out of the centre of nature, although the last letter in the syllable Brot expresseth that it is paradisical bread: for the cross in its character [T] in the language of nature, carrieth the severe name of God [GOTTES]; which, if men will rightly expound it, and understand it according to the language of nature, may be understood powerfully, and in its highest depth, in the word Tetragrammaton [Jehovah ]; for that word comprehendeth all the Three Principles; and in the word Adonai, God is understood as in one Principle, viz. in the angelical world; which may be expounded in a treatise by itself. We set down this, that this syllable might be considered of; for Brot [bread] is the food of the body; and is to be understood concerning the fierce wrath, that it hath mixed itself in it, and signifieth the house of lamentation and mourning: But since we must have this food, therefore the soul reacheth after it for the maintenance of its bestial body.
66. Heu-, this syllable signifieth the eternal bread of the soul, the new body, viz. the heavenly substantiality: for the will goeth forth out of the bread into the Heu, that is, the eternal substantiality, viz. the bread of God, Christ's flesh; -te, this syllable confirmeth that it affordeth and frameth the severe name [Gottes] of God; for the soul desireth a twofold bread, one for the belly, and the other for its holy heavenly body.
The Fifth Petition.
Und verlasse uns unser Schuld, als wir verlassen unser Schuldigern.
And forgive us our Debts [trespasses], as we forgive our Debtors.
67. Und, this syllable is that wherein the will of the soul awakeneth the love of God; for the will sticketh fast in the word und, as in the meekness; it satiateth the ver-, viz. the anger, and springeth with the und [or meekness] up, as a budding, growing substance [vegetable], like a blossom out of the ver-, and yet they remain one in another:
for ver- is the centre of the life, it hath the fire of the wrath, and the und belongeth to the second
Principle: -lasse or -lass is the cleansing of that which is generated out of the ver-, of which Isaiah saith; Were your sins red as blood, if you turn, they shall be as wool, white as snow. In the syllable -lasse, is the bath or laver, wherein the ver- must be washed, or else it cannot subsist in the kingdom of God.
68. Uns is the union again, where the will of the soul, viz. the communion or fraternity, that is all souls, in one will, desire to be washed.
69. Un-, there the will yieldeth itself into the love of God, and washeth [cleanseth] the evil child, -ser; and thereby confesseth all evil and wickedness [for all in common], as if they were but one only soul.
70. Schuld, this is the true catalogue or register, which the anger hath brought into the soul, which catalogue the will desireth to cast away altogether: But the mouth catcheth the syllable again as a flash, to signify that our works shall stand eternally to the wonders of God; and we need only wash them, that they might not be comprised in the fierce wrath of God, and inflamed; else they belong to the abyss, to the dark Principle.
71. Als, in this syllable the will of the soul compriseth together all whatsoever is called soul, and speaketh of many, as if they were but one.
72. Wir, in this syllable the will complaineth against the anguish of the source of disquietness in the soul, where one soul often hurteth another, and therefore the will compriseth together the turba of all souls, and saith [as followeth]:
73. Ver-, that is, the will [of the soul] desireth that the fierce wrath of all souls might be thrust downward upon a heap into the abyss: -las-, that is, to let it go, and not know it more in the fierceness of the anger: for the syllable -sen retaineth the form of the wonder: but it must be washed in the Lassen [or letting it go], for Lassen is the laver or bath [to wash it in] .
74. Un-, this syllable yet again presseth into the love of God, and desireth to bring the washed souls into the love: -ser, this syllable, in the
out of the centre of nature, although the last letter in the syllable Brot expresses that it is paradisical bread: for the cross in its character [T] in the language of nature, carries the severe name of God [GOTTES]; which, if men will rightly expound it, and understand it according to the language of nature, may be understood powerfully, and in its highest depth, in the word Tetragrammaton [Jehovah ]; for that word comprehends all the Three Principles; and in the word Adonai, God is understood as in one Principle, viz. in the angelical world; which may be expounded in a treatise by itself. We set down this, that this syllable might be considered of; for Brot [bread] is the food of the body; and is to be understood concerning the fierce wrath, that it has mixed itself in it, and signifies the house of lamentation and mourning: But since we must have this food, therefore the soul reaches after it for the maintenance of its bestial body.
66. Heu-, this syllable signifies the eternal bread of the soul, the new body, viz. the heavenly substantiality: for the will goes forth out of the bread into the Heu, that is, the eternal substantiality, viz. the bread of God, Christ's flesh; -te, this syllable confirms that it affords and frams the severe name [Gottes] of God; for the soul desires a twofold bread, one for the belly, and the other for its holy heavenly body.
The Fifth Petition.
Und verlasse uns unser Schuld, als wir verlassen unser Schuldigern.
And forgive us our Debts [trespasses], as we forgive our Debtors.
67. Und, this syllable is that wherein the will of the soul awakens the love of God; for the will sticks fast in the word und, as in the meekness; it satiats the ver-, viz. the anger, and springs with the und [or meekness] up, as a budding, growing substance [vegetable], like a blossom out of the ver-, and yet they remain one in another:
for ver- is the centre of the life, it has the fire of the wrath, and the und belongs to the second
Principle: -lasse or -lass is the cleansing of that which is generated out of the ver-, of which Isaiah says; Were your sins red as blood, if you turn, they shall be as wool, white as snow. In the syllable -lasse, is the bath or laver, wherein the ver- must be washed, or else it cannot subsist in the kingdom of God.
68. Uns is the union again, where the will of the soul, viz. the communion or fraternity, that is all souls, in one will, desire to be washed.
69. Un-, there the will yields itself into the love of God, and washes [cleanses] the evil child, -ser; and thereby confesses all evil and wickedness [for all in common], as if they were but one only soul.
70. Schuld, this is the true catalogue or register, which the anger has brought into the soul, which catalogue the will desires to cast away altogether: But the mouth catches the syllable again as a flash, to signify that our works shall stand eternally to the wonders of God; and we need only wash them, that they might not be comprised in the fierce wrath of God, and inflamed; else they belong to the abyss, to the dark Principle.
71. Als, in this syllable the will of the soul comprises together all whatsoever is called soul, and speaks of many, as if they were but one.
72. Wir, in this syllable the will complains against the anguish of the source of disquietness in the soul, where one soul often hurts another, and therefore the will comprises together the turba of all souls, and says [as follows]:
73. Ver-, that is, the will [of the soul] desires that the fierce wrath of all souls might be thrust downward upon a heap into the abyss: -las-, that is, to let it go, and not know it more in the fierceness of the anger: for the syllable -sen retains the form of the wonder: but it must be washed in the Lassen [or letting it go], for Lassen is the laver or bath [to wash it in] .
74. Un-, this syllable yet again presses into the love of God, and desires to bring the washed souls into the love: -ser, this syllable, in the
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