5402.“埃及有谷子”表通过记忆知识，也就是“埃及”获得真理的意图。这从“谷子”和“埃及”的含义清楚可知：“谷子”是指教会所知的真理，或信之真理（“丰收”表示真理的增多，参看5276，5280，5292节）；“埃及”是指记忆知识（1164，1165，1186，1462节），在正面意义上表示教会所知的记忆知识（参看4749，4964，4966节）。从接下来的话明显可知，此处这句话含有为它自己获得这些真理的意图。教会的记忆知识，即此处的埃及，是指对真理与良善的一切认知，它们尚未与内层人，或通过内层人与天堂联结，因而尚未通过天堂与主联结。教会的教义及其仪式，以及对于这些为何并如何代表属灵事物等等的认知无非是记忆知识，直到人从圣言看到它们是否是真理，并以这种方式使它们变成他自己的。
获得信之真理的途径有两种，一种是通过教义事物，另一种是通过圣言。当人仅通过教义事物获得它们时，他就会使自己的信仰倚靠那些从圣言推论这类真理的人，并使自己确认它们的确是真理，因为其他人就是这么说的。因此，他不是凭自己的信仰，而是凭其他人的信仰而相信它们。但当他从圣言为自己获取它们，并由此使自己确认它们是真理时，他就会因它们来源于神性而相信它们，因而由于从神性所得来的信仰而相信它们。凡在教会里的人起初都从教义事物获得构成信仰的真理，也必须如此获得，因为他们还没有足够的判断力使他能从圣言亲自看到这些真理。在这种情况下，这些真理对他来说与记忆知识没什么两样。但当他能凭自己的判断力看待它们，并且如果他没有请教圣言，以便从圣言看到它们是否真的是真理时，它们仍作为记忆知识留在他里面。然而，他若出于对认识真理的情感和目的请教圣言，那么当发现它们时，就会从真正的源头那里为自己获得信的事物；他会从神性那里接受信之真理，并将它们变成他自己的。这些和其它类似的事就是内义在此所论述的；因为“埃及”表示这些记忆知识，而“约瑟”是指从神性所得来的真理，因而是指从圣言所获得的真理。
Potts(1905-1910) 5402
5402. That there was produce in Egypt. That this signifies a disposition to procure truths by means of memory-knowledges which are "Egypt," is evident from the signification of "produce," as being the truths of the church, or the truths which are of faith (that "abundance of produce" denotes the multiplication of truth may be seen above, n. 5276, 5280, 5292); and from the signification of "Egypt," as being memory-knowledges (n. 1164, 1165, 1186, 1462), and in the genuine sense the memory-knowledges of the church (see n. 4749, 4964, 4966). That a disposition to procure these things is involved, is plain from what presently follows. By the memory-knowledges of the church, which here are "Egypt," are meant all knowledges of truth and good, before they have been conjoined with the interior man, or through the interior man with heaven, and thus through heaven with the Lord. The doctrinals of the church and its rituals, as also the knowledges of what spiritual things these represent and how, and the like, are nothing but memory-knowledges until the man has seen from the Word whether they are true, and in this way has made them his own. [2] There are two ways of procuring the truths which are of faith-by means of doctrinal things, and by means of the Word. When man procures them only by doctrinal things, he then has faith in those who have drawn them from the Word, and he confirms them in himself to be true because others have said so; thus he does not believe them from his own faith, but from that of others. But when he procures them for himself from the Word, and thereby confirms them in himself to be true, he then believes them because they are from the Divine, and thus believes them from faith given from the Divine. Everyone who is within the church first procures the truths which are of faith from doctrinal things, and also must so procure them, because he has not yet sufficient strength of judgment to enable him to see them himself from the Word; but in this case these truths are to him nothing but memory-knowledges. But when he is able to view them from his own judgment, if he then does not consult the Word in order to see from it whether they are true, they remain in him as memory-knowledges; while if he does consult the Word from the affection and end of knowing truths, he then, when he has found them, procures for himself the things of faith from the genuine fountain, and they are appropriated to him from the Divine. These and other like things are what are here treated of in the internal sense; for "Egypt" denotes these memory-knowledges, and "Joseph" is truth from the Divine, thus truth from the Word.
