And Pharaoh said unto Joseph. That this signifies the perception of the celestial of the spiritual from the natural, is evident from the signification of "saying" in the historicals of the Word, as being to perceive (as often shown above); and from the representation of Pharaoh, as being the natural (see n. 5079, 5080, 5095, 5160); and from the representation of Joseph, as being the celestial of the spiritual (n. 4286, 4592, 4594, 4963, 5086, 5087, 5106, 5249). That the perception of the celestial of the spiritual from the natural is signified, is because the Lord is represented both by Joseph and by Pharaoh-by Joseph as to the celestial of the spiritual, and by Pharaoh as to the natural. Hence by "Pharaoh said unto Joseph" is signified the Lord's perception from the celestial of the spiritual in the natural. But what and of what quality this perception is, cannot be told so as to be apprehended, unless there has first been formed some idea of spiritual perception, and of the celestial of the spiritual, and also of the manner in which the natural is distinct from the spiritual. On these subjects some things have indeed been said already, which should now be recalled.
I have dreamed a dream. That this signifies prediction, is evident from the signification of a "dream," as being foresight and hence prediction (see n. 3698, 5091, 5092, 5104, 5233); that a "dream" here is prediction is plain also from what follows, for in the dream the seven years of abundance of provision and the seven years of famine were foretold.
And no one interpreteth it. That this signifies ignorance of what was therein, is evident from the signification of "interpreting" as being what was therein (n. 5093, 5105, 5107, 5141); hence ignorance of what was therein is signified by "no one interpreteth it." In the internal sense by "no one" is not meant no one or none, the expression being merely negative; and here simply not, thus that it is not known, or that there is ignorance regarding it. The reason is, that in the internal sense no person, nor even anything determined to a person, is regarded (n. 5225); and in the expression "no one," or none, something of person in general is implied. There are three things in general that perish from the literal sense of the Word when it becomes the internal sense, namely, what is of time, what is of space, and what is of person. The reason is that in the spiritual world there is neither time nor space, these two belonging to nature; and therefore it is said of those who die, that they pass out of time, and leave behind all that is of time. That in the spiritual world nothing is regarded as determined to person is because directing the attention in speech to person narrows and limits the idea, instead of extending it and making it unlimited. Extension and absence of limitation in speech cause it to be universal, and to comprise and be able to express innumerable and also ineffable things. Hence the speech of the angels is of this character, especially the speech of the celestial angels, which is relatively unlimited; and in consequence everything of their speech flows into the infinite and the eternal, consequently into the Divine of the Lord.
And I have heard upon thee, signifies the capacity of the celestial of the spiritual; saying thou hearest a dream to interpret it, signifies of perceiving what is in the things foreseen; as is evident from the signification of "hearing upon thee," as being to perceive and know that it is such, and consequently that there is the capacity; from the representation of Joseph, to whom these words are spoken, as being the celestial of the spiritual (see n. 4286, 4592, 4594, 4963, 5086, 5087, 5106); from the signification of "hearing," as being to perceive (n. 5017); from the signification of a "dream," as being what is foreseen (of which just above, n. 5252); and from the signification of "interpreting," as being what was therein (of which also above, n. 5253). From this it is plain that by the words "I have heard upon thee, saying, Thou hearest a dream to interpret it," is signified the capacity of the celestial of the spiritual for perceiving what is in the things foreseen.
And Joseph answered Pharaoh. That this signifies knowledge, is evident from the signification of "answering" to anything when questioned, as being to give one to know how the case is, consequently knowledge.
Saying, Not unto me. That this signifies that it was not from the human alone, is evident from the signification of "not unto me," or not belonging to him, when said of the Lord, who is represented by Joseph, as being not to be from the human alone, but from the Divine; for the Divine foresees, consequently knows what is therein. For when the Lord was in the world He indeed had foresight and providence in the human, but from the Divine; but since His glorification these are from the Divine alone; for the Human glorified is the Divine. Regarded in itself the human is nothing but a form receptive of life from the Divine; but the Lord's glorified Human, or His Divine Human, is not a form recipient of life from the Divine, but is the very being of life; and that which proceeds therefrom is life. Such is the idea that the angels have in regard to the Lord; but they who at this day come from the Christian Church into the other life have nearly all an idea of the Lord as being like any other man, not only separate from the Divine (though indeed they adjoin what is Divine to Him), but also separate from Jehovah, and what is more, separate even from the holy that proceeds from Him. They do indeed say "one God," but still they think of three; and they actually divide the Divine among three; for they distinguish it into persons, calling each God, and attribute to each a distinct property. Consequently it is said of Christians in the other life that they worship three gods, because they think of three, however much they may say one. But they who have been Gentiles and have been converted to Christianity, in the other life adore the Lord alone; and this for the reason that they have believed that it could not but be that the Supreme God has manifested Himself on earth as a man, and that the Supreme God is a Divine man; and that if they had not this idea of the Supreme God they could have none at all, and so could not think about God, consequently could not know Him, still less love Him.
God shall answer peace to Pharaoh. That this signifies from the Divine Human by conjunction, is evident from what was said just above (n. 5256); and from the signification of the "peace that God shall answer," as being from the Lord's Divine Human. That "God" denotes the Divine is evident without any unfolding, and that "peace" in the supreme sense is the Lord may be seen above (n. 3780, 4681). That this answer comes through conjunction, namely, with the celestial of the spiritual, and thereby with the natural, is because this conjunction is here treated of.
Verses 17-24. And Pharaoh spoke unto Joseph, In my dream behold I stood beside the bank of the river; and behold out of the river there came up seven kine, fat in flesh and beautiful in form, and they fed in the sedge; and behold seven other kine came up after them, thin and evil in form exceedingly, and lean in flesh, such as I have never seen in all the land of Egypt for badness; and the lean and evil kine did eat up the first seven fat kine, and they came to their inwards and it was not known that they had come to their inwards; and their look was bad as in the beginning. And I awoke. And I saw in my dream, and behold seven ears came up upon one stalk, fat and good; and behold seven ears, withered, thin, and parched with the east wind, sprung up after them; and the thin ears swallowed up the seven good ears; and I told it unto the magicians, and no one telleth it to me. "And Pharaoh spoke unto Joseph," signifies the thought of the celestial of the spiritual from the natural; "In my dream," signifies what was foreseen in obscurity; "behold I stood beside the bank of the river," signifies from boundary to boundary; "and behold out of the river," signifies that in the boundary; "there came up seven kine," signifies truths of the natural; "fat in flesh," signifies that were of charity; "and beautiful in form," signifies that were of faith thence; "and they fed in the sedge," signifies instruction; "and behold seven other kine came up after them," signifies falsities that were of the natural, near; "thin and evil in form exceedingly," signifies that were empty and of no faith; "and lean in flesh," signifies that neither were of charity; "such as I have never seen in all the land of Egypt for badness," signifies such as could in no way be conjoined with truths and goods; "and the lean and evil kine did eat up," signifies that falsities not of charity nor of faith banished; "the first seven fat kine," signifies the truths of faith from charity; "and they came to their inwards," signifies interior banishment; "and it was not known that they had come to their inwards," signifies that the truths of good were no longer perceived; "and their look was bad as in the beginning," signifies that there was nothing of communication and conjunction; "and I awoke," signifies a state of enlightenment; "and I saw in my dream," signifies what was further foreseen in obscurity; "and behold seven ears came up upon one stalk," signifies memory-knowledges that were of the natural, conjoined; "full and good," signifies to which the things of faith and charity could be applied; "and behold seven ears, withered, thin, and parched with the east wind," signifies memory-knowledges of no use and full of cupidities; "sprung up after them," signifies appearing near; "and the thin ears swallowed up the seven good ears," signifies that the memory-knowledges of no use banished those that were of use; "and I told it unto the magicians," signifies a consultation with interior memory-knowledges; "and no one telleth it to me," signifies that nothing was perceived from them.
