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Exodus 18

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1 ακουω-VAI-AAI3S δε-X *ιοθορ-N---NSM ο- A--NSM ιερευς-N3V-NSM *μαδιαμ-N---GS ο- A--NSM γαμβρος-N2--NSM *μωυσης-N1M-GSM πας-A3--APN οσος-A1--APN ποιεω-VAI-AAI3S κυριος-N2--NSM *ισραηλ-N---DSM ο- A--DSM εαυτου- D--GSM λαος-N2--DSM εκαγω-VBI-AAI3S γαρ-X κυριος-N2--NSM ο- A--ASM *ισραηλ-N---ASM εκ-P *αιγυπτος-N2--GSF

2 λαμβανω-VBI-AAI3S δε-X *ιοθορ-N---NSM ο- A--NSM γαμβρος-N2--NSM *μωυσης-N1M-GSM *σεπφωρα-N1A-ASF ο- A--ASF γυνη-N3K-ASF *μωυσης-N1M-GSM μετα-P ο- A--ASF αφεσις-N3I-ASF αυτος- D--GSF

3 και-C ο- A--APM δυο-M υιος-N2--APM αυτος- D--GSM ονομα-N3M-ASN ο- A--DSM εις-A3--DSM αυτος- D--GPM *γηρσαμ-N---ASM λεγω-V1--PAPNSM παροικος-A1B-NSM ειμι-V9--IMI1S εν-P γη-N1--DSF αλλοτριος-A1A-DSF

4 και-C ο- A--ASN ονομα-N3M-ASN ο- A--GSM δευτερος-A1A-GSM *ελιεζερ-N---ASM λεγω-V1--PAPNSM ο- A--NSM γαρ-X θεος-N2--NSM ο- A--GSM πατηρ-N3--GSM εγω- P--GS βοηθος-N2--NSM εγω- P--GS και-C εκαιρεω-VAI-AMI3S εγω- P--AS εκ-P χειρ-N3--GSF *φαραω-N---GSM

5 και-C εκερχομαι-VBI-AAI3S *ιοθορ-N---NSM ο- A--NSM γαμβρος-N2--NSM *μωυσης-N1M-GSM και-C ο- A--NPM υιος-N2--NPM και-C ο- A--NSF γυνη-N3K-NSF προς-P *μωυσης-N1M-ASM εις-P ο- A--ASF ερημος-N2--ASF ου-D παρα ενβαλλω-VBI-AAI3S επι-P ορος-N3E-GSN ο- A--GSM θεος-N2--GSM

6 ανααγγελλω-VDI-API3S δε-X *μωυσης-N1M-DSM λεγω-V1--PAPNPM ιδου-I ο- A--NSM γαμβρος-N2--NSM συ- P--GS *ιοθορ-N---NSM παραγιγνομαι-V1--PMI3S προς-P συ- P--AS και-C ο- A--NSF γυνη-N3K-NSF και-C ο- A--NPM δυο-M υιος-N2--NPM συ- P--GS μετα-P αυτος- D--GSM

7 εκερχομαι-VBI-AAI3S δε-X *μωυσης-N1M-NSM εις-P συναντησις-N3I-ASF ο- A--DSM γαμβρος-N2--DSM αυτος- D--GSM και-C προςκυνεω-VAI-AAI3S αυτος- D--DSM και-C φιλεω-VAI-AAI3S αυτος- D--ASM και-C ασπαζομαι-VAI-AMI3P αλληλω- D--APM και-C ειςαγω-VBI-AAI3S αυτος- D--ASM εις-P ο- A--ASF σκηνη-N1--ASF

8 και-C διαηγεομαι-VAI-AMI3S *μωυσης-N1M-NSM ο- A--DSM γαμβρος-N2--DSM πας-A3--APN οσος-A1--APN ποιεω-VAI-AAI3S κυριος-N2--NSM ο- A--DSM *φαραω-N---DSM και-C ο- A--DPM *αιγυπτιος-N2--DPM ενεκεν-P ο- A--GSM *ισραηλ-N---GSM και-C πας-A3--ASM ο- A--ASM μοχθος-N2--ASM ο- A--ASM γιγνομαι-VB--AMPASM αυτος- D--DPM εν-P ο- A--DSF οδος-N2--DSF και-C οτι-C εκαιρεω-VAI-AMI3S αυτος- D--APM κυριος-N2--NSM εκ-P χειρ-N3--GSF *φαραω-N---GSM και-C εκ-P χειρ-N3--GSF ο- A--GPM *αιγυπτιος-N2--GPM

