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Genesis 41

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1 And it came to pass at the end of two full years, that Pharaoh dreamed: and behold, he stood by the river.

2 And behold, there came up out of the river seven well-favored cows and fat-fleshed; and they fed in a meadow.

3 And behold, seven other cows came up after them out of the river, ill-favored and lean-fleshed; and stood by the other cows upon the brink of the river.

4 And the ill-favored and lean-fleshed cows ate up the seven well-favored and fat cows. So Pharaoh awoke.

5 And he slept and dreamed the second time: and behold, seven ears of corn came up upon one stalk, rank and good.

6 And behold, seven thin ears and blasted with the east wind sprung up after them.

7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and behold, it was a dream.

8 And it came to pass in the morning, that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them to Pharaoh.

9 Then spoke the chief butler to Pharaoh, saying, I do remember my faults this day:

10 Pharaoh was wroth with his servants, and put me in custody in the captain of the guard's house, both me, and the chief baker:

11 And we dreamed a dream in one night, I and he: we dreamed each man according to the interpretation of his dream.

12 And there was there with us a young man, a Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he interpreted.

13 And it came to pass, as he interpreted to us, so it was: me he restored to my office, and him he hanged.

14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came before Pharaoh.

15 And Pharaoh said to Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard it said of thee, that thou canst understand a dream to interpret it.

16 And Joseph answered Pharaoh, saying, It is not in me: God will give Pharaoh an answer of peace.

17 And Pharaoh said to Joseph, In my dream, behold, I stood upon the bank of the river:

18 And behold, there came out of the river seven cows, fat-fleshed, and well-favored; and they fed in a meadow:

19 And behold, seven other cows came out after them, poor, and very ill-favored, and lean-fleshed, such as I never saw in all the land of Egypt for badness:

20 And the lean and the ill-favored cows ate up the first seven fat cows:

21 And when they had eaten them up, it could not be known that they had eaten them; but they were still ill-favored, as at the beginning. So I awoke.

22 And I saw in my dream, and behold, seven ears came up on one stalk, full and good:

23 And behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:

24 And the thin ears devoured the seven good ears: and I told this to the magicians; but there was none that could explain it to me.

25 And Joseph said to Pharaoh, The dream of Pharaoh is one; God hath showed Pharaoh what he is about to do.

26 The seven good cows are seven years; and the seven good ears are seven years: the dream is one.

27 And the seven thin and ill-favored cows that came up after them are seven years; and the seven empty ears blasted with the east wind will be seven years of famine.

28 This is the thing which I have spoken to Pharaoh: What God is about to do he showeth to Pharaoh.

29 Behold, there come seven years of great plenty throughout all the land of Egypt:

30 And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;

31 And the plenty shall not be known in the land by reason of the famine following: for it will be very grievous.

32 And for that the dream was doubled to Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.

34 Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.

35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh; and let them keep food in the cities.

36 And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land may not perish through the famine.

37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.

38 And Pharaoh said to his servants, Can we find such a man as this is, a man in whom the spirit of God is?

39 And Pharaoh said to Joseph, Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou art:

40 Thou shalt be over my house, and according to thy word shall all my people be ruled: only in the throne will I be greater than thou.

41 And Pharaoh said to Joseph, See, I have set thee over all the land of Egypt.

42 And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;

43 And he made him to ride in the second chariot which he had: and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.

44 And Pharaoh said to Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

45 And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him for a wife Asenath the daughter of Poti-pherah priest of On: and Joseph went over all the land of Egypt.

46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt: and Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.

47 And in the seven plenteous years the earth brought forth by handfulls.

48 And he gathered all the food of the seven years which were in the land of Egypt, and laid up the food in the cities: the food of the field which was around every city, he laid up in the same.

49 And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number.

50 And to Joseph were born two sons before the years of famine came: which Asenath the daughter of Poti-pherah priest of On bore to him.

51 And Joseph called the name of the first-born Manasseh: For God, said he, hath made me forget all my toil, and all my father's house.

