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Exodus 16

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1 αποαιρω-VAI-AAI3P δε-X εκ-P *αιλιμ-N---GPM και-C ερχομαι-VBI-AAI3P πας-A1S-NSF συναγωγη-N1--NSF υιος-N2--GPM *ισραηλ-N---GSM εις-P ο- A--ASF ερημος-N2--ASF *σιν-N---GS ος- --NSN ειμι-V9--PAI3S ανα-P μεσος-A1--ASN *αιλιμ-N---APM και-C ανα-P μεσος-A1--ASN *σινα-N----S ο- A--DSF δε-X πεντεκαιδεκατος-A1--DSF ημερα-N1A-DSF ο- A--DSM μην-N3--DSM ο- A--DSM δευτερος-A1A-DSM εκερχομαι-VX--XAPGPM αυτος- D--GPM εκ-P γη-N1--GSF *αιγυπτος-N2--GSF

2 διαγογγυζω-V1I-IAI3S πας-A1S-NSF συναγωγη-N1--NSF υιος-N2--GPM *ισραηλ-N---GSM επι-P *μωυσης-N1M-ASM και-C *ααρων-N---ASM

3 και-C ειπον-VAI-AAI3P προς-P αυτος- D--APM ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM οφειλω-VB--AAPNSN αποθνησκω-VBI-AAI1P πλησσω-VD--APPNPM υπο-P κυριος-N2--GSM εν-P γη-N1--DSF *αιγυπτος-N2--DSF οταν-D καταιζω-VAI-AAI1P επι-P ο- A--GPM λεβης-N3T-GPM ο- A--GPN κρεας-N3--GPN και-C εσθιω-V1I-IAI1P αρτος-N2--APM εις-P πλησμονη-N1--ASF οτι-C εκαγω-VBI-AAI2P εγω- P--AP εις-P ο- A--ASF ερημος-N2--ASF ουτος- D--ASF αποκτεινω-VA--AAN πας-A1S-ASF ο- A--ASF συναγωγη-N1--ASF ουτος- D--ASF εν-P λιμος-N2--DSM

4 ειπον-VBI-AAI3S δε-X κυριος-N2--NSM προς-P *μωυσης-N1M-ASM ιδου-I εγω- P--NS υω-V1--PAI1S συ- P--DP αρτος-N2--APM εκ-P ο- A--GSM ουρανος-N2--GSM και-C εκερχομαι-VF--FMI3S ο- A--NSM λαος-N2--NSM και-C συνλεγω-VF--FAI3P ο- A--ASN ο- A--GSF ημερα-N1A-GSF εις-P ημερα-N1A-ASF οπως-C πειραζω-VA--AAS1S αυτος- D--APM ει-C πορευομαι-VF--FMI3P ο- A--DSM νομος-N2--DSM εγω- P--GS η-C ου-D

5 και-C ειμι-VF--FMI3S ο- A--DSF ημερα-N1A-DSF ο- A--DSF εκτος-A1--DSF και-C ετοιμαζω-VF--FAI3P ος- --NSN εαν-C ειςφερω-VA--AAS3P και-C ειμι-VF--FMI3S διπλους-A1C-ASN ος- --NSN εαν-C συναγω-VB--AAS3P ο- A--ASN κατα-P ημερα-N1A-ASF εις-P ημερα-N1A-ASF

6 και-C ειπον-VBI-AAI3S *μωυσης-N1M-NSM και-C *ααρων-N---NSM προς-P πας-A1S-ASF συναγωγη-N1--ASF υιος-N2--GPM *ισραηλ-N---GSM εσπερα-N1A-GSF γιγνωσκω-VF--FMI2P οτι-C κυριος-N2--NSM εκαγω-VBI-AAI3S συ- P--AP εκ-P γη-N1--GSF *αιγυπτος-N2--GSF

