5276. Grote overvloed der opbrengst in het gehele land van Egypte; dat dit de vermenigvuldiging betekent van het ware in het ene en het andere natuurlijke, staat vast uit de betekenis van de overvloed der opbrengst, namelijk de vermenigvuldiging van het ware, waarover hierna; en uit de betekenis van het land van Egypte, namelijk het ene en het andere natuurlijke; met Egypte immers wordt de wetenschap aangeduid, zie de nrs. 1164, 1165, 1186, 1462, 4749, 4964, 4966 en omdat de wetenschap wordt aangeduid, wordt ook het natuurlijke aangeduid; de oorzaak hiervan is dat datgene wetenschappelijk wordt genoemd dat in het natuurlijke is; dus is het land van Egypte het natuurlijk gemoed waarin het wetenschappelijke is; vandaar wordt met het gehele land van Egypte het ene en het andere natuurlijke aangeduid, namelijk het innerlijke en het uiterlijke; dat het natuurlijke innerlijk en uiterlijk is, zie de nrs. 5118, 5126.

Dat de overvloed der opbrengst de vermenigvuldiging van het ware betekent, komt omdat de honger daaraan wordt tegenovergesteld, welke het gebrek aan het ware betekent; het woord waarmee in de oorspronkelijke taal de overvloed der opbrengst wordt uitgedrukt, is een woord waaraan de honger is tegenovergesteld en het betekent in de innerlijke zin een volle voorraad en een voldoende mate van erkentenissen, omdat de honger het gebrek daaraan betekent. Erkentenissen zijn niet iets anders dan de ware dingen van de natuurlijke mens, maar die hem nog niet zijn toegeëigend; de vermenigvuldiging van zulke ware dingen wordt hier verstaan; de erkentenissen worden niet ware dingen bij de mens voordat zij met het verstand worden erkend, wat gebeurt wanneer zij door het zelf worden bevestigd en deze ware dingen worden hem niet toegeëigend voordat hij volgens deze leeft; niets immers wordt de mens toegeëigend dan dat wat van het leven wordt; zo immers is hijzelf daarin, omdat zijn leven daarin is.

5462. 'And you, go, take corn for the famine of your houses' means that in the meantime they will be left in freedom to consider their own interests. This is clear from the meaning of 'you, go', after they had been held in bonds and one was then kept back in place of them, as their being left in freedom in the meantime; from the meaning of 'corn' as truth, dealt with in 5276, 5280, 5292; from the meaning of 'the famine' as an absence of cognitions and a desolation, dealt with in 5360, 5376; and from the meaning of 'your houses' as the dwelling-places where specifically truths of every kind reside, namely the natural mind. For 'a house' is the natural mind, see 4973, 5023, and the truths represented by 'the sons of Jacob' here, are those known to the external Church, and so are truths in the natural, 5401, 5415, 5428. From all these meanings taken together one may see that 'take corn for the famine of your houses' means so as to consider their own interests amid the desolation of truth in which they find themselves.

4973. 'And he was in the house of his lord the Egyptian' means to enable it to be introduced into natural good. This is clear from the meaning of 'lord' as good, dealt with below, and from the meaning of 'the Egyptian' as factual knowledge in general, and from this as that which is natural, dealt with in 4967. The reason 'being in the house' means being introduced is that 'house' is the mind in which good dwells, 3538, in this case the natural mind. Moreover 'house' is used in reference to good, 3652, 3720. The human being has both a natural mind and a rational mind. The natural mind exists within his external man, the rational within his internal. Known facts make up the truths that belong to the natural mind, and these are said to be there 'in their own house' when they are joined to good there; for good and truth together constitute a single house like husband and wife. But the forms of good and the truths which are the subject at present are of a more interior kind, for they are suited to the celestial of the spiritual from the rational, which is represented by 'Joseph'. Those suitable interior truths within the natural are applicable to useful purposes, while interior forms of good in the same are the useful purposes themselves.

