5212.“看哪，一根茎上长了七个谷物穗子”表属世层的记忆知识，这些知识被联结起来。这从“穗子”和“一根茎上”的含义清楚可知：“穗子”（ear或tip，或译为尖、尖端等）是指属于属世层的记忆知识，如下文所述；“一根茎上”是指联结起来，因为一根茎上的所有东西都因它们的共同起源而被联结起来。谷物的“穗子”之所以表示记忆知识，是因为“谷物”表示属世层的良善（参看3580节）；事实上，记忆知识是盛纳属世良善的器皿，正如穗子是谷物的器皿。一般来说，一切真理都是盛纳良善的器皿，记忆知识也是器皿，因为这些是最低级的真理。最低级的真理或外层属世层的真理被称为记忆知识，因为它们在人的属世记忆或外在记忆中，还因为它们在很大程度上依赖于尘世之光，因此能通过话语的形式，或通过藉着诸如属于尘世及其光的那类事物而付诸于话语的观念被显示并呈现给其他人。然而，内部记忆的内容因依赖于天堂之乐，故被称为真理，而非记忆知识。若没有这光的帮助，它们就无法被理解，或若没有话语的形式，也就是藉着诸如属于天堂及其光的那类事物而付诸于话语的观念，它们就无法被表达出来。在此由“穗子”所表示的记忆知识是教会的记忆知识（对此，参看4749，4844，4964，4965节）。
梦之所以有两个，一个是关于七只母牛的，另一个是关于七个谷物穗子的，是因为就内义而言，所论述的是属世层的两个部分，即内层与外层；下文论述的主题则是这二者的再生或重生。“七只母牛”表示内层属世层的事物，被称为属世层的真理（参看5198节）；“七个谷物穗子”表示外层属世层的真理，被称为记忆知识。
在以赛亚书，“从幼发拉底河的河尖（ear或tip）到埃及河”表示内层记忆知识和外层记忆知识：
以色列人哪，到那日，耶和华必打果实，从幼发拉底河的河尖（ear或tip）打到埃及河，将你们一一地收集。当那日，必大发角声，在亚述地将要灭亡的，并在埃及地被赶散的，都要来，他们就在耶路撒冷圣山上向耶和华下拜。（以赛亚书27:12-13）
“在亚述地将要灭亡的”表示内层真理，“在埃及地被赶散的”表示外层真理或记忆知识。
在马可福音，以苗、穗和谷粒作比就暗示人通过记忆知识，信之真理和仁之良善而再生或重生：
耶稣说，神的国，如同人把种撒在地上。黑夜睡觉，白日起来，这种就发芽渐长，那人却不晓得如何这样。地生果实，出于自然；先发苗，后长穗，再后穗上结成饱满的谷粒。果实可收成的时候，他立刻用镰刀去割，因为收割的时候到了。（马可福音4:26-29）
被比作苗、穗和谷粒的“神的国”就是重生之人里面的天堂；因为重生之人拥有神的国在自己里面，并成为神的国或天堂的形像。“苗”是首先到来的记忆知识；“穗”是由此发展出来的真理的知识；“谷粒”是由此发展出来的良善。此外，经上所制定的有关采摘 （利未记19:9；23:22），在邻舍站着的禾稼上摘穗子的自由（申命记23:25），以及不可吃饼、烘的谷粒、新穗子，直等到献给神的供物带来（利未记23:14）等的律法就代表“穗子”所表示的那类事物。
Potts(1905-1910) 5212
5212. And behold seven ears of corn came up upon one stalk. That this signifies memory-knowledges of the natural joined together, is evident from the signification of "ears," or spikes, of corn, as being memory-knowledges belonging to the natural (of which in what follows); and from the signification of "upon one stalk," as being joined together; for in respect to their origin things on one stalk are joined together. The reason why "ears" or spikes of corn signify memory-knowledges, is that "corn" signifies the good of the natural (see n. 3580), because memory-knowledges are the containants of the good of the natural, as the ears are of the corn; for in general all truths are vessels of good, and so also are memory-knowledges, for these are lowest truths. Lowest truths, or truths of the exterior natural, are called memory-knowledges, because they are in man's natural or external memory, and because they partake for the most part of the light of the world, and hence can be presented and represented to others by forms of words, or by ideas formed into words by means of such things as are of the world and its light. The things in the inner memory, however, insofar as they partake of the light of heaven, are not called memory-knowledges, but truths; nor can they be understood except by means of this light, or expressed except by forms of words, or ideas formed into words, by means of such things as are of heaven and its light. The memory-knowledges here signified by "ears," or spikes, are memory-knowledges of the church, in regard to which see above (n. 4749, 4844, 4964, 4965). [2] The reason why there were two dreams, one of the seven kine and the other of the seven ears of corn, is that in the internal sense both naturals, the interior and the exterior, are treated of, and in what follows, the rebirth of both. By the "seven kine" are signified the things of the interior natural called truths of the natural (see n. 5198); and by the "seven ears of corn," the truths of the exterior natural called memory-knowledges. [3] Interior and exterior memory-knowledges are signified by "ears of the river Euphrates even to the river of Egypt," in Isaiah:
It shall be in that day that Jehovah will shake off from the ear of the river even unto the river of Egypt, and ye shall be gathered one to another, ye sons of Israel. And it shall be in that day that a great trumpet shall be sounded, and they shall come that are perishing in the land of Assyria, and the outcasts in the land of Egypt; and they shall bow themselves to Jehovah in the mountain of holiness at Jerusalem (Isa. 27:12-13);
"the perishing in the land of Assyria" denote interior truths, and the "outcasts in the land of Egypt," exterior truths or memory-knowledges. [4] So also in Mark the comparison with the blade, the ear, and the corn, involves the rebirth of man by means of memory-knowledges, truths of faith, and goods of charity:
