3579.“愿神赐你天上的甘露”表通过神圣真理；“地上的肥土”表通过神圣良善。这从“天上的甘露”和“肥土”的含义清楚可知：“天上的甘露”是指真理，如下文所述；“肥土”是指良善（353节）。就它们论及主的至高意义而言，这二者都是神性。至于真理的增多和良善的繁殖，情况是这样：当理性层流入属世层时，它以总体的形式将其良善呈现在属世层中；通过这良善在那里产生真理，和生命在人里面构筑纤维，并按照它们所履行的功能而将其组织成各种不同形式差不多。该良善通过这些真理被组织成天堂的秩序，进一步产生良善，并通过这良善进一步产生真理，也就是衍生物。对“真理通过良善形成，良善进一步通过这真理形成，真理由此再度被形成”拥有这样的属世观念是可能的。但除了来世之人外，任何人都不可能拥有一个属灵观念，因为在来世，观念是通过含有聪明在里面的天堂之光形成的。
至于“甘露”表真理，这一点也可从圣言别处地方清楚看出来，如撒迦利亚书：
平安的种子，葡萄树必结果子，地必有出产，天也必降甘露。（撒迦利亚书8:12）
这论及一个新教会。“葡萄树必结果子”表教会的属灵元素，也就是信之真理，必产出良善；而“地必有出产”表教会的属天元素，也就是仁之良善，必产出真理；“天也必降甘露”就是指这些良善与真理。哈该书：
因为我的殿荒凉，所以为你们的缘故，天就不降甘露，地也不出土产。（哈该书1:9-10）
受到抑制的“天上甘露”和“地上土产”具有类似含义。
诗篇：
诗篇：
从晨曦的胎腹，你就有了你那出生的甘露。（诗篇110:3）
这论及主。“出生的甘露”表爱的属天元素。摩西五经：
愿他的地蒙耶和华赐福，得天上的宝物、甘露，以及伏于地底下的渊泉。（申命记33:13）
这论及约瑟。“天上的宝物”是指属灵之物（3166节），由“甘露”来表示；“伏于地底下的渊泉”是指属世之物。又：
以色列安然独居在雅各泉边，在五谷新酒之地，他的天也滴下甘露。（申命记33:28）
此处“天也滴下甘露”也表属灵之物，也就是真理之物。
从真正意义上说，“甘露”是指良善的真理，也就是纯真和平安状态的产物；因为露水降下之时的“早晨”或“黎明”就是指这些纯真和平安的状态（参看2333，2405，2540，2780节）。这也是为何天上的吗哪会伴有早晨降下的甘露，这从摩西五经可以看出来：
早晨，营的四围都是露水；露水消散之后，看哪，旷野的表面出现了小圆物，像地上的小白霜一样细小。（出埃及记16:13-14）
夜间露水降在营中，吗哪也随着降下。（民数记11:9）
由于吗哪是天上的粮，故就至高意义而言，它表示主的神圣良善，因而表示人所具有的爱的属天元素，因为这源于主的神性。（276，680，1798，2165，2177，3464，3478节）。在吗哪上并随之降下的“露水”在至高意义上表神圣，在相对意义上表人所具有的属灵真理。“早晨”是指这些良善和真理所在的平安状态（92，93，1726，2780，3170节）。
由于“甘露”表出自良善的真理，或也可说，表源于属天之物的属灵之物，故在圣言中，属灵真理也被比作“甘露”，因为表示属灵事物的物体也用来比作这些属灵事物，如以赛亚书：
耶和华对我这样说，我要安静，在我的居所观看，如同日光中的清热，又如露水的云雾在收割的热天。（以赛亚书18:4）
何西阿书：
以法莲哪，我可向你怎样行呢？犹大啊，我可向你怎样做呢？因为你们的圣洁，如同黎明的云雾，又如早晨速散的甘露。（何西阿书6:4；13:3）
又：
我必向以色列如甘露，他必如百合花开放，扎根如黎巴嫩。（何西阿书14:5）
弥迦书：
雅各余剩的人必在多民中，如从耶和华那里降下的露水，又如甘霖降在草上。（弥迦书5:7）
诗篇：
这好比那贵重的油流到亚伦的衣襟上；又好比黑门的甘露降在锡安山，因为在那里有耶和华所命定的福，就是永远的生命。（诗篇133:2-3）
摩西五经：
我的教训要淋漓如雨，我的言语要滴落如露，如细雨降在嫩草上，如甘霖降在菜蔬中。（申命记32:2）
此处“甘露”表出自良善的真理的增多和经由真理的良善的繁殖。由于甘露就是那每天早晨使田地和葡萄园结果的，故下文所提到的“五谷和新酒”表示良善和真理本身。
Potts(1905-1910) 3579
3579. And God shall give thee of the dew of heaven. That this signifies from Divine truth, and that "of the fat things of the earth" signifies from Divine good, is evident from the signification of the "dew of heaven," as being truth (of which in what follows); and from the signification of "fat things," as being good (n. 353), both Divine in the supreme sense, in which they are predicated of the Lord. With the multiplication of truth and fructification of good the case is this: When the rational flows into the natural, it there presents its good in a general form; through this good it produces truths therein, almost as the life in man builds up fibers, and disposes them into forms according to uses. This good, through these truths disposed into heavenly order, produces further good; and through this good further truths, which are derivations. Such a natural idea may be had of the formation of truth from good, and further of good through truth, whereby again truth is formed; but a spiritual idea cannot be had except by those who are in the other life, for there ideas are formed from the light of heaven, in which is intelligence. [2] That "dew" signifies truth is evident also from the Word elsewhere, as in Zechariah:
The seed of peace, the vine shall give her fruit and the earth shall give her produce, and the heavens shall give their dew (Zech. 8:12);
speaking of a new church, where the "vine giving its fruit" denotes the spiritual of the church or the truth of faith, giving good; and the "earth giving its produce," the celestial of the church or the good of charity, giving truth; these are the "dew which the heavens shall give." In Haggai:
Because of Mine house that lieth waste over you the heavens are closed from dew, and the earth is closed from her produce (Hag. 1:9-10);
