5288.“派他治理埃及地”表那将要把属世心智中的一切都带入次序的。这从“派人治理”某种事物和“埃及地”的含义清楚可知：“派人治理”某种事物是指派出将要带入次序的人，因而也是指带入次序；“埃及地”是指属世心智，如前所述（5276，5278，5279节）。此处的代词“他”论及有聪明有智慧的人，有聪明有智慧的人表示真理与良善。由此明显可知，这些话表示真理与良善将把属世层中的一切都带入次序。将属世心智中的每一个事物都带入次序的，正是良善与真理；当良善与真理从内流入时，它们以这种方式将每一个事物放在适合它的位置上。
人若不了解人的思维是何性质，或不知道人有能力观看事物、了解事物，分析它们，形成有关它们的结论，最后把它们传给意愿，再通过意愿传到行为，就不会在这些事物中看到任何奇妙之处。这种人以为这一切都是自然发生的，完全没有意识到这一事实：每一个思维都从主经由天堂流入；没有该流注，人根本不能思考；当这流注停止时，思维的一切也就停止了。所以他不知道，经由天堂从主流入的良善将一切事物都带入次序，并且只要人允许，就照着天堂的形像形成或塑成它们。因此，他也不知道，这种流入的思维拥有天堂的形式。天堂的形式就是天堂社群以其适当次序存在于其中的形式，该形式与从主发出的良善和真理所产生的形式是一致的。
Potts(1905-1910) 5288
5288. And set him over the land of Egypt. That this signifies that will bring into order all things in the natural mind, is evident from the signification of "setting over" anything, as being to appoint one who will bring into order, thus also to bring into order; and from the signification of the "land of Egypt," as being the natural mind (as above, n. 5276, 5278, 5279). By "him" is here meant a "man intelligent and wise," by whom is signified truth and good. From this it is plain that by these words is signified that truth and good will bring into order all things in the natural. It is indeed good and truth that bring into order each and all things in the natural mind; for they flow in from within, and thus arrange them. One who does not know how the case is with man's intellectual faculty, and how man can mentally view things, perceive them, think analytically, draw conclusions thence, and at last pass them over to the will, and through the will into act, sees nothing to wonder at in these things; he supposes that all things flow naturally in this way, being quite unaware that they are one and all from influx through heaven from the Lord, and that without this influx a man could not think at all, and that when the influx ceases so does everything of thought. So neither does he know that the good flowing in through heaven from the Lord brings all things into order, and insofar as the man allows, forms them after the image of heaven, and that from this the thought flows agreeably to the heavenly form. The heavenly form is that form into which the heavenly societies are brought into order, and they are brought into order in accordance with the form that is induced by the good and truth that proceed from the Lord.
Elliott(1983-1999) 5288
5288. 'And set him over the land of Egypt' means which will set in order all that is in the natural mind. This is clear from the meaning of 'setting over something' as appointing one who will set in order, thus as setting in order; and from the meaning of 'the land of Egypt' as the natural mind, as above in 5276, 5278, 5279. The pronoun 'him' used here refers to a man with intelligence and wisdom, by whom truth and good are meant. From this it is evident that the words used here mean that truth and good will set in order all that exists in the natural it is indeed good and truth which set every single thing in order in the natural mind, for when good and truth flow in, they do so from within and in that way place every single thing in its proper position.
[2] The person who does not know about the nature of the human power of thought, or who does not know about the human ability to look at things, see what they are, analyse them, form conclusions regarding them, and finally transmit them to the will and through the will into action, will see nothing wondrous in any of this. Such a person imagines that all this happens naturally he is totally unaware of the fact that every single thought flows in from the Lord by way of heaven, and that but for that inflow from the Lord a person cannot have any thought at all, and also that as that inflow is diminished, so is his thought. Nor therefore does that person know that good flowing in from the Lord by way of heaven sets all things in order, shaping them into an image of heaven, so far as the person allows this to happen. Nor consequently does he know that such inflowing thought possesses the heavenly form. The heavenly form is the form in which the communities of heaven exist set in their proper order, a form that accords with the one which good and truth going forth from the Lord produce.
Latin(1748-1756) 5288
5288. `Et constituat illum super terram Aegypti': quod significet quae ordinabunt in mente naturali omnia, constat ex significatione `constituere super aliquid' quod sit praeficere qui ordinet, ita quoque ordinare; et ex significatione `terrae Aegypti' quod sit mens naturalis, ut supra n. 5276, 5278, 5279; per `illum' hic intelligitur vir intelligens et sapiens, per quem significatur verum et bonum; inde patet quod per illa verba significetur quod verum et bonum ordinabunt in naturali omnia; est etiam bonum et verum quae ordinant omnia et singula in mente naturali, influunt enim illa ab interiore et sic disponunt; [2] qui non novit quomodo se habet cum facultate hominis intellectuali, et quomodo homo intueri res queat, percipere {1}illas, analytice cogitare, inde concludere, et demum referre ad voluntatem et per voluntatem in actum, is nihil in his miratur, putat quod omnia sic naturaliter fluant, prorsus non {2}sciens quod omnia et singula sint ex influxu per caelum a Domino, et quod homo absque influxu illo ne hilum possit cogitare, et quod cessante influxu cesset omne cogitationis; inde nec scit quod bonum per caelum (t)influens a Domino ordinet omnia,et formet ad instar caeli quantum sinit homo, et quod inde cogitatio fluat formae caelesti convenienter; forma caelestis est illa forma in quam societates caelestes sunt ordinatae, et societates caelestes ordinatae sunt secundum formam quam inducit bonum et verum quod a Domino procedit. @1 illos I$ @2 scit$