7 και-C πρωι-D οραω-VF--FMI2P ο- A--ASF δοξα-N1S-ASF κυριος-N2--GSM εν-P ο- A--DSN ειςακουω-VA--AAN ο- A--ASM γογγυσμος-N2--ASM συ- P--GP επι-P ο- A--DSM θεος-N2--DSM εγω- P--NP δε-X τις- I--NSN ειμι-V9--PAI1P οτι-C διαγογγυζω-V1--PAI2P κατα-P εγω- P--GP

8 και-C ειπον-VBI-AAI3S *μωυσης-N1M-NSM εν-P ο- A--DSN διδωμι-V8--PAN κυριος-N2--ASM συ- P--DP εσπερα-N1A-GSF κρεας-N3--APN εσθιω-VB--AAN και-C αρτος-N2--APM ο- A--ASN πρωι-D εις-P πλησμονη-N1--ASF δια-P ο- A--ASN ειςακουω-VA--AAN κυριος-N2--ASM ο- A--ASM γογγυσμος-N2--ASM συ- P--GP ος- --ASM συ- P--NP διαγογγυζω-V1--PAI2P κατα-P εγω- P--GP εγω- P--NP δε-X τις- I--NSN ειμι-V9--PAI1P ου-D γαρ-X κατα-P εγω- P--GP ο- A--NSM γογγυσμος-N2--NSM συ- P--GP ειμι-V9--PAI3S αλλα-C η-C κατα-P ο- A--GSM θεος-N2--GSM

9 ειπον-VBI-AAI3S δε-X *μωυσης-N1M-NSM προς-P *ααρων-N---ASM ειπον-VA--AAD2S πας-A1S-DSF συναγωγη-N1--DSF υιος-N2--GPM *ισραηλ-N---GSM προςερχομαι-VA--AAD2P εναντιον-P ο- A--GSM θεος-N2--GSM ειςακουω-VX--XAI3S γαρ-X συ- P--GP ο- A--ASM γογγυσμος-N2--ASM

10 ηνικα-D δε-X λαλεω-V2I-IAI3S *ααρων-N---NSM πας-A1S-DSF συναγωγη-N1--DSF υιος-N2--GPM *ισραηλ-N---GSM και-C επιστρεφω-VDI-API3P εις-P ο- A--ASF ερημος-N2--ASF και-C ο- A--NSF δοξα-N1S-NSF κυριος-N2--GSM οραω-VVI-API3S εν-P νεφελη-N1--DSF

11 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

12 ειςακουω-VX--XAI1S ο- A--ASM γογγυσμος-N2--ASM ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM λαλεω-VA--AAD2S προς-P αυτος- D--APM λεγω-V1--PAPNSM ο- A--ASN προς-P εσπερα-N1A-ASF εσθιω-VF--FMI2P κρεας-N3--APN και-C ο- A--ASN πρωι-D πιμπλημι-VS--FPI2P αρτος-N2--GPM και-C γιγνωσκω-VF--FMI2P οτι-C εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP

13 γιγνομαι-VBI-AMI3S δε-X εσπερα-N1A-NSF και-C αναβαινω-VZI-AAI3S ορτυγομητρα-N1A-NSF και-C καλυπτω-VAI-AAI3S ο- A--ASF παρεμβολη-N1--ASF ο- A--ASN πρωι-D γιγνομαι-VBI-AMI3S καταπαυω-V1--PMPGSF ο- A--GSF δροσος-N2--GSF κυκλος-N2--DSM ο- A--GSF παρεμβολη-N1--GSF

14 και-C ιδου-I επι-P προσωπον-N2N-ASN ο- A--GSF ερημος-N2--GSF λεπτος-A1--NSN ωσει-D κοριον-N2N-NSN λευκος-A1--NSN ωσει-D παγος-N2--NSM επι-P ο- A--GSF γη-N1--GSF

