4973.“住在他的主埃及人的家中”表为了它能被引入属世良善。这从“主人”和“埃及人”的含义清楚可知：“主人”是指良善，如下文所述；“埃及人”是指总体上的记忆知识，因此是指属世之物（参看4967节）。“在家中”之所以表示被引入，是因为“家”是指良善所居的心智（参看3538节），在此是指属世心智；此外，“家”论及良善（3652，3720节）。人既有一个属世心智，也有一个理性心智；属世心智在他的外在人中，理性心智在他的内在人中。记忆知识是属世心智的真理，当它们在那里与良善结合时，就说它们在“家中”；因为良善与真理一起构成一个家，如丈夫与妻子一起构成一个家一样。但此处所论述的良善与真理是内层；因为它们对应于由“约瑟”所代表的来自理性层的属灵层的属天层。对应于属世心智中的真理的内层适用于功用，其中的内层良善就是功用。
圣言经常用到“主”这个名；人若不知道内义，会以为它和日常用语中提到的“主”是一个意思。但若非论述良善，圣言从不用“主”这个词，“耶和华”也一样。当论述真理时，圣言就用“神”和“王”。因此，“主”表示良善，这从以下经文明显看出来，摩西五经：
耶和华你们的神，祂是万神之神，万主之主。（申命记10:17）
诗篇：
你们要称谢耶和华。你们要称谢万神之神。你们要称谢万主之主。（诗篇136:1-3）
耶和华或主在这些地方凭从祂发出的神性真理而被称为“万神之神”，凭存在于祂里面的神性良善而被称为“万主之主”。
在启示录也一样：
羔羊必胜过他们，因为祂是万主之主，万王之王。（启示录17:14）
又：
在骑在白马上的那位的衣服和大腿上有名写着，万王之王，万主之主。（启示录19:16）
主在此凭神性真理而被称为“万王之王”，凭神性良善被称为“万主之主”，这一点从此处的细节明显看出来。所写的“名”是指祂的真实品质（144，145，1754，1896，2009，2724，3006节）；写于其上的“衣服”是指信之真理（1073，2576，4545，4763节）；那品质同样被写于其上的“大腿”是指爱之良善（3021，4277，4280，4575节）。由此也明显可知，主凭神性真理而被称为“万王之王”，凭神性良善而被称为“万主之主”。主凭神性真理而被称为“王”（参看2015，2069，3009，3670，4581节）。
由此还明显可知路加福音中“主基督”表示什么：
西面得了圣灵的启示，在未见主基督以前，必不见死。（路加福音2:26）
“主基督”是指神性良善的神性真理；因为“基督”和“弥赛亚”是同一个，“弥赛亚”是“受膏者”或“王”（3008，3009节）。“主”在此是指耶和华。新约圣言从未使用“耶和华”这个名；而是以“主”和“神”取代它（2921节），如路加福音：
耶稣说，人怎么说基督是大卫的子孙呢？诗篇上大卫自己说，主对我主说：你坐在我的右边。（路加福音20:41-42）
同样的话出现在诗篇：
耶和华对我主说，你坐在我的右边。（诗篇110:1）
显然，诗篇中的“耶和华”在福音书中被称为“主”。“主”在此表示神性人身的神性良善。“坐在右边”表示全能（3387，4592，4933e节）。
当主在世间时，祂是神性真理；不过，一旦得了荣耀，也就是使人身在自己里面变成神性时，祂就变成了神性良善，神性真理随后从神性良善发出。因此，复活之后门徒不再像以前一样称祂为“主人”，而是称为“主”，这明显可见于约翰福音（21:7，12，15-17，20），以及其它福音书。神性真理（主在世间时就是神性真理，神性真理随后从祂，也就是从神性良善发出）还被称为“立约的使者”，如玛拉基书：
你们所寻求的主，必忽然进入祂的殿；立约的使者，就是你们所仰慕的，快要来到。（玛拉基书3:1）
由于“主”表示神性良善，“王”表示神性真理，所以论及主掌权并为王的地方，“掌权”都论及神性良善，“王”论及神性真理。由于同样的原因，主被称为“列族之主”、“万民之王”；因为“民族”表示那些处于良善的人，而“人民”表示那些处于真理的人（1259，1260，1849，3581节）。
良善被称为相对于仆人的“主”，相对于儿子的“父”，如玛拉基书：
儿子尊敬父亲，仆人敬畏主人；我既为父亲，尊敬我的在哪里呢？我既为主人，敬畏我的在哪里呢？（玛拉基书1:6）
诗篇：
约瑟被卖为奴仆。耶和华的话试炼他。王打发人把他解开，统治列族的，把他释放，立他作王家之主，掌管他一切所有的。（诗篇105:17，19-21）
“约瑟”在此表示主，这从每个细节明显看出来；“主”在此是指神性人身的神性良善。
Potts(1905-1910) 4973
4973. And he was in the house of his lord the Egyptian. That this signifies that it might be initiated into natural good, is evident from the signification of a "lord," as being good, of which presently; and from the signification of an "Egyptian," as being memory-knowledge in general, and hence the natural (see n. 4967). That to be "in a house" is to be initiated, is because a "house" is the mind in which good is (see n. 3538), here the natural mind; and moreover "house" is predicated of good (n. 3652, 3720). There is in man a natural mind and a rational mind; the natural mind is in his external man, the rational mind in his internal. Memory-knowledges are the truths of the natural mind, which are said to be "in their house" when they are conjoined there with good; for good and truth constitute together one house, as husband and wife. But the goods and truths here treated of are interior; for they correspond to the celestial of the spiritual from the rational, which is represented by Joseph. The interior corresponding truths in the natural mind are applications to uses, and the interior goods therein are uses. [2] The name "Lord" is often used in the Word; and one who has no knowledge of the internal sense supposes that nothing more is meant by it than what is meant by the use of this term in common speech; but "Lord" is never used in the Word except where good is treated of, and the same is true of "Jehovah;" but when truth is treated of, "God" and "King" are used. For this reason by a "lord" is signified good, as is evident from the following passages. In Moses:
Jehovah your God, He is God of gods, and Lord of lords (Deut. 10:17). In David:
Confess ye to Jehovah. Confess ye to the God of gods. Confess ye to the Lord of lords (Ps. 136:1-3);