9 εκιστημι-VHI-AAI3S δε-X *ιοθορ-N---NSM επι-P πας-A3--DPN ο- A--DPN αγαθος-A1--DPN ος- --DPN ποιεω-VAI-AAI3S αυτος- D--DPM κυριος-N2--NSM οτι-C εκαιρεω-VAI-AMI3S αυτος- D--APM εκ-P χειρ-N3--GSF *αιγυπτιος-N2--GPM και-C εκ-P χειρ-N3--GSF *φαραω-N---GSM

10 και-C ειπον-VBI-AAI3S *ιοθορ-N---NSM ευλογητος-A1--NSM κυριος-N2--NSM οτι-C εκαιρεω-VAI-AMI3S ο- A--ASM λαος-N2--ASM αυτος- D--GSM εκ-P χειρ-N3--GSF *αιγυπτιος-N2--GPM και-C εκ-P χειρ-N3--GSF *φαραω-N---GSM

11 νυν-D γιγνωσκω-VZI-AAI1S οτι-C μεγας-A1P-NSM κυριος-N2--NSM παρα-P πας-A3--APM ο- A--APM θεος-N2--APM ενεκεν-P ουτος- D--GSN οτι-C επιτιθημι-VEI-AMI3P αυτος- D--DPM

12 και-C λαμβανω-VBI-AAI3S *ιοθορ-N---NSM ο- A--NSM γαμβρος-N2--NSM *μωυσης-N1M-GSM ολοκαυτωμα-N3M-APN και-C θυσια-N1A-APF ο- A--DSM θεος-N2--DSM παραγιγνομαι-VBI-AMI3S δε-X *ααρων-N---NSM και-C πας-A3--NPM ο- A--NPM πρεσβυτερος-N2--NPM *ισραηλ-N---GSM συνεσθιω-VB--AAN αρτος-N2--ASM μετα-P ο- A--GSM γαμβρος-N2--GSM *μωυσης-N1M-GSM εναντιον-P ο- A--GSM θεος-N2--GSM

13 και-C γιγνομαι-VBI-AMI3S μετα-P ο- A--ASF επαυριον-D συν καταιζω-VAI-AAI3S *μωυσης-N1M-NSM κρινω-V1--PAN ο- A--ASM λαος-N2--ASM παραιστημι-VXI-YAI3S δε-X πας-A3--NSM ο- A--NSM λαος-N2--NSM *μωυσης-N1M-DSM απο-P πρωιθεν-D εως-P εσπερα-N1A-GSF

14 και-C οραω-VB--AAPNSM *ιοθορ-N---NSM πας-A3--APN οσος-A1--APN ποιεω-V2I-IAI3S ο- A--DSM λαος-N2--DSM λεγω-V1--PAI3S τις- I--NSN ουτος- D--NSN ος- --NSN συ- P--NS ποιεω-V2--PAI2S ο- A--DSM λαος-N2--DSM δια-P τις- I--ASN συ- P--NS καταημαι-V5--PMI2S μονος-A1--NSM πας-A3--NSM δε-X ο- A--NSM λαος-N2--NSM παραιστημι-VXI-XAI3S συ- P--DS απο-P πρωιθεν-D εως-P δειλος-A1--GSF

15 και-C λεγω-V1--PAI3S *μωυσης-N1M-NSM ο- A--DSM γαμβρος-N2--DSM οτι-C παραγιγνομαι-V1--PMI3S προς-P εγω- P--AS ο- A--NSM λαος-N2--NSM εκζητεω-VA--AAN κρισις-N3I-ASF παρα-P ο- A--GSM θεος-N2--GSM

16 οταν-D γαρ-X γιγνομαι-VB--AMS3S αυτος- D--DPM αντιλογια-N1A-NSF και-C ερχομαι-VB--AAS3P προς-P εγω- P--AS διακρινω-VA--PAI1S εκαστος-A1--ASM και-C συνβιβαζω-V1--PAI1S αυτος- D--APM ο- A--APN προσταγμα-N3M-APN ο- A--GSM θεος-N2--GSM και-C ο- A--ASM νομος-N2--ASM αυτος- D--GSM

17 ειπον-VBI-AAI3S δε-X ο- A--NSM γαμβρος-N2--NSM *μωυσης-N1M-GSM προς-P αυτος- D--ASM ου-D ορθως-D συ- P--NS ποιεω-V2--PAI2S ο- A--ASN ρημα-N3M-ASN ουτος- D--ASN

18 φθορα-N1A-DSF καταφθειρω-VD--FPI2S ανυπομονητος-A1B-DSF και-C συ- P--NS και-C πας-A3--NSM ο- A--NSM λαος-N2--NSM ουτος- D--NSM ος- --NSM ειμι-V9--PAI3S μετα-P συ- P--GS βαρυς-A3U-NSN συ- P--DS ο- A--NSN ρημα-N3M-NSN ουτος- D--NSN ου-D δυναμαι-VF--FMI2S ποιεω-V2--PAN μονος-A1--NSM

