heaven, is not to think about the things that belong to heaven, but it is to have these things as the end, that is, to love them more than all other things; for a man's interiors turn to where his love turns, and consequently so does his thought. From all this it can be seen what is the nature of man's sensuous, that is, of his natural in the extremes; for that man is called sensuous who thinks from what is sensuous.
Elliott(1983-1999) 7693
7693. 'In the whole land of Egypt' means on every side in the natural. This is clear from the meaning of 'the land of Egypt' as the natural mind, and so the natural, dealt with in 7674. Since 'the locust', which has been the subject here, means falsity in the outermost parts, that is, in the sensory level of the human mind, let me say what the sensory level is in order that people may thereby know what falsity in the outermost parts of the mind is. A sensory-minded person, or a person whose thought and actions are reduced to the sensory level, is one who does not believe anything unless it is palpable to his outward senses, and who is led solely by bodily appetites, pleasure-seeking desires, and covetous passions, and not by rational ways of thinking. Ideas that lend support to urges such as these are what he believes to be rational ways of thinking. Being like this a sensory-minded person denies the existence of everything of an internal nature, until at length he will not even allow it to be mentioned. Consequently he refuses in his heart to believe in anything whatever of heaven. He does not have any belief in life after death, because he considers life to reside solely in the body. He therefore also supposes that when he dies it will be the same for him as for an animal. That person thinks so to speak on the surface, that is, on the lowest or outermost levels, and he is totally unaware of the existence of interior thought that is dependent on the perception of what is true and good. The reason why he is not aware of this, nor even of the existence of an internal man, is that the inner parts of his mind look down towards things of the world, the body, and the earth, and make one with them. They have therefore been diverted from looking upwards or towards heaven, for they are turned in the opposite direction. Looking upwards or towards heaven does not consist in thinking about the things of heaven but in having them as one's end in view, that is, loving them above all else. For in whatever direction love turns, the inner parts of a person's mind turn, and so too his thought. All this goes to show the nature of the sensory level of a person's mind, or the natural in its outermost parts, for a person who thinks on the sensory level is called sensory-minded.
Latin(1748-1756) 7693
7693. `In tota terra Aegypti': quod significet undequaque in naturali, constat ex significatione `terrae Aegypti' quod sit mens naturalis, ita naturale, de qua {1} n. 7674. {2} Quia per `locustam,' de qua hic actum est, significatur falsum in extremis, hoc est, in sensuali hominis, dicendum hic est quid sensuale, ut inde sciatur quid falsum in extremis: sensualis homo, seu qui ex sensuali cogitat et agit, est qui non credit nisi quod sensibus externis obvium est, et qui ducitur solum per appetitus corporeos, voluptates, et concupiscentias, nec per rationes; rationes credit esse quae talibus favent; quia homo sensualis talis est, ideo rejicit omne internum, usque tandem ut id ne quidem nominari velit; inde negat corde quicquid caeli est; vitam post mortem plane non credit, quia vitam solum in corpore ponit; quare etiam se moriturum putat similiter ac bestia; cogitat ille quasi in superficie, hoc est, in ultimis seu extremis, et prorsus non scit quod cogitatio interior detur secundum perceptionem veri et boni; quod id non sciat, et ne quidem quod internus homo detur, est quia interiora ejus spectant deorsum ad illa quae mundi, corporis, et telluris sunt, cum quibus unum agunt, inde amota sunt a spectare sursum seu ad caelum, nam in versu contrario sunt. Spectare sursum seu ad caelum non est cogitare de illis quae caeli sunt, sed pro fine habere illa, hoc est, amare illa supra reliqua, quo enim se vertit amor, eo se vertunt interiora hominis; inde quoque cogitatio. Ex his constare potest quale est sensuale hominis, seu naturale in extremis, nam homo sensualis dicitur qui ex sensuali cogitat. @1 i supra$ @2 In A, n. 7693 ends here, but a note is inserted (quod actum sit de sensuali seu falso in externo, videatur apart blad). The continuation on this separate sheet was altered so much in copying for I that we give it as originally written, for comparison with the final form. Quia per locustam de qua hic actum est, significatur falsum in extremis, hoc est, in sensuali hominis, dicendum hic est quid sensuale, ut inde sciatur quid falsum in extremis: seu sensualis homo, qui non credit nisi quod sensibus externis obvium est, et qui ducitur solum per appetitus corporeos, voluptates ejus, et concupiscentias, nec per rationes, rationes credit esse quae talibus favent, homines sensuales rejiciant omne internum usque tandem ut id ne quidem nominari velint; inde negant corde quicquid coeli est; vitam post mortem plane non credunt, quia vitam solum in corpore ponunt, ac inde se morituros putant similiter ac bestiae; hi sunt sensuales homines; cogitant illi quasi in superficie, hoc est, in ultimis seu extremis, ac prorsus non sciunt, quod cogitatio detur interior et exterior, hoc secundum perceptionem veri et boni, quod id nec sciant, est quia interiora eorum spectant deorsum ad illa quae corporis sunt, cum quibus unum agunt, et inde remota sunt a spectare sursum seu ad coelum, nam in versu contrario sunt; spectare sursum seu versus coelum non est cogitare de illis quae coeli sunt, ex auditu, sed pro fine habere illa, hoc est, amare illa supra reliqua, quo enim se vertit amor, eo se vertunt omnia interiora hominis; ex his constare potest quale est sensuale seu naturale hominis in extremis, quod per locustam significatur (m)nam homo sensualis dicitur qui ex sensuali cogitat.(n)$