5168.“正如约瑟向他们所解的”表正如属世层里面的属天层所预言的。这从“解”的含义和“约瑟”的代表清楚可知：“解”是指阐明梦里面所包含的东西，或它里面的东西，以及将要发生的事（参看5093，5105，5107，5141节），因而是指预言；“约瑟”是指属世层里面的属天层（5086，5087，5106节）。至于此处这句话里面所包含的，即属于理解力部分的感官印象被保留下来，而属于意愿部分的感官印象被抛弃，可参看前文（5157节）。
就本章的内义而言，所论述的主题是外层属世层的顺服，它必须变得顺服，以便它能作为一个层面服务于内层属世层（5165节）。事实上，除非它变得顺服，否则内层真理与良善，因而拥有属灵和属天之物在里面的内层思维，就没有任何能使它们在那里被表现出来的地方；它们显现在外层属世层中，如同显现在自己的脸上，或一面镜子中。因此，若这种顺服不存在，人就无法拥有任何内层思维，甚至没有任何信仰，因为理解这类事物的能力，无论强弱，并不存在，因而对它们的洞察力也不存在。只有一样东西能使属世层变得顺服，并将它带入对应的状态，那就是拥有纯真在里面的良善；在圣言中，这良善被称为“仁爱”。感官印象和记忆知识只是良善能流入其中，在里面以可见形式呈现自身，并为了一切功用而使自己变得可获得的手段。但是，如果这良善不在记忆知识中，那么这些记忆知识即便由真正的信之真理构成，也不过是脱落的污垢当中的鳞屑。
至于外层事物如何凭借记忆知识和信之真理通过良善被恢复次序，并被带入与内层事物的对应关系中，这在如今不像以前一样能被人理解。不能被人理解的原因有很多，主要原因是：如今，仁爱在教会中已不复存在。因为教会的末期已经到了，因此对认识这类事物的情感并不存在。正因如此，当提及在里面或在感官事物之上的东西时，因而当阐述具有天使智慧的东西时，一种厌恶就会立刻出现。然而，由于这类事物就包含在内义中（因为包含在内义中的事物完全适合天使的智慧），并且圣言的内义现已得到解释，所以它们必须被阐明，无论它们看似离感官事物何等遥远。
Potts(1905-1910) 5168
5168. As Joseph interpreted to them. That this signifies prediction from the celestial in the natural, is evident from the signification of "interpreting," as being to say what the dream has in it, or what is within it, and also what would happen (see n. 5093, 5105, 5107, 5141), thus to predict; and from the representation of Joseph, as being the celestial in the natural (n. 5086, 5087, 5106). How it was that the sensuous things of the intellectual part were retained, and those of the will part rejected, may be seen above (n. 5157). [2] The subject treated of in the internal sense of this chapter is the subordination of the exterior natural, which is to be made subordinate in order that it may serve the interior natural as a plane (n. 5165); for unless it is made subordinate, interior truths and goods, and consequently interior thoughts which have in them what is spiritual and celestial, have not anything in which they can be represented; for they are presented in the exterior natural as in their face, or as in a mirror; and therefore when there is no subordination the man can have no interior thought; nay, he cannot have any faith; for there is no comprehension, whether distant or eminent, and therefore no perception of such things. The only thing that can make the natural subordinate, and reduce it to correspondence, is the good in which there is innocence, which good in the Word is called "charity." Sensuous things and memory-knowledges are only the means into which this good may flow, and in which it may present itself in form, and unfold itself for every use; but without this good in them, memory-knowledges, even if the very truths of faith, are nothing but scales among filth, which fall off. [3] But how through good by means of memory-knowledges and truths of faith exterior things are reduced into order, and to correspondence with interior things, is at this day further from apprehension than it was formerly; and this for several reasons, the chief of which is that at this day there is no longer charity within the church; for it is the last time of the church, and therefore there is no affection of knowing such things. For this reason somewhat of aversion at once shows itself when anything is said that is within or above sensuous things, and consequently when anything of angelic wisdom is set forth. But as such things are in the internal sense (for the things contained in this sense are adapted to angelic wisdom), and as the Word is now being unfolded in respect to the internal sense, they must be declared, however remote they will appear from what is sensuous.