And Pharaoh spoke unto Joseph. That this signifies the thought of the celestial of the spiritual from the natural, is evident from what was said above (n. 5251), where similar words are used, save only that it is there written that "Pharaoh said unto Joseph," while here it is said that he "spoke unto him;" for "saying" signifies perception, but "speaking" thought (see n. 2271, 2287, 2619). That by "Pharaoh spoke unto Joseph" is signified the thought of the celestial of the spiritual from the natural, and not the converse, is because what is exterior never thinks from itself, but from what is interior, or what is the same thing, what is lower does not think except from what is higher; although while the interior or higher is thinking in the exterior or lower, it appears as if the exterior or lower thought from itself, which, however, is a fallacy. It is like one who sees something in a mirror, and not knowing that a mirror is there, imagines that the object is where it appears to be, when yet it is not there. [2] Now because the celestial of the spiritual is interior or higher, and the natural is exterior or lower, the thought of the celestial of the spiritual from the natural is signified in the internal sense by "Pharaoh spoke unto Joseph." In a word, nothing that is beneath can do anything of itself; but that which it can do, it has from what is higher; and because this is so, it evidently follows that everything is from the Most High, that is, from the Divine. Consequently man's thinking from the understanding and acting from the will, he has from the Most High or from the Divine. But his thinking falsely and acting evilly comes from the form he has impressed upon himself; and his thinking truly and acting well is from the form he has received from the Lord; for it is known that one and the same power and energy produces different motions according to the configurations in the mediates and the extremes; thus in man, life from the Divine produces diverse thoughts and actions, according to the forms.
The things that follow in this series are almost the same as those before unfolded in this chapter (from n. 5195-5217); and therefore any further unfolding is needless.
Verses 25-27. And Joseph said unto Pharaoh, The dream of Pharaoh is one; what God doeth He hath shown to Pharaoh. The seven good kine are seven years, and the seven good ears are seven years; the dream is one. And the seven thin and evil kine that came up after them are seven years, and the seven empty ears parched with the east wind shall be seven years of famine. "And Joseph said unto Pharaoh," signifies the perception of the natural from the celestial of the spiritual; "the dream of Pharaoh is one," signifies the like in both, foreseen; "what God doeth He hath shown to Pharaoh," signifies what was provided, that it was given the natural to perceive; "the seven good kine are seven years," signifies states of the multiplication of truth in the interior natural; "and the seven good ears are seven years," signifies states of the multiplication of truth in the exterior natural; "the dream is one," signifies that there will be both by conjunction; "and the seven thin and evil kine that came up after them are seven years," signifies states of the multiplication of falsity that infests the interior natural; "and the seven empty ears parched with the east wind," signifies states of the multiplication of falsity that infests the exterior natural; "shall be seven years of famine," signifies hence a lack and seeming privation of truth.
And Joseph said unto Pharaoh. That this signifies the perception of the natural from the celestial of the spiritual, is evident from the signification of "saying" in the historicals of the Word, as being to perceive; from the representation of Joseph, as being the celestial of the spiritual; and from the representation of Pharaoh, as being the natural, of all which often before.
The dream of Pharaoh is one. That this signifies the like in both, foreseen, is evident from the signification of a "dream," as being what is foreseen (n. 3698, 5091, 5092, 5104, 5233); from the representation of Pharaoh as being the natural (n. 5079, 5080, 5095, 5160); and from the signification of "is one," as here being the like in both, namely, in the interior and the exterior natural. That the natural is twofold may be seen above (n. 5118, 5126); for what Pharaoh dreamed about the kine was foreseen concerning the interior natural, and what he dreamed about the ears of corn was foreseen concerning the exterior natural; and because both naturals should act as one by conjunction, the like in both is signified.
What God doeth He hath shown to Pharaoh. That this signifies what was provided, that it was given the natural to perceive, is evident from the signification of "what God doeth," as being what is provided (of which in what follows); from the signification of "showing," as being to communicate and give to perceive (see n. 3608, 4856); and from the representation of Pharaoh, as being the natural (n. 5263). From this it is plain that by, "what God doeth He hath shown to Pharaoh," is signified what was provided, that it was given the natural to perceive. That "what God doeth" is what is provided, is because everything that God (that is, the Lord) does, is providence, which being from the Divine has within it what is eternal and infinite-what is eternal, because it does not look to any terminus from which, nor to any terminus to which, it proceeds; and what is infinite, because it simultaneously regards what is infinite in every singular, and every singular in what is universal. This is called "providence;" and because there is such a quality in each and all things the Lord does, therefore His doing cannot be expressed by any other word than "providence." That in each and all things the Lord does there is what is infinite and eternal, will of the Lord's Divine mercy be elsewhere illustrated by examples.