where Jehovah or the Lord is called "God of gods" from the Divine truth which proceeds from Him, and "Lord of lords" from the Divine good which is in Him. [3] So in the Revelation:
The Lamb shall overcome them; for He is Lord of lords, and King of kings (Rev. 17:14). And again:
He that sat upon the white horse hath upon His vesture and upon His thigh a name written, King of kings, and Lord of lords (Rev. 19:16);
that the Lord is here called "King of kings" from Divine truth, and "Lord of lords" from Divine good, is plain from the particulars; the "name written" is His quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006); the "vesture" on which it was written is the truth of faith (n. 1073, 2576, 4545, 4763); the "thigh" on which also that quality was written, is the good of love (n. 3021, 4277, 4280, 4575). From this also it is plain that the Lord from Divine truth is called "King of kings" and from Divine good "Lord of lords." (That the Lord is called "King" from Divine truth may be seen above, n. 2015, 2069, 3009, 3670, 4581.) [4] From this it is also clear what is meant by the "Lord's Christ," in Luke:
Answer was made to Simeon by the Holy Spirit, that he should not see death, until he had seen the Lord's Christ (Luke 2:26);
the "Lord's Christ" is the Divine truth of the Divine good; for "Christ" is the same as "Messiah," and "Messiah" is the "Anointed" or "King" (n. 3008, 3009). "The Lord" here is Jehovah. In the Word of the New Testament the name "Jehovah" is nowhere used; but instead of it "Lord" and "God" (n. 2921); as also in Luke:
Jesus said, How say they that the Christ is David's Son? for David himself saith in the book of Psalms, The Lord said unto my Lord, Sit Thou on My right hand (Luke 20:41-42). The same passage reads thus in David:
The saying of Jehovah unto my Lord, Sit Thou on My right hand (Ps. 110:1). It is plain that "Jehovah" in David is called "Lord" in the Evangelist. "Lord" there denotes the Divine good of the Divine Human; omnipotence is signified by "sitting at the right hand" (n. 3387, 4592, 4933e). [5] When the Lord was in the world He was Divine truth; but when He was glorified, that is, when He had made the Human in Himself Divine, He became Divine good, from which thereafter Divine truth proceeds. For this reason the disciples after the resurrection did not call Him "Master," as before, but "Lord," as is evident in John (21:7, 12, 15-17, 20), and also in the rest of the Evangelists. The Divine truth, which the Lord was when in the world, and which thereafter proceeds from Him, that is, from the Divine good, is called also "the angel of the covenant," in Malachi:
The Lord whom ye seek shall suddenly come to His temple, and the Angel of the covenant whom ye desire (Mal. 3:1). [6] As Divine good is meant by "Lord," and Divine truth by "King," therefore where the Lord is spoken of as having dominion and a kingdom, "dominion" is predicated of Divine good, and a "kingdom" of Divine truth, and therefore also the Lord is called "Lord of nations," and "King of peoples;" for by "nations" are signified those who are in good, and by "peoples" those who are in truth (n. 1259, 1260, 1849, 3581). [7] Good is called a "lord" relatively to a servant, and it is called a "father" relatively to a son-as in Malachi:
A son honoreth his father, and a servant his lord; if then I be a father, where is My honor; and if I be a lord, where is My fear? (Mal. 1:6). And in David:
Joseph was sold for a servant. The discourse of Jehovah proved him. The king sent and loosed him, the ruler of nations opened for him, he set him lord of his house, and ruler in all his possession (Ps. 105:17, 19-21);
that by "Joseph" here is meant the Lord, is evident from the several particulars; the "lord" here is the Divine good of the Divine Human.
