268、“土地”表示外在人，这从前面关于“地”、“土地”和“田地”的说明清楚可知。当人重生时，他不再被称为“地”，而是被称为“土地”，因为属天的种子已经播种在他里面。在圣言的各个部分，他还被比作“土地”，也被称为“土地”。良善与真理的种子被播种在外在人，也就是他的情感和记忆里面，而不是被播种在内在人里面，因为内在人里面没有人的自我的任何东西，人的自我之物只在外在人里面。内在人里面有良善与真理，当这些看似不再存在时，人就是外在或肉体的。事实上，它们被主储存在内在人里面，而此人并不知道；因为在外在人可以说死去之前，如试探、不幸、病痛和临死的时候通常所发生的情形，它们不会出现。理性也属于外在人（118节），它本身是内在人与外在人之间的一种媒介，因为内在人通过理性作用于肉体的外在人。但当理性同意时，它就将外在人与内在人分离，致使人们不知道内在人的存在，因而也不知道属于内在人的聪明和智慧为何物。
New Century Edition
Cooper(2008,2013)
[NCE]268. The symbolism of the ground as our outer self can be seen in what was said earlier [90] about the land, the ground, and the field.
People who have been regenerated are no longer called land but ground, because they have been planted with heavenly seed. The Word in many places also compares them to ground or calls them such. It is our outer self, or the feelings and memory of our outer self, that the seeds of goodness and truth are planted in. They are not sown in our inner self because the inner self lacks anything of our own; things of our own exist in the outer self.
Our inner being holds good qualities and true thoughts. When they seem to have departed, we are then shallow, body-oriented people. Still, the Lord stores those things up in our inner self without our knowing. They do not come out of hiding until our outer self dies, so to speak, as frequently happens in times of trial, misfortune, grave illness, or imminent death.
The ability to reason also belongs to the outer self (118). In its true character, that capacity is a kind of bridge between the inner self and the outer, because the inner self directs the outer, body-centered self by means of it. But when the rational mind consents [to self-dependence], it separates the outer self from the inner, so that we no longer know the inner self exists. As a result, we also fail to see what understanding and wisdom are, belonging as they do to the inner realm.
Potts(1905-1910) 268
268. That the "ground" signifies the external man, is evident from what was previously stated concerning "earth" "ground" and "field." When man is regenerate, he is no longer called "earth" but "ground" because celestial seed has been implanted in him; he is also compared to "ground" and is called "ground" in various parts of the Word. The seeds of good and truth are implanted in the external man, that is, in his affection and memory, and not in the internal man, because there is nothing of one's Own in the internal man, but only in the external. In the internal man are goods and truths, and when these no longer appear to be present, the man is external or corporeal; they are however stored up in the internal man by the Lord, without the man's knowledge, as they do not come forth except when the external man as it were dies, as is usually the case during temptations, misfortunes, sicknesses, and at the hour of death. The rational belongs also to the external man (n. 118), and is in itself a kind of medium between the internal man and the external; for the internal man, through the rational, operates on the corporeal external. But when the rational consents, it separates the external man from the internal, so that the existence of the internal man is no longer known, nor consequently the intelligence and wisdom which are of the internal.
Elliott(1983-1999) 268
268. That 'the ground' means the external man becomes clear from what has been stated already about earth, ground, and field. When a person has become regenerate he is no longer called the earth but the ground, the reason being that celestial seeds have been planted within him. Various other statements in the Word compare him to the ground and actually call him the ground. It is the external man, that is, his affection and memory, in which the seeds of good and truth are planted, not his internal man, for the internal does not have within it anything that is man's own, but only the external. Within the internal there are goods and truths, and when these are seemingly present no longer, he is in that case an external, that is, a bodily-minded person. In actual fact they have been stored away by the Lord within the internal man without his knowing it; for they do not emerge until the external man so to speak dies, which normally happens in times of temptation, misfortune, sickness, and the hour of death. The rational too belongs to the external man, see 118, and in itself is a kind of go-between for the internal man and the external, for the internal man operates byway of the rational into the bodily external. But once the rational concedes, it separates the external man from the internal, so that neither the existence of the internal man is known any longer, nor consequently what intelligence and wisdom are, which belong to the internal man.
Latin(1748-1756) 268
268. Quod 'humus' significet externum hominem, constare potest ab iis quae prius de terra et de humo et de agro dicta sunt: quando homo regeneratus est, non amplius vocatur terra sed humus, quia ei implantata sunt semina caelestia; humo etiam comparatur et humus vocatur passim in Verbo; est externus homo, seu ejus affectio et memoria, cui implantantur semina boni et veri, non autem interno homini, quia in interno nulla sunt propria hominis, sed in externo: in interno sunt bona et vera, quae cum non amplius adesse apparent, tunc homo est externus seu corporeus; tametsi recondita sunt in interno a Domino, quod homo nescit, nam non prodeunt nisi cum externus quasi moritur, ut solet in tentationibus, infortuniis, morbis, momentis mortis. Rationale etiam ad externum hominem pertinet, n. 118, quod in se est quoddam medium inter internum et externum, nam internus per rationale operatur in externum corporeum; at cum rationale consentit, tunc illud separat externum ab interno, ita ut non amplius sciatur quod internus sit, inde nec quid intelligentia et sapientia quae sunt interni.