5195. 'That Pharaoh was dreaming' means provision ¹ made for the natural. This is clear from the representation of 'Pharaoh' as the natural, dealt with in 5079, 5080, 5095, 5160, and from the meaning of 'dreaming' as a foretelling of things to come, and so in the highest sense as Foresight, dealt with in 3698, 4682, 5091, 5092, 5104. Now since Foresight or the foreseen is meant, Providence or provision is meant too, because Foresight and Providence cannot exist one without the other. For Providence has in view the state that is to last for ever; but unless it foresees what this state is, it cannot make any provision towards it. A provision for present needs without at the same time any foresight of future ones, and so no simultaneous provision for future needs within present ones, would imply a lack of any end in view, or of any order, or of consequently any wisdom and intelligence, and so it would not be something having a Divine origin. But when reference is made to what is good the term Providence is used, whereas Foresight is used in reference to what is not good, 5155. One cannot use the term Foresight when speaking of what is good because good resides within the Divine, comes forth from the Divine Himself, and exists in accord with the Divine. Rather, this term is used when one refers to what is not good or to what is evil since this comes forth from outside the Divine, from others opposed to the Divine. Thus because Providence is used when reference is made to what is good, the term is also used to refer to the joining of the natural to the celestial of the spiritual. This is the reason why 'dreaming' at this point means provision that had been made.

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5095. 'To the king of Egypt' means which were subordinate to the interior natural. This is clear from the representation of Pharaoh or 'the king of Egypt' in this chapter as a new state of the natural man, dealt with in 5079, 5080, consequently as the interior natural since this had been made new. As to what the interior natural is, and the exterior natural, see immediately above in 5094. The nature of the internal sense of the Word in the historical sections and in the prophetical parts must be stated briefly. When the historical sense mentions a number of persons - as when Joseph, Pharaoh, the chief of the attendants, the cupbearer, and the baker are mentioned here - various things are indeed meant by them in the internal sense, yet only as all these exist in one person. The reason for this is that names mean different spiritual things, as they do here: 'Joseph' represents the Lord as regards the celestial-spiritual from the rational and also within the natural, 'Pharaoh' represents Him as regards the new state of the natural man, that is, as regards the interior natural, 'the cupbearer and the baker' as regards the things that belong to the external natural. Such is the nature of the internal sense. The same is so in other places, for example when Abraham, Isaac, and Jacob are mentioned; in the sense of the letter they are three different persons, but in the highest sense all three represent the Lord - 'Abraham' the Divine itself, 'Isaac' His Divine Intellectual, ¹ and 'Jacob' His Divine Natural. The same may be seen in the Prophets where sometimes the text consists of mere names, either of persons or of kingdoms or of cities; yet all of them together present and describe a single entity in the internal sense. Anyone unaware of this may be easily misled by the sense of the letter into visualizing a variety of things, with the result that the idea of a single entity disappears.

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