THE EXPLANATION of Isaiah Chapter 46

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation.)

1. HEARKEN unto Me, you that pursue justice, you that seek Jehovah: look unto the rock whence you were hewn, and to the excavation of the pit, whence you were digged.

VERSE 1. By the "rock." is understood the Lord as to Divine Truth; and by the "pit" is here signified the Word, as also in other places. To be "hewn out of the rock, and digged out of the pit", signifies to be regenerated from divine Truths and divine Goods, thus by Truths from Good from the Lord; for "stones" which are cut out of a rock signify Truths from the Lord, and "ground" which is dug out of the pit signifies Good from the Lord, wherefore it is called "the excavation [effossio] out of the pit." Apocalypse Explained 411.

Verses 1-3. Look unto the rock whence you were hewn, and to the excavation of the pit whence you were digged; etc. - These things are said concerning the Lord, and concerning the New Church from Him. The Lord as to Divine Truth, and as to the doctrine of Truth, is understood by "the rock whence you were hewn", and by "the pit whence you were digged", see above, n.411; but the Lord as to the Divine, from which comes reformation, is understood by "Abraham, to whom they should look", and by "Sarah, who bare them;'' for by "Abraham", "Isaac", and "Jacob", in the Word, are not understood those persons, but the Lord as to His Divine Itself, and the Divine Human, as may be seen in the Arcana Coelestia 1893, 2833, 3245. But the heavenly marriage, which is of Divine Good and Divine Truth, from which comes all reformation, and. thence the church, is signified by "Abraham" and, "Sarah, who bare them."

Inasmuch as the Lord is understood by "Abraham", therefore it is said, "I called, him alone [or when he was but one], and, I blessed him, and I multiplied him"; and afterwards that "Jehovah will comfort Zion, and all her waste places"; "Zion" signifying the New Church, "waste places" Truths destroyed, and "comfort" or "consolation" the restoration of the church. That they who will be of that church will acknowledge the Lord, and receive love to Him, and thence wisdom, is signified by "He shall make her wilderness like Eden, and her desert like the garden of Jehovah"; "Eden" denoting love to the Lord, and the "garden of Jehovah" wisdom thence derived. Apocalypse Explained 721.

That the Lord, and the Divine Truth, as well as a true faith, is signified by a "Rock", see Chapter 16:1, : Exposition;

2. Look unto Abraham your father, and unto Sarah who bare you: for I called him alone, and I blessed him, and I multiplied him.

Verse 2. The Lord, as to Divine Truth, is called a "rock" and a "pit", and as to Divine Good, "Abraham the father"; and because the marriage of Goodness and Truth is represented by "Abraham and Sarah", as may be seen Arcana Coelestia 1468, 1901, Abraham is called "father", and of Sarah it is said; "she bare you.'" That "Abraham", as father, signifies the Lord as to Divine Good, may be seen in John 8:38, 39; Matthew 3:9, 10; Luke 16:19-31. Arcana Coelestia 3703 Arcana Coelestia 3703[1-23].

3. For Jehovah will comfort Zion: He will comfort all her waste places; and He will make her wilderness like Eden, and her desert like the garden of Jehovah; joy and gladness shall be found therein, thanksgiving, and the voice of singing.

Verse 3. Speaking of the advent of the Lord, and of the establishment of the church, which at that time was devastated or destroyed. By "Zion" is signified the church where the Lord is to be worshipped; by her "waste places" are signified the defect of Truth and Good from a want of knowledge.

By "making her wilderness like Eden, and her desert like the garden of Jehovah", is signified that they shall have Truth and Good in abundance; "wilderness" is predicated of the want of Good, and "desert" of the want of Truth :

"Eden" signifies Good in abundance, and the "garden of Jehovah" Truth in abundance. Inasmuch as a "song" and "singing" signify thanksgiving [confession] from joy of heart, therefore it is said, "Joy and gladuess shall be found therein, thanksgiving, and the voice of singing"; the "voice of singing"; denoting the same as a "song." Apocalypse Explained 326.

As to "thanksgiving" (or confession), see Chapter 12:1, the Exposition.