15 οραω-VB--AAPNPM δε-X αυτος- D--ASN ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM ειπον-VAI-AAI3P ετερος-A1A-NSM ο- A--DSM ετερος-A1A-DSM τις- I--NSN ειμι-V9--PAI3S ουτος- D--NSN ου-D γαρ-X οιδα-VXI-YAI3P τις- I--NSN ειμι-V9--IAI3S ειπον-VBI-AAI3S δε-X *μωυσης-N1M-NSM προς-P αυτος- D--APM ουτος- D--NSM ο- A--NSM αρτος-N2--NSM ος- --ASM διδωμι-VAI-AAI3S κυριος-N2--NSM συ- P--DP εσθιω-VB--AAN

16 ουτος- D--NSN ο- A--NSN ρημα-N3M-NSN ος- --ASN συντασσω-VAI-AAI3S κυριος-N2--NSM συναγω-VB--AAD2P απο-P αυτος- D--GSN εκαστος-A1--NSM εις-P ο- A--APM καταηκω-V1--PAPAPM γομορ-N---ASN κατα-P κεφαλη-N1--ASF κατα-P αριθμος-N2--ASM ψυχη-N1--GPF συ- P--GP εκαστος-A1--NSM συν-P ο- A--DPN συσκηνια-N2N-DPN συ- P--GP συνλεγω-VA--AAD2P

17 ποιεω-VAI-AAI3P δε-X ουτως-D ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM και-C συνλεγω-VAI-AAI3P ο- A--NSM ο- A--ASN πολυς-A1P-ASN και-C ο- A--NSM ο- A--ASN ελαχυς-A3C-ASN

18 και-C μετρεω-VA--AAPNPM ο- A--DSN γομορ-N---DSN ου-D πλεοναζω-VAI-AAI3S ο- A--NSM ο- A--ASN πολυς-A1P-ASN και-C ο- A--NSM ο- A--ASN ελαχυς-A3C-ASN ου-D ελαττονεω-VAI-AAI3S εκαστος-A1--NSM εις-P ο- A--APM καταηκω-V1--PAPAPM παρα-P εαυτου- D--DSM συνλεγω-VAI-AAI3P

19 ειπον-VBI-AAI3S δε-X *μωυσης-N1M-NSM προς-P αυτος- D--APM μηδεις-A3--NSM καταλειπω-VB--AAD3S απο-P αυτος- D--GSN εις-P ο- A--ASN πρωι-D

20 και-C ου-D ειςακουω-VAI-AAI3P *μωυσης-N1M-DSM αλλα-C καταλειπω-VBI-AAI3P τις- I--NPM απο-P αυτος- D--GSN εις-P ο- A--ASN πρωι-D και-C εκζεω-VAI-AAI3S σκωληξ-N3K-APM και-C επιοζω-VAI-AAI3S και-C πικραινω-VCI-API3S επι-P αυτος- D--DPM *μωυσης-N1M-NSM

21 και-C συνλεγω-VAI-AAI3P αυτος- D--ASN πρωι-D πρωι-D εκαστος-A1--NSM ο- A--ASN καταηκω-V1--PAPASN αυτος- D--DSM ηνικα-D δε-X διαθερμαινω-V1I-IAI3S ο- A--NSM ηλιος-N2--NSM τηκω-V1I-IMI3S

22 γιγνομαι-VBI-AMI3S δε-X ο- A--DSF ημερα-N1A-DSF ο- A--DSF εκτος-A1--DSF συνλεγω-VAI-AAI3P ο- A--APN δεω-V2--PAPAPN διπλους-A1C-APN δυο-M *γομορ-N----S ο- A--DSM εις-A3--DSM ειςερχομαι-VBI-AAI3P δε-X πας-A3--NPM ο- A--NPM αρχων-N3--NPM ο- A--GSF συναγωγη-N1--GSF και-C ανααγγελλω-VAI-AAI3P *μωυσης-N1M-DSM