[2] The expression 'lord' is used many times in the Word, but unless a person is acquainted with the internal sense he assumes that 'lord' has no other meaning than what the word has when used in ordinary conversation. But 'lord' is used nowhere in the Word other than in reference to good, as is similarly the case with the name 'Jehovah'. When however reference is being made to truth, 'God' and also 'king are used. This then is the reason why 'lord' means good, as may also be seen from the following places: In Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In David,

Confess Jehovah, confess the God of gods, confess the Lord of lords. Psalms 136:1-3

In these places Jehovah or the Lord is called 'God of gods' by virtue of Divine Truth which goes forth from Him, and 'Lord of lords' by virtue of Divine Good which exists within Him.

[3] Similarly in John,

The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.

And in the same book,

The One sitting on the white horse has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The Lord is called 'King of kings' by virtue of Divine Truth, and 'Lord of lords' by virtue of Divine Good, as is evident from the individual expressions used here. 'The name written' is His true nature, 144, 145, 1754, 1896, 2009, 2724, 3006. 'His robe' on which it is written is the truth of faith, 1073, 2576, 4545, 4763. 'His thigh' on which likewise that nature is written is the good of love, 3021, 4277, 4280, 4575. From this too it is evident that by virtue of Divine Truth the Lord is called 'King of kings and by virtue of Divine Good 'Lord of lords'. For more about the Lord being called King by virtue of Divine Truth, see 2015, 2069, 3009, 3670, 4581.

[4] From this it is also plain what 'the Lord's Christ' means in Luke,

Simeon received an answer from the Holy Spirit that he would not see death until he had seen the Lord's Christ. Luke 2:26.

'The Lord's Christ' is the Divine Truth that goes with Divine Good, for 'Christ' is one and the same as Messiah, and Messiah is the Anointed or King, 3008, 3009, 'the Lord' in this case being Jehovah. The name Jehovah is not used anywhere in the New Testament Word, but instead of Jehovah, the Lord and God are used, see 2921, as again in Luke,

Jesus said, How can they say that the Christ is David's son when David himself says in the Book of Psalms, The Lord said to my Lord, Sit at My right hand? Luke 20:41, 41.

The same appears in David as follows,

Jehovah said to my Lord, Sit at My right hand. Psalms 110:1.

It is obvious that Jehovah in David is called Lord in the gospel, 'Lord' in this case standing for the Divine Good of the Divine Human. Omnipotence is meant by 'sitting at the right hand', 3387, 4592, 4933 (end).

[5] While in the world the Lord was Divine Truth, but once He was glorified, that is, had made the Human within Him Divine, He became Divine Good, from which Divine Truth subsequently goes forth. This explains why after the Resurrection the disciples did not call Him Master, as they had before, but Lord, as is evident in John 21:7, 12, 15-17, 20, and also in the other gospels. Divine Truth - which the Lord was while in the world and which subsequently goes forth from Him, that is, from Divine Good - is also called 'the Angel of the Covenant', in Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the Angel of the Covenant in whom you delight. Malachi 3:1.

[6] Because 'Lord' is used to mean Divine Good and 'King' Divine Truth, therefore in places where the Lord is spoken of as having dominion and a kingdom 'dominion' has reference to Divine Good and 'a kingdom' to Divine Truth. For the same reason the Lord is called 'Lord of the nations' but 'King of the peoples', for 'nations' means those governed by good, 'peoples' those governed by truth, 1259, 1260, 1849, 3581

[7] Good is called 'lord' as against a servant, and 'father' as against a son, as in Malachi,

A son should honour his father, and a servant his lord. If I am a Father, where is My honour? And if I am a Lord, where is the fear of Me? Malachi 1:6.

And in David,

To be a slave JOSEPH was sold. The word of Jehovah tested him. The king sent and released him, he who had dominion over nations set him free and placed him as lord of his house and as one with dominion over all his possessions. Psalms 105:17, 19-22.

Here, as is evident from each individual expression, 'Joseph' is used to mean the Lord, 'lord' in this instance being the Divine Good of the Divine Human.