3195、“他原住在南地”表示因而处于神性之光。这从“住”和“南地”的含义清楚可知：“住”是指生活（参看1293节），论及良善（2268， 2451， 2712节）。“南地”是指神性之光，因为“南”表示光，事实上表示聪明之光，也就是智慧（1458节）；但“南地”表示这光所在的地方和状态；所以此处整个这一节，即“以撒刚从庇耳-拉海-莱回来；他原住在南地”表示理性层的神性良善因从神性真理出生，故处于神性之光。
圣言经常提到“光”，它在内义上表示从良善而来的真理。但在至高意义上，“光”表示主自己，因为祂是良善和真理本身。此外，祂自己也实实在在是天堂里的光，不过这光比世上的光要无限明亮得多（参看1053， 1117， 1521-1533， 1619-1632节）。灵人和天使靠这光看见彼此，存在于天堂中的一切荣耀都通过这光而清晰可见。就其亮度而言，这光似乎和世上的光差不多，但其实并不一样，因为这光不是属世的，而是属灵的。它含有智慧在里面，以至于以这种方式在天堂居民眼前发光的，是纯粹的智慧。因此，天使越智慧，他们所在的光就越明亮（2776节）。此外，这光光照人的理解力，尤其光照重生之人的理解力；只要人活在肉身，他就注意不到这一点，因为那时世界之光占据主导地位。在来世，恶灵也看见彼此，还看见出现在灵人界的许多代表。他们的确凭天堂之光看见；然而，他们的光就像从炭火发出的那种劣质的微光，因为天堂之光抵达他们那里时，就变成这种劣质的光。
至于光的源头本身，它自永恒就唯独从主存在，因为光的源头，即神性良善和神性真理本身，就是主。自永恒就存在的神性人身或人性（约翰福音17:5）就是这光本身。由于这光无法再影响如此远离良善和真理，因而远离这光，并将自己投入黑暗的人类，所以主愿意出生，披上人身或人性本身。事实上，祂这样做不仅能光照人的理性事物或概念，还能光照他的属世事物或概念。主在自己里面将理性层和属世层都变成了神性，以便祂对那些坐在如此幽暗中的人来说，也可以是光，或说这些人也能拥有光。
主就是光，也就是良善本身和真理本身，因而一切聪明和智慧，以及随之而来的一切拯救都来自祂，这一点从圣言中的许多经文清楚看出来，如约翰福音：
起初有圣言，圣言与神同在，圣言就是神；生命在祂里头，这生命就是人的光。约翰来为光作见证；他不是那光，乃是要为光作见证。那是真光，照亮一切来到世上的人。（约翰福音1:1， 4， 7-9）
“圣言”是指神性真理，因而是指神性人身或人性方面的主自己；论到它，经上说：“圣言与神同在，圣言就是神。”
同一福音书：
审判乃是这样：光来到世界，世人不爱光倒爱黑暗。（约翰福音3:19）
此处“光”表示神性真理。又：
耶稣说，我是世界的光。跟从我的，必不在黑暗里走，必要得着生命的光。（约翰福音8:12）
又：
光在你们中间还有不多的时候，你们应当趁着有光的时候行走，免得黑暗临到你们。你们应当趁着有光，信从这光，使你们成为光明之子。（约翰福音12:35-36）
又：
看见我的，就是看见那差我来的。我作为光到世界上来，叫凡信我的，不住在黑暗里。（约翰福音12:45-46）
路加福音：
我的眼睛已经看见你的拯救，就是你在众民面前所预备的，是启示外邦人的光，又是你民以色列的荣耀。（路加福音2:30-32）
这是西面关于出生后的主的预言。
马太福音：
那坐在黑暗里的百姓，看见了大光；有光向那些坐在死荫之地的人出现。（马太福音4:16；以赛亚书9:2）
从这些经文很清楚地看出，就神性人身或人性里面的神性良善与真理而言，主被称为“光”，这一点也可见于旧约的预言部分，如以赛亚书：
以色列的光必变成火，祂的圣者必成为火焰。（以赛亚书10:17）
同一先知书：
我耶和华以公义召你，必使你作人民的约，作列族的光。（以赛亚书42:6）
又：
我要使你作列族的光，叫你可以作我的拯救，直到地极。（以赛亚书49:6）
又：
兴起，发光，因为你的光已经来到，耶和华的荣耀已经升现照耀着你。列族要走来就你的光，列王要走来就你升现的光辉。（以赛亚书60:1， 3）
启示录上说，一切天堂之光，因而智慧和聪明都来自主：
圣城新耶路撒冷由神那里从天而降，预备好了，就如新妇妆饰整齐，等候丈夫。那城不需要日月照耀它，因有神的荣耀光照它，又有羔羊为城的灯。（启示录21:2， 23）
经上进一步论到这城说：
那里不再有黑夜，他们也不需要灯、日光，因为主神给他们光。（启示录22:5）
以赛亚书：
日头必不再作你白昼的光，月亮必不再以光辉向你发光；耶和华却要作你永远的光，你神要为你的荣耀。你的日头不再下落，你的月亮也不退缩，因为耶和华必作你永远的光。（以赛亚书60:19-20）
“日头必不再作你白昼的光，月亮必不再以光辉向你发光”表示我们不会看到属于属世之光的事物，而是看到属于属灵之光的事物，后者由“耶和华必作永远的光”来表示。在旧约，此处和别处提到的“耶和华”都是指主（参看1343， 1736， 2156， 2329， 2921， 3023， 3035节）。
祂在变像时也向三个门徒，即彼得、雅各和约翰显示，祂就是天堂之光，当时：
祂的脸面明亮如日头，衣裳洁白如光。（马太福音17:2）
“如日头的脸面”表示神性良善，“如光的衣裳”表示神性真理。由此可知摩西祝福时所说的这句话是什么意思：
愿耶和华使祂的脸光照你，施怜悯给你。（民数记6:25）
“耶和华的脸”就是怜悯、平安和良善（参看222， 223节）；“日头”表示神性之爱；因此，主的神性之爱在天使天堂显为一轮太阳（参看30-38， 1053， 1521， 1529-1531， 2441， 2495节）。
Potts(1905-1910) 3195
3195. And he dwelt in the land of the south. That this signifies consequently in Divine light, is evident from the signification of "dwelling," as being to live (see n. 1293), and as being predicated of good (n. 2268, 2451, 2712); and from the signification of the "land of the south," as being Divine light; for the "south" signifies light, and indeed the light of intelligence, which is wisdom (n. 1458); but the "land of the south" signifies the place and state where this light is; so here, that "Isaac came from coming from Beer-lahai-roi, and he dwelt in the land of the south," signifies that Divine good rational, because born from Divine truth, was in Divine light. [2] In the Word frequent mention is made of "light," and by this in the internal sense is signified the truth which is from good but in the supreme internal sense there is signified the Lord Himself, because He is good and truth itself. Moreover there actually is light in heaven, but infinitely brighter than the light on earth (see n. 1053, 1117, 