6142. 'And Joseph bought all the ground of Egypt for Pharaoh' means that [the internal] made the entire natural mind where factual knowledge resides its own and placed it under its overall control. This is clear from the representation of 'Joseph' as the internal, dealt with often; from the meaning of 'buying' as making one's own, dealt with in 4397, 5374, 5797, 5406, 5410, 5426; from the meaning of 'the ground of Egypt' as the natural mind where factual knowledge resides, dealt with immediately above in 6141; and from the representation of 'Pharaoh' as the natural in general, dealt with in 5160, 5799, 6015. Thus the acquisition of that ground for Pharaoh means placing under an overall control in the natural.

5276. 'A great abundance of corn in all the land of Egypt' means the multiplication of truth in both parts of the natural. This is clear from the meaning of 'an abundance of corn' as a multiplication of truth, dealt with below; and from the meaning of 'the land of Egypt' as both parts of the natural. For knowledge is meant by 'Egypt', see 1164, 1165, 1186, 1462, 4749, 4964, 4966; and since knowledge is meant by that land, so also is the natural meant by it, for the reason that as the expression 'factual knowledge' is used to describe what is stored in the natural, 'the land of Egypt' therefore means the natural mind in which factual knowledge is stored. This being so, 'all the land of Egypt' means both parts of the natural - the interior natural and the exterior natural, regarding which, see 5118, 5126. The reason 'an abundance of corn' means a multiplication of truth is that the expression describes the opposite of 'famine', by which an absence of truth is meant. The word used in the original language to express an abundance of corn - an antonym to 'famine' - means in the internal sense a vast wealth and sufficiency of religious knowledge; for 'famine' means an absence of it. Religious knowledge consists in nothing else than the truths present in a person's natural man which have not yet been made his own by him. The multiplication of such truths is what is meant here. Religious knowledge does not come to be truths residing with a person until that knowledge finds acceptance in his understanding, which happens when he firmly embraces it; and what are then truths residing with him are not made his own until he lives in conformity with them. For nothing is made a person's own other than that which is made part of his life; thus because those truths form his life, his true self is invested in them.