Elliott(1983-1999) 4973
4973. 'And he was in the house of his lord the Egyptian' means to enable it to be introduced into natural good. This is clear from the meaning of 'lord' as good, dealt with below, and from the meaning of 'the Egyptian' as factual knowledge in general, and from this as that which is natural, dealt with in 4967. The reason 'being in the house' means being introduced is that 'house' is the mind in which good dwells, 3538, in this case the natural mind. Moreover 'house' is used in reference to good, 3652, 3720. The human being has both a natural mind and a rational mind. The natural mind exists within his external man, the rational within his internal. Known facts make up the truths that belong to the natural mind, and these are said to be there 'in their own house' when they are joined to good there; for good and truth together constitute a single house like husband and wife. But the forms of good and the truths which are the subject at present are of a more interior kind, for they are suited to the celestial of the spiritual from the rational, which is represented by 'Joseph'. Those suitable interior truths within the natural are applicable to useful purposes, while interior forms of good in the same are the useful purposes themselves.
[2] The expression 'lord' is used many times in the Word, but unless a person is acquainted with the internal sense he assumes that 'lord' has no other meaning than what the word has when used in ordinary conversation. But 'lord' is used nowhere in the Word other than in reference to good, as is similarly the case with the name 'Jehovah'. When however reference is being made to truth, 'God' and also 'king are used. This then is the reason why 'lord' means good, as may also be seen from the following places: In Moses,
Jehovah your God, He is God of gods, and Lord of lords. Deut 10:17.
In David,
Confess Jehovah, confess the God of gods, confess the Lord of lords. Ps 136:1-3
In these places Jehovah or the Lord is called 'God of gods' by virtue of Divine Truth which goes forth from Him, and 'Lord of lords' by virtue of Divine Good which exists within Him.
[3] Similarly in John,
The Lamb will overcome them, for He is Lord of lords, and King of kings. Rev 17:14.
And in the same book,
The One sitting on the white horse has on His robe and on His thigh the name written, King of kings and Lord of lords. Rev 19:16.
The Lord is called 'King of kings' by virtue of Divine Truth, and 'Lord of lords' by virtue of Divine Good, as is evident from the individual expressions used here. 'The name written' is His true nature, 144, 145, 1754, 1896, 2009, 2724, 3006. 'His robe' on which it is written is the truth of faith, 1073, 2576, 4545, 4763. 'His thigh' on which likewise that nature is written is the good of love, 3021, 4277, 4280, 4575. From this too it is evident that by virtue of Divine Truth the Lord is called 'King of kings and by virtue of Divine Good 'Lord of lords'. For more about the Lord being called King by virtue of Divine Truth, see 2015, 2069, 3009, 3670, 4581.
[4] From this it is also plain what 'the Lord's Christ' means in Luke,
Simeon received an answer from the Holy Spirit that he would not see death until he had seen the Lord's Christ. Luke 2:26.
'The Lord's Christ' is the Divine Truth that goes with Divine Good, for 'Christ' is one and the same as Messiah, and Messiah is the Anointed or King, 3008, 3009, 'the Lord' in this case being Jehovah. The name Jehovah is not used anywhere in the New Testament Word, but instead of Jehovah, the Lord and God are used, see 2921, as again in Luke,
Jesus said, How can they say that the Christ is David's son when David himself says in the Book of Psalms, The Lord said to my Lord, Sit at My right hand? Luke 20:41, 41.