19 νυν-D ουν-X ακουω-VA--AAD2S εγω- P--GS και-C συνβουλευω-VF--FAI1S συ- P--DS και-C ειμι-VF--FMI3S ο- A--NSM θεος-N2--NSM μετα-P συ- P--GS γιγνομαι-V1--PMD2S συ- P--NS ο- A--DSM λαος-N2--DSM ο- A--APN προς-P ο- A--ASM θεος-N2--ASM και-C αναφερω-VF--FAI2S ο- A--APM λογος-N2--APM αυτος- D--GPM προς-P ο- A--ASM θεος-N2--ASM

20 και-C διαμαρτυρομαι-VF2-FMI2S αυτος- D--DPM ο- A--APN προσταγμα-N3M-APN ο- A--GSM θεος-N2--GSM και-C ο- A--ASM νομος-N2--ASM αυτος- D--GSM και-C σημαινω-VF2-FAI2S αυτος- D--DPM ο- A--APF οδος-N2--APF εν-P ος- --DPF πορευομαι-VF--FMI3P εν-P αυτος- D--DPF και-C ο- A--APN εργον-N2N-APN ος- --APN ποιεω-VF--FAI3P

21 και-C συ- P--NS σεαυτου- D--DSM σκεπτομαι-VA--AMD2S απο-P πας-A3--GSM ο- A--GSM λαος-N2--GSM ανηρ-N3--APM δυνατος-A1--APM θεοσεβης-A3H-APM ανηρ-N3--APM δικαιος-A1A-APM μισεω-V2--PAPAPM υπερηφανια-N1A-ASF και-C καταιστημι-VF--FAI2S αυτος- D--APM επι-P αυτος- D--GPM χιλιαρχος-N2--APM και-C εκατονταρχος-N2--APM και-C πεντηκονταρχος-N2--APM και-C δεκαδαρχος-N2--APM

22 και-C κρινω-VF2-FAI3P ο- A--ASM λαος-N2--ASM πας-A1S-ASF ωρα-N1A-ASF ο- A--ASN δε-X ρημα-N3M-ASN ο- A--ASN υπερογκος-A1B-ASN αναφερω-VF--FAI3P επι-P συ- P--AS ο- A--APN δε-X βραχυς-A3U-APN ο- A--GPN κριμα-N3M-GPN κρινω-VF2-FAI3P αυτος- D--NPM και-C κουφιζω-VF2-FAI3P απο-P συ- P--GS και-C συν αντιλαμβανω-VF--FMI3P συ- P--DS

23 εαν-C ο- A--ASN ρημα-N3M-ASN ουτος- D--ASN ποιεω-VA--AAS2S καταισχυω-VF--FAI3S συ- P--AS ο- A--NSM θεος-N2--NSM και-C δυναμαι-VF--FMI2S παραιστημι-VH--AAN και-C πας-A3--NSM ο- A--NSM λαος-N2--NSM ουτος- D--NSM εις-P ο- A--ASM εαυτου- D--GSM τοπος-N2--ASM μετα-P ειρηνη-N1--GSF ηκω-VF--FAI3S

24 ακουω-VAI-AAI3S δε-X *μωυσης-N1M-NSM ο- A--GSF φωνη-N1--GSF ο- A--GSM γαμβρος-N2--GSM και-C ποιεω-VAI-AAI3S οσος-A1--APN αυτος- D--DSM ειπον-VBI-AAI3S

25 και-C επιλεγω-VAI-AAI3S *μωυσης-N1M-NSM ανηρ-N3--APM δυνατος-A1--APM απο-P πας-A3--GSM *ισραηλ-N---GSM και-C ποιεω-VAI-AAI3S αυτος- D--APM επι-P αυτος- D--GPM χιλιαρχος-N2--APM και-C εκατονταρχος-N2--APM και-C πεντηκονταρχος-N2--APM και-C δεκαδαρχος-N2--APM

26 και-C κρινω-VAI-AAI3P ο- A--ASM λαος-N2--ASM πας-A1S-ASF ωρα-N1A-ASF πας-A3--ASN δε-X ρημα-N3M-ASN υπερογκος-A1B-ASN αναφερω-VBI-AAI3P επι-P *μωυσης-N1M-ASM πας-A3--ASN δε-X ρημα-N3M-ASN ελαφρος-A1A-ASN κρινω-VAI-AAI3P αυτος- D--NPM

27 εκ αποστελλω-VAI-AAI3S δε-X *μωυσης-N1M-NSM ο- A--ASM εαυτου- D--GSM γαμβρος-N2--ASM και-C αποερχομαι-VBI-AAI3S εις-P ο- A--ASF γη-N1--ASF αυτος- D--GSM

   

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The New Jerusalem and its Heavenly Doctrine #218

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218. Of Bread.

