9995.“你要用细麦面来作它们”表源于神性良善的真理（良善的那些属天种类就是由这些真理构成的）。这从“细面”、“麦（子）”和“作它们”的含义清楚可知：“细面”是指真理，如下文所述；“麦（子）”是指爱之良善（参看3941节），因而在至高意义上是指神性良善；“作它们”是指无酵的饼、糕饼和薄饼所表示的属天良善的这些种类必须由这真理构成的要求。此处的情形如下：存在于天堂里的一切真理和良善皆来源于从主的神性良善发出的神性真理。这神性真理在属天国度被天使接受，就被称为属天良善；但在属灵国度，当被那里的天使接受时，它就被称为属灵良善；因为从主的神性良善发出的神性真理不管如何被称为真理，它仍是良善。它之所以被称为真理，是因为它在天堂，在那里的天使的外在视觉面前显为光；事实上，天堂里的光是神性真理，但这光里面的热，也就是爱之良善，使得它成为良善。这和世人的情况相似。当信之真理从仁之良善发出时，如当一个人已经重生时的情形，真理就显为良善，也由此被称为“属灵良善”，因为真理的内在存在是良善，真理是良善的外在形式。
由此可见为何一个人很难分清思考和意愿；因为当他意愿某事时，却说自己在思考它；而常常是，当他思考某事时，却说自己在意愿它。然而，它们就像真理和良善那样有别并分离；因为思维的内在存在是意愿，意愿的外在形式是思维；正如真理的内在存在是良善，良善的外在形式是真理一样，如刚才所述。一个人因很难分清这二者，故不知道其生命的内在存在是什么，或不知道构成它的，是良善，而不是真理，除非这真理源于良善。良善属于意愿，意愿就是一个人的所爱之物；因此，在一个人热爱真理之前，真理不会成为他生命的存在；当此人热爱真理时，他就会实行真理。然而，真理属于理解力，理解力的功能是思考；当一个人思考它时，他就能谈论它。此外，理解并思考真理，却不意愿或实行它是有可能的；但当真理缺乏意愿时，它不会变成此人自己的，成为他生命的一部分，因为它没有其生命的内在存在在自己里面。人因对这一切一无所知，故将救恩完全归于信，几乎不归于仁；而事实上，信从仁获得自己的内在存在，如同真理从良善获得自己的内在存在。
此外，与人同在的一切良善都通过真理被赋予形式；因为良善经由一条内在途径从主流入，而真理则经由一条外在途径进入。然后，它们在内在人里面结婚；不过，对一个属灵人或属灵天使来说，以一种方式结婚；对一个属天人或属天天使来说，则以另一种方式结婚。对一个属灵人或属灵天使来说，婚姻在心智的理解力部分实现；但在一个属天人或属天天使里面，则在意愿部分实现。真理进入所经由的外在途径是通过听觉和视觉进入理解力；但良善从主流入所经由的内在途径是通过此人的至内在之物进入意愿。关于这个主题，可参看9596节提到的地方所作的说明。由此明显可知，无酵的饼、糕饼和薄饼所表示的良善的属天种类通过从主的神性良善发出的神性真理存在；这就是“你要用细麦面来作它们”的意思。这就解释了为何素祭虽制作方式各种各样，但都用调油的细面来作（利未记2:1至末尾；6:13-16；民数记7:13ff；15:2-15；28:11-15）。
“细面”，以及“面粉”表示源于良善的真理，这一点从下列经文明显看出来：
你吃的是细面、蜂蜜并油。你变得极其美貌。（以西结书16:13）
这些话论及耶路撒冷，耶路撒冷在此表示古教会；“细面”表示源于良善的古教会的真理；“蜂蜜”表示它的快乐；“油”表示爱之良善；“吃”表示将它变成人自己的；因此，经上说“你变得极其美貌”，因为属灵的美貌来自真理和良善。
何西阿书：
他没有站着的禾稼；穗子必不出面粉。即或出了面粉，外人必吞吃它。（何西阿书8:7）
“站着的禾稼”表示在孕育过程中的源于良善的信之真理（9146节）；“穗子必不出面粉”表示不生育，因为没有源于良善的真理；“必吞吃它的外人”表示吞灭它的邪恶所产生的虚假。
列王纪上：
撒勒法的西顿女人对以利亚说，她没有作糕饼的东西，缸里只有一把面，瓶里只有一点油。以利亚对她说，只要先为他做一个糕饼，缸里的面粉必不用尽，瓶里的油决不短缺；这事果然发生了。（列王记上17:12-15）
“面粉”在此表示教会的真理；“油”表示教会的良善；因为西顿女人代表一个拥有关于真理和良善的认知或知识的教会；而先知以利亚代表圣言方面的主。由此明显可知这个奇迹涉及什么，因为圣言中所描述的一切奇迹都涉及诸如属于教会的那类事物（7337，8364，9086节）。由此明显可知只要妇人用她仅有的一点先为以利亚作糕饼，后为她儿子作糕饼，“缸里的面粉必不用尽，瓶里的油决不短缺”表示什么。“女人”表示教会（参看252，253节）；“西顿”表示关于真理和良善的认知或知识（1201节）；“以利亚”表示圣言方面的主（2762，5247e节）。
以赛亚书：
巴比伦的女儿啊，你要拿石磨去磨面。（以赛亚书47:1，2）
“巴比伦的女儿”表示教会里那些外在神圣，内在亵渎的人；“磨面”表示从圣言的字义中选取诸如用来强化爱自己爱世界的邪恶的那类事物，这种邪恶是亵渎的；“磨”描述了选取，以及解释，以支持这些爱；而“面”表示为此而服务的真理（4335节）。
由此明显可知“推磨”表示什么，因而被“磨碎”的东西表示什么，如在这些经文中：
首领被吊起手，老年人的脸面不受尊敬；年轻人被带去推磨。（耶利米哀歌5:12，13）
摩西五经：
摩西将他们所铸的牛犊用火焚烧，磨得粉碎，撒在水面上，叫以色列人喝。（出埃及记32:20；申命记9:21）
马太福音：
那时，两个人在田里，取去一个，撇下一个。两个女人推磨，取去一个，撇下一个。（马太福音24:40，41）
由此明显可知“推磨”表示什么，即：它表示从圣言选取真理并解释它们，在好的意义上用来服务良善；在坏的意义上则用来服务邪恶（7780节）。由此也明显可知被“磨碎”的东西表示什么，因而“面粉”和“细面”表示什么。
Potts(1905-1910) 9995
9995. Of fine flour of wheat shalt thou make them. That this signifies the truth that is from Divine good, and from which are these things, is evident from the signification of "fine flour," as being truth (of which below); and from the signification of "wheat," as being the good of love (see n. 3941), thus in the supreme sense Divine good; and from the signification of "making them," as being that these celestial goods, which are signified by "bread, cakes, and wafers, of unleavened things," are from this truth. The case herein is as follows. All the truths and goods that are in the heavens are from the Divine truth that proceeds from the Lord's Divine good. As received by the angels in the celestial kingdom this Divine truth is called "celestial good;" but in the spiritual kingdom, as received by the angels there, it is called "spiritual good." For howsoever the Divine truth that proceeds from the Lord's Divine good is called truth, it is nevertheless good. The reason why it is called truth, is that it appears in the heavens, before the external sight of the angels there, as light; for the light in the heavens is Divine truth. But the heat in this light, which is the good of love, makes it to be good. Similar is the case with man. When the truth of faith proceeds from the good of charity, which is the case when the man has been regenerated, it then appears as good, which from this