He shall make her wilderness like Eden, and her desert like the garden of Jehovah, etc. - The spiritual meaning of a "garden" is grounded in the nature of representations in the spiritual world, in which world gardens and paradises appear where dwell the angels who excel in intelligence and wisdom. The intelligence and wisdom which they receive from the Lord form themselves into such representations around them, and this takes place from correspondence; all things that exist in the spiritual world being correspondences. True Christian Religion 467.

Hence it is that man is so often compared to a "tree", and the church to a "garden", as in Isaiah 51:3; 58:11; Jeremiah 31:12. Coronis 27.

4. Attend unto Me, O My people; and give ear unto Me, O My nation: for the law shall proceed from Me, and My judgment will I cause to break forth for a light to the peoples.

5. My justice is near; My salvation is gone forth; and Mine arms shall judge the peoples: the islands shall hope in Me, and on Mine arm shall they trust.

Verses 4, 5. These things are also said concerning the Lord. "Attend unto Me, O My people, and give ear unto Me, O My nation", signifies all of the church who are in Truths and Goods; "people" those who are In Truths, and "nation" those who are in Goods; it is said "attend you" and "give ear" in the plural number, because all are understood. "The law shall proceed from Me, and My judgment will I cause to break forth for a light to the peoples, "signifies that from Him is Divine Good and Divine Truth, from which is illustration; "law" signifies the Divine Good of the Word, and "judgment" the Divine Truth of the Word; and "for a light to the peoples" denotes illustration. "My justice is near, My salvation is gone forth", signifies judgment, when they are saved who are in the Good of love, and who are in Truths thence derived; "justice" is predicated of the salvation of those who are in Good at the day of judgment, and "salvation" of the salvation of those who are in Truths. "Mine arms shall judge the peoples", signifies judgment upon those of the church who are in falsities; "peoples" here being taken in an opposite sense. "The islands shall hope in Me, and on Mine arm shall they trust" signifies the access of those to the church who are remote from the Truths of the church, and their trust in the Lord; "islands" denoting those who are remote from the Truths of the church, because they are in natural light, and not yet in spiritual light from the Word; and to "trust in His arm" signifying confidence in the Lord, who has all power, - "arm", when predicated of the Lord, denoting Omnipotence. Apocalypse Explained 406. See also Arcana Coelestia 9857.

6. Lift up unto the heavens your eyes, and look unto the earth beneath: for the heavens shall vanish away like smoke; and the earth shall wax old like a garment, and its inhabitants shall die in like manner: but My salvation shall be for ever, and My justice shall not be broken.

Verse 6. The heavens shall vanish away like smoke, etc. - By "the heavens which shall vanish away, and the earth which shall wax old like a garment", is understood the church, which successively falls away, and at length is desolated, but not the visible heaven and the habitable earth; wherefore it is said, "and its inhabitants shall die in like manner", - to "die" signifying spiritually to die. Apocalypse Explained 304.

By "smoke" is signified what is false, by which those in the former heaven would perish; and by "a garment waxing old" is signified Truth destroyed by the falsities of evil. A comparison is made between "smoke vanishing away" and "a garment waxing old", because comparisons in the Word are also correspondences, and equally signify. Apocalypse Explained 539.

7. Hearken unto Me, you that know justice; the people in whose heart is My law: fear you not the reproach of men, neither be you dismayed by their revilings.

8. For the moth shall eat them up like a garment, and the worm shall eat them up like wool: but My justice shall be for ever, and My salvation from generation to generation.

Verses 7, 8. Fear you not the reproach of men, neither be you dismayed by their revilings; for the moth shall eat them up like a garment, and the worm shall eat them up like wool, etc. - The "moth" stands for falsities in the extremes of man, and the "worm" for evils therein; for "a garment which the moth eats" signifies inferior or exterior Truths, which are of the sensual man; (see Arcana Coelestia 2576, 5248) and "the wool which the worm eats" signifies inferior or exterior Goods, which are of the sensual man, as is evident from many passages, and also from the signification of a "sheep", from which wool is derived, and which signifies the Good of charity, n. 4169. Arcana Coelestia 9331.

9. Awake, awake, clothe yourself with strength, O arm of Jehovah! awake, as in the days of antiquity, in the generations of old. Art you not the same that smote Rahab, that wounded the dragon?