Jesus said, So is the kingdom of God, as when a man casteth seed upon the earth; then sleepeth and riseth night and day, but the seed germinates and grows while he knoweth not. For the earth beareth fruit of itself; first the blade, then the ear, after that the corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come (Mark 4:26-29);
the "kingdom of God," which is compared to the blade, the ear, and the corn, is heaven in man through regeneration; for one who has been regenerated has the kingdom of God within him, and becomes in image the kingdom of God or heaven. The "blade" is the first memory-knowledge; the "ear" is the memory-knowledge of truth thence derived; the "corn" is the derivative good. Moreover, the laws enacted in regard to gleanings (Lev. 19:9; 23:22), and in regard to the liberty of plucking the ears from the standing corn of the neighbor (Deut. 23:25), and also in regard to eating no bread, nor parched corn, nor green ears, until the offering of God was brought (Lev. 23:14), represented such things as are signified by "ears."
Elliott(1983-1999) 5212
5212. 'And behold, seven heads of grain were coming up on one stalk' means facts known to the natural, which facts existed linked together. This is clear from the meaning of 'heads' or 'tips' as facts known to the natural, dealt with below, and from the meaning of 'on one stalk' as existing linked together, for all present on one stalk are linked together by their common origin. The reason facts are meant by 'heads' or 'tips' is that 'grain' means the good of the natural, 3580; for facts are the containers of natural good, just as heads are of grain. In general all truths are vessels for containing good; and so too are facts since these are truths of the lowest order. Truths of the lowest order, that is, the truths belonging to the exterior natural, are called known facts because they reside in a person's natural or external memory. They are also called such because for the most part they are dependent on the light of the world and can for that reason be presented and represented to others by the use of words, that is, by the use of ideas put into words that draw on things such as belong to the world and the light of the world. The contents of the interior memory however are not called facts but truths since these are dependent on the light of heaven. Without the aid of that light they are unintelligible, and without the use of words, that is, of ideas put into words that draw on things such as belong to heaven and the light of heaven they are inexpressible. The facts meant here by 'heads' or 'tips' are ones that are known to the Church, regarding which see 4749, 4844, 4964, 4965.
[2] The reason there were two dreams, one about seven cows, the other about seven heads of grain, was that in the internal sense both parts of the natural are dealt with, the interior natural and the exterior natural, the rebirth of the two being the subject in what follows. By 'the seven cows' are meant things in the interior natural which have been called the truths belonging to the natural, 5198; by 'the seven heads of grain' are meant the truths in the exterior natural, which are called facts.
[3] Interior facts and exterior ones are meant by 'the tips of the river Euphrates even to the river of Egypt' in Isaiah,
So it will be on that day, that Jehovah will smite from the tip of the river even to the river of Egypt, and you will be gathered one to another, O children of Israel. So it will be on that day, that a great trumpet will be blown, and they will come - those who are perishing in the land of Asshur, and those who are outcasts in the land of Egypt - and they will bow themselves down to Jehovah on the holy mountain, in Jerusalem. Isa 27:12, 13.
'Those perishing in the land of Asshur' stands for interior truths, and 'the outcasts in the land of Egypt' for exterior truths, which are facts.
[4] Comparison with the blade, the tip or the ear, and the full grain also implies the rebirth of a person by means of factual knowledge, the truths of faith, and the good deeds of charity, in Mark,
Jesus said, The kingdom of God is like when someone casts seed onto the land. Then he sleeps and rises, by night and by day, but the seed sprouts and grows, he himself knowing not how; for the earth bears fruit of its own accord, first the blade, then the ear, after that the full grain in the ear. Once the fruit has been brought forth, he will immediately put in the sickle, because the harvest is established. Mark 4:26-29.