where the "dew of the heavens and the produce of the earth," which were restrained, have a like signification. [3] In David:
From the womb of the dawning, thou hast the dew of thy birth (Ps. 110:3);
concerning the Lord; the "dew of birth" denoting the celestial of love. In Moses:
Blessed of Jehovah be his land, for the precious things of heaven, for the dew, and for the deep lying beneath (Deut. 33:13);
concerning Joseph; the "precious things of heaven" are spiritual things (n. 3166), which are signified by "dew;" the "deep lying beneath" signifies natural things. Again:
Israel dwelt securely, alone at the fountain of Jacob, in a land of corn and new wine, yea his heavens dropped down dew (Deut. 33:28);
where also the "dew which the heavens dropped" denotes the spiritual things which are of truth. [4] In the genuine sense "dew" is the truth of good which is from a state of innocence and peace; for by "morning" or "day-dawn," when the dew descends, are signified these states (see n. 2333, 2405, 2540, 2780); hence also the manna which was from heaven was with the dew that descended in the morning, as may be seen from Moses:
In the morning the dew was laid round about the camp; and when the laying of the dew withdrew, behold on the faces of the wilderness a small round thing, small as the hoar frost on the ground (Exod. 16:13-14). When the dew fell upon the camp in the night, the manna fell upon it (Num. 11:9). As the manna was heavenly bread, in the supreme sense it signified the Lord as to the Divine good; hence with men the celestial of love, for this is from the Divine of the Lord (n. 276, 680, 1798, 2165, 2177, 3464, 3478); the "dew" in which and with which the manna descended, in the supreme sense denotes the Divine truth; and in the relative sense, the spiritual truth with men; "morning" is the state of peace in which these goods are (n. 92, 93, 1726, 2780, 3170). [5] Inasmuch as "dew" signifies the truth which is from good, or what is the same, the spiritual which is from the celestial, therefore also in the Word spiritual truth is compared to "dew;" for things which signify serve also for comparison with the same thing, as in Isaiah:
Thus hath Jehovah said unto me, I will be still, and I will behold in My dwelling-place; like serene heat upon light; like a cloud of dew in the heat of harvest (Isa. 18:4). In Hosea:
O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? For your holiness is as a cloud of the dawn, and as the dew that falleth in the morning (Hos. 6:4; 13:3). Again:
I will be as the dew unto Israel; he shall blossom as the lily, and shall fix his roots as Lebanon (Hos. 14:5). In Micah:
The remnant of Jacob shall be in the midst of many peoples as dew from Jehovah, as drops upon the herb (Micah 5:7). In David:
Like the goodly oil upon the head that came down upon the border of Aaron's garments; like the dew of Hermon that cometh down upon the mountains of Zion; for there Jehovah commanded the blessing of life forevermore (Ps. 133:2-3). And in Moses:
My doctrine shall drop as the rain, My word shall distil as the dew; as the small rain upon the grass; and as drops upon the herb (Deut. 32:2);
where "dew" denotes the multiplication of truth from good, and the fructification of good through truth; and as the dew is that which every morning renders the field and vineyard fruitful, good itself and truth are signified by "corn and new wine," concerning which in what follows.
