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Genesis 45

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1 καί-C οὐ-D δύναμαι-V6I-IMI3S *ιωσηφ-N---NSM ἀναἔχω-V1--PMN πᾶς-A3--GPM ὁ- A--GPM παραἵστημι-VXI-XAPGPM αὐτός- D--DSM ἀλλά-C εἶπον-VBI-AAI3S ἐκ ἀποστέλλω-VA--AAD2P πᾶς-A3--APM ἀπό-P ἐγώ- P--GS καί-C οὐ-D παραἵστημι-VXI-YAI3S οὐδείς-A3--NSM ἔτι-D ὁ- A--DSM *ιωσηφ-N---DSM ἡνίκα-D ἀναγνωρίζω-V1I-IMI3S ὁ- A--DPM ἀδελφός-N2--DPM αὐτός- D--GSM

2 καί-C ἀποἵημι-VAI-AAI3S φωνή-N1--ASF μετά-P κλαυθμός-N2--GSM ἀκούω-VAI-AAI3P δέ-X πᾶς-A3--NPM ὁ- A--NPM *αἰγύπτιος-N2--NPM καί-C ἀκουστός-A1--NSN γίγνομαι-VBI-AMI3S εἰς-P ὁ- A--ASM οἶκος-N2--ASM *φαραώ-N---GSM

3 εἶπον-VBI-AAI3S δέ-X *ιωσηφ-N---NSM πρός-P ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM ἐγώ- P--NS εἰμί-V9--PAI1S *ιωσηφ-N---NSM ἔτι-D ὁ- A--NSM πατήρ-N3--NSM ἐγώ- P--GS ζάω-V3--PAI3S καί-C οὐ-D δύναμαι-V6I-IMI3P ὁ- A--NPM ἀδελφός-N2--NPM ἀποκρίνω-VC--APN αὐτός- D--DSM ταράσσω-VQI-API3P γάρ-X

4 εἶπον-VBI-AAI3S δέ-X *ιωσηφ-N---NSM πρός-P ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM ἐγγίζω-VA--AAD2P πρός-P ἐγώ- P--AS καί-C ἐγγίζω-VAI-AAI3P καί-C εἶπον-VBI-AAI3S ἐγώ- P--NS εἰμί-V9--PAI1S *ιωσηφ-N---NSM ὁ- A--NSM ἀδελφός-N2--NSM σύ- P--GP ὅς- --ASM ἀποδίδωμι-VOI-AMI2P εἰς-P *αἴγυπτος-N2--ASF

5 νῦν-D οὖν-X μή-D λυπέω-V2--PMD2P μηδέ-C σκληρός-A1A-NSM σύ- P--DP φαίνω-VD--APD3S ὅτι-C ἀποδίδωμι-VOI-AMI2P ἐγώ- P--AS ὧδε-D εἰς-P γάρ-X ζωή-N1--ASF ἀποστέλλω-VAI-AAI3S ἐγώ- P--AS ὁ- A--NSM θεός-N2--NSM ἔμπροσθεν-P σύ- P--GP

6 οὗτος- D--ASN γάρ-X δεύτερος-A1A-ASN ἔτος-N3E-ASN λιμός-N2--NSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ἔτι-D λοιπός-A1--APN πέντε-M ἔτος-N3E-APN ἐν-P ὅς- --DPM οὐ-D εἰμί-VF--FMI3S ἀροτρίασις-N3I-NSF οὐδέ-C ἄμητος-N2--NSM

7 ἀποστέλλω-VAI-AAI3S γάρ-X ἐγώ- P--AS ὁ- A--NSM θεός-N2--NSM ἔμπροσθεν-P σύ- P--GP ὑπολείπω-V1--PMN σύ- P--GP καταλείμμα-N3M-ASN ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ἐκτρέφω-VA--AAN σύ- P--GP κατάλειψις-N3--ASF μέγας-A1--ASF

