5147.“有给法老的各样食物”表充满滋养属世层的属天食物。这从“食物”的含义和“法老”的代表清楚可知：“食物”是指属天良善，如下文所述；“法老”是指内层属世层（参看5080，5095节），也指总体上的属世层；因为当内层属世层与外层属世层相对应时，它们便构成一体。由于食物是用来提供营养的，所以“有为法老的各样食物”这句话表示充满滋养属世层的属天良善。经上说，这食物在最上面的筐子里面，以此表示意愿部分的至内层级充满属天良善。因为良善从主经由人的至内层流入，并从那里通过如同梯子的梯阶那样的各个层级流入外层。因为相对于其它层级，至内层处于最完美的状态，因而能直接从主接受良善，而低层事物则不能。如果这些低层事物真的直接从主接受良善，它们要么模糊它，要么歪曲它，因为与至内层相比，它们是不那么完美的。
至于来自主的属天良善的流注，以及对它的接受，要知道，人心智的意愿部分是良善的接受者，理解力部分是真理的接受者。理解力部分绝无可能接受真理，以至于将这真理变成它自己的，除非同时意愿部分接受良善，反之亦然。因为这一个以这种方式流入那一个，并安排那一个去接受。构成理解力的一切好比不断变化的形式，构成意愿的一切好比由这些变化所产生的和谐。因此，真理好比变化，良善好比由这些变化所带来的快乐。对真理与良善来说，这种情况尤为显着，故很明显，这一个离开那一个是不可能的，而且这一个若不通过那一个就无法被产生。
“食物”之所以表示属天良善，是因为天使的食物无非是爱与仁之良善，他们不仅靠它们存活，还靠它们恢复活力。当这些良善付诸行为或实践时，它们尤其能使天使恢复活力，因为它们就是天使的愿望；众所周知，当人的愿望在行为中实现时，他就会感觉焕发活力，富有生气。当物质食物给人的身体提供滋养时，这些愿望也给人的灵提供滋养；这一点从以下事实可以看出来：没有快乐的食物无助于营养，有快乐便有营养。正是食物中的快乐打开接受食物并将其输送到血液的管道或通道，而不快乐的事物则关闭它们。在天使当中，这些快乐就是爱与仁之良善；由此可以断定，它们是对应于尘世食物的属灵食物。正如各种不同的食物表示良善，“喝的”则表示真理。
在圣言中，“食物（经上或译粮食）”在许多地方被提及，不了解内义的人必以为那里所指的是普通食物，其实指的是属灵食物；如耶利米哀歌：
所有的人民都叹息，寻求食物；他们用美物换粮食，来恢复性命。（耶利米哀歌1:11）
以赛亚书：
你们一切干渴的都当就近水来，没有银钱的也可以来。你们都来，买了吃，不用银钱，不用价值，也来买酒和奶。（以赛亚书55:1）
约珥书：
耶和华的日子临近了！这日来到，好像毁灭从雷鸣者来到。粮食不是在我们眼前断绝了吗？欢喜快乐不是从我们神的殿中止息了吗？谷种在土块下朽烂，仓也荒凉，廪也破坏，因为五谷枯干了。（约珥书1:15-17）
诗篇：
我们的仓盈满，能出粮食，更多的粮食；我们的羊在街市上成千上万。我们的街市上也没有哭号。得享这样景况的人民，是有福的。（诗篇144:13-15）
又：
这一切都仰望你按时给它们食物。你给它们，它们便拾起来；你张手，它们饱得美食。（诗篇104:27-28）
在这些经文中，就内义而言，所指的是属天和属灵的食物，而就内义而言，所指的是物质的食物。由此可见圣言的内层与外层如何互相对应，也就是说，从内在属于灵的事物与属于文字的事物如何相互对应；以致当人照着字义理解这些事物时，与他同在的天使则照着灵义来理解它们。圣言以这种方式被写成，是为了使它不仅能服务于人类，也能服务于天堂；因此，其中的所有词语都表示天上的事物，一切事物都是它们的代表，甚至一点一划都是如此。
“食物”在灵义上表示良善，主在约翰福音也明确教导了这一点：
不要为那必坏的食物劳力，要为那存到永生的食物劳力，就是人子要赐给你们的。（约翰福音6:27）
又：
我的肉真是可吃的，我的血真是可喝的。（约翰福音6:55）
“肉”表示神性良善（3813节）；“血”表示神性真理（4735节）。又：
耶稣对祂的门徒说，我有食物吃，是你们不知道的。门徒就彼此说，莫非有人拿什么给祂吃吗？耶稣对他们说，我的食物就是遵行差我来者的旨意，完成祂的工。（约翰福音4:32-34）
“遵行差我来的父的旨意，完成祂的工”表示行为或实践中的神性良善，如前所述，这是真正意义上的“食物”。
Potts(1905-1910) 5147
5147. There was of all food for Pharaoh. That this signifies full of celestial good for the nourishment of the natural, is evident from the signification of "food," as being celestial good (of which presently); and from the representation of Pharaoh, as being the interior natural (see n. 5080, 5095), and also the natural in general; for when they correspond, the interior and exterior natural make a one; and as food is for nourishment, by the words "there was of all food for Pharaoh" is signified full of celestial good for the nourishment of the natural. It is said that this food was in the uppermost basket; and by this is signified that the inmost of the will part was full of celestial good. For good from the Lord flows in through man's inmost, and thence through degrees as by the steps of a ladder to the exteriors; for the inmost is relatively in the most perfect state, and therefore can receive good immediately from the Lord; but not so the lower things. If these were to receive good from the Lord immediately, they would either obscure it or pervert it, for they are relatively more imperfect. [2] As regards the influx of celestial good from the Lord, and its reception, be it known that man's will part receives good, and his intellectual receives truth, and that the intellectual can by no means receive truth so as to make it its own, unless at the same time the will part receives good; and conversely; for the one flows in this way into the other, and disposes it to receive. The things of the intellect may be compared to forms which are continually varying, and the things of the will to the harmonies that result from this variation; consequently truths may be compared to variations, and goods to the delights therefrom; and as this is eminently the case with