The seven good kine are seven years. That this signifies states of the multiplication of truth in the interior natural, is evident from the signification of "kine," as being in a good sense truths of the interior natural (see n. 5198); and from the signification of "years," as being states (n. 482, 487, 488, 493, 893). That there were seven is because "seven" signifies what is holy, and hence adds holiness to the subject treated of (n. 395, 433, 716, 881); and it also involves an entire period from beginning to end (see n. 728). Hence it is that seven kine and seven ears of corn were seen in the dream, and afterward that there were seven years of plenty, and seven years of famine. Hence also it is that the seventh day was hallowed, and that in the representative church the seventh year was the sabbatical year, and that after seven times seven years was the jubilee. [2] That "seven" signifies holy things comes from the signification of numbers in the world of spirits, where every number involves some thing. Numbers, simple and compound, have sometimes appeared to my sight, and once in a long series; and when I wondered what they signified, I was told that they came forth from angelic speech, and that sometimes real things are wont to be expressed by numbers. These numbers do not appear in heaven, but in the world of spirits, where such things are presented to view. This was known to the most ancient people who were celestial men and conversed with angels, and hence they formed an ecclesiastical reckoning by means of numbers, by which they expressed universally the things they expressed particularly by words. But what each number had involved did not remain with their posterity, except only what was signified by the simple numbers, two, three, six, seven, eight, twelve; and derivatively by twenty-four, seventy-two, and seventy-seven-especially that by "seven" was signified what is most holy, in the supreme sense the Divine Itself, and in the representative sense the celestial of love. This is the reason why the state of the celestial man was signified by the "seventh day" (n. 84-87). That numbers signify real things, is obvious from very many numbers in the Word, as from these in Revelation: Let him that hath intelligence compute the number of the beast, for it is the number of a man, and his number is six hundred and sixty-six (Rev. 13:18). And again: The angel measured the wall of the holy Jerusalem, a hundred and forty-four cubits, which is the measure of a man, that is of an angel (Rev. 21:17); the number a hundred and forty-four is from twelve multiplied into itself, and from this comes seventy-two.
And the seven good ears are seven years. That this signifies states of the multiplication of truth in the exterior natural, is evident from the signification of "ears" of corn, as being in a good sense memory-knowledges (n. 5212), and consequently truths of the exterior natural, for these are called memory-knowledges; and from the signification of "years," as being states (of which just above, n. 5265). What "seven" signifies can also be seen there.
The dream is one. That this signifies that there will be both by conjunction, is evident from what was said above (n. 5263).
And the seven thin and evil kine that came up after them are seven years. That this signifies states of the multiplication of falsity that infests the interior natural, is evident from the signification of "kine," as being in the genuine sense truths in the interior natural (see n. 5198, 5265), but in the opposite sense falsity therein (n. 5202), and therefore the former are called "good" kine, but the latter "thin and evil;" from the signification of "coming up," as being progression toward interior things (n. 5202); and from the signification of "years," as being states (of which just above, n. 5265). As "seven" signifies what is holy, so too in the opposite sense it signifies what is profane; for most of the expressions in the Word have also an opposite sense, and this for the reason that the same things that take place in heaven, on flowing down toward hell, are turned into the opposite things, and actually become opposite. Hence the holy things signified by "seven" there become profane. [2] That by "seven" both holy and profane things are signified, may be confirmed from the passages in Revelation alone where seven is mentioned. First, that holy things are signified: John to the seven churches, Grace and peace from Him who is, and who was, and who is to come; and from the seven spirits that are before His throne (Rev. 1:4). These things saith He that hath the seven spirits, and the seven stars (Rev. 3:1). Out of the throne went forth seven lamps of fire burning before the throne, which are the seven spirits of God (Rev. 4:5). I saw upon the right hand of Him that sat on the throne a book written within and on the back, sealed with seven seals (Rev. 5:1). I saw and behold in the midst of the throne stood a Lamb, as though it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth (Rev. 5:6). To the seven angels were given seven trumpets (Rev. 8:2). In the days of the voice of the seventh angel the mystery of God should be consummated (Rev. 10:7). The seven angels that had the seven plagues went forth from the temple, clothed in linen white and shining, and girt about their breasts with golden girdles. Then one of the four animals gave unto the seven angels seven golden vials (Rev. 15:6-7). [3] That in the opposite sense "seven" signifies profane things is plain from these passages also in Revelation: Behold a great red dragon, having seven heads and ten horns, and upon his heads seven diadems (Rev. 12:3). I saw a beast coming up out of the sea, having seven heads and ten horns, and upon his horns ten diadems, and upon his heads a name of blasphemy (Rev. 13:1). I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns. Here is intelligence, if anyone hath wisdom. The seven heads are seven mountains, where the woman sitteth upon them; and they are seven kings. The beast that was, and is not, is himself the eighth king, and is of the seven; and he goeth into perdition (Rev. 17:3, 7, 9-11).
And the seven empty ears parched with the east wind. That this signifies states of the multiplication of falsity that infests the exterior natural, is evident from the signification of "ears" of corn as being memory-knowledges, which are truths of the exterior natural (as shown above, n. 5266), and therefore in the opposite sense falsities there (n. 5202-5204). What is meant by being "empty and parched with the east wind" may be seen above.
Shall be seven years of famine. That this signifies a lack and seeming privation of truth, is evident from the signification of a "famine" as being a lack of knowledges (see n. 1460, 3364), thus also a privation of truth; for that falsities banished truths so that it appeared as if they no longer existed, is signified by "the thin and evil kine did eat up the seven fat kine; and they came to their inwards, and it was not known that they had come to their inwards;" and also by "the thin ears swallowed up the seven good ears" (verses 4, 7, 20, 21, 24; see n. 5206, 5207, 5217). The things here treated of, that in the beginning truth will be multiplied in both naturals, and that afterward it will so fail as scarcely to appear, is a secret no one can know unless it is given him to know how the case is with the reformation and regeneration of man. As this is the subject treated of in the internal sense of the following verses, a few words shall be said about it in advance. [2] During his reformation a man first learns truths from the Word or from doctrine, and stores them up in the memory. When one who cannot be reformed has learnt truths and stored them up in the memory, he believes that this is sufficient; but he is much mistaken. The truths he has acquired must be initiated and conjoined with good; and this cannot be done so long as the evils of the love of self and the love of the world remain in the natural man. These loves were the first introducers, but the truths cannot possibly be conjoined with them; and therefore in order that conjunction may be effected, the truths introduced and retained by these loves must first be banished, though they are not really banished, but are drawn within so as not to appear, for which reason it is called a "seeming" privation of truth. When this has been done, the natural is illumined from within, and the evils of the love of self and the love of the world give way; and in the degree in which they give way truths are stored up, and are conjoined with good. The state when man is seemingly deprived of the truths is called in the Word "desolation," and is also compared to "evening," in which man is before he comes into the morning; and therefore in the representative church the day began from the evening.