52 And the name of the second called he Ephraim: for God hath caused me to be fruitful in the land of my affliction.

53 And the seven years of plenteousness that was in the land of Egypt, were ended.

54 And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread.

55 And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said to all the Egyptians, Go to Joseph; what he saith to you, do.

56 And the famine was over all the face of the earth; and Joseph opened all the store-houses, and sold to the Egyptians; and the famine became severe in the land of Egypt.

57 And all countries came into Egypt to Joseph to buy corn; because the famine was distressing in all lands.

   

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Arcana Coelestia # 5291

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5291. 'And let him take up a fifth part of the land [of Egypt]' means which are to be preserved and then stored away. This is clear from the meaning of 'taking up a fifth part' as that which implies something similar to taking tenths. In the Word 'taking tenths' means preserving remnants, and preserving remnants is a gathering together and then storing away of forms of truth and good. For remnants are the forms of good and truth that the Lord has stored away in the interior man, see 468, 530, 560, 561, 661, 1050, 1906, 2284, 5135, and 'tenths' is used in the Word to mean remnants, 576, 1738, 2280, and so also is 'ten', 1906, 2284. And the number five, which is half of ten, is likewise used to mean the same. Half or twice any number when used in the Word holds the same meaning as the number itself. Twenty for example holds the same meaning as ten, four the same as two, six the same as three, twenty-four the same as twelve, and so on. A multiplication of a number also holds the same meaning. A hundred or a thousand for example holds the same as ten; seventy-two and also a hundred and forty-four hold the same as twelve. Therefore what it is that composite numbers hold within them may be seen from the simple numbers of which they are the products. What the more simple numbers hold within them may be seen in a similar way from their integers. Five for example may be seen from ten, two and a half from five, and so on. In general it should be recognized that multiples hold the same meaning as their factors, yet more completely, while quotients hold the same meaning as their dividends, yet less completely.

[2] As regards the number five specifically, this has a dual meaning. First, it means that which is little and consequently something; second, it means remnants. It receives its meaning of that which is little from its relationship with other numbers meaning that which is much, namely a thousand and a hundred, and therefore ten also. For 'a thousand' and 'a hundred' mean that which is much, see 2575, 2636, and so therefore does 'ten', 3107, 4638, as a consequence of which 'five' means that which is little, and also something, 649, 4638. But 'five' means remnants when it has a connection with ten, 'ten' in this case meaning remnants, as stated above. For all numbers used in the Word have spiritual realities as their meaning, see 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265.

[3] Anyone who does not know that the Word has an internal sense which is not visible in the letter will be utterly astonished by the idea that spiritual realities too are meant by the numbers used in the Word. The specific reason for his astonishment is his inability to use numbers to give shape to any spiritual idea, when yet the spiritual ideas known to angels present themselves as numbers, see 5265. The identity of those ideas or spiritual realities to which numbers correspond can, it is true, be known; but the origin of such correspondence remains hidden, such as the origin of the correspondence of 'twelve' to all aspects of faith, the correspondence of 'seven' to things that are holy, as well as that of 'ten' and also 'five' to forms of good and truth stored up by the Lord within the interior man, and so on. Even so, it is enough if people know simply that such a correspondence does exist and that by virtue of that correspondence each number used in the Word denotes something present in the spiritual world, consequently that what is Divine has been inspired into them and so lies concealed within them.