is called "spiritual good;" for the being of truth is good, and truth is the form of good. [2] From this it can be seen why a man finds it so difficult to distinguish between thinking and willing; for when he wills anything, he says that he thinks it; and often when he thinks anything, that he wills it. And yet they are distinct, like truth and good; for the being of thought is will, and the form of will is thought; as the being of truth is good, and the form of good is truth, as just said. As a man finds such difficulty in distinguishing between these two, he therefore does not know what is the being of his life, and that it is good; and not truth except insofar as this comes forth from good. Good pertains to the will, and will is that which man loves; and therefore truth does not become the being of man's life until he loves it; and when a man loves it he does it. But truth pertains to the understanding, the office of which is to think, and when a man thinks it, he can speak about it. Moreover, it is possible to understand and think truth without willing and doing it; but when it is devoid of will, it is not appropriated to the man's life, because it has not in it the being of his life. Being ignorant of this, a man attributes everything of salvation to faith, and scarcely anything to charity; when yet faith has its being of life from charity, as truth has it from good. [3] Moreover, all the good with man is formed by means of truth; for good flows in by an internal way from the Lord, and truth enters by an external way; and they enter into a marriage in the internal man; but in one way with a spiritual man and angel, and in another way with a celestial man and angel. With a spiritual man and angel, the marriage is effected in the intellectual part; but in a celestial man and angel in the will part. The external way, by which truth enters, is through the hearing and sight into the understanding; but the internal way, by which good flows in from the Lord, is through his inmost into the will (on which subject see what was shown in the passages cited in n. 9596). From all this it is evident that the celestial goods signified by the "bread, cakes, and wafers of unleavened things" come forth from the Divine truth that proceeds from the Lord's Divine good; and that this is meant by "of fine flour of wheat thou shalt make them." As this is so, all the meat-offerings, which were prepared in various ways, were made of fine flour mingled with oil (Lev. 2:1 to the end; 6:13-16; Num. 7:13, and following verses; 15:2-15; 28:11-15). [4] That "fine flour," and also "meal," denote the truth which is from good, is evident from the following passages:
Thou didst eat fine flour, honey, and oil, whence thou becamest beautiful exceedingly (Ezek. 16:13);
this is said of Jerusalem, by which is here meant the Ancient Church; "fine flour" denotes the truth from the good of this church; "honey" denotes its delight; "oil" denotes the good of love; and "to eat" denotes to appropriate; therefore it is said "thou becamest beautiful," for spiritual beauty is from truths and goods. [5] In Hosea:
It hath no standing crop, the shoot shall yield no meal; if perchance it yield, strangers shall swallow it up (Hos. 8:7);
the "standing crop" denotes the truth of faith from good in conception (n. 9146); "the shoot shall yield no meal" denotes barrenness, because there is no truth from good; the "strangers who shall swallow it up" denote the falsities from evil which will consume it. [6] In the first book of Kings:
The woman of Zidon in Zarephath said to Elijah that she had nothing of which to make a cake, except a handful of meal in a barrel, and a little oil in a cruse. Elijah said that she should make for him a cake in the first place, and the cask of meal would not be consumed, and the cruse of oil would not fail; which also came to pass (1 Kings 17:12-15);
