Like so many common verbs, the meaning of "know" in the Bible is varied and dependent on context. And in some cases -- when it is connected to ideas or objects -- its spiritual meaning and natural meaning are essentially the same. When the Bible talks about people knowing each other and especially when it talks about the Lord knowing people, the meaning has more to do with the states of love within people than it does with any factual knowledge. This makes sense if you think about it. When we really "know" somebody, what we mean is that we know what kind of person they are, what their motivations are, what they love, what they hate, what makes them tick. Those things are far more important than knowing their parents' names, where they were born or what year they graduated from school. Most often then, especially applied to people, "knowing" has to do with the perceptions we have about other people's loves and the conjunction that can exist between those with similar loves, not just a collection of facts.

5168. 'As Joseph had interpreted to them' means as foretold by the celestial within the natural. This is clear from the meaning of 'interpreting' as stating what the dream holds within itself or what lies within it, and also what was going to take place, dealt with in 5093, 5105, 5107, 5141, and so means a foretelling; and from the representation of 'Joseph' as the celestial within the natural, dealt with in 5086, 5087, 5106. As to what the words used here hold within them - namely the teaching that sensory impressions belonging to the understanding part were retained, whereas those belonging to the will part were cast aside - see above in 5157.

[2] This chapter deals in the internal sense with the subordination of the exterior natural, which has to be made subordinate so that it may serve the interior natural as a mirror for it, see 5165. Indeed unless it is made subordinate, interior forms of truth and good, and consequently interior thoughts possessing what is spiritual and celestial within them, do not have any place where they can be represented, for these manifest themselves so to speak in their own face or so to speak in a mirror. Therefore when no such subordination exists a person cannot possess any interior thought, or indeed any faith, since no ability exists, neither a weak nor a strong one, to grasp such matters, and therefore no discernment exists of them either. Only one thing can make the natural subordinate and bring it into a state of correspondence, and this is good that has innocence within it, a good which in the Word is called charity. Sensory impressions and factual knowledge are merely the means into which that good may flow, to present itself in a visual form and make itself available for every useful purpose it can serve. But even if it consisted of actual truths of faith, factual knowledge that has no good within it would be nothing else than scales amid filth, which fall off.

[3] But as regards the way in which good, relying on factual knowledge and the truths of faith as its means, causes exterior things to be restored to order and to be brought into correspondence with interior ones, this at the present day is less able to be understood than it was in former times. There are many reasons why this is so, the main one being that within the Church at the present day no charity exists any longer. For the final period of the Church has arrived and consequently no affection for knowing such things exists. This being so, a kind of aversion is instantly encountered when anything is mentioned which lies inside of or above sensory evidence, and consequently when anything from among such things as constitute angelic wisdom are expressed. Yet because such matters are contained in the internal sense - for what the internal sense contains is wholly suited to angels' wisdom - and because the internal sense of the Word is now being explained, those matters must be stated, however remote they may seem to be from sensory evidence.