23 ειπον-VBI-AAI3S δε-X *μωυσης-N1M-NSM προς-P αυτος- D--APM ουτος- D--NSN ο- A--NSN ρημα-N3M-NSN ειμι-V9--PAI3S ος- --ASN λαλεω-VAI-AAI3S κυριος-N2--NSM σαββατον-N2N-NPN αναπαυσις-N3I-NSF αγιος-A1A-APN ο- A--DSM κυριος-N2--DSM αυριον-D οσος-A1--APN εαν-C πεσσω-V1--PAS2P πεσσω-V1--PAD2P και-C οσος-A1--APN εαν-C εψω-V1--PAS2P εψω-V1--PAD2P και-C πας-A3--ASN ο- A--ASN πλεοναζω-V1--PAPASN καταλειπω-VB--AAD2P αυτος- D--ASN εις-P αποθηκη-N1--ASF εις-P ο- A--ASN πρωι-D

24 και-C καταλειπω-VBI-AAI3P απο-P αυτος- D--GSN εις-P ο- A--ASN πρωι-D καθαπερ-D συντασσω-VAI-AAI3S αυτος- D--DPM *μωυσης-N1M-NSM και-C ου-D επιοζω-VAI-AAI3S ουδε-C σκωληξ-N3K-NSM γιγνομαι-VBI-AMI3S εν-P αυτος- D--DSM

25 ειπον-VBI-AAI3S δε-X *μωυσης-N1M-NSM εσθιω-VB--AAD2P σημερον-D ειμι-V9--PAI3S γαρ-X σαββατον-N2N-NPN σημερον-D ο- A--DSM κυριος-N2--DSM ου-D ευρισκω-VC--FPI3S εν-P ο- A--DSN πεδιον-N2N-DSN

26 εξ-M ημερα-N1A-APF συνλεγω-VF--FAI2P ο- A--DSF δε-X ημερα-N1A-DSF ο- A--DSF εβδομος-A1--DSF σαββατον-N2N-NPN οτι-C ου-D ειμι-VF--FMI3S εν-P αυτος- D--DSF

27 γιγνομαι-VBI-AMI3S δε-X εν-P ο- A--DSF ημερα-N1A-DSF ο- A--DSF εβδομος-A1--DSF εκερχομαι-VBI-AAI3P τις- I--NPM εκ-P ο- A--GSM λαος-N2--GSM συνλεγω-VA--AAN και-C ου-D ευρισκω-VB--AAI3P

28 ειπον-VBI-AAI3S δε-X κυριος-N2--NSM προς-P *μωυσης-N1M-ASM εως-P τις- I--GSN ου-D βουλομαι-V1--PMI2P ειςακουω-V1--PAN ο- A--APF εντολη-N1A-APF εγω- P--GS και-C ο- A--ASM νομος-N2--ASM εγω- P--GS

29 οραω-VB--AAD2P ο- A--NSM γαρ-X κυριος-N2--NSM διδωμι-VAI-AAI3S συ- P--DP ο- A--ASF ημερα-N1A-ASF ουτος- D--ASF ο- A--APN σαββατον-N2N-APN δια-P ουτος- D--ASN αυτος- D--NSM διδωμι-VAI-AAI3S συ- P--DP ο- A--DSF ημερα-N1A-DSF ο- A--DSF εκτος-A1--DSF αρτος-N2--APM δυο-M ημερα-N1A-GPF καταημαι-VF--FMI2P εκαστος-A1--NSM εις-P ο- A--APM οικος-N2--APM συ- P--GP μηδεις-A3P-NSM εκπορευομαι-V1--PMD3S εκ-P ο- A--GSM τοπος-N2--GSM αυτος- D--GSM ο- A--DSF ημερα-N1A-DSF ο- A--DSF εβδομος-A1--DSF

30 και-C σαββατιζω-VAI-AAI3S ο- A--NSM λαος-N2--NSM ο- A--DSF ημερα-N1A-DSF ο- A--DSF εβδομος-A1--DSF

31 και-C επιονομαζω-VAI-AAI3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM ο- A--ASN ονομα-N3M-ASN αυτος- D--GSN *μαν-N---ASN ειμι-V9--IAI3S δε-X ως-C σπερμα-N3M-NSN κοριον-N2N-GSN λευκος-A1--NSN ο- A--NSN δε-X γευμα-N3M-NSN αυτος- D--GSN ως-C εγκρις-N3D-NSF εν-P μελι-N3T-DSN