by "meal" is here signified the truth of the church; and by "oil" its good; for by the woman in Zidon is represented the church which is in the knowledges of truth and good; and by Elijah the prophet, the Lord as to the Word; from which it is evident what this miracle involves, for all the miracles treated of in the Word involve such things as are of the church (n. 7337, 8364, 9086). From this it is evident what is signified by the barrel of meal not being consumed, and the cruse of oil not failing, if the woman made a cake of what little she had for Elijah in the first place, and for her son afterward. (That "woman" denotes the church, see n. 252, 253; that "Zidon" denotes the knowledges of truth and good, n. 1201; and that "Elijah" denotes the Lord as to the Word, n. 2762, 5247 end.) [7] In Isaiah:
O daughter of Babel, take the millstone and grind meal (Isa. 47:1, 2);
"the daughter of Babel" denotes those in the church who are in a holy external, but in a profane internal; "to grind meal" denotes to select from the sense of the letter of the Word such things as serve to confirm the evils of the loves of self and of the world, which evil is profane; "to grind" denotes to select, and also to explain in favor of these loves; and "meal" denotes truth serving for this (n. 4335). [8] From this it is plain what is meant by "grinding," consequently what by that which is ground; as in these passages:
Princes were hanged up by their hand, the faces of elders were not honored, they carried away the young men to grind (Lam. 5:12, 13). Moses took the calf which they had made, and burnt it with fire, and ground it to powder; then he strewed it upon the faces of the waters, and made the sons of Israel drink (Exod. 32:20; Deut. 9:21). Then shall two be in the field; the one shall be taken, and the other left: two women shall be grinding at the mill; the one shall be taken, and the other left (Matt. 24:40, 41);
from this it is evident what is meant by "grinding;" that in a good sense it denotes to select truths from the Word and explain them so as to be of service to good; and in a bad sense so as to be of service to evil (n. 7780); from which it is also evident what is signified by that which is ground, consequently by "meal," and "fine flour."
Elliott(1983-1999) 9995
9995. 'Of fine wheat flour you shall make them' means truth which springs from Divine Good, of which those [celestial kinds of good] consist. This is clear from the meaning of 'fine flour' as truth, dealt with below; from the meaning of 'wheat' as the good of love, dealt with in 3941, and so in the highest sense as Divine Good; and from the meaning of 'making them' as the requirement that those kinds of celestial good, meant by unleavened bread, cakes, and wafers, must consist of that truth. The situation in all this is that all the truths and forms of good that exist in heaven have their origin in Divine Truth emanating from the Lord's Divine Good. This Divine Truth as received by angels in the celestial kingdom is called celestial good, but as received in the spiritual kingdom by angels there it is called spiritual good; for no matter how often Divine Truth emanating from the Lord's Divine Good is called Truth it is still good. The reason for referring to it as Truth is that it appears in heaven, before angels' outward sight there, as light; for the light there is Divine Truth, but the heat within that light, which is the good of love, causes it to be good. The situation is similar with people in this world. When the truth of faith emanates from the good of charity, as happens when a person has been regenerated, truth appears as good, which is also as a consequence called spiritual good since the inner being of truth is good, and truth is the outward form of good.