Verses 28-32. This is the word that I spoke unto Pharaoh; what God doeth He hath caused Pharaoh to see. Behold there come seven years of great abundance of produce in all the land of Egypt; and there shall arise after them seven years of famine; and all the abundance of produce shall be forgotten in the land of Egypt; and the famine shall consume the land; and the abundance of produce shall not be known in the land by reason of that famine after it, for it shall be very grievous. And for that the dream was doubled unto Pharaoh twice, it is because the word is established by God, and God is hastening to do it. "This is the word that I spoke unto Pharaoh," signifies what the natural thought from the celestial of the spiritual; "what God doeth," signifies concerning what is provided; "He hath caused Pharaoh to see," signifies the perception of the natural; "behold there come seven years," signifies states of providence; "of great abundance of produce in all the land of Egypt," signifies the multiplication of truth in both naturals; "and there shall arise after them seven years of famine," signifies the states that follow when there is a lack of truth; "and all the abundance of produce shall be forgotten in the land of Egypt," signifies the removal of truth and the apparent privation of it in both naturals; "and the famine shall consume the land," signifies even to despair; "and the abundance of produce shall not be known in the land," signifies that nothing shall be perceived therein of truth previously there; "by reason of that famine after it, for it shall be very grievous," signifies on account of such a lack; "and for that the dream was doubled unto Pharaoh twice," signifies because foreseen concerning both naturals; "it is because the word is established by God," signifies that it is Divine; "and God is hastening to do it," signifies in every event.
This is the word that I spoke unto Pharaoh. That this signifies what the natural thought from the celestial of the spiritual, is evident from the signification of a "word," as being a real thing (of which hereafter); from the signification of "speaking," as being to think (see n. 2271, 2287, 2619, 5259); from the representation of Joseph, who here speaks, as being the celestial of the spiritual; and from the representation of Pharaoh, as being the natural (of which above). From all this it is plain that by "this is the word that I spoke unto Pharaoh" is signified that real thing, or that which the natural thought from the celestial of the spiritual (see also n. 5262). As regards what is meant by the "word," in the original language by "word" is meant some real thing; and hence Divine revelation is called the "Word," and so also is the Lord in the supreme sense. And by the "Word," when predicated of the Lord, and also of revelation from Him, in the proximate sense is signified Divine truth, from which all things that are real have their existence. [2] That all things that are real have come into existence and do come into existence through the Divine truth that is from the Lord, and thus through the Word, is a secret that has not yet been disclosed. It is believed that by this is meant that all things have been created by God's saying and commanding as a king in his kingdom. It is not this, however, that is meant by all things having been made and created through the Word, but it is the Divine truth that proceeds from the Divine good, that is, from the Lord, from which all things have come into existence and do come into existence. The Divine truth proceeding from the Divine good is the veriest reality and the veriest essential in the universe, and it is this that makes and creates. Scarcely anyone has any other idea of the Divine truth than as of a word that issues from the mouth of a speaker and is dispersed in the air. This idea of the Divine truth has produced the opinion that by the "Word" is meant only a command, thus that all things were made merely by a command, and thus not from any real thing that has proceeded from the Divine of the Lord; but as already said it is the Divine truth proceeding from the Lord, the veriest reality and essential, that is the source of all things, and from which are the forms of good and of truth. Regarding this secret however, of the Lord's Divine mercy more will be said in the following pages.
What God doeth. What this signifies concerning what is provided, is evident from the signification of "what God doeth," as being what is provided (of which above, n. 5264).
He hath caused Pharaoh to see. That this signifies the perception of the natural, is evident from the signification of "seeing," as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 4567, 4723), and from the representation of Pharaoh, as being the natural, as already shown.
Behold there come seven years. That this signifies states of providence, is evident from the signification of "years," as being states (see n. 487, 488, 493, 893); and from the signification of "coming," as being of providence. For "coming" and "coming to pass," when predicated of the Divine or of that which God does, denotes that which happens in accordance with providence, and consequently is of providence. (That what God does is providence may be seen above, n. 5264, 5273.) The seven years of abundance of produce and the seven years of famine are treated of in the following verses, and there by "years" are signified states-by the "years of abundance of produce," states of the multiplication of truth in the natural, and by the "years of famine," states of the lack and privation of truth in the natural. In general by the seven years of abundance of produce and the seven years of famine in the land of Egypt are described in the internal sense the states of man's reformation and regeneration, and in the supreme sense the states of the glorification of the Lord's Human. It was in order that these things might be represented that such events took place in the land of Egypt; and they took place there because by the land of Egypt and by Pharaoh is meant in the internal sense the natural, the glorification of which in the Lord is here treated of. [2] Be it known that the things which came to pass at that time, and which are described in the Word, were representative of the Lord Himself, of the glorifying of His Human, and in the representative sense of His kingdom, consequently of the church in general and of the church in the singular, and thus of the regeneration of man; for by regeneration a man is made the church in the singular. That what took place at that time was representative of such things, was chiefly for the sake of the Word, that it might be written, and thus might contain such things as would represent Divine, celestial, and spiritual things in continuous series, and thus might be of service not only to the man of the church, but also to the angels in heaven; for the angels perceive from it Divine things, and thereby are affected with holy feelings that are communicated to the man who reads the Word with affection, whence he also feels the holiness. This is the reason why such events took place in the land of Egypt.
Of great abundance of produce in all the land of Egypt. That this signifies the multiplication of truth in both naturals, is evident from the signification of "abundance of produce," as being the multiplication of truth (of which presently); and from the signification of the "land of Egypt," as being both naturals. For by "Egypt" is signified memory-knowledge (see n. 1164-1165, 1186, 1462, 4749, 4964, 4966); and as memory-knowledge is signified, so too is the natural, for the reason that what is in the natural is called memory-knowledge; and therefore the "land of Egypt" is the natural mind in which is memory-knowledge. Hence by "all the land of Egypt" is signified both the interior and the exterior natural (that the natural is both interior and exterior may be seen above, n. 5118, 5126). That "abundance of produce" signifies a multiplication of truth, is because it is contrasted with famine, which signifies a lack of truth. The term by which "abundance of produce" is expressed in the original tongue is one that expresses the opposite of famine, and in the internal sense signifies a full store and sufficiency of knowledges, because "famine" signifies a lack of them. Knowledges are nothing else than the truths of the natural man, but which have not yet been made his own; the multiplication of such truths is here meant. Knowledges do not become truths in man until they are acknowledged by the understanding, which takes place when they are confirmed by him; and these truths do not become his own until he lives according to them; for nothing is made man's own except that which becomes of his life, for thus he himself is in the truths, because his life is in them.
And there shall arise after them seven years of famine. That this signifies the states that follow when there is a lack of truth, is evident from the signification of "years," as being states (see n. 482, 487, 488, 493, 893); and from the signification of "famine," as being a lack of knowledges (n. 1460, 3364); and from the signification of "after them," as being those which follow.