32 ειπον-VBI-AAI3S δε-X *μωυσης-N1M-NSM ουτος- D--NSN ο- A--NSN ρημα-N3M-NSN ος- --NSN συντασσω-VAI-AAI3S κυριος-N2--NSM πιμπλημι-VA--AAD2P ο- A--ASN γομορ-N---ASN ο- A--GSN μαν-N---GSN εις-P αποθηκη-N1--ASF εις-P ο- A--APF γενεα-N1A-APF συ- P--GP ινα-C οραω-VB--AAS3P ο- A--ASM αρτος-N2--ASM ος- --ASM εσθιω-VBI-AAI2P συ- P--NP εν-P ο- A--DSF ερημος-N2--DSF ως-C εκαγω-VBI-AAI3S συ- P--AP κυριος-N2--NSM εκ-P γη-N1--GSF *αιγυπτος-N2--GSF

33 και-C ειπον-VBI-AAI3S *μωυσης-N1M-NSM προς-P *ααρων-N---ASM λαμβανω-VB--AAD2S σταμνος-N2--ASM χρυσους-A1C-ASM εις-A3--ASM και-C ενβαλλω-VB--AAD2S εις-P αυτος- D--ASM πληρης-A3H-ASN ο- A--ASN γομορ-N---ASN ο- A--GSN μαν-N---GSN και-C αποτιθημι-VF--FAI2S αυτος- D--ASN εναντιον-P ο- A--GSM θεος-N2--GSM εις-P διατηρησις-N3I-ASF εις-P ο- A--APF γενεα-N1A-APF συ- P--GP

34 ος- --ASM τροπος-N2--ASM συντασσω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM και-C αποτιθημι-VEI-AMI3S *ααρων-N---NSM εναντιον-P ο- A--GSN μαρτυριον-N2N-GSN εις-P διατηρησις-N3I-ASF

35 ο- A--NPM δε-X υιος-N2--NPM *ισραηλ-N---GSM εσθιω-VBI-AAI3P ο- A--ASN μαν-N---ASN ετος-N3E-APN τεσσαρακοντα-M εως-P ερχομαι-VBI-AAI3P εις-P γη-N1--ASF οικεω-V2--PMPASF ο- A--ASN μαν-N---ASN εσθιω-VBI-AAI3P εως-P παραγιγνομαι-VBI-AMI3P εις-P μερος-N3E-ASN ο- A--GSF *φοινικη-N1--GSF

36 ο- A--NSN δε-X γομορ-N---NSN ο- A--NSN δεκατος-A1--NSN ο- A--GPN τρεις-A3--GPN μετρον-N2N-GPN ειμι-V9--IAI3S

   

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Arcana Coelestia # 5620

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5620. A little resin and a little honey. That this signifies the truths of good of the exterior natural and its delight, is evident from the signification of “resin,” as being the truth of good or truth from good (see n. 4748). The reason why “resin” has this signification is that it ranks among unguents, and also among aromatics. “Aromatics” signify such things as are of truth from good, especially if they are of an unctuous nature, and so partake of oil; for “oil” signifies good (n. 886, 3728, 4582). That this resin was aromatic, may be seen in Genesis 37:25; and for this reason also the same word in the original means balsam. That it was like an ointment or thick oil, is evident. This then is the reason why by “resin” is signified the truth of good which is in the natural, here in the exterior, because “resin” is put first and joined with “honey,” which is the delight therein. That “honey” denotes delight is because it is sweet, and everything sweet in the natural world corresponds to what is delightful and pleasant in the spiritual world. The reason why it is called its delight, that is, the delight of truth from good in the exterior natural, is that every truth and especially every truth of good has its own delight; but a delight from the affection of these, and from the derivative use.

[2] That “honey” is delight is evident also from other passages in the Word, as in Isaiah:

A virgin shall conceive and bear a son, and shall call His name Immanuel [God with us]. Butter and honey shall He eat, that He may know to refuse the evil and choose the good (Isaiah 7:14-15);

speaking of the Lord; “butter” denotes the celestial; “honey,” that which is from the celestial.