1521-1533, 1619-1632); and in this light spirits and angels see one another, and by means of it is displayed all the glory which is in heaven. In regard to its lucidity, this light does indeed appear like the light in the world; but still it is not like it, for it is not natural, but spiritual, having in it wisdom; so that it is nothing else than wisdom which so shines before the eyes of the angels; and therefore the wiser the angels are, the brighter is the light in which they are (n. 2776). Moreover this light illumines the understanding of man, especially that of a regenerate man; but it is not perceived by man so long as he is in the life of the body, because of the light of the world, which then is regnant. Moreover the evil spirits in the other life see one another, and also see many representatives which exist in the world of spirits, and this indeed they do from the light of heaven; but their lumen is such as proceeds from a fire of coals, for the light of heaven is changed into such a lumen when it comes to them. [3] As regards the very origin of light, this has been from eternity from the Lord alone; for Divine good itself and Divine truth, from which light comes, is the Lord. The Divine Human, which was from eternity (John 17:5), was this light itself. And whereas this light could no longer affect the human race, which had removed itself so far from good and truth, thus from light, and had cast itself into darkness, therefore the Lord willed to put on by birth the human itself; for thus He could illumine not only the rational but also the natural things of man; for He made both the rational and the natural in Himself Divine, in order that He might also be a light to those who were in such gross darkness. [4] That the Lord is light, that is, good itself and truth itself, and that thus from Him is all intelligence and wisdom, consequently all salvation, is evident from many passages in the Word, as in John:
In the beginning was the Word, and the Word was with God, and God was the Word; in Him was life, and the life was the light of men. John came to bear witness of the light; he was not that light, but came that he might bear witness of the light. That was the true light which enlighteneth every man that cometh into the world (John 1:1, 4, 7-9). The "Word" was the Divine truth, thus the Lord Himself as to the Divine Human, concerning which it is said that "the Word was with God, and God was the Word." [5] In the same Evangelist:
This is the judgment, that light is come into the world, but men loved the darkness rather than the light (John 3:19);
where "light" denotes the Divine truth. Again:
Jesus said, I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12). Yet a little while is the light with you; walk while ye have the light, lest darkness seize upon you; while ye have the light, believe in the light, that ye may be sons of light (John 12:35-36). He that seeth Me seeth Him that sent Me; I am come a light into the world, that whosoever believeth in Me may not abide in the darkness (John 12:45-46). In Luke:
Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for revelation to the Gentiles, and the glory of Thy people Israel (Luke 2:30-32). This is the prophecy of Simeon concerning the Lord when he was born. [6] In Matthew:
The people that sat in darkness saw a great light, and to them that sat in the region and shadow of death, did light spring up (Matt. 4:16: Isa. 9:2);