And all the abundance of produce shall be forgotten in the land of Egypt. That this signifies the removal of truth and the apparent privation of it in both naturals, is evident from the signification of "forgetting," or "being forgotten," as being removal and hence apparent privation; and from the signification of "abundance of produce," as being the multiplication of truth, or truth multiplied (of which just above, n. 5276); and from the signification of the "land of Egypt," as being the natural mind or the natural of man, here both naturals (as just above, n. 5276). That "forgetting," or "being forgotten," denotes removal and apparent privation, is because such is the case with the memory and hence with the thought. What a man thinks about is directly under his view, and things related thereto present themselves around in order, even to those unrelated, which are most remote, and thus forgotten. Things opposite are separated from the rest and hang down, and present themselves underneath, and balance those above. This setting in order is effected by means of the good that flows in, and such is the case with all man's thinking. That such is the case appears from thoughts in the other life; for in the light of heaven thoughts there are wont to be sometimes presented to view, and then such a form of their arrangement is seen. From this it is evident that "forgotten," in the internal sense, is nothing else than removal and apparent privation.
And the famine shall consume the land. That this signifies even to despair, is evident from the signification of "famine," as being a lack of knowledges, and hence a privation of truth (of which above, n. 5277, 5278); and from the signification of the "land," here of Egypt, as being the natural mind (of which also above, n. 5276, 5278). That it signifies even to despair is because it is said that "the famine shall consume the land;" for when by "land" is signified the natural mind, and by "famine" the privation of truth, nothing else than despair is signified: for then consumption takes place in a spiritual manner. In this passage is described a state of desolation caused by the privation of truth, the last stage of which state is despair. That despair is the last stage of this state, is because thereby the delight of the love of self and of the world is removed, and the delight of the love of good and of truth is instilled in its place; for in the case of those to be regenerated, the despair is about spiritual life, consequently is about the privation of truth and good, because when these persons are deprived of truth and good they despair of spiritual life; hence they have delight and bliss when they come out of their despair.
And the abundance of produce shall not be known in the land. That this signifies that nothing shall be perceived therein of the truth previously there, is evident from the signification of "being known," as being to be perceived; from the signification of "abundance of produce," as being truth multiplied (of which above, n. 5276, 5278); and from the signification of "land," here the land of Egypt, as being the natural mind (of which also above, n. 5276, 5278, 5279). From this it is plain that by the "abundance of produce not being known in the land" is signified that nothing shall be perceived in the natural concerning the truth previously there. [2] In this verse the subject treated of is the last state of desolation, when there is the despair which next precedes regeneration; and as this is the subject treated of in the present verse, it must be stated how the case is. Every man must be reformed and be born anew or regenerated that he may be able to come into heaven, for "Except a man be born again, he cannot see the kingdom of God" (John 3:3, 5, 6). Man is born into sin, which has been increased in a long line from parents, grandparents, and ancestors, and made hereditary, and thus transmitted to the offspring. Every man who is born, is born into all these inherited evils thus increased in succession, and consequently is nothing but sin; and therefore unless he is regenerated he remains wholly in sin. But in order that man may be regenerated he must first be reformed, and this is done by means of the truths of faith; for he has to learn from the Word and from doctrine therefrom what good is. The knowledges of good from the Word, or from doctrine therefrom, are called the truths of faith, because all the truths of faith spring from good, and flow to good, for they look to good as the end. [3] This is the first state, and is called the state of reformation. During their childhood and youth most of those who are in the church, are introduced into this state, and yet few are regenerated; for most in the church learn the truths of faith or the knowledges of good for the sake of reputation and honor, and also for gain; and when the truths of faith have been introduced by means of these loves, the man cannot be born anew or regenerated until these loves have been removed. In order therefore that they may be removed, the man is let into a state of temptation, and this in the following manner. The loves referred to are excited by the infernal crew, for they desire to live in them; but the affections of truth and good that have been instilled from infancy in a state of innocence, and afterward stored up interiorly and preserved for this use, are then excited by angels. The result is a conflict between the evil spirits and the angels which is felt in the man as temptation; and because the conflict is about truths and goods, the truths previously instilled are as it were banished by means of the falsities injected by the evil spirits, so that they no longer appear (of which see above, n. 5268-5270). And then as the man suffers himself to be regenerated, the light of truth from good is instilled by the Lord through an internal way into the natural, into which light the truths are returned in order. [4] This is the case with the man who is being regenerated; but few at this day are admitted into this state. Insofar as they permit it, all do indeed begin to be reformed by means of instruction in the truths and goods of spiritual life; but as soon as they come to the age of early manhood they suffer themselves to be carried away by the world, and thus go over to the side of infernal spirits, by whom they are gradually so estranged from heaven that they scarcely believe any longer that there is a heaven. Thus they cannot be let into any spiritual temptation, for if they were they would at once yield, and then their last state would be worse than the first (Matt. 12:45). From this it may be seen how the case is with what is here contained in the internal sense, namely, with the state of reformation and that of regeneration; but in this verse is described the last state of temptation which is a state of despair (of which just above, n. 5279).
By reason of that famine after it, for it shall be very grievous. That this signifies on account of such a lack, is evident from the signification of "famine," as being a lack of the knowledges of good, consequently a lack of truth (of which above, n. 5277, 5278), and finally despair on account of such a lack (n. 5279); and from the signification of "very grievous," as being what is huge. The subject of the last state of desolation, which is one of despair, and of its increasing grievousness, is here continued (of which above, n. 5279).
And for that the dream was doubled unto Pharaoh twice. That this signifies because foreseen concerning both naturals, is evident from the signification of a "dream," as being what is foreseen (see n. 3698, 5091, 5092, 5104); from the representation of Pharaoh, as being the natural (see n. 5079, 5080, 5095, 5160); and from the signification of "being doubled twice," as being concerning both naturals, the interior and the exterior (that the natural is twofold, interior and exterior, may be seen above, n. 5118, 5126). It was foreseen concerning the interior natural in the first dream, which was about the kine (n. 5198, 5202), and concerning the exterior natural in the second dream, which was about the ears of corn (n. 5212). Hence "being doubled twice" denotes concerning both.
It is because the word is established by God. That this signifies that it is Divine, may be seen without explication; for "word," when predicated of God, is Divine truth; and when this is said to be "established by God," it signifies that the thing will surely come to pass.
And God is hastening to do it. That this signifies in every event, is evident from the signification of "doing," when predicated of God, as being providence (n. 5264), whence also it is the event, for whatever is of the Divine Providence is certain to be the event; and from the signification of "hastening to do it," as being in every event. In the internal sense, "to hasten" or "haste" does not mean quickly, but certainly, and also fully, thus in every event; for haste implies time, and in the spiritual world there is no time, but instead of time state; thus haste in time has reference there to such a condition of state as corresponds; and the condition of state that corresponds is that there are many things acting together toward the result, and thus insuring a certain and full event.