[3] In the same:

It shall come to pass for the multitude of milk that they shall yield, he shall eat butter; and butter and honey shall everyone eat that is left in the midst of the land (Isaiah 7:22);

speaking of the Lord’s kingdom; “milk” denotes spiritual good; “butter,” celestial good; and “honey,” that which is from them, thus what is happy, pleasant, and delightful.

[4] In Ezekiel:

Thus wast thou adorned with gold and silver; and thy garments were of fine linen and silk and broidered work. Thou didst eat fine flour and honey and oil; so thou becamest beautiful very exceedingly, and thou didst prosper even unto a kingdom. With fine flour and oil and honey I fed thee; but thou didst set it before them for an odor of rest (Ezekiel 16:13, 19);

speaking of Jerusalem, by which is meant the spiritual church, the quality of which is described as it was with the ancients, and as it afterward became. Her being “adorned with gold and silver” denotes with celestial and spiritual good and truth; her “garments of fine linen, silk, and broidered work” denotes truths in the rational and in each natural; “fine flour” denotes the spiritual; “honey,” its pleasantness; and “oil,” its good. That such things as belong to heaven are signified by these particulars can be seen by anyone.

[5] In the same:

Judah and the land of Israel were thy traders, in wheat of Minnith, and pannag, and honey, and oil, and balm (Ezekiel 27:17);

speaking of Tyre, by which is signified the spiritual church such as it was in the beginning and such as it afterward became, but in respect to the knowledges of good and truth (n. 1201). “Honey” here also denotes the pleasantness and delight from the affections of knowing and learning celestial and spiritual goods and truths.

[6] In Moses:

Thou makest him ride on the high places of the earth, and he eats the produce of the fields. He maketh him suck honey out of the rock, and oil out of the flint of the rock (Deuteronomy 32:13);

here also treating of the Ancient spiritual Church; “to suck honey out of the rock” denotes delight from truths of memory-knowledge.

[7] In David:

I feed them with the fat of wheat, and with honey out of the rock I sate them (Psalms 81:16);

“to sate with honey out of the rock” denotes to fill with delight from the truths of faith.

[8] In Deuteronomy:

Jehovah bringeth me unto a good land, a land of rivers of water, of fountains and of deeps that go out from the valley, and from the mountain; a land of wheat and barley, and of vine and of fig and of pomegranate; a land of oil olive and of honey (Deuteronomy 8:7-8);

speaking of the land of Canaan; in the internal sense, of the Lord’s kingdom in the heavens. A “land of oil olive and of honey” denotes spiritual good and its pleasantness.

[9] Hence also the land of Canaan was called:

A land flowing with milk and honey (Numbers 13:27; 14:8; Deuteronomy 26:9, 15; 27:3; Jeremiah 11:5; 32:22; Ezekiel 20:6).

In the internal sense of these passages by the “land of Canaan” is meant, as before said, the Lord’s kingdom; “flowing with milk” denotes an abundance of celestial spiritual things; and “with honey,” an abundance of derivative happiness and delights.

[10] In David:

The judgments of Jehovah are truth, righteous are they together; more to be desired are they than gold and much fine gold, sweeter also than honey and the dropping of the honeycombs (Psalms 19:9-10).

The “judgments of Jehovah” denote truth Divine; “sweeter than honey and the dropping of the honeycombs” denotes delights from good and pleasantnesses from truth. Again:

Sweet are Thy words to my palate, sweeter than honey to my mouth (Psalms 119:103); where the meaning is similar.