The same appears in David as follows,
Jehovah said to my Lord, Sit at My right hand. Ps 110:1.
It is obvious that Jehovah in David is called Lord in the gospel, 'Lord' in this case standing for the Divine Good of the Divine Human. Omnipotence is meant by 'sitting at the right hand', 3387, 4592, 4933 (end).
[5] While in the world the Lord was Divine Truth, but once He was glorified, that is, had made the Human within Him Divine, He became Divine Good, from which Divine Truth subsequently goes forth. This explains why after the Resurrection the disciples did not call Him Master, as they had before, but Lord, as is evident in John 21:7, 12, 15-17, 20, and also in the other gospels. Divine Truth - which the Lord was while in the world and which subsequently goes forth from Him, that is, from Divine Good - is also called 'the Angel of the Covenant', in Malachi,
Suddenly there will come to His temple the Lord whom you are seeking, and the Angel of the Covenant in whom you delight. Mal 3:1.
[6] Because 'Lord' is used to mean Divine Good and 'King' Divine Truth, therefore in places where the Lord is spoken of as having dominion and a kingdom 'dominion' has reference to Divine Good and 'a kingdom' to Divine Truth. For the same reason the Lord is called 'Lord of the nations' but 'King of the peoples', for 'nations' means those governed by good, 'peoples' those governed by truth, 1259, 1260, 1849, 3581
[7] Good is called 'lord' as against a servant, and 'father' as against a son, as in Malachi,
A son should honour his father, and a servant his lord. If I am a Father, where is My honour? And if I am a Lord, where is the fear of Me? Mal 1:6.
And in David,
To be a slave JOSEPH was sold. The word of Jehovah tested him. The king sent and released him, he who had dominion over nations set him free and placed him as lord of his house and as one with dominion over all his possessions. Ps 115:17, 19-22.
Here, as is evident from each individual expression, 'Joseph' is used to mean the Lord, 'lord' in this instance being the Divine Good of the Divine Human.
Latin(1748-1756) 4973
4973. `Et fuit in domo domini sui Aegyptii': quod significet ut initiaretur bono naturali, constat ex significatione `domini' quod sit bonum, de qua sequitur; et ex significatione `Aegyptii' quod sit scientificum in genere et inde naturale, de qua n. 4967; quod `esse in domo' sit initiari, est quia `domus' est mens in qua bonum, n. 3538, hic mens naturalis, et praeterea `domus' praedicatur de bono, n. 3652, 3720 est apud hominem mens naturalis et mens rationalis; mens naturalis est in externo ejus homine, mens rationalis in interno; scientifica sunt vera mentis naturalis, quae dicuntur ibi `in domo sua esse' cum ibi conjunguntur bono, nam bonum et verum constituunt simul unam domum, sicut maritus et uxor;sed bona et vera, de quibus hic agitur, sunt interiora, {1}correspondent enim caelesti spiritualis e rationali, quod repraesentatur per Josephum'; vera interiora correspondentia in naturali sunt applicationes ad usus, et bona interiora ibi sunt usus. [2] Multoties in Verbo dicitur `dominus', sed qui sensum internum non scit, nihil quid per dominum intellectum autumat quam quod in communi sermone cum dominus nominatur, intelligitur; sed `dominus' in Verbo nullibi dicitur ubi non agitur de bono, similiter cum `Jehovah'; cum autem agitur de vero, dicitur `Deus' et quoque rex'; inde est quod per `dominum' significetur bonum;
{2}quod et ab his locis constare potest, apud Mosen, Jehovah Deus vester, Ipse Deus deorum, et Dominus dominorum, Deut. x 17:
apud Davidem, Confitemini Jehovae,...confitemini Deo deorum; confitemini Domino dominorum, Ps. cxxxvi 1-3;
