221、“白日”的“微风”或气息表示当教会仍拥有某种残存的感知时的一个时期。这从“白日”（或白昼）与“黑夜”的含义清楚可知。上古之人将教会的状态比作白日和黑夜，当教会仍处于光明时，将它比作白日；因此，这种状态被比作“白日”的“微风”或气息，因为他们仍有某种残存的感知，由此知道自己堕落了。主也将有信的状态称为“白日”，将无信的状态称为“黑夜”；如约翰福音：
趁着白日，我必须作那差我来者的工；黑夜将到，就没有人能作工了。（约翰福音9:4）
由于同样的原因，在创世记第一章，重生之人的连续状态被称为“白昼”。
New Century Edition
Cooper(2008,2013)
[NCE]221. The symbolism of the breeze of the day{*1} as an era when the church still retained a trace of perception can be seen from the symbolism of day and night. The earliest people compared the phases of the church to the times of day and night, the day times being a comparison for phases in which the church still enjoyed light. So the breeze of the day is being used as the comparison for a stage at which the church kept some residual perception, allowing them to recognize that they had slipped.
The Lord also uses day as the term for a state of faith and night as the term for a state lacking in faith. An example in John:
I have to do the work of him who sent me while it is still day. The night, in which no one can work, is coming. (John 9:4)
The stages of a person's regeneration are therefore called days in the first chapter.
Footnotes:
{*1} "The breeze of the day" here is, in Latin, per auram seu spiritum diei — literally, "in the breeze, or the spirit, of the day." Swedenborg is trying to reflect two different nuances of the Hebrew רוּחַ (rûaḥ), which means both "wind" and "spirit." See also note 2 in 96. [RS]
Potts(1905-1910) 221
221. That by the "air" or "breath" "of the day" is signified a period when the church had still somewhat of perception remaining, is evident from the signification of "day" and of "night." The most ancient people compared the states of the church to the times of the day and of the night, to the times of the day when the church was still in light, wherefore this state is compared to the breath or air "of the day" because there was still some remnant of perception by which they knew that they were fallen. The Lord also calls the state of faith "day" and that of no faith "night;" as in John:
I must work the works of Him that sent Me, while it is day; the night cometh when no man can work (John 9:4). The states of the regeneration of man were for the same reason called "days" in chapter 1.
Elliott(1983-1999) 221
221. 'Breeze, or breath,a of the daytime' means a time when the Church still had a residue of perception. This becomes clear from the meaning of 'day' and of 'night'. The most ancient people compared states of the Church to the times of the day and of the night. States when the Church still had light they compared to times of the day; therefore this verse speaks of 'the breath' or breeze of the daytime' as when they still had some residue of perception, from which they knew that they were fallen. The Lord too calls a state in which there is faith 'the daytime' and one in which there is none 'the night', as in John,
I must work the works of Him who sent Me while it is day; night is coming when nobody will be able to work. John 9:4.
The consecutive states of man's regeneration for the same reason were called 'days' in Chapter 1.
Latin(1748-1756) 221
221. Quod per 'auram (seu spiritum){1} diei' significetur tempus cum adhuc Ecclesia residuum haberet de perceptione, constare potest a significatione 'diei et noctis.' Antiquissimi status Ecclesiae comparabant temporibus diei et noctis; temporibus diei adhuc esset in luce, quare hic 'spiritui seu aurae diei,' cum aliquid residuum perceptionis haberent, ex quo noverunt quod lapsi: Dominus etiam statum fidei appellat 'diem,' et statum nullius fidei 'noctem,' ut apud Johannem, Me oportet operari opera Ipsius, Qui misit Me, quousque dies est; venit nox, quando nemo poterit operari, ix {x}4. Status regenerationis hominis in capite primo ideo dicti sunt 'dies.' @1 I has no parentheses.$