[11] The manna that Jacob’s posterity had for bread in the wilderness is thus described in Moses:

The manna was like coriander seed, white; and the taste of it was like a cake kneaded with honey (Exodus 16:31);

as the manna signified the truth Divine that descends through heaven from the Lord, it consequently signified the Lord Himself as to the Divine Human, as He Himself teaches in John 6:51, 58; for it is the Lord’s Divine Human from which all truth Divine comes, yea, of which all truth Divine treats; and this being so, the manna is described in respect to delight and pleasantness by the taste, that it was “like a cake kneaded with honey.” (That the taste denotes the delight of good and the pleasantness of truth may be seen above, n. 3502)

[12] As John the Baptist represented the Lord as to the Word, which is the Divine truth on earth, in like manner as Elijah (n. 2762, 5247), he was therefore the “Elijah who was to come” before the Lord (Malachi 4:5; Matthew 17:10-12; Mark 9:11-13; Luke 1:17); wherefore his clothing and food were significative, of which we read in Matthew:

John had his clothing of camel’s hair, and a leathern girdle about his loin; and his meat was locusts and wild honey (Matthew 3:4; Mark 1:6).

The “clothing of camel’s hair” signified that the Word, such as is its literal sense as to truth (which sense is a clothing for the internal sense), is natural; for what is natural is signified by “hair,” and also by “camels;” and the “meat being of locusts and wild honey” signified the Word such as is its literal sense as to good; the delight of this is signified by “wild honey.”

[13] The delight of truth Divine in respect to the external sense is also described by “honey” in Ezekiel:

He said unto me, Son of man, feed thy belly and fill thy bowels with this roll that I give thee. And when I ate it, it was in my mouth as honey for sweetness (Ezekiel 3:3).

And in John:

The angel said unto me, Take the little book and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. So I took the little book out of the angel’s hand and ate it up; and it was in my mouth sweet as honey; but when I had eaten it my belly was made bitter. Then he said unto me, Thou must prophesy again over many peoples and nations and tongues and kings (Revelation 10:9-11).

The “roll” in Ezekiel, and the “little book” in John, denote truth Divine. That in the external form this appears delightful, is signified by the flavor being “sweet as honey;” for truth Divine, like the Word, is delightful in the external form or in the literal sense because this admits of being unfolded by interpretations in everyone’s favor. But not so the internal sense, which is therefore signified by the “bitter” taste; for this sense discloses man’s interiors. The reason why the external sense is delightful, is as before said that the things in it can be unfolded favorably; for they are only general truths, and general truths are susceptible of this before they are qualified by particulars, and these by singulars. It is delightful also because it is natural, and what is spiritual conceals itself within. Moreover, it must be delightful in order that man may receive it, that is, be introduced into it, and not be deterred at the very threshold.

[14] The “honeycomb and broiled fish” that the Lord ate with the disciples after His resurrection, also signified the external sense of the Word (the “fish” as to its truth and the “honeycomb” as to its pleasantness), in regard to which we read in Luke:

Jesus said, Have ye here anything to eat? They gave Him a piece of a broiled fish, and of a honeycomb, and He took them and did eat before them (Luke 24:41-43).

And because these things are signified, the Lord therefore said to them:

These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning Me (Luke 24:44).

It appears as if such things were not signified, because their having a piece of broiled fish and a honeycomb seems as if fortuitous; nevertheless it was of providence, and not only this, but also all other, even the least, of the things that occur in the Word. As such things were signified, therefore the Lord said of the Word that in it were written the things concerning Himself. Yet the things written of the Lord in the literal sense of the Old Testament are few; but those in its internal sense are all so written, for from this is the holiness of the Word. This is what is meant by His saying that “all things must be fulfilled which are written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Him.”

[15] From all this it may now be seen that by “honey” is signified the delight that is from good and truth, or from the affection of them, and that there is specifically signified external delight, thus the delight of the exterior natural. As this delight is of such a nature as to be from the world through the things of the senses, and thereby contains within it many things from the love of the world, the use of honey in the meat-offerings was therefore forbidden, as in Leviticus:

No meat-offering which ye shall bring unto Jehovah shall be made with leaven; for there shall be no leaven, nor any honey, from what ye burn with fire to Jehovah (Leviticus 2:11); where “honey” denotes such external delight, which, because it contains in it what partakes of the love of the world, was also like leaven, and was on this account forbidden. (What “leaven” or “leavened” means may be seen above, n. 2342)

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