Elliott(1983-1999) 5168
5168. 'As Joseph had interpreted to them' means as foretold by the celestial within the natural. This is clear from the meaning of 'interpreting' as stating what the dream holds within itself or what lies within it, and also what was going to take place, dealt with in 5093, 5105, 5107, 5141, and so means a foretelling; and from the representation of 'Joseph' as the celestial within the natural, dealt with in 5086, 5087, 5106. As to what the words used here hold within them - namely the teaching that sensory impressions belonging to the understanding part were retained, whereas those belonging to the will part were cast aside - see above in 5157.
[2] This chapter deals in the internal sense with the subordination of the exterior natural, which has to be made subordinate so that it may serve the interior natural as a mirror for it, see 5165. Indeed unless it is made subordinate, interior forms of truth and good, and consequently interior thoughts possessing what is spiritual and celestial within them, do not have any place where they can be represented, for these manifest themselves so to speak in their own face or so to speak in a mirror. Therefore when no such subordination exists a person cannot possess any interior thought, or indeed any faith, since no ability exists, neither a weak nor a strong one, to grasp such matters, and therefore no discernment exists of them either. Only one thing can make the natural subordinate and bring it into a state of correspondence, and this is good that has innocence within it, a good which in the Word is called charity. Sensory impressions and factual knowledge are merely the means into which that good may flow, to present itself in a visual form and make itself available for every useful purpose it can serve. But even if it consisted of actual truths of faith, factual knowledge that has no good within it would be nothing else than scales amid filth, which fall off.
[3] But as regards the way in which good, relying on factual knowledge and the truths of faith as its means, causes exterior things to be restored to order and to be brought into correspondence with interior ones, this at the present day is less able to be understood than it was in former times. There are many reasons why this is so, the main one being that within the Church at the present day no charity exists any longer. For the final period of the Church has arrived and consequently no affection for knowing such things exists. This being so, a kind of aversion is instantly encountered when anything is mentioned which lies inside of or above sensory evidence, and consequently when anything from among such things as constitute angelic wisdom are expressed. Yet because such matters are contained in the internal sense - for what the internal sense contains is wholly suited to angels' wisdom - and because the internal sense of the Word is now being explained, those matters must be stated, however remote they may seem to be from sensory evidence.
Latin(1748-1756) 5168
5168. `Quemadmodum interpretatus illis Josephus': quod significet praedictionem a caelesti in naturali, constat ex significatione `interpretari' quod sit dicere quid in se habeat seu quid insit, tum quid contingeret, de qua n. 5093, 5105, 5107, 5141, ita praedicere; et ex repraesentatione `Josephi' quod sit caeleste in naturali, de qua n. 5086, 5087, 5106. Quomodo cum his se habeat, quod nempe sensualia partis intellectualis retenta sint et sensualia partis voluntariae rejecta, videatur supra n. 5157. Agitur in hoc capite in sensu interno de 2 subordinatione exterioris naturalis, quod subordinandum ob causam ut inserviat interiori naturali pro plano, n. 5165; nisi enim id subordinatur, interiora vera et bona non habent ubi repraesentari possunt, consequenter non cogitationes interiores quae spirituale et caeleste in se habent, nam ea sistuntur ibi sicut in sua facie aut sicut in speculo; quare cum nulla subordinatio est, homo nullam cogitationem interiorem potest habere; immo nec ullam fidem, est enim nulla comprehensio remota seu eminens, et inde nulla apperceptio talium; quod naturale subordinat et ad correspondentiam redigit, est unice bonum in quo innocentia, quod bonum in Verbo (t)vocatur charitas; sensualia et scientifica sunt solum media in quae bonum illud influat, et se sistat in forma, seque ad omnem usum explicet; at scientifica, etiamsi {1}forent ipsa vera fidei, absque bono illo in illis, non aliud sunt quam squamae inter sordes, quae decidunt; sed quomodo exteriora in ordinem et ad 3 correspondentiam cum interioribus per bonum mediis scientificis et veris fidei rediguntur, est hodie remotius a captu quam fuerat olim, et hoc ex pluribus causis, imprimis ex eo quod hodie intra Ecclesiam nulla amplius sit charitas; est enim ultimum Ecclesiae tempus, proinde nec ulla est affectio sciendi talia; quapropter aversationis quid ilico obvenit, cum aliquid dicitur quod intra seu supra sensualia est, consequenter cum aliquid ex talibus quae angelicae sapientiae sunt, depromitur; sed quia in sensu interno talia sunt, quae enim in sensu interno sunt, adaequata sunt angelicae sapientiae, et quia Verbum quoad sensum internum nunc explicatur, usque dicenda sunt utcumque apparitura sint a sensuali remota. @1 sint$