[2] From all this it may become clear why a person finds it so hard to distinguish between thinking and willing, for when he wills something he says that he thinks it, and often when he thinks something that he wills it. Yet they are as distinct and separate as truth and good are; for the inner being of thought is the will and the outward form of the will is thought, just as the inner being of truth is good and the outward form of good is truth, as stated immediately above. Since a person finds it so hard to distinguish one from the other he does not know what the inner being of his life is, or that good constitutes it, not truth except insofar as it springs from good. Good belongs to the will, and the will consists in what a person loves, so that truth does not become the being of a person's life until he loves it; and when the person loves it he does it. Truth however belongs to the understanding, whose function is thinking; and when he thinks it he is able to speak about it. Also it is possible to understand the truth and think it without willing or doing it; but then it does not become the person's own, part of his life, because it does not have within itself the inner being of his life. Knowing nothing about any of this a person consequently ascribes salvation wholly to faith and scarcely at all to charity, when in fact faith receives its inner being of life from charity, even as truth receives it from good.
[3] Furthermore all good with a person is given form by truth, for good flows in from the Lord by an inward path, while truth enters by an outward path. They then marry in the internal man, though in one way in the case of a spiritual person or angel and in another in the case of a celestial person or angel. With a spiritual person or angel the marriage takes place in the understanding part of the mind, but in a celestial person or angel in the will part. The outward path by which truth enters lies through hearing and sight into the understanding, but the inward path by which good flows in from the Lord lies through what is inmost in the person into the will. On this subject see what has been shown in the places referred to in 9596. From all this it is evident that the celestial kinds of good meant by unleavened bread, cakes, and wafers, come into being through Divine Truth emanating from the Lord's Divine Good, and that this is what should be understood by 'of fine wheat flour you shall make them'. This goes to explain why minchahs, though varying in how they were made, all consisted of fine flour mixed with oil, see Lev 2:1-end; 6:20-23; Num 7:13ff; 15:2-15; 28:11-15.
[4] The fact that 'fine flour', and also 'flour', mean truth that springs from good is clear from the following places: In Ezekiel,
You ate fine flour, honey, and oil; therefore you became extremely beautiful. Ezek 16:13.
These things are said of Jerusalem, by which the Ancient Church is meant in that chapter in Ezekiel. 'Fine flour' means that Church's truth which springs from good, 'honey' its delight, 'oil' the good of love, and 'eating' making it one's own. The words 'you became beautiful' are consequently used, for spiritual beauty comes as a result of truths and forms of good.
[5] In Hosea,
He does not have any standing grain; the ears will yield no flour. [If] by chance they do yield it, aliens will swallow it up. Hosea 8:7.
'Standing grain' means the truth of faith springing from good, in the process of being conceived, 9146, 'the ears will yield no flour' sterility because there is no truth springing from good, and 'aliens' who 'will swallow it up' falsities arising from evil that will consume it.
[6] In 1 Kings 17:12-15 the Sidonian woman in Zarephath told Elijah that she had nothing to make a cake with except a handful of flour in a jar and a tiny amount of oil in a flask. So Elijah told her that she should make a cake for him first, and that 'the jar of flour will not be used up, nor will the flask of oil fail', which was indeed what happened. Here 'flour' means the Church's truth, and 'oil' its good; for the woman in Sidon represents a Church that is in possession of cognitions or knowledge of truth and good, while Elijah the Prophet represents the Lord in respect of the Word. From this it is evident what this miracle has to do with, for all the miracles described in the Word have to do with things such as belong to the Church, 7337, 8364, 9086. From this it is evident what is meant by 'the jar of flour will not be used up, nor will the flask of oil fail' if from the little she had she made a cake for Elijah first and for her son after that. For the meaning of 'the woman' as the Church, see 252, 253; for that of 'Sidon' as cognitions of truth and good, 1201; and for that of 'Elijah' as the Lord in respect of the Word, 2762, 5247(end).
