5365.“人民向法老哀求粮食”表真理感觉需要良善。这从“哀求”、“人民”和“粮食”的含义，以及“法老”的代表清楚可知：“哀求”是指遭受悲伤和痛苦之人的行为；“人民”是指真理（参看1259，1260，3295，3581节）；“法老”是指属世层（5079，5080，5095，5160节）；“粮食”是指爱的属天元素，因而是指良善（276，680，2165，2177，3464，3478，3735，3813，4211，4217，4735，4976节）。由此可知“人民向法老哀求粮食”表示属世层中的真理感觉需要良善。诚然，这层含义看似与字面上的历史意义相距甚远。但由于熟悉内义的人只以上述方式来理解“哀求”、“人民”、“法老”和“粮食”，故可知这就是这句话所表述的意思。
必须说一说真理感觉需要良善是什么意思。真理需要良善，良善需要真理；当真理需要良善时，真理就被联结于良善；当良善需要真理时，良善就被联结于真理。良善与真理的这种相互结合，即真理被联结于良善，良善被联结于真理就是天上的婚姻。在人重生的最初阶段，真理会增多，而良善不怎么增长。由于这时真理并没有与其联结的良善，所以它被引入并存放在属世心智的内层中，以便它照着良善增长的程度而从那里被召唤出来。在这种状态下，真理需要良善；此外，真理与良善的联结照着良善流入属世层的量而实现。即便如此，这种联结并不带来任何结实。不过，一旦此人重生，良善就会增长；当这良善增长时，它便需要真理，也为自己获取真理，并与它联结；当这一切发生时，真理就通过良善结实，良善则通过真理结实。
世人对这一过程一无所知，而天上的天使对此则清楚得很。然而，世人若真的知道，并且不仅知道还能发觉何为属天之爱或对主之爱，何为属灵之爱或对邻之仁，也就会知道何为良善；因为一切良善都是这些爱的对象。最重要的是，他们将知道良善渴望真理，真理渴望良善；这二者联结的程度取决于这种渴望及其性质。这一点从以下事实明显可知：当思维真理时，与该真理联结的良善同时呈现出来；当良善被激发时，与该良善联结的真理也会呈现出来。当这二者一起呈现时，它们还伴有情感、渴望、快乐或神圣的渴求；由此就能知道这种联结的性质。但由于从对何为良善的内在感觉或觉知不会知道它的性质，所以这类事物无法开始被它们所认识。因为人们完全不知道的东西，即便发生在他们身上，他们也不明白。
此外，由于人们不知道何为属灵良善（其实它就是对邻之仁），所以世人，尤其有学问的人当中对于何为至高的良善存有争议。几乎没有人认为它就是从没有任何自私或世俗目的的相爱那里流入并构成天堂本身的快乐、满足、祝福和幸福的感觉。由此明显可知，如今世人根本不知道何为属灵的良善，更不知道良善与真理一起形成一个婚姻，或那天堂就在于这婚姻，或那些处于该婚姻的人拥有智慧和聪明，享有幸福和快乐的感觉；这些幸福和快乐具有无穷无尽、难以描述的变化。世人甚至连这些变化当中的一个都一无所知，因而也不承认并相信它的存在；而事实上，它就是天堂本身或天上的喜乐本身；对于天堂或天堂的喜乐，教会谈论得够多的了。
Potts(1905-1910) 5365
5365. And the people cried unto Pharaoh for bread. That this signifies the need of good for truth, is evident from the signification of "crying," as being the act of a person in grief and mourning, thus being that of a person in need; from the signification of "people," as being truth (see n. 1259, 1260, 3295, 3581); from the representation of Pharaoh, as being the natural (n. 5079, 5080, 5095, 5160); and from the signification of "bread," as being the celestial of love, thus good (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976). From this it follows that by "the people cried unto Pharaoh for bread" is signified the need in the natural of good for truth. This meaning indeed appears remote from the historic sense of the letter; but still when they who are in the internal sense understand by "crying," by "people," by "Pharaoh," and by "bread," nothing else than what has been said, it follows that this meaning results therefrom. [2] How the case is in regard to the need of good for truth, must be told. Truth has need of good, and good has need of truth; and when truth has need of good, truth is conjoined with good, and when good has need of truth, good is conjoined with truth; for the reciprocal conjunction of good and truth, namely of truth with good and of good with truth, is the heavenly marriage. In the early stages of man's regeneration, truth is multiplied, but not good; and as truth has then no good with which to be conjoined, it is drawn in and stored up in the interiors of the natural mind, that it may be called forth thence according to the increasings of good. In this state truth is in need of good, and moreover conjunction of truth with good takes place according to the inflow of good into the natural; but still no fruitfulness is effected by this conjunction. But when man has been regenerated, then good increases; and as it increases it is in need of truth, and also procures truth for itself with which it may be conjoined, and thereupon there is a conjunction of good with truth. When this takes place, truth is made fruitful from good, and good from truth. [3] That this is the case is entirely unknown in the world, but is very well known in heaven; and yet were it known in the world (not only by knowledge but also by perception) what celestial love or love to the Lord is, and what spiritual love or charity toward the neighbor is, it would also be known what good is, for all good is of these loves; and moreover it would be known that good desires truth, and truth good, and that they are conjoined according to the desire and its quality. This might be plain from the fact that when truth is thought of, the good adjoined to it is presented at the same time; and when good is stirred, the truth adjoined to it is presented at the present time-in both cases with affection, desire, delight, or holy aspiration; and from this the quality of the conjunction might be known. But as it is not known from any inward sensation or perception what good is, such things cannot come to knowledge; for that about which nothing is known is not understood, even when it comes to view. [4] And as it