Verses 33-36. And now let Pharaoh see a man intelligent and wise, and set him over the land of Egypt. Let Pharaoh do this, and let him appoint governors over the land, and take the fifth of the land of Egypt in the seven years of abundance of produce. And let them gather all the food of those good years that come, and heap up corn under the hand of Pharaoh for food in the cities, and let them guard it. And the food shall be for a store to the land against the seven years of famine that shall be in the land of Egypt, and the land shall not be cut off in the famine. "And now let Pharaoh see," signifies the looking forward of the natural; "a man intelligent and wise," signifies about the inflowing truth and good; "and set him over the land of Egypt," signifies that will bring into order all things in the natural mind; "let Pharaoh do this," signifies further looking forward; "and let him appoint governors over the land," signifies the orderly arrangement of generals in the natural; "and take up the fifth of the land of Egypt," signifies that were to be preserved and afterward stored up; "in the seven years of abundance of produce," signifies that had been instilled at the times when truths with goods were multiplied; "and let them gather all the food," signifies all things that are of use; "of those good years that come," signifies that are to be gathered in at those times; "and heap up corn," signifies every good of truth at the same time; "under the hand of Pharaoh," signifies for need and consequent disposal in the natural; "for food in the cities," signifies such things in the interiors of the natural mind; "and let them guard it," signifies there to be laid up in store; "and the food shall be for a store to the land," signifies that it shall be there for every use of the natural; "against the seven years of famine," signifies according to the need in cases of deficiency; "that shall be in the land of Egypt," signifies that shall be in the natural; "and the land shall not be cut off in the famine," signifies lest the man should perish.
And now let Pharaoh see. That this signifies the looking forward of the natural, is evident from the signification of "seeing," or "looking," as being to look forward; for "seeing" here implies activity, namely, in doing; but when it does not imply that something is to be done, it signifies understanding and perceiving (as was shown above, n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5114). With the looking forward of the natural the case is this. Man's natural, or his natural mind, which is beneath his rational mind, does not of itself look forward to anything, although it appears to do this as of itself; but its looking forward is from within, for the inner looks forward in the outer very much as a man looks at himself in a mirror, in which the figure appears as if it were there. This is also presented in the internal sense by Joseph's speaking thus to Pharaoh; for by Joseph is represented the celestial of the spiritual, which is inner, and by Pharaoh the natural, which is outer; and Joseph seemed to Pharaoh to be that very man intelligent and wise who is here spoken of.
A man intelligent and wise. That this signifies about the inflowing truth and good, is evident from the signification of an "intelligent man," as being truth, and of a "wise man," as being the good of truth. Be it known that in the internal sense by a "man intelligent and wise" is not meant any such man, but abstractedly from person that which belongs to one who is intelligent and wise, thus truth and good. In the other life, especially in the heavens, all thought, and hence all speech, are carried on by means of what is abstracted from persons, and therefore thought and speech there are universal, and are relatively without limit; for so far as thought and speech are determined to persons and their specific qualities, and to names, and also to words, so far they become less universal, and are determined to the actual thing, and there abide. On the other hand, insofar as they are not determined to persons and what is connected with them, but to realities abstracted from them, so far they are determined away from the actual thing, and are extended beyond self, and the mental view becomes higher and consequently more universal. [2] This is very apparent from man's thought, which insofar as it regards the words of one speaking, so far it does not regard his meaning; and which insofar as it regards the particular things of the memory, and dwells on them, so far it does not perceive the nature of the real things; and, still more important, insofar as it regards itself in everything, so far it narrows the thoughts and removes itself from viewing a subject in a universal manner. Hence it is that in proportion as anyone loves himself more than others, in the same proportion he is less wise. From this it is now plain why things abstracted from persons are signified in the internal sense by the things which in the sense of the letter are determined to persons (see also n. 5225). In the Word a distinction is occasionally made between "wisdom," "intelligence," and "knowledge;" and by "wisdom" is meant what is from good, by "intelligence" what is from truth, and by "knowledge" both of these in man's natural; as in Moses: I have filled Bezaleel with the spirit of God, in wisdom, and in intelligence, and in knowledge, and in all work (Exod. 31:2-3; 35:30-31); and again: Give you men, wise and understanding, and knowing, according to your tribes; that I may set them for your heads (Deut. 1:13).
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.
Let Pharaoh do this. That this signifies further looking forward, is evident from what was unfolded above (n. 5286).
And let him appoint governors over the land. That this signifies the orderly arrangement of generals in the natural, is evident from the signification of "appointing over," as being to bring into order; from the signification of "governors," as being generals (of which presently); and from the signification of the "land," here the land of Egypt, as being the natural mind (as just above, n. 5288). The reason why "governors" signify generals, is that it is generals in which and under which are particulars (see n. 917, 4269, 4325, 4329, 4345, 4383, 5208); by "princes" however are signified primary things (n. 1482, 2089, 5044).
And take the fifth of the land of Egypt. That this signifies that are to be preserved and afterward stored up, is evident from the signification of "taking a fifth," as here involving the same as tithing or taking a tenth: "to tithe," in the Word, signifies to make remains, and to make remains is to gather truths and goods, and then to store them up. (That remains are goods and truths stored up by the Lord in the inner man may be seen above, n. 468, 530, 560, 561, 661, 1050, 1906, 2284, 5135; and that by "tithes" in the Word are signified remains, see n. 576, 1738, 2280; and likewise by "ten," n. 1906, 2284; and hence also by "five," which number is the half of ten.) Half and double in the Word involve the like as the numbers to which they are applied-as "twenty" the like as "ten," "four" the like as "two," "six" as "three," "twenty-four" as "twelve," and so on; so also numbers still further multiplied involve the like, as a "hundred" and also a "thousand" the like as "ten," "seventy-two" and also a "hundred and forty-four" the like as "twelve." What therefore compound numbers involve can be known from the simple numbers from which and with which they are multiplied; also what the more simple numbers involve can be known from the whole numbers, as what "five" is can be known from "ten," and what "two and a half" is from "five," and so on. In general it is to be known that numbers multiplied involve the like as the simple numbers, but what is more full; and that numbers divided involve the same, but what is not so full. [2] As regards "five" in particular, this number has a twofold signification, signifying a little and hence something, and also signifying remains. That it signifies a little is from its relation to those numbers which signify much, namely, to a "thousand" and a "hundred," and hence also to "ten." (That a "thousand" and a "hundred" signify much may be been above, n. 2575, 2636; and hence also "ten," n. 3107, 4638.) Hence it is that "five" signifies a little and also something (n. 649, 4638). "Five" signifies remains when it has reference to "ten," "ten" signifying remains, as already said. (That all numbers in the Word signify real things may be seen above, n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265.) [3] He who does not know that the Word has an internal sense, not appearing in the letter, will be greatly surprised that the numbers in the Word signify real things, chiefly because he cannot form any spiritual idea from numbers; nevertheless, that numbers flow from the spiritual idea the angels have may be seen above (n. 5265). What the ideas or real things are to which numbers correspond he may indeed know, but the source of this correspondence still lies hidden from him-such as the correspondence of "twelve" to all things of faith, and