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Exodus 16

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1 And they journeyed from Elim, and all the assemblage of the sons of Israel came to the wilderness of Sin, which is between Elim and Sinai, in the fifteenth day of the second month of their going out of the land of Egypt.

2 And all the assemblage of the sons of Israel murmured against Moses and against Aaron in the wilderness.

3 And the sons of Israel said to them, O that we had died by the hand of Jehovah in the land of Egypt, when we sat by the flesh-pot, when we did eat bread to satisfaction! for you have brought us out to this wilderness, to kill this whole congregation with hunger.

4 And Jehovah said to Moses, Behold, I am making it rain bread for you from the heavens, and the people shall go·​·out, and they shall collect the portion* of a day in its day, in order that I may tempt them, whether they will walk in My law, or not.

5 And it shall be in the sixth day, that they shall prepare that which they have brought, and there shall be double over what they shall collect day by day.

6 And Moses and Aaron said to all the sons of Israel, At evening, then you shall know that Jehovah has brought· you ·out from the land of Egypt.

7 And in the morning, then you shall see the glory of Jehovah, in that He hears your murmurings against Jehovah; and what are we, that you murmur against us?

8 And Moses said, In that Jehovah shall give you in the evening flesh to eat, and in the morning bread to satisfy; in that Jehovah hears your murmurings with which you murmur against Him; and what are we? your murmurings are not against us, but against Jehovah.

9 And Moses said to Aaron, Say to all the assemblage of the sons of Israel, Come· ye ·near before Jehovah, for He has heard your murmurings.

10 And it was, as Aaron spoke to the whole assemblage of the sons of Israel, that they turned· their ·faces back to the wilderness, and behold the glory of Jehovah was seen in the cloud.

11 And Jehovah spoke to Moses, saying,

12 I have heard the murmurings of the sons of Israel; speak to them, saying, Between the two·​·evenings* you shall eat flesh, and in the morning you shall be satisfied with bread; and you shall know that I am Jehovah your God.

13 And it was in the evening, and the selaw* came·​·up and covered the camp; and in the morning there was a layer of dew all around the camp.

14 And the layer of dew went·​·up, and behold upon the faces of the wilderness a round thin thing, thin as hoar·​·frost on the earth.

15 And the sons of Israel saw, and they said a man to his brother, What is it? for they knew not what it was. And Moses said to them, It is the bread which Jehovah has given to you for food.

16 This is the word that Jehovah has commanded, Collect ye of it, each·​·man according·​·to the mouth of his eating, an omer a poll*, according to the number of your souls, take ye, each·​·man, for them who are in his tent.

17 And the sons of Israel did so, and they collected, some for many and some for few.

18 And they measured it with the omer, and the many had not excess, and the few were· not ·in·​·want; they collected, each for the mouth of his own eating.

19 And Moses said to them, No man shall let any of it remain until the morning.

20 And they hearkened not to Moses; and some men made a remainder of it until the morning, and it bred worms and stank, and Moses was·​·enraged with them.

21 And they collected it morning by morning, a man according·​·to the mouth of his eating; and the sun grew hot, and it melted.

22 And it was on the sixth day they collected a second portion of bread, two omers for each one; and all the chiefs of the congregation came and told Moses.

23 And he said to them, This is what Jehovah spoke, A rest, a Sabbath holy to Jehovah, is tomorrow; what you will bake, bake; and what you will cook, cook; and all that is left·​·over place ye aside for yourselves for keeping until the morning.

24 And they let· it ·stay until the morning, as Moses commanded, and it did not stink, and the maggot was not in it.

25 And Moses said, Eat ye this today, because today is a Sabbath to Jehovah, today you shall· not ·find it in the field.

26 Six days you shall collect it, and on the seventh day is the Sabbath, it shall not be in it.

27 And it was on the seventh day some of the people went·​·out to collect, and they found not.

28 And Jehovah said to Moses, How long do you refuse to keep My commandments and My laws?

29 See ye, for Jehovah has given you the Sabbath, therefore He gives you on the sixth day the bread of two·​·days; sit ye, a man where he is*, let not a man go·​·out from his place on the seventh day.

30 And the people ceased on the seventh day.

31 And the house of Israel called the name of it Manna; and it was like coriander seed, white; and the taste of it was like that of a biscuit in honey.