[7] In Isaiah,
O daughter of Babel, take a mill, and grind flour. Isa. 47:1,2.
'Daughter of Babel' stands for those within the Church who are outwardly holy but inwardly unholy. 'Grinding flour' stands for choosing matters from the literal sense of the Word such as serve to strengthen the evils of self-love and love of the world. For any such evil is unholy, 'grinding' describes choosing, and also explaining in support of those kinds of love, while 'flour' means truth that serves, see 4335.
[8] From all this it is evident what 'grinding' means and therefore what something 'ground up' means, as in Jeremiah,
Princes have been hung up by their hands, the faces of the old men have not been honoured; the young men have been led away to grind at the mill. Lam. 5:12,13.
In Moses,
Moses took the calf which they had made, and burned it in the fire, and ground it up till it became fine powdera. Then he sprinkled it over the face of the water and made the children of Israel drink it. Exod. 32:20; Deut. 9:21.
And in Matthew,
At that time two will be in the field, one will be taken, the other left behind. Two women grinding; one will be taken, the other will be left behind. Matt. 24:40,41.
From these places it is evident what 'grinding' means, namely this: In a good sense it means choosing truths from the Word and explaining them in such a way that they are made to serve what is good, and in a bad sense in such a way that they are made to serve what is bad, see 7780. And from this it is also clear what something 'ground up' means, consequently what 'flour' and 'fine flour' mean.
Latin(1748-1756) 9995
9995. `Simila triticorum facies ea': quod significet verum quod ex Divino Bono, ex quo illa, constat ex significatione `similae' seu similaginis, quod sit verum, de qua sequitur, et ex significatione `triticorum' quod sint bonum amoris, de qua n. 3941, ita in supremo sensu Divinum Bonum, et ex significatione `facere illa' quod sit quod bona illa caelestia, quae significantur per panem, placentas, et lagana azymorum, sint ex illo vero. Cum his ita se habet: omnia vera et bona quae in caelis {1} sunt, ex Divino Vero procedente ex Divino Bono Domini sunt; Divinum id Verum receptum ab angelis in regno caelesti vocatur bonum caeleste, at in regno spirituali receptum ab angelis ibi vocatur bonum spirituale, nam utcumque Divinum Verum procedens a Divino Bono Domini vocatur Verum, usque tamen est bonum; causa quod dicatur Verum, est quia illud in caelis apparet, coram visu angelorum externo ibi, ut lux, nam {2} lux ibi est (d)Divinum Verum; sed calor in luce illa {3}, qui est bonum amoris, facit ut sit bonum; similiter se habet apud hominem: verum fidei cum procedit a bono charitatis, quod fit cum homo regeneratus est, tunc verum apparet ut {4} bonum, (o)quod etiam inde vocatur bonum spirituale, nam esse veri est bonum, ac verum est forma boni; [2] (s)inde constare potest cur homo tam aegre distinguere potest inter cogitare et velle, dicit enim cum aliquid vult quod id cogitet, et saepe cum aliquid cogitat quod id velit, cum tamen distincta sunt sicut verum et bonum, nam esse cogitationis est voluntas, et forma voluntatis est cogitatio, sicut esse veri est bonum, et forma boni est verum, ut mox dictum est; quia homo tam aegre distinguit inter bina illa, ideo nec scit quid est esse vitae suae, et quod bonum id sit, et quod non verum nisi quantum ex bono existit; bonum pertinet ad voluntatem, et voluntas est id quod homo amat, quare verum non fit esse vitae hominis, priusquam id amat, et cum homo id amat, id facit; verum autem pertinet ad intellectum, cujus est cogitare, et cum cogitat id, loqui potest de eo, ac intelligere et cogitare verum absque velle et facere id datur, sed cum est absque velle, tunc non est appropriatum vitae hominis, quia in se non habet esse vitae ejus; quia tale ignorat homo, ideo tribuit fidei omne salutis, et vix aliquid charitati, cum tamen fides suum esse vitae habet a charitate, sicut verum a bono. [3] Praeterea omne bonum apud hominem formatur per verum, influit enim bonum per viam internam a Domino, ac intrat verum per viam