8 νῦν-D οὖν-X οὐ-D σύ- P--NP ἐγώ- P--AS ἀποστέλλω-VX--XAI2P ὧδε-D ἀλλά-C ἤ-C ὁ- A--NSM θεός-N2--NSM καί-C ποιέω-VAI-AAI3S ἐγώ- P--AS ὡς-C πατήρ-N3--ASM *φαραώ-N---DSM καί-C κύριος-N2--ASM πᾶς-A3--GSM ὁ- A--GSM οἶκος-N2--GSM αὐτός- D--GSM καί-C ἄρχων-N3--ASM πᾶς-A1S-GSF γῆ-N1--GSF *αἴγυπτος-N2--GSF

9 σπεύδω-VA--AAPNPM οὖν-X ἀναβαίνω-VZ--AAD2P πρός-P ὁ- A--ASM πατήρ-N3--ASM ἐγώ- P--GS καί-C εἶπον-VAI-AAD2P αὐτός- D--DSM ὅδε- D--APN λέγω-V1--PAI3S ὁ- A--NSM υἱός-N2--NSM σύ- P--GS *ιωσηφ-N---NSM ποιέω-VAI-AAI3S ἐγώ- P--AS ὁ- A--NSM θεός-N2--NSM κύριος-N2--ASM πᾶς-A1S-GSF γῆ-N1--GSF *αἴγυπτος-N2--GSF καταβαίνω-VZ--AAD2S οὖν-X πρός-P ἐγώ- P--AS καί-C μή-D μένω-VA--AAS2S

10 καί-C καταοἰκέω-VF--FAI2S ἐν-P γῆ-N1--DSF *γεσεμ-N----S *ἀραβία-N1A-GSF καί-C εἰμί-VF--FMI2S ἐγγύς-D ἐγώ- P--GS σύ- P--NS καί-C ὁ- A--NPM υἱός-N2--NPM σύ- P--GS καί-C ὁ- A--NPM υἱός-N2--NPM ὁ- A--GPM υἱός-N2--GPM σύ- P--GS ὁ- A--NPN πρόβατον-N2N-NPN σύ- P--GS καί-C ὁ- A--NPF βοῦς-N3--NPF σύ- P--GS καί-C ὅσος-A1--NPN σύ- P--DS εἰμί-V9--PAI3S

11 καί-C ἐκτρέφω-VF--FAI1S σύ- P--AS ἐκεῖ-D ἔτι-D γάρ-X πέντε-M ἔτος-N3E-APN λιμός-N2--NSM ἵνα-C μή-D ἐκτρίβω-VD--APS2S σύ- P--NS καί-C ὁ- A--NPM υἱός-N2--NPM σύ- P--GS καί-C πᾶς-A3--NPN ὁ- A--NPN ὑποἄρχω-V1--PAPNPN σύ- P--GS

12 ἰδού-I ὁ- A--NPM ὀφθαλμός-N2--NPM σύ- P--GP βλέπω-V1--PAI3P καί-C ὁ- A--NPM ὀφθαλμός-N2--NPM *βενιαμίν-N---GSM ὁ- A--GSM ἀδελφός-N2--GSM ἐγώ- P--GS ὅτι-C ὁ- A--NSN στόμα-N3M-NSN ἐγώ- P--GS ὁ- A--NSN λαλέω-V2--PAPNSN πρός-P σύ- P--AP

13 ἀποἀγγέλλω-VA--AAD2P οὖν-X ὁ- A--DSM πατήρ-N3--DSM ἐγώ- P--GS πᾶς-A1S-ASF ὁ- A--ASF δόξα-N1S-ASF ἐγώ- P--GS ὁ- A--ASF ἐν-P *αἴγυπτος-N2--DSF καί-C ὅσος-A1--APN ὁράω-VBI-AAI2P καί-C ταχύνω-VA--AAPNPM καταἄγω-VB--AAD2P ὁ- A--ASM πατήρ-N3--ASM ἐγώ- P--GS ὧδε-D