[4] Examples of this are seen in the following places where 'five' is mentioned, such as the Lord's parable in Matthew 25:14 and following verses about the man who, before going away to a foreign country, placed his resources in the hands of his servants. To the first he gave five talents, to the second two, and to the third one. The servant who received five talents traded with them and earned five talents more. In a similar way the one who received two earned two more; but the servant who received one hid his master's money 1 in the earth. The person whose thought does not extend beyond the literal sense knows no other than this, that the numbers five, two, and one have been adopted merely to make up the story told in the parable and that they entail nothing more, when in fact those actual numbers hold some arcanum within them. The servant who received the five talents means those people who have accepted forms of good and truth from the Lord and so have received remnants. The one who received the two talents means those who at a more advanced stage in life have linked charity to faith, while the servant who received the one means someone who receives faith alone devoid of charity. Regarding this servant it is said that he hid his master's money 1 in the earth - the reason for this description being that the money 1 he is said to have received means in the internal sense truth which is the truth of faith, 1551, 2954; but faith that is devoid of charity cannot earn any interest, that is, it cannot be fruitful. These are the kinds of matters that numbers hold within them.

[5] Much the same is contained in other parables, such as the parable in Luke 19:12 and following verses regarding someone who journeyed to a far country to receive a kingdom. He gave his servants ten minas and told them to trade with these until he came back. When he returned the first said, 'Sir, your mina has earned ten minas'. He said to him, 'Well done, good servant; because you have been faithful over a very little, be over ten cities'. The second said, 'Sir, your mina has made five minas', and to him too he said, 'You also, be over five cities'. The third had kept his mina stored away in a handkerchief. But the master said, 'Take the mina from him and give it to him who has ten minas'. Here in a similar way 'ten' and 'five' mean remnants, 'ten' rather more, 'five' somewhat less. The one who kept his mina stored away in a handkerchief describes those who acquire the truths of faith but do not join them to the good deeds of charity, so that these truths do not gain interest or become fruitful at all.

[6] The same meaning exists in other places where the Lord uses these numbers, such as the place where He refers to what one of those invited to a supper said,

I have bought five yoke of oxen, and I am going away to test them. Luke 14:19.

Also in the place where He refers to what the rich man said to Abraham,

I have five brothers; send [Lazarus] to speak to them, lest they come into this place of torment. Luke 16:28.

And in the place where He talks about ten virgins, five of whom were wise and five were foolish, Matthew 25:1-13. The following words spoken by the Lord in a similar way contain such numbers,

Do you think that I have come to give peace on earth? No, I tell you, but division; for from now on there will be in one house five divided; three against two, and two against three. Luke 12:51-52.

And the following details given in the historical narrative also contain such numbers - the Lord fed five thousand people with five loaves and two fishes; He commanded them to sit down in groups of a hundred and groups of fifty; and after they had eaten they collected twelve baskets of broken pieces, Matthew 14:15-21; Mark 6:38 and following verses; Luke 9:12-17; John 6:5-13.

[7] It is hardly credible that the numbers included in such details, since these belong to a historical narrative, have a spiritual meaning. That is, five thousand, the number of people, has a spiritual meaning; so does five, the number of loaves, as well as two, the number of fishes. A hundred, and likewise fifty, the numbers of people sitting down together, each have a spiritual meaning; and so lastly does twelve, the number of baskets containing broken pieces. Though it may seem incredible, every detail holds some arcanum. Every single thing occurred providentially, to the end that Divine realities might be represented by them.

[8] In the following places too 'five' means things of a similar nature in the spiritual world, and it corresponds to such in both senses, the genuine sense and the contrary one: In Isaiah,

Gleanings will be left in it, as in the shaking of an olive tree, 2 two or three berries on the top of the [highest] branch, four or five on the branches of a fruitful tree. Isaiah 17:6-7.

In the same prophet,

On that day there will be five cities in the land of Egypt which speak in the lips of Canaan and swear to Jehovah Zebaoth. Isaiah 19:18.

In the same prophet,

One thousand at the rebuke of one, at the rebuke of five you are fleeing, until you remain like a flagstaff on top of a mountain, like a signal upon a hill. Isaiah 30:17.

In John,

The fifth angel sounded, at which point I saw a star that had fallen from heaven to the earth. To him was given the key of the pit of the abyss. It was given the locusts which were coming out from there, that they should not kill the people who did not have the seal of God on their foreheads, but that they should torment them five months. Revelation 9:1, 3, 5, 10.