from which passages it is very plain that the Lord as to the Divine good and truth in the Divine Human, is called "light." Also in the prophecies of the Old Testament, as in Isaiah:
The light of Israel shall be for a fire, and His Holy One for a flame (Isa. 10:17). I Jehovah have called thee in righteousness, and I will give thee for a covenant of the people, for a light of the Gentiles (Isa. 42:6). I have given thee for a light of the Gentiles, that thou mayest be My salvation, unto the end of the earth (Isa. 49:6). Again:
Arise, shine, for thy light is come, and the glory of Jehovah is risen upon thee. The gentiles shall walk to thy light, and kings to the brightness of thy rising (Isa. 60:1, 3). [7] That all the light of heaven, consequently wisdom and intelligence, is from the Lord, is thus taught in John:
The holy city New Jerusalem, descending from God out of heaven, prepared as a bride adorned for her husband, hath no need of the sun, neither of the moon, to shine in it; the glory of God will enlighten it, and the Lamb is the lamp thereof (Rev. 21:2, 23). Again, speaking of the same:
There shall be no night there, and they need no lamp, neither light of the sun, for the Lord God giveth them light (Rev. 22:5). [8] Again in Isaiah:
The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but Jehovah shall be unto thee an everlasting light, and thy God thy glory; thy sun shall no more go down, neither shall thy moon withdraw itself, for Jehovah shall be thine everlasting light (Isa. 60:19-20). "The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee" denotes that this will be the case with the things not of natural, but of spiritual light, which is signified by "Jehovah being an everlasting light." That "Jehovah" as mentioned here and elsewhere in the Old Testament, is the Lord, may be seen above (n. 1343, 1736, 2156, 2329, 2921, 3023, 3035). [9] And that He is the light of heaven He also manifested to the three disciples, Peter, James, and John, at his transfiguration, when:
His face did shine as the sun, and His raiment became as the light (Matt. 17:2). His "face as the sun" was the Divine good; His "raiment as the light" was the Divine truth. Hence it may be known what is meant by the expression in the benediction:
Jehovah make His faces shine upon thee, and be merciful unto thee (Num. 6:25);
that the "faces of Jehovah" are mercy, peace, and good, may be seen above (n. 222, 223); and that the "sun" is the Divine love; thus that it is the Divine love of the Lord which appears as a sun in the heaven of angels, may also be seen above (n. 30-38, 1053, 1521, 1529-1531, 2441, 2495).
Elliott(1983-1999) 3195
3195. 'And was dwelling in the land of the south' means consequently in Divine light. This is clear from the meaning of 'dwelling' as living, dealt with in 1293, and from the fact that it has reference to good, 2268, 2451, 2712; and from the meaning of 'the land of the south' as Divine light. For 'the south' means light, indeed the light of intelligence, which is wisdom, 1458, but 'the land of the south' the place and state where that light exists. Thus the whole verse here 'Isaac had come from Beer Lahai Roi, and was dwelling in the land of the south' means that Divine Rational Good, because it had been born from Divine Truth, was in Divine light.