14 καί-C ἐπιπίπτω-VB--AAPNSM ἐπί-P ὁ- A--ASM τράχηλος-N2--ASM *βενιαμίν-N---GSM ὁ- A--GSM ἀδελφός-N2--GSM αὐτός- D--GSM κλαίω-VAI-AAI3S ἐπί-P αὐτός- D--DSM καί-C *βενιαμίν-N---NSM κλαίω-VAI-AAI3S ἐπί-P ὁ- A--DSM τράχηλος-N2--DSM αὐτός- D--GSM

15 καί-C καταφιλέω-VA--AAPNSM πᾶς-A3--APM ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM κλαίω-VAI-AAI3S ἐπί-P αὐτός- D--DPM καί-C μετά-P οὗτος- D--APN λαλέω-VAI-AAI3P ὁ- A--NPM ἀδελφός-N2--NPM αὐτός- D--GSM πρός-P αὐτός- D--ASM

16 καί-C διαβοάω-VCI-API3S ὁ- A--NSF φωνή-N1--NSF εἰς-P ὁ- A--ASM οἶκος-N2--ASM *φαραώ-N---GSM λέγω-V1--PAPNPM ἥκω-V1--PAI3P ὁ- A--NPM ἀδελφός-N2--NPM *ιωσηφ-N---GSM χαίρω-VDI-API3S δέ-X *φαραώ-N---NSM καί-C ὁ- A--NSF θεραπεία-N1A-NSF αὐτός- D--GSM

17 εἶπον-VBI-AAI3S δέ-X *φαραώ-N---NSM πρός-P *ιωσηφ-N---ASM εἶπον-VBI-AAD2S ὁ- A--DPM ἀδελφός-N2--DPM σύ- P--GS οὗτος- D--ASN ποιέω-VA--AAD2P γεμίζω-VA--AAD2S ὁ- A--APN πορεῖον-N2N-APN σύ- P--GP καί-C ἀποἔρχομαι-VA--AAD2P εἰς-P γῆ-N1--ASF *χανααν-N----S

18 καί-C παραλαμβάνω-VB--AAPNPM ὁ- A--ASM πατήρ-N3--ASM σύ- P--GP καί-C ὁ- A--APN ὑποἄρχω-V1--PAPAPN σύ- P--GP ἥκω-V1--PAD2P πρός-P ἐγώ- P--AS καί-C δίδωμι-VF--FAI1S σύ- P--DP πᾶς-A3--GPN ὁ- A--GPN ἀγαθός-A1--GPN *αἴγυπτος-N2--GSF καί-C ἐσθίω-VF--FMI2P ὁ- A--ASM μυελός-N2--ASM ὁ- A--GSF γῆ-N1--GSF

19 σύ- P--NS δέ-X ἐντέλλομαι-VA--AMD2S οὗτος- D--APN λαμβάνω-VB--AAN αὐτός- D--DPM ἅμαξα-N1S-APF ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF ὁ- A--DPN παιδίον-N2N-DPN σύ- P--GP καί-C ὁ- A--DPF γυνή-N3K-DPF καί-C ἀναλαμβάνω-VB--AAPNPM ὁ- A--ASM πατήρ-N3--ASM σύ- P--GP παραγίγνομαι-V1--PMD2P

20 καί-C μή-D φείδομαι-VA--AMS2P ὁ- A--DPM ὀφθαλμός-N2--DPM ὁ- A--GPN σκεῦος-N3E-GPN σύ- P--GP ὁ- A--NPN γάρ-X πᾶς-A3--NPN ἀγαθός-A1--NPN *αἴγυπτος-N2--GSF σύ- P--DP εἰμί-VF--FMI3S

21 ποιέω-VAI-AAI3P δέ-X οὕτως-D ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM δίδωμι-VAI-AAI3S δέ-X *ιωσηφ-N---NSM αὐτός- D--DPM ἅμαξα-N1S-APF κατά-P ὁ- A--APN εἶπον-VM--XMPAPN ὑπό-P *φαραώ-N---GSM ὁ- A--GSM βασιλεύς-N3V-GSM καί-C δίδωμι-VAI-AAI3S αὐτός- D--DPM ἐπισιτισμός-N2--ASM εἰς-P ὁ- A--ASF ὁδός-N2--ASF