Verses 9, 10. The "arm of Jehovah "is the Lord as to the Divine Human. The "days of antiquity" [or of eternity] signify the state of the most ancient church; "eternity" is predicated of that church, because it was in the Good of love to the Lord, of which Good, because immediately from the Lord, "eternity" is predicated; the "generations of old" [or eternities] signify Goods in the ancient church hence derived. "The waters of the great deep and the depths of the sea" is the hell, where those are who are in faith separate from charity, and in a life of evil; "the waters of the sea", under which they are, signify falsities; for falsities, in the other life, appear as dense and dark clouds, and as inundations of waters; "the redeemed, who pass over", are those who are liberated by the Lord. Arcana Coelestia 8099. See also 6239, 9789.

Verse 9. Art you not the same that smote Rahab, etc. - See above, as to "Rahab", Chapter 30:7, note; and as to the "dragon", see Chapter 27:1, the Exposition.

10. Art you not the same that dried up the sea, the waters of the great deep? that made the depths of the sea a path for the redeemed to pass over?

Verses 10, 15. By "the sons of Israel, before whom the Red Sea [Suph] was dried up, so that they passed through safe", are understood all who are in Truths from Good, whom the Lord, defends, lest the falsities of evil which ascend continually from the hells should injure them. This is what is understood by "drying up the sea, the waters of the great deep", and by "making the depths thereof into a path for the redeemed to pass over"; likewise by "leading them through the abysses or depths"; for the falsities exhaled from the hells continually cling to man, consequently the hells; for, whether we speak of falsities from the hells, or of the hells themselves, it is the same thing; but the Lord continually dissipates them with those who are in Truths originating in Good from Himself. This, then, is what is signified by "drying up the sea, and leading them through the abysses." They who are in Truths grounded in Good from the Lord; are understood by the "redeemed." Apocalypse Explained 538.

11. Thus shall the ransomed of Jehovah return, and come to Zion with singing; and everlasting joy shall be upon their heads: joy and gladness shall they obtain, and sorrow and sighing shall flee away.

Verse 11. Joy and gladness shall they obtain, etc. - It is said "joy and gladness" on account of the marriage of what is Good and True; for "joy" is predicated of what is Good, because from love, as it is properly of the heart and of the will; and "gladness" is predicated of Truth, because of the love thereof, for it is properly of the mind [animi] and of its thoughts; wherefore it is said, "joy of heart and gladness of mind." There are everywhere in the Word two expressions, of which one relates to what is Good and the other to what is True and this because the conjunction of what is Good and True makes heaven and the church; hence both heaven and the church are compared to a "marriage", and the Lord is said to be "the Bridegroom and the Husband", and heaven and the church "the bride and wife"; Wherefore every one who is not in that marriage is not an angel of heaven or a man of the church. The reason is, because no Good can be given with anyone except it is formed by Truths, nor can Truth be given with anyone except it live from Good; for all Truth is the form of Good, and all Good is the esse of Truth; and because one cannot be given without the other, it follows that the marriage of what is Good and True must necessarily exist with the man of the church as with an angel of heaven. All intelligence and wisdom come from this marriage, for from it there constantly spring forth Goods and Truths from which the intellect and the will are formed. Apocalypse Explained 660.

12. I, even I, am He that comforts you: who art you, that you should fear man that shall die, and the son of man that shall become as the grass?

Verse 12. By these words is signified that all things are from the Lord, and nothing from self-derived intelligence and wisdom. "Man" signifies man as to wisdom, and the "son of man" the same as to intelligence; that this latter is only science is understood by "becoming as grass." Apocalypse Explained 507.

13. And forgets Jehovah your Maker, who stretched out the heavens, and founded the earth; and fears continually every day because of the fury of the oppressor, as if he were ready to destroy? but where is the fury of the oppressor?

Verse 13. Here by the "heavens" and the "earth" is signified the church as to its internal or spiritual things, and as to its external or natural things; and by "stretching out" and "laying at the foundation thereof", is signified to establish them. Apocalypse Explained 1057.