Elliott(1983-1999) 5402
5402. 'That there was corn in Egypt' means the intention to acquire truths to itself through factual knowledge, which is 'Egypt'. This is clear from the meaning of 'corn' as the truths known to the Church, or the truths of faith - 'an abundance of corn' being a multiplication of truth, see 5276, 5280, 5292; and from the meaning of 'Egypt' as factual knowledge, dealt with in 1164, 1165, 1186, 1462, and, in the genuine sense, facts known to the Church, see 4749, 4964, 4966. As is evident from the words that come immediately after them, the ones used here imply an intention to acquire these truths to itself. The expression 'facts known to the Church', which 'Egypt' stands for here, is used to mean all the cognitions of truth and good before they become linked to the interior man, that is, through the interior man to heaven, and thus through heaven to the Lord. The teachings of the Church and its religious observances, in addition to its cognitions about why and how these represent spiritual realities and the like, all exist as nothing more than known facts until a person sees from the Word whether they are truths, and having done so makes them his own.
[2] There are two ways of acquiring the truths of faith, one way being through religious teaching, the other through the Word. When religious teaching alone is the way by which a person acquires them, he pins his faith on those who have deduced such truths from the Word, and assures himself that they are indeed truths because others have said that they are. Thus he does not believe those truths on account of any faith of his own but on account of that possessed by others. When however he gathers those truths for himself from the Word and assures himself for that reason that they are truths, he believes them on account of their Divine origin and so on account of a faith received from the Divine. Initially everyone within the Church acquires the truths that constitute faith from religious teaching; indeed this is how he ought to acquire them because he is not as yet equipped with judgement of his own that will enable him to see those truths from the Word. At this time those truths are for him no different from factual knowledge. But once he does possess the judgement to see them on his own, and if he does not consult the Word to the end that he may see from there whether they are indeed truths, they remain with him as factual knowledge. If however he does consult the Word with an affection for and an intention to know truths, and having found them there acquires them from their own true source, he receives the truths of faith from the Divine and makes them his own. These and other matters like them are what the internal sense is dealing with here; for 'Egypt' is that factual knowledge, while 'Joseph' is truth received from the Divine and so truth obtained from the Word.
Latin(1748-1756) 5402
5402. `Quod esset annona in Aegypto': quod significet animum comparandi sibi vera per scientifica quae `Aegyptus', constat ex significatione `annonae' quod sint vera Ecclesiae, seu vera quae fidei; quod `abundantia annonae' sit multiplicatio veri, videatur n. 5276, 5280, 5292; et ex significatione `Aegypti' quod sint scientifica, de qua n. 1164, 1165, 1186, 1462; et quod in genuino sensu sint scientifica Ecclesiae, videatur n. 4749, 4964, 4966; quod significetur animus comparandi sibi illa {1}, involvitur, ut patet, a mox sequentibus. Per scientifica quae Ecclesiae, quae hic sunt `Aegyptus', intelliguntur omnes cognitiones veri et boni antequam conjunctae sunt cum interiore homine, seu per interiorem hominem cum caelo, ac ita per caelum cum Domino; doctrinalia Ecclesiae (m)et ejus ritualia, ut et cognitiones quid et quomodo haec repraesentant spiritualia, ac similia,(n) non sunt nisi quam {2} scientifica antequam homo ex Verbo viderit num vera sint, [2]et inde {3}appropriavit illa sibi. Sunt binae viae comparandi vera quae sunt fidei, nempe per doctrinalia, et per Verbum; cum homo solum comparat illa sibi per doctrinalia, tunc fidem habet illis qui ex Verbo illa concluserunt, ac apud se confirmat quod vera sint quia alii sic dixerunt, ita non credit illa ex sua {4} sed ex aliorum fide; at cum comparat sibi illa ex Verbo, et inde apud se confirmat quod vera sint, tunc credit illa quia ex Divino sunt, ita ex fide a Divino. Unusquisque qui intra Ecclesiam est, primum comparat sibi vera quae fidei ex doctrinalibus, et quoque inde comparare debet, quia nondum tali judicio pollet ut ipse videre illa ex Verbo queat, sed tunc vera illa non aliud ei sunt quam scientifica; at cum ex suomet judicio intueri illa potest, si tunc non consulit Verbum fine ut inde videat num vera sint, manent apud illum ut scientifica; at si tunc consulit Verbum ex affectione et fine sciendi vera, et cum (t)invenerit illa', {5} tunc comparat sibi illa quae fidei sunt ex genuino fonte, et tunc a Divino ei appropriantur; haec et similia sunt de quibus in sensu interno hic agitur, `Aegyptus' enim sunt illa scientifica, `Josephus' est verum a Divino, ita verum e Verbo. @1 i ibi$ @2 i talia$ @3 appropriaverit$ @4 i fide$ @5 i doctrinalibus vel conformia vel non confirma, postmodum confirmat illa apud se$