truths and goods, it is evident that the one is impossible without the other, and also that the one cannot be produced except by means of the other. [3] That "food" signifies celestial good, is because the food of the angels is nothing else than the goods of love and of charity, by which they are not only made alive, but are also refreshed. These goods in act, or the practice of them, serve especially for the refreshment of the angels, because they are their desires; and it is known that when the desires are realized in act, they afford refreshment and life. That such things yield nourishment to the spirit of man, while material food yields nourishment to his body, may also be seen from the fact that food without delights conduces but little to nourishment, but together with delights it nourishes. It is the delights that open the passages or ducts which receive the food and convey it into the blood; whereas things undelightful close them. With the angels these delights are the goods of love and of charity, and from this it can be inferred that they are spiritual foods which correspond to earthly foods. As goods are food, so truths are drink. [4] "Food" is mentioned in many places in the Word, and one who is not acquainted with the internal sense cannot know but that ordinary food is there meant, whereas it is spiritual food; as in Jeremiah:
All the people groan, seeking bread; they have given their desirable things for food, to refresh the soul (Lam. 1:11). In Isaiah:
Everyone that thirsteth, go ye to the waters, and he that hath no silver, go ye, buy, and eat; yea, go, buy wine and milk without silver and without price (Isa. 55:1). In Joel:
The day of Jehovah is near, and as devastation from the Thunderer shall it come. Is not the food cut off before our eyes? gladness and joy from the house of our God? The grains have rotted under their clods; the garners are devastated, the barns are destroyed, because the corn is withered (Joel 1:15-17). In David:
Our garners are full, bringing forth from food to food; our flocks are thousands and ten thousands in our streets. There is no cry in our streets; blessed is the people that is in such a case (Ps. 144:13-15). Again:
All things wait for Thee, that Thou mayest give them their food in its time. Thou givest them, they gather; Thou openest Thy hand, they are sated with good (Ps. 104:27-28). [5] In these passages celestial and spiritual food is meant in the internal sense, while material food is meant in the sense of the letter. From this it is plain in what manner the interiors and exteriors of the Word, or those things therein which are of the spirit, and those which are of the letter, correspond to each other; so that while man understands these things according to the sense of the letter, the angels with him understand them according to the spiritual sense. The Word has been so written as to serve not only the human race, but also heaven; for which reason all the expressions therein are significative of heavenly things, and all the things are representative of them, and this even to the least jot. [6] That "food" in the spiritual sense is good, the Lord also plainly teaches in John:
Labor not for the food that perisheth, but for the food that abideth into life eternal, which the Son of man shall give to you (John 6:27). Again:
My flesh is truly food, and My blood is truly drink (John 6:55);
where "flesh" is the Divine good (n. 3813); and "blood" is the Divine truth (n. 4735). And again:
Jesus said to His disciples, I have food to eat that ye know not. The disciples said one to another, Hath any man brought Him aught to eat? Jesus saith to them, My food is that I do the will of Him that sent Me, and that I perfect His work (John 4:32-34);
"to do the will of the Father, and to perfect His work," is the Divine good in act or exercise, which as before said in the genuine sense is "food."
Elliott(1983-1999) 5147
5147. There was some of every kind of food for Pharaoh' means full of celestial good for nourishing the natural. This is clear from the meaning of 'food' as celestial good, dealt with below; and from the representation of 'Pharaoh' as the interior natural, dealt with in 5080, 5095, and also the natural in general, since the interior natural and the exterior natural make one when they correspond. And because food exists to provide nourishment, 'every kind of food for Pharaoh' means full of celestial good for nourishing the natural. It is said that this food was in the highest basket, meaning that the inmost degree of the will was full of celestial good. For good from the Lord flows in by way of the inmost degree in a person; and from there it passes degree by degree, so to speak down a flight of steps, to what is more exterior. For in relation to other degrees the inmost one exists in the most perfect state, and can therefore receive good from the Lord directly, in a way the lower ones cannot. If these were to receive good from the Lord directly, they would either obscure it or pervert it, since they are less perfect in comparison with the inmost degree.
[2] As regards the influx of celestial good from the Lord and the reception of it, it should be recognized that the will part of the human mind is the receiver of good and the understanding part is the receiver of truth. The understanding part cannot possibly receive truth so as to make this its own unless at the same time the will part receives good; and vice versa. For one flows as a result into the other and disposes that other to be receptive. All that constitutes the understanding may be compared to forms which are constantly varying, and all that constitutes the will may be compared to the harmonies resulting from those variations. Consequently truths may be compared to variations, and forms of good may be compared to the delights which those variations bring. And this being pre-eminently the case with truths and forms of good it is evident that one cannot exist without the other, as well as that one cannot be brought forth except by means of the other.
[3] The reason 'food' means celestial good is that angels' food consists in nothing else than forms of the good of love and charity, and that these serve to enliven angels and to rejuvenate them. Especially when they are expressed in action or practice do those forms of good cause angels to feel rejuvenated, for they are the desires they have; for it is a well known fact that when a person's desires are expressed in action he feels rejuvenated and enlivened. Those desires also nourish a person's spirit when material food supplies nourishment to his body, as may be recognized from the fact that when no delight is taken in food it is not very nutritious, but when delight is taken in it, it is nutritious. The delight taken in food is what opens the meatus or channels which serve to convey it into the blood, whereas the opposite closes them. Among angels those delights are forms of the good of love and charity, and from this one may deduce that these are spiritual kinds of food which correspond to earthly ones. Also, just as forms of good are meant by different kinds of food, so truths are meant by 'drink'.