14. He that leads out shall hasten to open; and [the captive] shall not die in the pit, and his bread shall not fail.

Verse 14. Treating concerning the Lord. His advent is understood by "He that leads out shall hasten." Liberation from the falsities of ignorance is signified by "not dying in the pit"; wherefore the same is here understood by "pit", as by the "'pit" mentioned above, (Chapter 24:22) in which were the bound, Supply of spiritual instruction and nourishment is signified by "his bread not failing"; for by "bread", is understood all spiritual food, and by spiritual "food" is meant instruction in Truths and Goods, whence come intelligence and wisdom. Apocalypse Explained 537.

15. For I am Jehovah your God, who rebukes the sea, when the waves thereof roar: Jehovah of Hosts is His name,

Verse 15. Who rebukes the sea, etc. - To "rebuke the sea" is to dissipate falsities; the "waves roaring" are noisy ratiocinations from falsities against the Truths of the Word. Apocalypse Explained 304.

16. I have put My words in your mouth: and with the shadow of My hand have I covered you: to plant the heavens, and to found the earth; and to say unto Zion, You art My people.

Verses 16, 17. Here by "planting the heavens, and founding the earth", is manifestly meant to establish the church; for this is said unto the prophet" that "the Word should be put into his mouth, and that he should be covered with the shadow of the hand, to plant the heavens, and to found or to lay the foundation of the earth", whereas the foundation of the earth cannot be laid by a prophet, but that of the church may; wherefore also it is added, "to say unto Zion, You art My people"; likewise, "Awake, awake; arise, O Jerusalem" for by "Zion" and by "Jerusalem", in the Word, is understood the church. Apocalypse Explained 1057.

17. Arouse yourself, arouse yourself; arise, O Jerusalem! who have drunk from the hand of Jehovah the cup of His fury: the dregs of the cup of trembling have you drunk, you have sucked them out.

18. There is none to lead her, of all the sons she has brought forth; neither is there any to take her by the hand, of all the sons she has brought up.

Verses 17, 18. The restoration of the church which was fallen into mere falsities of evil, is signified by "Arouse, or stir up yourself; arise, O Jerusalem I who have drunk from the hand of Jehovah the cup of His fury: the dregs of the cup of trembling have you drunk, you have sucked them out." "Jerusalem" denotes the church as to doctrine; to "awake or stir up" and to "arise" denotes the restoration thereof; to "drink the cup of fury" denotes the false, and "the dregs of the cup" mere falsities, from which are evils; and to attract them is signified by "drinking and sucking them out." "There is none to lead her, of all the sons she has brought forth; neither is there any to take her by the hand, of all the sons she has brought up", signifies that no Truths of the Word which she has learned and imbibed withdraw her from falsities; "sons" here denoting Truths. Apocalypse Explained 724.

19. These two things have befallen you; who shall bemoan you? desolation, and destruction; the famine, and the sword: by whom shall I comfort you ?

Verse 19. By "famine" is here understood the deprivation of the knowledges of Good, even until Good is no more; and by the "sword", the deprivation of the knowledges of Truth, until Truth is no more; therefore mention is also made of "devastation" and "breaking up" [confractio], the former having relation to Good being no more, and the latter to Truth being no more. Apocalypse Explained 386. See also A. O. 2799.

20. Your sons have fainted; they lie at the head of all the streets, like a wild bull in a net: they are full of the fury of Jehovah, the rebuke of your God.

Verse 20. Speaking of "Jerusalem", that is, of the church, devastated as to doctrine. By "sons" are meant those who are in Truths of doctrine; to "faint" and to "lie at the head of all the streets", signifies to be deprived of all Truth; the "head" or beginning of the streets denoting the entrance to Truth, consequently. all Truth.Apocalypse Explained 652.

As to "streets", etc., see Chapter 24:10-12; 35:8, the Exposition.

Your sons have fainted, etc. - These words signify that Truths are dissipated by falsities of every kind. Inasmuch as "sons" denote Truths, by "fainting" is signified to be dissipated; and by" lying at the head of all the streets", is signified by falsities of every kind; for the "streets" of a city signify doctrinal Truths, but here doctrinal falsities. Apocalypse Explained 724.

Like a wild bull in a net. - [The antelope or some wild animal is meant, which, being caught in a net, struggles to emancipate itself, but is not able; in like manner Truths in bondage to the natural man struggle, as it were, to come forth and to make him spiritual and free, but, in the perverse state of the church and of the unregenerate mind here depicted, are not able. Swedenborg has quoted the sentence in Apocalypse Explained 652, but has not. explained it.]