[2] Light is mentioned many times in the Word, and in the internal sense it means truth springing from good. In the highest internal sense however 'light' means the Lord Himself since He is Good and Truth themselves. He Himself is also in actual fact the light in heaven, but this is infinitely brighter than the light on earth, see 1053, 1117, 1521-1533, 1619-1632. In that light spirits and angels behold one another, and by means of it all the glory that exists in heaven is clearly visible. In brightness that light seems to be much the same as the light in the world, but this is not the case, for it is not a natural light but a spiritual one. It holds wisdom within itself, so much so that it is nothing else than wisdom that shines in this manner before the eyes of those in heaven. Consequently the wiser the angels are, the brighter the light surrounding them, 2776. This light also enlightens the understanding of man, especially of one who is regenerate, but man does not discern it during his lifetime because the light of the world reigns at that time. Evil spirits too in the next life behold one another, and also behold many representatives which manifest themselves in the world of spirits. They do so indeed by the light of heaven. Yet it is an inferior light like that coming from a coal fire, for when the light of heaven reaches them it is turned into this inferior light.
[3] As for the source itself of light, this from eternity has existed from the Lord alone, for Divine Good itself and Divine Truth itself, the source of light, is the Lord. The Divine Human which existed from eternity, John 17:5, was that actual light. Because such light was unable any longer to influence the human race which had retreated so far from good and truth, and so from the light, and had cast itself into darkness, the Lord was therefore willing to be born and assume the Human itself. Indeed in so doing He was able to bring light not only to man's rational concepts but also to his natural ideas. For the Lord made Divine within Himself both the Rational and the Natural so that people who were in such gross darkness could have light.
[4] As regards the Lord's being 'the light', that is, Good and Truth themselves, and so the source of all intelligence and wisdom, and consequently of salvation, this becomes clear from many places in the Word, as in John,
In the beginning was the Word, and the Word was with God, and the Word was God. In Him was life, and the life was the light of men. John came to bear witness to the light. He was not that light but [came] to bear witness to the light. He was the true light which enlightens every man coming into the world. John 1:1, 4, 7-9.
'The Word' was Divine Truth, and so the Lord Himself as regards the Divine Human, of which it is said that 'the Word was with God, and the Word was God'.
[5] In the same gospel,
This is the judgement, that light has come into the world, but men preferred darkness rather than light. John 3:19.
'Light' stands for Divine Truth. In the same gospel,
Jesus said, I am the light of the world. He who follows Me will not walk darkness but will have the light of life. John 8:12.
In the same gospel,
The light is with you for a brief while longer. Walk, as long as you have the light, lest the darkness overtakes you. As long as you have the light, believe in the light, that you may be sons of the light. John 12:35, 36.
In the same gospel,
He who sees Me sees Him who sent Me. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:45, 46.
In Luke,
My eyes have seen Your salvation which You have prepared before the face of all peoples, a light for revelation to the gentiles, and the glory of Your people Israel. Luke 2:30-32.
This is Simeon's prophecy regarding the Lord which was made after His birth.
[6] In Matthew,
The people sitting in darkness have seen a great light; and for those sitting in the region and shadow of death, the light has arisen. Matt 4:16; Isa 9:2.
From all these places it is quite evident that as regards Divine Good and Truth within the Divine Human the Lord is called 'the light'. The same is also seen in prophetical parts of the Old Testament, as in Isaiah,
The light of Israel will be a fire, and his Holy One a flame. Isa 10:17.
In the same prophet,
I Jehovah have called You in righteousness, and I will give You for a covenant of the people, and a light of the nations. Isa 42:6.
In the same prophet,
I have given You as a light of the nations, that You may be My salvation right to the ends of the earth. Isa 49:6.
In the same prophet,
Arise, shine, for your light has come, and the glory of Jehovah has risen upon you. Nations will walk to your light, and kings to the brightness of your rising. Isa 60:1, 3.
[7] All the light of heaven, consequently wisdom and intelligence, come from the Lord. This is taught in John,
The Holy City, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband, has no need of the sun or of the moon to shed light in it; the glory of God will give it light, and its lamp is the Lamb. Rev 21:2, 3.
And further regarding the same city,
There will be no night there, nor do they need a lamp or light of the sun, for the Lord God gives them light. Rev 22:5.
[8] Also in Isaiah,
The sun will no longer be to you a light by day, and for brightness the moon will not give light to you, but Jehovah will be to you an everlasting light, and your God will be your glory. Your sun will no longer go down and your moon will not be withdrawn, for Jehovah will be to you an everlasting light. Isa. 60:19, 20.