In the same book,

Here is intelligence, if anyone has wisdom: The seven heads are seven mountains, on which the woman sits; and there are seven kings. Five have fallen; and one is, the other has not yet come. And when he comes he must remain a short time. Revelation 17:9-10.

[9] The number five holds a similar representative meaning in the following places,

The valuation for a man or for a woman was determined by their ages - between one month and five years, and between five years and twenty years. Leviticus 27:1-9.

If a field was redeemed, one-fifth was to be added. Leviticus 27:19.

If tithes were redeemed, again one fifth was to be added. Leviticus 27:31.

The firstborn who were in excess [of the Levites] were to be redeemed for five shekels [each]. Numbers 3:46-end.

The firstborn of an unclean beast was to be redeemed with the addition of one-fifth. Leviticus 27:27.

In the case of any wrongs that were done one-fifth was to be added as a penalty. Leviticus 22:14; 17:13, 15; Numbers 5:6-8.

Anyone who stole an ox or one of the flock, and who slaughtered it or sold it, had to restore five oxen for an ox, and four of the flock for one of the flock. Exodus 11:1.

[10] The fact that the number five contains some heavenly arcanum, as does ten also, is evident from the cherubs referred to in the first Book of Kings,

In the sanctuary Solomon made two cherubs of olive wood, each ten cubits high. The wing of one cherub was five cubits, and the wing of the other cherub five cubits; ten cubits from the tips of the wings of one to the tips of the wings of the other. Thus a cherub was ten cubits; both cherubs were the same size and same shape. 1 Kings 6:23-25.

The same fact is evident from the lavers around the temple, and also from the lampstands, described in the same book,

Five bases for the lavers were placed on the right side of the house, 3 and five on the left side of the house. 3 Also, five lampstands were placed on the right, and five on the left in front of the sanctuary. 1 Kings 7:39, 49.

The bronze sea was ten cubits from one brim to the other, and five cubits high, and thirty cubits in circumference. 1 Kings 7:13.

All this was prescribed so that holy things might be meant spiritually not only by the numbers ten and five but also by thirty, for although geometrically this number giving the circumference is not right for the stated diameter, it nevertheless implies spiritually what is meant by the rim of a vessel.

[11] All numbers mentioned in the Word mean things existing in the spiritual world, as is clearly evident from the numbers used in Ezekiel, where a new land, a new city, a new temple, and a detailed measuring of these by the angel are described; see Chapters 40-43, 45-49 [sic.]. Numbers are used in these chapters to describe practically every sacred object, and therefore anyone unacquainted with what those numbers hold within them can know scarcely anything about the arcana present there. The number ten and the number five occur there in Ezekiel 40:7, 11, 48; 41:2, 9, 11-12; 42:4; 45:11, 14, in addition to the multiplications of such numbers, namely twenty-five, fifty, five hundred, and five thousand. As regards the new land, the new city, and the new temple mentioned in those chapters, these mean the Lord's kingdom in heaven, and therefore His Church on earth, as is clear from every detail mentioned there.

[12] All the references above to 'five' have been gathered together for the reason that here and in what follows the subject is the land of Egypt, where, in the seven years of abundance, a fifth part of the corn was to be gathered and preserved for use in the succeeding years of famine. This demonstrates that 'the fifth part' means the forms of good and truth which a person has received from the Lord, who has stored them away and preserved them in that person for future use when there is a famine, that is, when there is an absence and deprivation of goodness and truth. For unless the Lord stored away in a person such forms of good and truth, there would be nothing to raise him up in a state of temptation and vastation and consequently to make it possible for him to be regenerated, so that he would be left without any means of salvation in the next life.

Poznámky pod čarou:

1. or silver

2. The Latin means fig tree, but the Hebrew means olive tree, which Swedenborg has in other places where he quotes this verse.

3. literally, beside the shoulder of the house towards the right/left

  
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Thanks to the Swedenborg Society for the permission to use this translation.