21. Wherefore hear now this, O you afflicted, and drunken, but not with wine:

22. Thus says your Lord, Jehovah, and your God, who pleads for His people, Behold, I will take from your hand the cup of trembling, the dregs of the cup of My fury; you shalt drink of it no more:

23. But I will put it into the hand of them that afflicted you; who have said to your soul, Bow down, that we may pass over: and you didst lay down your back, as the ground; and as the street, to them that passed over.

Verse 21. By "the drunken, but not with wine", are here understood those who are in falsities from ignorance of Truth. Apocalypse Explained 376 Apocalypse Explained 376[1-40].

---

Isaiah Chapter 51.

1. HEARKEN unto Me, you that pursue justice, you that seek Jehovah: look unto the rock whence you were hewn, and to the excavation of the pit, whence you were digged.

2. Look unto Abraham your father, and unto Sarah who bare you: for I called him alone, and I blessed him, and I multiplied him.

3. For Jehovah will comfort Zion: He will comfort all her waste places; and He will make her wilderness like Eden, and her desert like the garden of Jehovah; joy and gladness shall be found therein, thanksgiving, and the voice of singing.

4. Attend unto Me, O My people; and give ear unto Me, O My nation: for the law shall proceed from Me, and My judgment will I cause to break forth for a light to the peoples.

5. My justice is near; My salvation is gone forth; and Mine arms shall judge the peoples: the islands shall hope in Me, and on Mine arm shall they trust.

6. Lift up unto the heavens your eyes, and look unto the earth beneath: for the heavens shall vanish away like smoke; and the earth shall wax old like a garment, and its inhabitants shall die in like manner: but My salvation shall be for ever, and My justice shall not be broken.

7. Hearken unto Me, you that know justice; the people in whose heart is My law: fear you not the reproach of men, neither be you dismayed by their revilings.

8. For the moth shall eat them up like a garment, and the worm shall eat them up like wool: but My justice shall be for ever, and My salvation from generation to generation.

9. Awake, awake, clothe yourself with strength, O arm of Jehovah! awake, as in the days of antiquity, in the generations of old. Art you not the same that smote Rahab, that wounded the dragon?

10. Art you not the same that dried up the sea, the waters of the great deep? that made the depths of the sea a path for the redeemed to pass over?

11. Thus shall the ransomed of Jehovah return, and come to Zion with singing; and everlasting joy shall be upon their heads: joy and gladness shall they obtain, and sorrow and sighing shall flee away.

12. I, even I, am He that comforts you: who art you, that you should fear man that shall die, and the son of man that shall become as the grass?

13. And forgets Jehovah your Maker, who stretched out the heavens, and founded the earth; and fears continually every day because of the fury of the oppressor, as if he were ready to destroy? but where is the fury of the oppressor?

14. He that leads out shall hasten to open; and [the captive] shall not die in the pit, and his bread shall not fail.

15. For I am Jehovah your God, who rebukes the sea, when the waves thereof roar: Jehovah of Hosts is His name,

16. I have put My words in your mouth: and with the shadow of My hand have I covered you: to plant the heavens, and to found the earth; and to say unto Zion, You art My people.

17. Arouse yourself, arouse yourself; arise, O Jerusalem! who have drunk from the hand of Jehovah the cup of His fury: the dregs of the cup of trembling have you drunk, you have sucked them out.

18. There is none to lead her, of all the sons she has brought forth; neither is there any to take her by the hand, of all the sons she has brought up.

19. These two things have befallen you; who shall bemoan you? desolation, and destruction; the famine, and the sword: by whom shall I comfort you ?

20. Your sons have fainted; they lie at the head of all the streets, like a wild bull in a net: they are full of the fury of Jehovah, the rebuke of your God.

21. Wherefore hear now this, O you afflicted, and drunken, but not with wine:

22. Thus says your Lord, Jehovah, and your God, who pleads for His people, Behold, I will take from your hand the cup of trembling, the dregs of the cup of My fury; you shalt drink of it no more:

23. But I will put it into the hand of them that afflicted you; who have said to your soul, Bow down, that we may pass over: and you didst lay down your back, as the ground; and as the street, to them that passed over.

4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.