is not known what spiritual good is, and that it is charity toward the neighbor, therefore it is a matter of dispute in the world, especially among the learned, what is the highest good; and scarcely anyone has maintained that it is that delight, satisfaction, blessedness, and happiness which is perceived from mutual love devoid of any selfish or worldly end, and which makes heaven itself. From this also it is plain that in the world at this day it is not at all known what spiritual good is, and still less that good and truth form a marriage together, and that heaven is in this marriage, and that those who are in it are in wisdom and intelligence and have satisfactions and happinesses with unlimited and inexpressible variety, not one of which is known by the world, nor is its existence even recognized and believed; when in fact it is heaven itself, or that very heavenly joy of which so much is said in the church.
Elliott(1983-1999) 5365
5365. 'And the people cried out to Pharaoh for bread' means the need of good which was felt by truth. This is clear from the meaning of 'crying out' as the expression of someone enduring pain and grief, and so of someone in need; from the meaning of 'people' as truth, dealt with in 1259, 1260, 3295, 3581; from the representation of 'Pharaoh' as the natural, dealt with in 5079, 5080, 5095, 5160; and from the meaning of 'bread' as the celestial element of love, and so good, dealt with in 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976. From these meanings it follows that 'the people cried out to Pharaoh for bread' means the need of good that was felt by truth in the natural. This meaning seems, it is true, to be remote from the historical sense of the letter. Nevertheless, since people acquainted with the internal sense understand 'crying out', 'the people', 'Pharaoh', and 'bread' in no other way than mentioned above, such is the meaning that emerges from those words.
[2] What is implied by the need of good which was felt by truth must be stated. Truth has a need of good, and good has a need of truth; also, when truth has a need of good, truth is joined to good, and when good has a need of truth, good is joined to truth. The reciprocal joining together of good and truth - that is to say, the joining of truth to good, and of good to truth - is the heavenly marriage. During the initial phases when a person is being regenerated truth is multiplied, but good less so. And because at these times truth has no good to which it is joined, truth is therefore drawn into and deposited within the interior parts of the natural, so that it may be called forth from there in the measure that good is increased. In this state truth stands in need of good, and in the measure that good enters the natural a joining of truth to good is effected. Even so, this joining together does not lead to any fruitfulness. But once the person has been regenerated good increases, and as it does so it stands in need of truth and also acquires truth to itself and becomes joined to it. This is a joining of good to truth, and when this takes place truth is made fruitful by good, and good by truth.
[3] This process is one about which people in the world are totally ignorant, whereas those in heaven have a very good knowledge of it. If people in the world however knew, and not only knew but also had a perception of what celestial love or love to the Lord was, and what spiritual love or charity towards the neighbour was, they would also know what good was; for all good is the object of those loves. Above all they would know that good had a desire for truth, and truth had a desire for good, and that this desire and the essential nature of it determine the extent to which the two are joined together. Such would be evident to them from the fact that whenever they are thinking about truth, good presents itself linked together with that truth; and when good is stimulated, truth presents itself linked together with that good. And whenever both present themselves together they are accompanied by affection, desire, delight. or sacred yearning, from which they would then know what the joining together was essentially like. But because no knowledge is acquired by them as a result of an inner awareness or perception of what good is, such matters do not begin to be recognized by them. For what people know nothing about is unintelligible to them even if it happens to them.