22 καί-C πᾶς-A3--DPM δίδωμι-VAI-AAI3S δισσός-A1--APF στολή-N1--APF ὁ- A--DSM δέ-X *βενιαμίν-N---DSM δίδωμι-VAI-AAI3S τριακόσιοι-A1A-APM χρυσοῦς-A1C-APM καί-C πέντε-M ἐκἀλλάσσω-V1--PAPAPF στολή-N1--APF

23 καί-C ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM ἀποστέλλω-VAI-AAI3S κατά-P ὁ- A--APN αὐτός- D--APN καί-C δέκα-M ὄνος-N2--APM αἴρω-V1--PAPAPM ἀπό-P πᾶς-A3--GPN ὁ- A--GPN ἀγαθός-A1--GPN *αἴγυπτος-N2--GSF καί-C δέκα-M ἡμίονος-N2--APF αἴρω-V1--PAPAPF ἄρτος-N2--APM ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM εἰς-P ὁδός-N2--ASF

24 ἐκ ἀποστέλλω-VAI-AAI3S δέ-X ὁ- A--APM ἀδελφός-N2--APM αὐτός- D--GSM καί-C πορεύομαι-VCI-API3P καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM μή-D ὀργίζω-V1--PMD2P ἐν-P ὁ- A--DSF ὁδός-N2--DSF

25 καί-C ἀναβαίνω-VZI-AAI3P ἐκ-P *αἴγυπτος-N2--GSF καί-C ἔρχομαι-VBI-AAI3P εἰς-P γῆ-N1--ASF *χανααν-N----S πρός-P *ἰακώβ-N---ASM ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GPM

26 καί-C ἀναἀγγέλλω-VAI-AAI3P αὐτός- D--DSM λέγω-V1--PAPNPM ὅτι-C ὁ- A--NSM υἱός-N2--NSM σύ- P--GS *ιωσηφ-N---NSM ζάω-V3--PAI3S καί-C αὐτός- D--NSM ἄρχω-V1--PAI3S πᾶς-A1S-GSF γῆ-N1--GSF *αἴγυπτος-N2--GSF καί-C ἐκἵστημι-VHI-AAI3S ὁ- A--NSF διάνοια-N1A-NSF *ἰακώβ-N---GSM οὐ-D γάρ-X πιστεύω-VAI-AAI3S αὐτός- D--DPM

27 λαλέω-VAI-AAI3P δέ-X αὐτός- D--DSM πᾶς-A3--APN ὁ- A--APN εἶπον-VC--APPAPN ὑπό-P *ιωσηφ-N---GSM ὅσος-A1--APN εἶπον-VBI-AAI3S αὐτός- D--DPM ὁράω-VB--AAPNSM δέ-X ὁ- A--APF ἅμαξα-N1S-APF ὅς- --APF ἀποστέλλω-VAI-AAI3S *ιωσηφ-N---NSM ὥστε-C ἀναλαμβάνω-VB--AAN αὐτός- D--ASM ἀναζωπυρέω-VAI-AAI3S ὁ- A--NSN πνεῦμα-N3M-NSN *ἰακώβ-N---GSM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GPM

28 εἶπον-VBI-AAI3S δέ-X *ἰσραήλ-N---NSM μέγας-A1P-NPN ἐγώ- P--DS εἰμί-V9--PAI3S εἰ-C ἔτι-D *ιωσηφ-N---NSM ὁ- A--NSM υἱός-N2--NSM ἐγώ- P--GS ζάω-V3--PAI3S πορεύομαι-VC--APPNSM ὁράω-VF--FMI1S αὐτός- D--ASM πρό-P ὁ- A--GSN ἀποθνήσκω-VB--AAN ἐγώ- P--AS

   