ubi Jehovah seu Dominus dicitur `Deus deorum' a Divino Vero quod procedit ab Ipso, et `Dominus dominorum' a Divino Bono quod est in Ipso: [3] similiter apud Johannem, Agnus vincet eos, quia Dominus dominorum est, et Rex regum, Apoc. xvii 14:
et apud eundem, Sedens super equo albo habet super vestimento Suo et super femore Suo nomen scriptum, Rex regum et Dominus dominorum, Apoc. xix 16;
quod Dominus `Rex regum' dicatur Divino Vero, et `Dominus dominorum' a Divino Bono, patet singulis ibi; `nomen scriptum' est quale Ipsius, n. 144, 145, 1754, 1896, 2009, 2724, 3006;
`vestimentum super quo id scriptum' est verum fidei, n. 1073, 2576, 4545, 4763; `femur super quo etiam id quale scriptum' est bonum amoris, n. 3021, 4277, 4280, 4575; {3}exinde quoque patet quod Dominus ex Divino Vero dicatur `Rex regum', et ex Divino Bono `Dominus dominorum'; quod Dominus ex Divino Vero dicatur Rex, videatur n. 2015, 2069, 3009, 3670, 4581. Inde quoque liquet quid intelligitur per Christum Domini, apud Lucam, [4] Simeoni responsum factum est a spiritu sancto, non visurum mortem antequam videret Christum Domini, ii 26;
`Christus Domini' est Divinum Verum Divini Boni, `Christus' enim idem est ac Messias, et Messias est Unctus seu Rex, n. 3008, 3009;
`Dominus' ibi est Jehovah'; in Verbo Novi Testamenti nullibi Jehovah dicitur, sed pro Jehovah Dominus et Deus, videatur n. 2921;
{4}ut quoque apud Lucam, Jesus dixit, Quomodo dicunt Christum filium Davidis, cum Ipse David dicit in Libro Psalmorum, Dixit Dominus Domino meo, Sede a dextris Meis, xx (x)41, 42:
idem ita apud Davidem, Dictum Jehovae ad Dominum meum, Sede ad dextram Meam, Ps. cx 1, quod Jehovah apud Davidem {5}dicatur Dominus apud Evangelistam patet, {6} `Dominus' ibi pro Divino Bono Divini Humani;
omnipotentia significatur per `sedere a dextris', n. 3387, 4592, 4933 f. [5] Dominus cum fuit in mundo, fuit Divinum Verum, at cum glorificatus est, hoc est, cum Humanum in Se Divinum fecit, tunc factus est, Divinum Bonum, a quo dein Divinum Verum procedit; inde est quod discipuli post resurrectionem non appellaverint Ipsum Magistrum, ut prius, sed Dominum, ut patet apud Johannem xxi 7, 12, 15-17, 20, et quoque apud reliquos Evangelistas. Divinum Verum, quod Dominus fuit cum in mundo et quod dein procedit ab Ipso, hoc est, a Divino Bono, etiam vocatur `Angelus foederis', apud Malachiam, Subito veniet ad templum Suum Dominus Quem vos quaerentes, et Angelus foederis quem vos desideratis, iii 1. [6] Quia per `Dominum' intelligitur Divinum Bonum, et per `Regem' Divinum Verum, ideo ubi de Domino dicitur quod Ipsi dominium et regnum, ibi `dominium' praedicatur de Divino Bono et `regnum' de Divino Vero; et ideo {7} Dominus vocatur `Dominus gentium' et `Rex populorum', {8}per gentes enim significantur qua in bono, et per populos qui in vero, n. 1259, 1260, 1849, 3581. [7] Bonum dicitur `dominus' respective ad servum, et bonum dicitur `pater' respective ad filium, ut apud Malachiam, Filius honorabit patrem, et servus dominum suum; quod si Pater Ego, ubi honor Meus, et si Dominus Ego, ubi timor Mei, i 6:
et apud Davidem, In servum venditus est JOSEPHUS, sermo Jehovae probavit eum, misit rex [et] solvit eum, dominator gentium aperuit eum, posuit eum dominum domui suae, et dominantem in omnem possessionem suam, Ps. cv 17, [19,] 20, 21, 22;
quod per `Josephum' ibi intelligatur Dominus, a singulis patet;
Dominus ibi est Divinum Bonum Divini Humani. @1 ex causa quia correspondebant caelestibus spiritualis e rationali, quae repraesentantur per Josephum$ @2 ut$ @3 inde$ @4 quia Dominus sicut Jehovah est Divinum Bonum, et Deus est Divinum Verum, et quia Dominus erat Ipse Jehovah in Veteri Testamento toties nominatus, n. 1736, 2921, 3035; hoc quoque patet apud Lucam$ @5 dicitur$ @6 i et$ @7 i quoque$ @8 gentes enim significant illos qui in bono, et populi illos qui in vero$