[4] In the Word 'food' is mentioned in many places, yet someone unacquainted with the internal sense will inevitably suppose that in those places ordinary food is meant. In fact spiritual food is meant, as in Jeremiah,
All the people groan as they search for bread. They have given their desirable things for food to restore the soul. Lam 1:11.
In Isaiah,
Everyone who thirsts, come to the waters, and he who has no money, come, buy, and eat! Come, buy wine and milk without money and without price. Isa 55:1.
In Joel,
The day of Jehovah is near, and as destruction from the thunderbolt-hurler will it come. [s not the food cut off before our eyes, gladness and joy from the house of our God? The grains have rotted under their clods, the storehouses have been laid waste, the granaries have been destroyed, because the grain has failed. Joel 1:15-17.
In David,
Our storehouses are full, yielding food and still more food; our flocks are thousands, and ten thousands in our streets. There is no outcry in our streets. Blessed are the people for whom it is thus. Ps 144:13-15.
In the same author,
They all look to You, that You may give them their food in due season. You give to them - they gather it up; You open Your hand - they are satisfied with good. Ps 104:27, 28.
[5] In these places celestial and spiritual food is meant in the internal sense when material food is referred to in the sense of the letter. From this one may see how the interior features of the Word and its exterior features correspond to one another, that is, how what belongs inwardly to its spirit and what belongs to its letter do so; so that while man understands those things according to the sense of the letter, the angels present with him understand the same things according to the spiritual sense. The Word has been written in such a way that it may serve not only the human race but heaven also, and for this reason all expressions are used to mean heavenly realities, and every matter described there is representative of these realities. This is so with the Word even to the tiniest jot.
[6] Furthermore the Lord Himself explicitly teaches that good is meant in the spiritual sense by 'food': In John,
Do not labour for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give you. John 6:27.
In the same gospel,
My flesh is truly food, and My blood is truly drink. John 6:55.
'Flesh' means Divine Good, 3813, and 'blood' Divine Truth, 4735. And in the same gospel,
Jesus said to the disciples, I have food to eat of which you do not know. The disciples said to one another, Has anyone brought Him [anything] to eat? Jesus said to them, My food is to do the will of Him who sent Me, and to finish His work. John 4:33-34.
'Doing the will of the Father and finishing His work' means Divine Good when expressed in actions or practice, which in the genuine sense is 'food', as stated above.
Latin(1748-1756) 5147
5147. `Ab omni cibo Pharaonis': quod significet plenum bono caelesti pro nutriendo naturali, constat ex significatione `cibi' quod sit bonum caeleste, de qua sequitur; et ex repraesentatione `Pharaonis' quod sit interius naturale, de qua n. 5080, 5095, et quoque naturale in communi, nam interius {1} et exterius naturale unum faciunt cum correspondent; et quia cibus est pro nutritione, significatur per `ab omni cibo Pharaonis' plenum bono caelesti pro nutriendo naturali. Dicitur quod in canistro supremo ille cibus esset, et per id significatur quod voluntarii intimum bono caelesti plenum esset; influit enim bonum a Domino per intimum hominis, et inde per gradus sicut scalae ad exteriora; intimum enim in perfectissimo statu est respective, quapropter illud immediate recipere potest bonum a Domino, non ita inferiora; si inferiora reciperent bonum a Domino immediate, vel obscurarent illud, vel perverterent, nam imperfectiora sunt respective. [2] Quod influxum boni caelestis a Domino et ejus receptionem attinet, sciendum quod voluntarium hominis recipiat bonum, et