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Arcana Coelestia # 5902

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5902. 'And He has established me as father to Pharaoh' means that now the natural was dependent on him. This is clear from the representation of 'Pharaoh' as the natural in general, dealt with in 5160, 5799. Dependence on him is meant by the words 'established as father', for sons are dependent on their father. In the proper sense 'father' means good, 2803, 3703, 3704, 5581; and since everything both in the internal man and in the external is dependent on good, God's establishing him as father to Pharaoh accordingly means that the natural was dependent on him, on good. For 'Joseph' represents the internal celestial, which is internal good, 5805, 5826, 5827, 5869, 5877. This good flows in and brings order to all things in the natural, and at length causes the natural to be dependent on it.

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

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Arcana Coelestia # 2921

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2921. 'My lord, you are a prince of God in the midst of us' means the Lord as regards Divine good and truth with them. This is clear from the meaning of 'a lord' and of 'a prince of God', and from the meaning of 'in the midst of us'. The fact that the expression 'lord' is used when good is the subject is clear from the Old Testament Word, for there Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord, sometimes Jehovah God, sometimes Lord Jehovih, sometimes Jehovah Zebaoth, and always for a hidden reason which cannot be known except from the internal sense. In general when the celestial things of love, that is, when good, are dealt with, the name Jehovah is used, but when the spiritual things of faith are dealt with, the name God is used. And when both together are dealt with, the names Jehovah God are used. When however the Divine power of good, that is, when omnipotence is the subject, Jehovah Zebaoth (or Jehovah of Hosts), and also the Lord, are used; so that the names Jehovah Zebaoth and the name the Lord have the same sense and meaning. From this also, that is to say, from the power of good, men and angels are called 'lords', and in the contrary sense those are called servants or slaves who have no power at all or else have a power received from their lords. From these considerations it becomes clear that here 'my lord' in the internal sense means the Lord as regards good, which in what follows below will be illustrated from the Word. 'A prince of God' however means the Lord as regards the power of truth, that is, as regards truth, as becomes clear from the meaning of 'a prince' or 'princes' as first and foremost truths, dealt with in 1482, 2089, and from the fact that the phrase 'a prince of God' is used, for the name God is used when truth is dealt with but the name Jehovah when good is dealt with, 2586, 2769, 2807, 2822. As regards 'in the midst of us' meaning among them or present with them, this is clear without explanation.

[2] That in the Old Testament Word the names Jehovah Zebaoth and the name Lord have the same sense and meaning is clear in Isaiah,

The zeal of Jehovah Zebaoth will do this; the Lord has sent a word into Jacob, and it has fallen on Israel. Isaiah 9:7-8.

Elsewhere in the same prophet,

A mighty king will have dominion over them, said the Lord, Jehovah Zebaoth. Isaiah 19:4.

In Malachi,

Behold, suddenly there will come to His temple the Lord whom you are seeking and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. Malachi 3:1.

More plainly, in Isaiah,

I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Woe is me! For I am cut off; for my eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord. Isaiah 6:1-3, 5, 8.

From these places it is evident that Jehovah Zebaoth and the Lord have the same meaning.

[3] But 'the Lord Jehovih' is used more particularly when the help of omnipotence is sought and prayed for, as in Isaiah,

Say to the cities of Judah, Behold your God! Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him; behold, His reward is with Him, and His work before Him. He will pasture His flock like a shepherd. Isaiah 40:9-11.

For further examples of this use of 'the Lord Jehovih', see Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, 9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and many other places.

[4] What is more, in the Old Testament Word 'the Lord' entails the same as 'Jehovah', that is to say, 'the Lord' is used when good is dealt with, and therefore also the Lord is distinguished from God in the same way as Jehovah is from God; as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In David,

Confess the God of gods, for His mercy is for ever; confess the Lord of lords, for His mercy is for ever. Psalms 136:1-3.

[5] But nowhere in the New Testament Word, neither in the Gospels nor in the Book of Revelation, is Jehovah used. Instead of Jehovah the name the Lord occurs - for hidden reasons to be dealt with below. The fact that in the New Testament Word the Lord is used instead of Jehovah is quite clear in Mark,

Jesus said, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. Therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your thought, and with all your strength. Mark 12:29-30.