externam, et conjugium ineunt in interno homine, sed aliter apud hominem et angelum spiritualem, et aliter apud hominem et angelum caelestem; apud hominem et angelum spiritualem fit conjugium in parte intellectuali, at {5} in homine et {6} angelo caelesti in parte voluntaria; via externa per quam verum intrat (x)est per auditum et visum in intellectum, via autem interna per quam bonum influit a Domino est per intimum ejus in voluntatem, de qua re videantur quae in locis citatis n. 9596 ostensa sunt; ex his patet quod bona caelestia, quae per panem, placentas, et lagana azymorum significantur, existant per Divinum Verum (o)procedens ex Divino Bono (o)Domini, et quod hoc intelligatur per quod `ex simila triticorum facies illa.' Quia ita est, ideo omnes minhae, quae vario modo conficiebantur, ex similagine mixta oleo fiebant {7}, videatur Lev. ii (o)1-fin., vi 13-16 [A. V. 20-23]; Num. vii 13 seq., xv 2-15, xxviii 11-15. [4] Quod `simila' seu similago, ut et farina, sit verum quod ex bono, constat a sequentibus his locis: apud Ezechielem, Similam, mel, et oleum comedisti, unde pulchra facta es valde, xvi 13;dicuntur illa de Hierosolyma, per quam ibi intelligitur Antiqua Ecclesia; `simila' est verum (c)ex bono illius Ecclesiae, `mel' est jucundum illius {8}, `oleum' est bonum (o)amoris, et `comedere' est appropriare {9}; quare dicitur `pulchra facta,' nam pulchritudo spiritualis ex veris et bonis {8} est: [5] apud Hoscheam, Seges stans non illi, germen non faciet farinam, forte faciet, alieni deglutient eam, viii 7;
`seges stans' est verum fidei ex bono in conceptione, n. 9146, `germen non faciet farinam' est sterilitas, quia non verum ex bono, `alieni qui deglutient' sunt falsa ex malo quae consument: [6] in Libro 1 Regum, Dixit mulier Sidonis in Zorpa ad Eliam, quod non sit sibi (o)ex quo placenta, nisi plenitudo volae farinae in cado, et parum olei in lenticula: dixit Elias quod faceret sibi placentam priore loco, ei cadus farinae non consumetur, (c)ac lenticula olei non deficiet: quod quoque factum est, xvii 12-15;
per `farinam' ibi significatur verum Ecclesiae, et per `Oleum' bonum ejus; nam per `mulierem in Sidone' repraesentatur Ecclesia quae in cognitionibus veri et boni est', et per `Eliam prophetam' Dominus quoad Verbum; inde patet quid miraculum hoc involvit, nam omnia miracula de quibus in Verbo involvunt talia quae {10} Ecclesiae, n. 7337, 8364, 9086; inde patet quid significat quod farinae cadus non consumetur et lenticula olei non deficiet, si priore loco ex paucis suis faceret Eliae placentam, et posteriore filio suo; quod `mulier' sit Ecclesia, videatur n. 252, 253, quod `Sidon' sint cognitiones veri et boni, n. 1201, et quod `Elias' sit Dominus quoad Verbum, n. 2762, 5247 fin.:
[7] apud Esaiam, Filia Babelis, sume molam, et mole farinam, xlvii [1,] 2;
`filia Babelis' pro illis in Ecclesia qui in sancto externo sunt, sed in profano interno, `molere farinam' pro eligere talia ex Verbi sensu litterae quae inserviunt confirmandis malis amorum sui et mundi; quod malum est profanum, `molere' est eligere, et quoque ad favorem amorum illorum explicare {11}, et `farina' est verum inserviens, videatur n. 4335; [8] inde patet quid sit `molere,' proinde quid commolitum, ut apud Jeremiam, Principes manu eorum suspensi sunt, facies senum non honoratae sunt, juvenes ad molendum (x)abduxerunt, Threni v 12, 13:
apud Moschen, Moscheh accepit vitulum quem fecerant, et combussit igne, et commoluit usque dum fieret minutissimus; tunc {12} sparsit (x)super facies aquarum, et bibere fecit filios Israelis, Exod. xxxii 20; Deut. ix 21:
et apud Matthaeum, Tunc duo erunt in agro, unus assumetur, alter derelinquetur; duae molentes, una assumetur, altera derelinquetur, xxiv 40, 41;
inde patet quid sit `molere,' quod in bono sensu sit vera (o)ex Verbo eligere et explicare ut inserviant bono, et in malo sensu ut inserviant malo, videatur n. 7780; ex quo etiam constat quid significat commolitum, proinde quid farina et simila. @1 coelo$ @2 et$ @3 qui in luce$ @4 fit$ @5 et$ @6 seu$ @7 erant$ @8 inde$ @9 appropriari$ @10 i sunt$ @11 quae sunt prophana$ @12 tum$