'The kingdom of God', which is compared to the blade, the ear, and the full grain, is heaven existing with a person through regeneration; for one who has been regenerated has the kingdom of God within him and he becomes an image of the kingdom of God, that is, of heaven. 'The blade' is factual knowledge, which comes first; 'the ear' is knowledge of what is true that develops out of that; and 'the full grain' is the good that develops out of this. In addition the laws laid down regarding gleanings, Lev 19:9; 23:22; regarding the freedom to pluck the ears on a companion's standing grain, Deut 23:25; and also regarding the non-eating of bread or of dried ears or of green ones before they had brought a gift to God, Lev 23:14, represented such things as are meant by 'ears'.
Latin(1748-1756) 5212
5212. `Et ecce septem aristae ascendentes in calamo uno': quod significet scientifica quae naturalis, conjuncta, constat a significatione `aristarum' seu spicarum quod sint scientifica naturalis, de qua sequitur, et ex significatione `in calamo uno' quod sint conjuncta, quae enim in uno calamo sunt, illa quoad originem conjuncta sunt. Quod `aristae' seu spicae significent scientifica, est quia `frumentum' significat bonum naturalis, n. 3580, sunt enim scientifica continentia boni naturalis, sicut sunt aristae frumenti; in genere enim omnia vera sunt vasa boni, ita quoque scientifica, nam haec sunt vera infima; vera infima seu vera exterioris naturalis vocantur scientifica quia sunt in memoria naturali seu externa hominis, et quia participant quoad plurimam partem de luce mundi, et inde sisti et repraesentari possunt coram aliis per formas vocum, seu per ideas formatas in voces per talia quae sunt mundi et ejus lucis; quae autem sunt in memoria interiore, non vocantur scientifica sed vera, quatenus participant de luce caeli, nec nisi quam per illam lucem intelligibilia sunt, et per formas vocum seu per ideas formatas in voces per talia quae sunt caeli et ejus lucis enuntiabilia. Scientifica quae hic per `aristas' seu spicas significantur, sunt scientifica Ecclesiae, de quibus videatur n. 4749, 4844, 4964, 4965. [2] Quod duo somnia essent, unum de septem vaccis, alterum de septem aristis, erat quia in sensu interno agitur de utroque naturali, interiore et exteriore, et in sequentibus de utriusque renascentia; per `septem vaccas' significata sunt illa quae interioris naturalis sunt, et appellata sunt vera naturalis, n. 5198, et per `septem aristas' vera exterioris naturalis, et appellantur scientifica. [3] Scientifica interiora et exteriora {1}significantur per `spicas fluvii Euphratis usque ad fluvium Aegypti' apud Esaiam, Erit porro in die illo, excutiet Jehovah de spica fluvii usque ad fluvium Aegypti, et vos colligemini alteri unus, filii Israelis: erit porro in die illo, clangetur buccina magna, et venient pereuntes in terra Asshuris, et expulsi in terra Aegypti, et incurvabunt se Jehovae in monte sanctitatis, in Hierosolyma, xxvii 12, 13; pereuntes in terra Asshuris' pro veris interioribus, et `expulsi in terra Aegypti' pro veris exterioribus seu scientificis. [4] Comparatio cum gramine, spica, frumento involvit quoque renascentiam hominis per scientifica, vera fidei et bona charitatis, apud Marcum, Jesus dixit, Ita se habet regnum Dei, quemadmodum cum homo projicit semen super terram, dormit dein, et surgit noctu et die, semen vero germinat et crescit, dum nescit ipse; ultronea enim terra fructum fert, primo gramen, dein spicam, deinde frumentum in spica; cum autem productus fuerit fructus, statim {2}immittet falcem quia institit messis, iv 26-29;`regnum Dei' quod comparatur gramini, spicae et frumento, est caelum apud hominem per regenerationem; qui enim regeneratus est, in se habet regnum Dei et fit in imagine regnum Dei seu caelum; `gramen' est primum scientificum, `spica' est inde scientificum veri, `frumentum' est inde bonum. Etiam leges latae de `spicilegiis', Lev. xix 9, xxiii 22; tum de `libertate avellendi spicas e segete socii', Deut. xxiii 26 [A.V. 25]; et quoque de `non edendo pane, spica tosta, nec virente, antequam munus Dei attulerint', Lev. xxiii 14, repraesentabant talia quae significantur per `spicas'. @1 after Aegypti$ @2 immittit$