[4] Also, because people are ignorant of what spiritual good is - that it is charity towards the neighbour - controversy therefore exists in the world, especially among the learned, over what the highest good may be. Scarcely anyone saysa it is the feeling of delight, bliss, blessedness, and happiness which flows from mutual love that does not have any selfish or worldly end in view attached to it and which constitutes heaven itself. From this it is also evident that the world at the present day knows nothing at all about what spiritual good is. Still less does it know that good and truth form themselves into a marriage, or that heaven consists in this marriage, or that those in whom the marriage exists possess wisdom and intelligence, or that they enjoy feelings of bliss and happiness in endless, indescribable variety. The world knows nothing about even a single one of those variations; consequently it neither acknowledges nor believes that any such thing exists, when in fact it is heaven itself or heavenly joy itself, about which the Church has so much to say.
Latin(1748-1756) 5365
5365. `Et clamavit populus ad Pharaonem pro pane': quod significet indigentiam boni pro vero, constat ex significatione `clamare' quod sit dolentis ac lugentis, ita quod sit indigentis; ex significatione `populi' quod sit verum, de qua n. 1259, 1260, 3295, 3581; ex repraesentatione `Pharaonis' quod sit naturale, de qua n. 5079, 5080, 5095, 5160; et ex significatione `panis' quod sit caeleste amoris, ita bonum, de qua n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217,4735, 4976; inde sequitur quod per `clamavit populus ad Pharaonem pro pane' significetur indigentia boni pro vero in naturali; hic sensus quidem apparet remotus a sensu litterae historico, at usque cum illi qui in sensu interno sunt, non aliud per clamare, per populum, per Pharaonem, et per panem intelligunt quam quae dicta sunt, sequitur quod ille sensus inde resultet. [2] Quomodo se habet cum indigentia boni pro vero, dicendum: verum indiget boni, et bonum indiget veri, cumque verum indiget boni, conjungitur verum bono, et cum bonum indiget veri, conjungitur bonum vero; conjunctio enim boni et veri reciproca, nempe veri cum bono, et boni cum vero, est conjugium caeleste; primis temporibus cum homo regeneratur, tunc verum multiplicatur, non autem ita bonum, et quia tunc verum non habet bonum cum quo conjungatur, ideo verum intrahitur et reponitur in interioribus naturalis ut inde evocetur secundum incrementa boni; in hoc statu verum est in indigentia boni, et quoque secundum (t)boni influxum in naturale fit conjunctio veri cum bono; sed usque ex hac conjunctione non fit aliqua fructificatio; cum autem homo regeneratus est, tunc bonum crescit, et sicut crescit, in indigentia veri est, et quoque verum sibi comparat cum quo conjungatur; inde conjunctio boni cum vero; cum hoc fit, tunc fructificatur verum ex bono, et bonum ex vero; [3] quod ita fiat, ignotissimum est in mundo, sed notissimum in caelo; at si in mundo notum foret, non modo scientia sed etiam perceptione, quid amor caelestis seu amor in Dominum, ac quid amor spiritualis seu charitas erga proximum, etiam notum foret quid bonum, nam omne bonum est amorum illorum, (c)ac insuper notum foret quod {1}bonum desideret verum, et {2}verum bonum, et quod secundum desiderium et ejus quale, conjungantur; pateret hoc ex eo quod cum cogitatur verum, sistatur una bonum ei adjunctum, et cum excitatur bonum, sistatur una verum ei adjunctum, utrumque cum affectione, desiderio, jucundo aut sancto suspirio, ac inde nosceretur quale conjunctionis; sed quia non scitur ex aliqua sensatione interna seu perceptione quid bonum, etiam talia ad cognitionem venire non possunt, quod enim ignoratur, hoc non intelligitur, etiamsi obveniat; [4] et quia ignoratur quid bonum spirituale, quod nempe sit charitas erga proximum, ideo in mundo imprimis inter eruditos controvertitur quid summum bonum; et vix aliquis {3}dixit quod sit jucundum, faustum, beatum et felix illud quod percipitur ab amore mutuo absque fine propter se et propter mundum, et quod facit ipsum caelum {4}; exinde etiam patet quod hodie in mundo prorsus non sciatur quid bonum spirituale, et minus quod bonum et verum forment inter se conjugium, et quod in hoc sit caelum, et quod qui in illo sunt, in sapientia et {5} intelligentia sint, et quod fausta et felicia habeant cum (t)indefinita et ineffabili varietate, quorum ne (t)quidem unum novit mundus, inde nec agnoscit nec credit quod sit, cum tamen est ipsum caelum seu ipsum gaudium caeleste, de quo tam multum Ecclesia loquitur. @1 hoc$ @2 quod verum desideret$ @3 dicit$ @4 i in homine, perhaps deleted$ @5 i in$