5510.“那地的主人说”表在属世层中掌权的属灵层的属天层。这从“约瑟”的代表和“地”的含义清楚可知。“约瑟”，即此处的“这地的主人”是指属灵层的属天层；“人”（Man [vir]）属灵层，“主”论及属天层；因为就内义而言，“人”是指真理，“主”是指良善；源于神性的真理就是那被称为属灵的，源于神性的良善就是被称为属天的。“地”，即此处的迦南地是指属世心智（参看5276，5278，5280，5288，5301节）。“约瑟”所代表的属灵层的属天层在属世层的这两个部分中掌权，这一观念就包含在前一章的内义中；这是为了“约瑟被派治理埃及地”能代表这种掌权。
属世层中有两样事物，即记忆知识和教会真理。关于记忆知识，前面已经说明：属灵层的属天层或源于神性的真理在属世层中将记忆知识排列成适当次序。现在论述的主题是雅各的十个儿子所代表的教会真理。记忆知识必须先于教会真理在属世层里面按次序被排列，因为理解这些真理需要这些记忆知识。事实上，若没有源于诸如人自童年早期所获得的那类记忆知识的观念，没有什么东西能进入人的理解力。因为人根本不知道被称为信之真理的每一个教会真理都是建立在他的记忆知识之上的；他理解这真理，将它保留在记忆中，并从记忆中召唤出来，都是藉着他里面的记忆知识所构成的观念。
在来世，这些观念的性质经常以可见的方式被展示给那些渴望它的人；因为这类事物能以可见的方式清晰呈现在天堂之光中。同时，视觉呈现还展示出他们在何等黑暗或哪种光芒中保持教会的教义真理。对有些人来说，这真理看似在虚假当中；对有些人来说，看似在荒谬、甚至可耻的观念当中；对有些人来说，在感官幻觉当中；对有些人来说，则在表面真理当中，等等。如果此人处于良善，也就是过着仁爱的生活，那么真理就会被良善点亮，如同被天上降下来的火点亮；而含有这些真理在里面的感官幻觉则变得光彩照人。当主将纯真注入这些幻觉时，它们看上去就像真理。
Potts(1905-1910) 5510
5510. The man, the lord of the land, spoke. That this signifies the celestial of the spiritual reigning in the natural, is evident from the representation of Joseph, who is here "the man, the lord of the land," as being the celestial of the spiritual. "Man" [vir] is predicated of the spiritual, and "lord" of the celestial; for "man" in the internal sense is truth, and "lord" is good, and truth from the Divine is what is called spiritual, and good from the Divine is what is called celestial; and from the signification of "land," here the land of Egypt, as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301). That the celestial of the spiritual, which is represented by Joseph, reigned in both naturals, is contained in the preceding chapter in the internal sense; and it was to the end that this might be represented that Joseph was appointed over the land of Egypt. [2] There are two things in the natural-memory-knowledges and truths of the church; concerning memory-knowledges it has been shown that the celestial of the spiritual or truth from the Divine disposed them in order in the natural; and now the truths of the church, which are represented by the ten sons of Jacob, are treated of. Memory-knowledges must be disposed in order in the natural before the truths of the church, because these are to be apprehended from the former; for nothing can enter man's understanding without ideas derived from such memory-knowledges as he has acquired from infancy. Man does not at all know that every truth of the church that is called a truth of faith is founded upon his memory-knowledges, and that he apprehends it, keeps it in the memory, and calls it out of the memory, by means of ideas composed of the memory-knowledges in him. [3] In the other life the quality of these ideas is wont to be shown to the life to those who desire it; for such things are presented plainly to view in the light of heaven; and then also it appears with what degrees of shade or with what rays of light they have held the truth of the doctrine of the church. In some this truth appears among falsities, in some among jests and even scandals, in some among fallacies of the senses, in some among apparent truths, and so on. If the man has been in good, that is, if he has lived a life of charity, then from that good, as from flame out of heaven, truths are illumined, and the fallacies of the senses which they are in are beautifully irradiated; and when innocence is instilled by the Lord, these fallacies appear like truths.
Elliott(1983-1999) 5510
5510. 'The man, the lord of the land, spoke' means the celestial of the spiritual ruling in the natural. This is clear from the representation of Joseph, to whom 'the man, the lord of the land' refers here, as the celestial of the spiritual ('the man' is used to refer to the spiritual, and 'the lord' to the celestial; for in the internal sense 'the man' is truth and 'the lord' good, truth from the Divine being what is called spiritual, and good from the Divine being what is called celestial); and from the meaning of 'the land', in this case the land of Egypt, as the natural mind, dealt with in 5276, 5178, 5280, 5288, 5301. The idea that the celestial of the spiritual, represented by 'Joseph', ruled in both parts of the natural is contained in the internal sense of the previous chapter; and to represent its rule Joseph was set in authority over the land of Egypt.