The same is expressed in Moses as follows,

Hear, O Israel, Jehovah our God is one Jehovah; and you shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5.

Here it is evident that the name 'the Lord' is used instead of Jehovah. Likewise in John,

I looked, and behold, a throne had been set in heaven, with one seated upon the throne. Around the throne were four living creatures, full of eyes in front and behind. Each had for himself six wings round about him, and was full of eyes within. They were saying, Holy, holy, holy is the Lord God omnipotent. Revelation 4:2, 6, 8.

This is described in Isaiah as follows,

I saw the Lord seated upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Isaiah 6:1-3, 5, 8.

In this case 'the Lord' is used instead of 'Jehovah', that is, 'the Lord God omnipotent' instead of 'Jehovah Zebaoth'. The fact that the four living creatures are the seraphim or cherubs is evident in Ezekiel 1:5, 13-15, 19 and following verses; 10:15. That in the New Testament 'the Lord' is Jehovah is also clear from many other places, as in Luke,

An angel of the Lord appeared to Zechariah. Luke 1:11.

'An angel of the Lord' is used instead of 'an angel of Jehovah'. In the same chapter the angel told Zechariah regarding his son,

He will turn many of the children of Israel to the Lord their God. Luke 1:16.

'To the Lord their God' is used instead of 'to Jehovah their God'. Also in the same chapter, the angel told Mary regarding Jesus,

He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of David. Luke 1:32.

'The Lord God' is used instead of 'Jehovah God'. Still in the same chapter,

Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. Luke 1:46-47.

Here also 'the Lord' is used instead of 'Jehovah'. And again in the same chapter, Zechariah prophesied, saying,

Blessed is the Lord God of Israel. Luke 1:68.

'The Lord God' is used instead of 'Jehovah God'. In the same gospel,

An angel of the Lord stood before the shepherds, and the glory of the Lord shone around them. Luke 2:9.

'An angel of the Lord' and 'the glory of the Lord' are used instead of 'an angel of Jehovah' and 'the glory of Jehovah'. In Matthew,

Blessed is He coming in the name of the Lord. Matthew 21:9; 23:39; Luke 13:35; John 12:13.

'In the name of the Lord' is used instead of 'in the name of Jehovah'. There are many other places besides all these, such as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden reasons why people called Jehovah the Lord were the following: If when the Lord was in the world they had been told that He was the Jehovah mentioned so many times in the Old Testament, see 1736, they would not have accepted it because they would not have believed it. And there is the further reason that as regards the Human the Lord did not become Jehovah until He had in every respect united the Divine Essence to the Human Essence, and the Human Essence to the Divine Essence, see 1725, 1729, 1733, 1745, 1815, 2156, 2751. These became fully united after the final temptation, which was that of the Cross; and it was for this reason that after the Resurrection the disciples always called Him Lord, John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20; and Thomas said,

My Lord and my God. John 20:28.

And as the Lord was the Jehovah mentioned so many times in the Old Testament, therefore He also told the disciples,

You call Me Master and Lord, and you are right, for so I am. If therefore I your Lord and Master have washed your feet, you also ought to wash one anothers' feet. John 13:13-14, 16.

These words mean that He was Jehovah God, for in this instance He is called 'Lord' as regards good, but 'Master' as regards truth. That the Lord was Jehovah is also meant by the angel's words to the shepherds,

To you is born this day a Saviour, who is Christ the Lord. Luke 2:11.

'Christ' is used instead of 'Messiah', 'Anointed One', and 'King', 'the Lord, instead of 'Jehovah' - 'Christ' having regard to truth, 'the Lord' to good. Anyone who does not examine the Word carefully cannot know this, for he believes that our Saviour was called Lord because this was an everyday expression that was used to offer respect to Him, as to others, when in reality He was so called by virtue of His being Jehovah.

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

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