intellectuale ejus recipiat verum, et quod intellectuale nequaquam recipere verum possit ut ei approprietur, nisi simul voluntarium recipiat bonum, ita quoque vicissim; unum enim influit sic in alterum, et disponit alterum ad recipiendum; intellectualia comparari possunt formis quae continue variantur, et voluntaria harmoniis resultantibus ex variatione, consequenter vera possunt comparari variationibus et bona jucundis inde; et quia cum veris et bonis eminenter ita quoque se habet, constare potest quod unum dari absque altero nequeat, tum quod [non] produci unum nisi per alterum possit. [3] Quod cibus significet bonum caeleste, est quia angelorum cibi non aliud sunt quam bona amoris et charitatis, ex (c)iis non modo vivificantur sed etiam recreantur; bona illa actu seu exercitia imprimis sunt illis recreationi, sunt enim desideria eorum; quod desideria quae actu obtinentur, recreationi et vitae sint, notum est. Quod talia cedant nutritioni spiritui hominis, quando cibi materiales nutritioni ejus corpori, etiam constare potest ex eo quod cibi absque jucundis parum conducant, sed cum jucundis nutriant; jucunda sunt quae aperiunt meatus seu ductus qui recipiunt et devehunt in sanguinem, injucunda autem claudunt; jucunda illa apud angelos sunt bona amoris et charitatis, quae quod sint cibi spirituales, qui correspondent cibis terrestribus, inde concludi potest; sicut `cibi' sunt bona, ita `potus' sunt vera. In Verbo multis in locis nominantur cibi; [4] qui sensum internum non novit, non aliter scire potest quam quod ibi cibi vulgares intelligantur, sed sunt ibi spirituales; ut apud Jeremiam,Omnis populus gementes, quaerentes panem, dederunt desiderabilia sua pro cibo, ad recreandum animam, Thren. i 11:
apud Esaiam,
Omnis sitiens ite ad aquas, et cui non argentum, ite, emite, et comedite, et ite, emite sine argento et sine pretio vinum et lac, lv 1:
apud Joelem,
Propinquus dies Jehovae, et sicut devastatio a fulminatore veniet; nonne coram oculis nostris cibus excisus est? e domo Dei nostri laetitia et gaudium? putrefacta sunt grana sub glebis suis, devastata sunt horrea, destructa sunt granaria, quia exaruit frumentum, i 15-17:
apud Davidem,
Horrea {2} nostra plena, depromentia de cibo ad cibum, greges nostri milleni, et decies milleni in plateis nostris,... non clamor in vicis nostris; beatus populus cui sic, Ps. cxliv 13-15:
apud eundem,
Omnia {3} Te exspectant, ut des cibum eorum tempore suo, das illis colligunt, aperis manum Tuam, saturantur bono, Ps. civ 27, 28;
[5] in his locis cibus caelestis et spiritualis in sensu interno intelligitur, cum in sensu litterae cibus materialis; inde patet quomodo sibi correspondent interiora et exteriora Verbi, seu quae inibi sunt spiritus et quae sunt litterae, ut {4} quod dum homo intelligit illa secundum sensum litterae, angeli apud illum intelligant eadem secundum sensum {5} spiritualem; ita Verbum conscriptum est ut non modo generi humano sed etiam caelo inserviat, quapropter omnes voces ibi sunt significativae rerum caelestium, et omnes res repraesentativae earum, et hoc usque ad minimam iotam. [6] Quod `cibus' in sensu spirituali sit bonum, etiam Dominus manifeste docet, apud Johannem,
Operamini cibum, non qui perit, sed cibum qui manet in vitam aeternam, quem Filius hominis vobis dabit, vi 27:
apud eundem,
Caro Mea est vere cibus, et sanguis Meus est vere potus, vi 55;
`caro' est Divinum Bonum, n. 3813, et `sanguis' est Divinum Verum, n. 4735 et apud eundem,
Jesus dixit discipulis, Ego cibum habeo quem edam, quem vos nescitis; dicebant discipuli ad se invicem, Num quis attulit Ipsi quod comederet? Dixit illis Jesus, Cibus Meus est ut faciam voluntatem Ipsius Qui misit Me, et perficiam Ipsius opus, iv 32-34;
`facere voluntatem Patris, et perficere Ipsius opus' est Divinum Bonum actu seu exercitio, quod in genuino sensu est `cibus', ut supra dictum.
@1 interius enim$ @2 A transposes this and following reference$ @3 See note p. 715$ @4 et$ @5 A d internum, i spiritualem$