32 And Moses said, This is the word which Jehovah has commanded, Fill an omer with it to be kept for your generations, to the end that they may see the bread with which I fed you in the wilderness, when I brought· you ·out from the land of Egypt.

33 And Moses said to Aaron, Take one urn, and put the omer full of manna in it, and place it before Jehovah, to be kept for your generations.

34 As Jehovah commanded Moses, so Aaron placed it before the Testimony for the keeping.

35 And the sons of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna until they came to the edge of the land of Canaan.

36 And an omer is the tenth part of an ephah.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 8446

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8446. 'Speak to them, saying' means instructions conveyed through influx. This is clear from the meaning of 'speaking' in the historical narratives of the Word as instructing, as in 8041, and of 'saying' as influx, 6291, 7291, 7381, 8221, 8262.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia # 7381

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7381. 'Say to Aaron' means an influx of inward law into outward law. This is clear from the representation of 'Moses' as the law of God, dealt with in 6713, 6752; from the representation of 'Aaron' as teachings presenting what is good and true, dealt with in 6998, 7089, these teachings represented by 'Aaron' being nothing other than outward law emanating from inward law, that is, from the Divine through inward law; and from the meaning of 'saying' as influx, as in 6152, 6291, 7291. The reason why at this point 'saying' means influx is that Moses is commanded to 'Say to Aaron'; 'Moses' is inward law, and 'Aaron' outward law, and influx from the Divine takes place through what is inward into what is outward. Inward law is God's truth itself as it exists in heaven, while outward law is God's truth as it exists on earth. Thus inward law is truth suited to angels, while outward law is truth suited to men.

[2] Since inward law, represented by 'Moses', is truth suited to angels, while outward law, represented by 'Aaron', is truth suited to men, let something be said about them here. Truth suited to angels is for the most part beyond the comprehension of men. This is clear from the consideration that in heaven things are seen and spoken such as eye has never seen, nor ear ever heard. The reason for this is that the things spoken of among angels are spiritual, which are withdrawn from natural things and consequently are far removed from the ideas and words belonging to man's speech. For man has formed his ideas from things in the natural order, especially its grosser aspects, that is, from things which he has seen in the world and on earth, and has had physical contact with, that is, material things. Even though the ideas belonging to a person's inward thought exist on a level above material things they are nevertheless founded on material things; and the level that ideas are founded on is the level on which they seem to exist. That is the level on which a person perceives the things he thinks about. From this one may see what the situation is with the truth of faith, and also the nature of that which comes within man's range of thought, namely that which is called outward law and is represented by 'Aaron'.

[3] Let the following example serve to shed light on this. Man can have no thought at all without ideas involving time and space; such ideas cling to practically every detail of what man thinks. If ideas formed from time and space were taken away from man he would not know what he thinks, and scarcely whether he thinks. Yet angels' ideas have nothing of time or space within them, but states instead. The reason is that the natural world marks itself off from the spiritual world by the existence of time and space within it. The reason why time and space exist in the natural world, but states instead in the spiritual world, is this: In the natural world the sun appears to give rise to days and years by its apparent revolutions. It divides the days up into the four periods of night, morning, midday, and evening, and the years too into the four seasons of winter, spring, summer, and autumn, which it effects by means of variations of light and shade, as well as of warmth and coldness. And these divisions are the source of ideas of time and varying periods of it. Ideas of space arise from the use of periods as measurements; therefore where one exists, so does the other.

[4] But in the spiritual world the Sun of heaven, which is the source of spiritual light and spiritual heat, does not make circuits and revolutions which give rise to ideas of time and space. The light which flows from that Sun is God's truth, and the heat which flows from that Sun is God's goodness. These give rise to ideas of states among the angels, states of intelligence and faith being the product of God's truth, and states of wisdom and love the product of God's goodness. Variations in these states among the angels are what states of light and shade in the world, and also of warmth and coldness, correspond to, which are attributable to the sun since it is responsible for the existence of times and seasons and of spatial measurements. This example demonstrates to some extent what inward truth or truth suited to angels, called inward law, is like, and what outward truth or truth suited to men, referred to as outward law, is like. It also goes to explain why the things that angels discuss with one another are beyond man's comprehension and also indescribable.

  
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Thanks to the Swedenborg Society for the permission to use this translation.