'The sun will no longer be a light by day, and for brightness the moon will not give its light' stands for the fact that it is not the things that belong to natural light but those that belong to spiritual light which are meant by 'Jehovah will be an everlasting light'. The name Jehovah used here and elsewhere in the Old Testament means the Lord, see 1343, 1736, 2156, 2329, 2921, 3023, 3035.
[9] His being the light of heaven was also disclosed to the three disciples Peter, James, and John - that is to say, at the Transfiguration when His face shone like the sun, and His garments became white as the light, Matt 17:2. 'Face like the sun' meant Divine Good, 'garments as the light' Divine Truth. From this one may know what is meant by the words that occur in the blessing,
Jehovah make His face shine upon you and be merciful to you. Num 6:25.
'Jehovah's face' is mercy, peace, and good, see 222, 223; and as 'the sun' means Divine Love, the Lord's Divine Love is accordingly seen in the angelic heaven as the sun, 30-38, 1053, 1521, 1529-1531, 2441, 2495.
Latin(1748-1756) 3195
3195. `Et ille habitans in terra meridiei': quod significet inde in Divina luce, constat ex significatione `habitare' quod sit vivere, de qua n. 1293, et quod praedicetur de bono, n. 2268, 2451, 2712; significatione `terrae meridiei' quod sit Divina lux; `meridies' enim significat lucem, {1}et quidem lucem intelligentiae, quae est sapientia, n. 1458; `terra autem meridiei' locum et statum ubi illa lux; ita hic, quod `Jishak venit a veniendo Beer-lahai-roi, et ille habitans in terra meridiei' significat quod Divinum Bonum Rationale, quia ex Divino Vero natum, in Divina luce esset. [2] Lux multoties in Verbo memoratur, et per illam in sensu interno significatur verum quod ex bono; in sensu autem interno supremo per `lucem' significatur Ipse Dominus, quia Ille est ipsum Bonum et Verum: est quoque actualiter lux in caelo, sed infinite illustrior quam lux in terra, videatur n. 1053, 1117, 1521-1533, 1619-1632; {2}in luce illa se mutuo vident spiritus et angeli, et per illam conspicua est omnis gloria quae in caelo; sed lux illa (t)quoad lucidum quidem apparet similis luci in mundo, sed usque non est similis, non enim est naturalis sed est spiritualis, in se habet sapientiam, sit ut non aliud sit quam sapientia quae ita ante oculos illorum lucet, quare etiam quo sapientiores angeli, eo in illustriore luce sunt, n. 2776; haec lux etiam illuminat intellectum hominis cumprimis regenerati, sed non ab homine appercipitur quamdiu in vita corporis est, propter lucem mundi quae tunc regnat; spiritus mali in altera vita etiam se mutuo vident et quoque vident plura repraesentativa quae existunt in mundo spirituum, hoc quidem ex luce caeli, sed est lumen quale ex igne carbonario, in tale enim vertitur lux caeli, cum ad illos alluit: [3] quod ipsam lucis originem concernit, fuit illa ab aeterno a solo Domino, nam Ipsum Divinum Bonum et Divinum Verum ex quo lux, est Dominus; Divinum Humanum quod ab aeterno, Joh. xvii 5, fuit ipsa illa lux; quae lux quia non amplius afficere potuit genus humanum quod se tantum removit a bono et vero, ita a luce, et se conjecit in tenebras, ideo Dominus voluit ipsum Humanum per nativitatem induere; sic enim non modo rationalia hominis sed etiam ejus naturalia illuminare potuit; Divinum enim fecit in Se tam Rationale quam Naturale, ut illis qui in tam densis tenebris essent, etiam lux esse posset: [4] quod Dominus sit lux, hoc est, ipsum (t)Bonum et Verum, ita ex Ipso omnis intelligentia et sapientia, proinde salus, constare potest a pluribus locis in Verbo; ut apud Johannem, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum,...in Ipso vita erat, et vita erat lux hominum;...Johannes venit ut testaretur de luce;...non erat ille lux, sed ut testaretur de luce. Erat lux vera quae illuminat omnem hominem venientem in mundum, i 1, 4, 7-9:`Verbum' {3}erat Divinum Verum, ita Ipse Dominus quoad Divinum Humanum, de quo dicitur quod `Verbum erat apud Deum, et Deus erat Verbum': [5] apud eundem, Hoc est judicium, quod lux venit in mundum, sed dilexerunt homines magis tenebras quam lucem, iii 19:
`lux' pro Divino Vero: apud eundem, Jesus dixit, Ego sum lux mundi, qui Me sequitur, non ambulabit in tenebris, sed habebit lucem vitae, viii 12:
apud eundem, Adhuc breve tempus lux vobiscum est, ambulate quousque lucem habetis, ne tenebrae vos apprehendant;...quousque lucem habetis, credite in lucem, ut filii lucis sitis, xii 35, 36:
apud eundem, Qui videt Me, videt Ipsum Qui misit Me, Ego lux ego lux in mundum veni, {4}ut omnis qui credit in Me, in tenebris non maneat, xii 45, 46:
apud Lucam, Viderunt oculi mei salutare Tuum, quod praeparasti ante faciem omnium populorum, lucent in revelationem gentium, et gloriam populi Tui Israelis, ii 30-32;
propheticum Simeonis de Domino cum {5}natus: [6] apud Matthaeum, Populus sedens in tenebris, vidit lucent magnam, et sedentibus in regione et umbra mortis, lux exorta est, iv (x)16; Esai. ix 1;
ex quibus locis manifeste patet, quod Dominus {6}quoad Divinum Bonum et Verum in Divino Humano, dicatur lux; etiam in propheticis Veteris Testamenti; ut apud Esaiam, Erit lux Israelis in ignem, et Sanctus ejus in flammam, x 17:
apud eundem, Ego Jehovah vocavi Te in justitia,...et dabo Te in foedus populi, et in lucem gentium, xlii 6:
apud eundem, Dedi Te in lucem gentium, ut sis salus Mea usque ad extremitatem terrae, xlix 6:
apud eundem, Surge, illuminare, quia venit lux tua, et gloria Jehovae super te exorta est;...ambulabunt gentes ad lucem tuam, et reges ad splendorem ortus tui, lx 1, 3. Quod omnis lux caeli, proinde sapientia et intelligentia sit a Domino: [7] apud Johannem, Urbs Sancta Hierosolyma nova descendens a Deo e caelo, parata sicut sponsa ornata marito,...non opus habet sole, neque luna, ut luceant in ea, gloria Dei illustrabit illam, et lucerna illius Agnus, Apoc. xxi 2, 23:
de eadem porro, Nox non erit ibi, neque opus habent lucerna et luce solis, quia Dominus Deus illustrat illos, Apoc. xxii 5:
[8] etiam apud Esaiam, Non erit tibi amplius sol in lucem interdiu, et in splendorem luna non lucebit tibi, sed erit tibi Jehovah in lucem aeternitatis, et Deus tuus in decus tuum: non occidet amplius sol tuus, et luna tua non colligetur, quia Jehovah erit tibi in lucem aeternitatis, lx 19, 20;
`non erit amplius sol in lucem interdiu, et in splendorem luna non lucebit' pro quod non illa quae sunt lucis naturalis, sed quod illa quae sunt lucis spiritualis, quae significantur per quod `Jehovah erit in lucem aeternitatis'; quod Jehovah hic et alibi in Veteri Testamento nominatus, sit Dominus, videatur n. 1343, 1736, 2156, 2329, 2921, 3023, 3035. [9] Qui quod sit lux caeli, etiam aperuit tribus discipulis, Petro, Jacobo, et Johanni, nempe Cum transformatus, quod splenduerit facies Ipsius sicut sol, vestimenta autem Ipsius facta sint sicut lux, Matth. xvii 2;
`facies sicut sol' erat Divinum Bonum, `vestimenta sicut lux' erat Divinum Verum; inde sciri potest quid intelligitur per hoc quod in Benedictione, Lucere faciat Jehovah facies Suas super te, et misereatur tui, Num. vi 25;
quod `facies Jehovae' sint misericordia, pax, bonum, videatur n. 222, 223; et quod `sol' sit Divinus Amor, ita quod Divinus Amor Domini sit, qui solis instar apparet in caelo angelorum, {7}n. 30-38, 1053, 1521, 1529-1531, 2441, 2495. @1 hoc est sapientiam$ @2 ex$ @3 est$ @4 et I$ @5 nascebatur$ @6 A had quoad Divinum Verum ex Divino Bono but d ex Divino Bono$ @7 A has all these refs. before ita$