the correspondence of "seven" to holy things, also the correspondence of "ten," and of "five," to the goods and truths stored up by the Lord in the inner man, and so on. It suffices to know that there is a correspondence, and that it is from this correspondence that all the numbers in the Word signify something in the spiritual world, consequently that the Divine inspired into them lies hidden within them. [4] Take for instance the following passages in which "five" is mentioned, as in the Lord's parable about the man who went into another country, and delivered to his servants according to their abilities, to one five talents, to another two, and to a third one: And he that had received the five talents traded with them, and gained other five talents; and likewise he that had received two gained other two; but he that had received one hid his lord's silver in the earth (Matt. 25:14 seq.); one who does not think beyond the literal sense cannot know but that the very numbers, five, two, and one, were taken simply for composing the story of the parable, and that they involve nothing further, whereas there is a secret in these numbers themselves; for by the "servant who received five talents" are signified those who have admitted goods and truths from the Lord, thus who have received remains; by "him who received two" are signified those who have joined charity to faith when well on in years; and by "him who received one," those who have received faith alone without charity. Of the last it is said that he "hid his lord's silver in the earth;" for by the "silver" he had is signified in the internal sense the truth that is of faith (see n. 1551, 2954); and faith without charity cannot make gain or bear fruit. Such are the things in these numbers. [5] It is similar with other parables, as with the one about the man who, going into a far country to receive for himself a kingdom, gave to his servants ten pounds, and told them to trade with them till he came. When he returned the first said: Lord, thy pound hath gained ten pounds. And he said unto him, Well done, thou good servant, because thou hast been faithful in a very little, be thou over ten cities. And the second said, Lord, thy pound hath made five pounds. And he said unto him also, Be thou also over five cities. The third had laid up the pound in a napkin. But the lord said, Take away from him the pound, and give it unto him that hath ten pounds (Luke 19:12 seq.); here in like manner "ten" and "five" signify remains-"ten" more, "five" fewer. He who laid up the pound in a napkin denotes those who procure for themselves the truths of faith but do not conjoin them with the goods of charity, and so have no gain or fruit from them. [6] It is the same where the Lord mentions these numbers in other places as with him that was called to the supper and said, "I have bought five yoke of oxen, and I go to prove them" (Luke 14:19); with the rich man who said to Abraham, "I have five brethren;" that one might be sent to tell them, lest they also come into this place of torment (Luke 16:28); with the ten virgins, five of whom were prudent, and five foolish (Matt. 25:1-13); and likewise in these words of the Lord: "think ye that I am come to give peace upon earth? I tell you, Nay; but division; for from henceforth there shall be five in one house divided, three against two, and two against three" (Luke 12:51); and also even in the historic facts that the Lord fed five thousand men with five loaves and two fishes, and that He commanded them to sit down by hundreds and by fifties; and after they had eaten they took up twelve baskets of fragments (Matt. 14:15-21; Mark 6:38 seq.; Luke 9:12-17; John 6:5-13). [7] As these passages are historic it can hardly be believed that the numbers in them are significant as the number "five thousand" of the men, and also the number "five" of the loaves, and "two" of the fishes, as also the number "one hundred," and the number "fifty," of the companies that sat down, and lastly "twelve" which was the number of the baskets containing the fragments; when yet there is a secret in each number. For every detail happened of providence, in order that Divine things might be represented. [8] In the following passages also, "five" signifies in both the genuine and the opposite sense such things in the spiritual world as it corresponds to. In Isaiah: There shall be left therein gleanings as in the shaking of an olive tree, two or three berries in the head of the bough, four or five in the branches of a fruitful tree (Isa. 17:6). In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and swear to Jehovah Zebaoth (Isa. 19:18). One thousand shall flee before the rebuke of one, before the rebuke of five shall ye flee; till ye be left as a mast upon the head of a mountain, and as an ensign on a hill (Isa, 30:17). In Revelation: The fifth angel sounded, then I saw a star from heaven fallen into the earth; and there was given to him the key of the pit of the abyss. To the locusts that came out thence it was said that they should not kill the men who had not the seal of God on their foreheads, but that they should be tormented five months (Rev. 9:1, 3-5, 10). Here is intelligence, if anyone has wisdom: The seven heads are seven mountains, where the woman sitteth upon them; and they are seven kings; five are fallen, and one is, the other is not yet come; and when he cometh, he must remain a little while (Rev. 17:9-10). [9] In like manner the number "five" was representative in the following instances-that the valuation of a man and of a woman should be according to years, from a month to five years, and from five years to twenty (Lev. 27:1-9). Again, if a field were redeemed, a fifth part should be added (Lev. 27:19). And if tithes were redeemed, a fifth part should be added (Lev. 27:31). That the superfluous firstborn were to be redeemed for five shekels (Num. 3:46 to the end). That the firstborn of an unclean beast was to be redeemed by adding a fifth part (Lev. 27:27). That as a fine for certain transgressions a fifth part was to be added (Lev. 22:14; 27:13, 15; Num. 5:6-8). And that if a man shall steal an ox or a sheep, and kill it or sell it, he shall pay five oxen for an ox, and four sheep for a sheep (Exod. 22:1). [10] That the number "five" holds within it a heavenly secret, and that "ten" does the same, is evident from the cherubim, of which we read in the first book of Kings: Solomon made in the adytum two cherubim of olive wood, each ten cubits high. Five cubits was the wing of the one cherub, and five cubits the wing of the other cherub; it was ten cubits from the ends of its wings even unto the ends of its wings; so the cherub was ten cubits. Both the cherubim were of one measure and one form (1 Kings 6:23-27). The same is evident also from the lavers around the temple, and from the lampstands, of which it is written in the same book: The bases of the lavers were placed, five by the shoulder of the house to the right, and five by the shoulder of the house to the left. Also that the lampstands were placed, five on the right and five on the left, before the adytum (1 Kings 7:39, 49). That the brazen sea was ten ells from brim to brim, and five ells in height, and thirty ells in circumference (1 Kings 7:23), was in order that holy things might be signified by the numbers "ten" and "five," and also by "thirty," which number of the circumference does not indeed geometrically answer to the diameter, but still it spiritually involves that which is signified by the compass of that vessel. [11] That in the spiritual world all numbers signify real things is plainly manifest from the numbers in Ezekiel where is described the new earth, the new city, and the new temple, which the angel measured in detail (see Ezek. 40-43, 45-49). The description of nearly all the holy things there is set forth by numbers, and therefore one who does not know what those numbers involve can know scarcely anything about the secrets contained therein. The number "ten" and the number "five" occur there (Ezek. 40:7, 11, 48; 41:2, 9, 11-12; 42:4; 45:11, 14), besides the multiplied numbers, "twenty-five," "fifty," "five hundred," and "five thousand." It is manifest from the details in these chapters that the new earth, the new city, and the new temple signify the Lord's kingdom in the heavens, and hence His church on earth. [12] These instances of the use of the number "five" are here brought together because in this and the following verses it is told of the land of Egypt that a fifth part of the produce was to be collected there in the seven years of plenty, and to be preserved for use in the following years of famine. Therefore it has been shown that by a "fifth part" are signified goods and truths stored up in man by the Lord, and reserved for use when there shall be a famine, that is when there shall be a lack and privation of good and truth; for unless such things were stored up in man by the Lord, there would be nothing to uplift him in a state of temptation and vastation, consequently nothing through which he could be regenerated; and thus he would be without the means of salvation in the other life.