"Bread," when mentioned in relation to the Lord, signifies the Divine good of the Lord's Divine love, and the reciprocal of the man who eats it (n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545). "Bread" involves and signifies all food in general (n. 2165, 6118). "Food" signifies everything that nourishes the spiritual life of man (n. 4976, 5147, 5915, 6277, 8418). Thus "bread" signifies all celestial and spiritual food (n. 276[1-2], 680[1-5], 2165, 2177, 3478, 6118, 8410). Consequently, "everything which proceeds out of the mouth of God," according to the Lord's words (Matt. 4:4; n . 681). "Bread" in general signifies the good of love (n. 2165, 2177, 10686). The same is signified by "wheat," of which bread is made (n. 3941, 7605). "Bread and water," when mentioned in the Word, signify the good of love and the truth of faith (n. 9323). Breaking of bread was a representative of mutual love in the ancient churches (n. 5405). Spiritual food is science, intelligence, and wisdom, thus good and truth, because the former are derived from the latter (n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003). And because they nourish the mind (n. 4459, 5293, 5576, 6277, 8418). Sustenance by food signifies spiritual nourishment, and the influx of good and truth from the Lord (n. 4976, 5915, 6277).

The "bread" on the table in the tabernacle, signified the Divine good of the Lord's Divine love (n. 3478, 9545). The "meal-offerings" of cakes and wafers in the sacrifices, signified worship from the good of love (n. 4581, 10079, 10137). What the various meal-offerings signified in particular (n. 7978, 9992-9994, 10079).

The ancients, when they mentioned bread, meant all food in general (see Gen. 43: 16, 31; Exod. 18:12; Judges 13:15, 16; 1 Sam. 1_Samuel 14:28-29; 20: 24, 27; 2 Sam. 9: 7, 10; 1_Kings 4:22-23; 2 Kings 25:29).

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

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Arcana Coelestia #4217

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4217. 'And Laban went and resumed to his place' means the end of the representation by means of Laban. This is clear from the meaning of 'returning to his place' as going back to a previous state - for 'place' means state, see 2625, 2837, 3356, 3387, 3404 - and therefore the words used here mean the end of the representation by means of Laban. All that has been shown makes it clear that every single part of the Word has an interior content, which is of such a nature that it is suited to the perception of the angels present with man. For example, when the word 'bread' is used in the Word the angels do not call to mind material bread but spiritual bread, and so instead of bread perceive the Lord who, as He Himself teaches in John 6:33, 35, is the Bread of life. And because they perceive the Lord they perceive the things which derive from Him, and therefore His love towards the whole human race. In so doing they perceive at the same time man's reciprocal love to the Lord, for these two kinds of love are knit together within one idea occupying their thought and affection.

[2] Not unlike this are the thoughts of the person who has a holy mind, when he receives the bread in the Holy Supper; for at that time he does not think of the bread but of the Lord and His mercy, and of the things which constitute love to Him and charity towards the neighbour, because he is thinking about repentance and amendment of life. Yet the way people think about these things varies according to the degree of holiness present not only in their thought but also in their affection. From this it is evident that when 'bread' is mentioned in the Word no idea of bread presents itself to angels but the idea of love and of countless things connected with love. It is similar when wine is referred to in the Word and also received in the Holy Supper. In this case angels do not think at all of wine but of charity towards the neighbour. This being so, and since man in this way is linked to heaven and through heaven to the Lord, bread and wine have been made the symbols and unite a person who leads a holy life to heaven, and through heaven to the Lord.

[3] The same applies to every detail within the Word, and therefore the Word is the means by which man is united to the Lord. If that uniting means did not exist heaven would not be able to flow in with man - for without a means no uniting together would be possible - but would remove itself from him. And if heaven were removed it would no longer be possible for anyone to be led to that which is good, not even to physical and worldly good. Instead all restraints, including external ones, would be abolished. For the Lord governs the person in whom good dwells by means of internal restraints, which are those of conscience, whereas the person in whom evil dwells is governed solely by external restraints. If these were abolished everybody governed solely by external restraints would become insane in the way a person is insane who has no fear of the law, no fear for his life, nor any fear of losing position and gain, and so of reputation - for these are the external bonds - and so the human race would perish. This explains why the Word exists, and the true nature of the Word. The Lord's Church where the Word exists is like the heart and the lungs, and the Lord's Church where it does not exist is like all the other internal organs which get their life from the heart and lungs - see 637, 931, 2054, 2853.

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

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