[2] There are within the natural these two: known facts and the truths known to the Church. The placing of facts into their proper order by the celestial of the spiritual, which is truth from the Divine, has been dealt with already. Now the truths known to the Church, which are represented by 'the ten sons of Jacob', are the subject. Facts must be placed in order within the natural before the truths known to the Church are placed in order there, for the reason that those facts are needed for the grasping of these truths. For nothing can enter a person's understanding without ideas formed from such factual knowledge as has been acquired by him since early childhood. For man is totally ignorant of this, that every truth known to the Church that is called a truth of faith is founded on the facts he knows, or that he comes to grasp that truth, retain it in his memory, and recall it from there with the help of ideas formulated from the facts he knows.
[3] It is quite normal in the next life to demonstrate in a visual way to those who desire it what those ideas are like; for things like this can be presented clearly in visual ways in the light of heaven. At the same time that visual presentation demonstrates in what darkness or else in what kind of beaming light they have kept the truth taught by the Church. With some people that truth is shown to be lying among falsities, with some among absurd, even scandalous ideas, with others among illusions of the senses, with others again among apparent truths, and so on. If a person has been governed by good, that is, if he has led a charitable life, truths are lit up by good, as if by fire sent down from heaven, and the illusions of the senses holding those truths within them are made beautifully radiant. And when they have innocence introduced into them by the Lord they actually look like truths.
Latin(1748-1756) 5510
5510. `Locutus vir dominus terrae': quod significet caeleste spiritualis regnans in naturali, constat ex repraesentatione `Josephi' qui hic est `vir dominus terrae', quod sit caeleste spiritualis; `vir' praedicatur de spirituali et `dominus' de caelesti, nam `vir' in sensu interno est verum et `dominus' bonum, et verum a Divino est quod vocatur spirituale, ac bonum a Divino est quod vocatur caeleste; et ex significatione `terrae' hic terrae Aegypti, quod sit mens naturalis, de qua n. 5276, 5278, 5280, 5288, 5301; quod caeleste spiritualis quod per `Josephum' repraesentatur, regnaret in utroque naturali, in capite praecedente in sensu interno continetur {1}; ut id repraesentaretur, Josephus constitutus est super terram Aegypti. [2] Sunt duo in naturali, nempe scientifica, et vera Ecclesiae; de scientificis, quod {2} caeleste spiritualis seu verum a Divino illa disposuerit in ordinem in naturali {3}, actum est; de veris Ecclesiae quae per `decem filios Jacobi' repraesentantur, nunc agitur; disponentur prius scientifica in ordinem ibi quam vera Ecclesiae {4} quia haec ab illis capienda sunt; nihil enim intrare potest {5} intellectum hominis absque ideis a talibus scientificis quae homo ab infantia sibi comparaverat; homo prorsus nescit quod unumquodvis verum Ecclesiae quod fidei vocatur, fundetur {6} super scientificis ejus et quod capiat illud, et memoria teneat illud, et e memoria evocet illud, per ideas (c)a scientificis apud illum conflatas; quales illae ideae sunt, solet {7} in altera vita ad vivum ostendi illis qui desiderant, talia enim in luce caeli manifeste videnda sistuntur; et tunc quoque apparet quibus umbris, vel qualibus {8} lucis radiis obsitum, habuerint verum quod doctrinae Ecclesiae fuit {9}; apud quosdam apparet id {10} inter falsa, apud quosdam inter ludicra, etiam inter scandala, apud quosdam inter fallacias sensuum {11}, apud quosdam inter vera apparentia, et sic porro; si homo in bono fuerat, hoc est si charitatis vitam vixerat, tunc ex bono illo, sicut ex flamma quae e caelo, illuminantur vera, et fallaciae sensuum in quibus sunt, pulchre radiantur; et cum innocentia insinuatur a Domino, apparent illae sicut vera. @1 actum est$ @2 quomodo$ @3 prius$ @4 i in naturali$ @5 i in$ @6 fundatum sit$ @7 hoc$ @8 quibus$ @9 i fuerunt I, fuerat T$ @10 i latere$ @11 sensu$