In the seven years of abundance of produce. That this signifies that had been instilled at the times when truths with goods were multiplied, is evident from the signification of "years," as being states, and hence also times (of which in what follows); and from the signification of "abundance of produce," as being the multiplication of truth, or truth multiplied (of which above, n. 5276, 5278, 5280); here therefore are signified truths with goods multiplied, because truths are nothing without goods, and no truths are stored up in the inner man (of which just above, n. 5291), except such as are conjoined with goods. That "years" signify not only states, but also times, is because in the internal sense "years" signify entire states, that is, entire periods from the beginning of a state to the end. These periods cannot be expressed otherwise than by times, nor can they be apprehended as anything else by those who are in time. (That "years" and "days" are both states and times, may be seen above, n. 23, 487, 488, 493, 893, 2906.)
And let them gather all the food. That this signifies all things that are of use, is evident from the signification of "gathering," as being to bring together and preserve; and from the signification of "food," as being things that are of use. In the internal sense "food" properly signifies the things that nourish the soul of man, that is, that nourish him after death, for he then lives as a soul or spirit, and no longer needs material food, but spiritual food, which consists in everything that is of use, and everything that is conducive to use. That which is conducive to use is to know what is good and true; that which is of use is to will and do what is good and true. These are the things that nourish the angels, and are therefore called spiritual and heavenly food. Man's mind within which are his interior understanding and interior will, or his intentions or ends, is not nourished by any other food even while he lives in the body. Material food does not penetrate to the mind, but only to the things of the body, which that food sustains to the end that this mind may enjoy its food while the body enjoys its food, that is, that this mind may be sound in a sound body. [2] That "food" in the spiritual sense denotes everything that is of use, is because all man's knowing, and all his understanding and being wise, and therefore all his willing, ought to have use for their end; hence the quality of his life is according to the quality of his use. That "food" in the internal sense denotes everything that is of use, is plain from these words of the Lord: Jesus said to the disciples, I have food to eat that ye know not of. Therefore said the disciples one to another, Hath any man brought Him aught to eat? Jesus saith unto them, My food is to do the will of Him that sent Me, and to perfect His work (John 4:32-34); and in another place: Labor not for the food that perisheth, but for that food that remaineth unto eternal life, which the Son of man shall give unto you; for Him hath God the Father sealed (John 6:27).
Of those good years that come. That this signifies that are to be gathered in at those times, is evident from the signification of "years," as being states, and also times (of which just above, n. 5292). The "good years that come" are therefore those times when truths with goods are multiplied, which are signified by the "seven years of abundance of produce."
And let them heap up corn. That this signifies every good of truth at the same time, is evident from the signification of "heaping up," as being to gather and at the same time preserve; and from the signification of "corn," as being the good of the natural (see n. 3580), here the good of truth that is in the natural. The good of truth is truth in the will and in act. That "corn" signifies good is because a "field" in the spiritual sense is the church; and hence whatever belongs to a field, such as seed, sowing, harvest, crop, corn, and also the head or ear of corn, and in particular wheat, barley, and other kinds of grain, denote such things as are of the church; and all the things of the church bear relation to good and truth.
Under the hand of Pharaoh. That this signifies for need and consequent disposal in the natural, is evident from the signification of the "hand," as being power (see n. 878, 3387, 4931-4937); hence "under the hand" denotes for disposal in every case of need, for what is in the power of anyone is at his disposal; and from the representation of Pharaoh, as being the natural (of which above).
For food in the cities. That this signifies such things in the interiors of the natural mind, is evident from the signification of "food," as being all things that are of use, thus truths and goods (of which just above, n. 5293); and from the signification of "cities," as being the interiors of the natural mind. In the universal sense "cities" signify the doctrinal things of the church (see n. 402, 2268, 2449, 2451, 2712, 2943, 3216, 4492, 4493); but in an individual sense they signify the interiors of man where doctrinal things are, or rather where are truths conjoined with good. That the truths and goods in man form as it were a city, may be seen above (n. 3584); and hence that man himself in whom is the church is called the "city of God." The signification of a "city" is circumstanced as is that of a "house." In the universal sense a "house" signifies good, but in the individual sense it signifies a man (n. 3128), and specifically his mind as to the good and truth conjoined in it (n. 3538, 4973, 5023); and a house with its apartments, outbuildings, and courts, is a city in the least form. [2] The interiors of the natural mind are signified by "cities" in Isaiah: In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and that swear to Jehovah Zebaoth (Isa. 19:18); and the goods and truths in the interiors are signified by the "cities" in the Lord's parable in Luke: He said to him that by the pound had made ten pounds, Well done thou good servant; because thou hast been faithful in a very little, be thou over ten cities. And he said to the second, who had made five pounds, Be thou also over five cities (Luke 19:12 seq.). Here therefore by "heaping up food in the cities and guarding it," is signified that truths conjoined with good were to be stored up in the interiors of the natural mind; and when these truths and goods have been stored up there, they are called "remains," in which the veriest spiritual life of man consists, and from which he is spiritually nourished in every case of need and want, that is, in every spiritual famine.
And let them guard it. That this signifies there to be laid up in store, is evident from the signification of "guarding," as being to store up, namely, in the interiors of the natural mind, which are signified by "cities" (of which just above, n. 5297).
And the food shall be for a store to the land. That this signifies that it should be there for every use of the natural, is evident from the signification of "food," as being goods and truths (of which above, n. 5293); and from the signification of "for a store," as being what is laid up for every use, because for use in the following years of famine; and from the signification of the "land," here the land of Egypt, as being the natural mind (of which also above, n. 5276, 5278, 5279, 5288).
Against the seven years of famine. That this signifies according to the need in cases of deficiency, is evident from the signification of "famine," as being a lack of truth (of which above, n. 5277, 5278). That it is for a case of need then is plain; for "years" in the internal sense are states (as often shown), and therefore "against those years" denotes those states when there is need.