Elliott(1983-1999) 3579
3579. 'And God will give to you of the dew of heaven' means from Divine Truth; 'and of the fatness of the land' means from Divine Good. This is clear from the meaning of 'the dew of heaven' as truth, dealt with below, and from the meaning of 'fatness' as good, dealt with in 353. In the highest sense in which they have reference to the Lord both are Divine. As for the multiplication of truth and the fruitfulness of good, they involve this: When the rational flows into the natural its own good presented by it in the natural appears in a general form. Through this good it produces truths there, almost in the way that life develops tissues in man and organizes them into different forms according to the functions they perform. By means of these truths organized into a heavenly order, this good produces further good, and through this further truths, which are derivatives. It is possible to have a natural idea such as this concerning the formation of truth from good, and of further good through that truth, through which yet again truth is formed. But it is not possible for anyone to have a spiritual idea except those in the next life, for in that life ideas are formed from the light of heaven, which light holds intelligence within it.
[2] As regards 'the dew' meaning truth, this too is clear from other places in the Word, as in Zechariah,
The seed of peace, the vine will give its fruit, and the land will give its increase, and the heavens will give their dew. Zech 8:12.
This refers to a new Church. 'The vine will give its fruit' stands for the fact that the spiritual element of the Church, which is the truth of faith, will yield good, while 'the land will give its increase' stands for the fact that the celestial element of the Church, which is the good of charity, will yield truth, 'the dew which the heavens will give' being that good and truth. In Haggai,
Because of My house which lies waste the heavens above you have withheld their dew, and the earth has withheld its increase. Hagg 1:9, 10.
'The dew of the heavens' and 'the increase of the earth' which were held back stand for similar things.
[3] In David,
From the womb of the dawn You have the dew of Your nativity. Ps 110:3, 4.
This refers to the Lord. 'The dew of nativity' stands for the celestial element of love. In Moses,
Blessed by Jehovah is his land, of the precious things of heaven, of the dew, of the deep also Lying below. Deut 33:13.
This refers to Joseph. 'The precious things of heaven' are spiritual things, 3166, which are 'the dew', 'the deep Lying below' being natural things. In the same author,
Israel dwelt securely. alone at Jacob's spring, in a land of grain and new wine; even his heavens distilled dew. Deut 33:28.
Here 'even his heavens distilled dew' stands for spiritual things, which are those of truth.
[4] 'Dew' in the genuine sense is the truth of good which is the product of a state of innocence and peace, for by 'the morning' or dawn when the dew comes down are meant those states of innocence and peace, 2333, 2405, 2540, 2780. This also was why the manna from heaven accompanied the dew which used to come down in the morning time, as becomes clear in Moses,
In the morning there was a deposit of dew around the camp, and when the deposit of dew went up, behold, on the face of the wilderness a round congealed thing, a congealed thing like hoar frost on the earth. Exod 16:13, 14.
When the dew came down over the camp at night, the manna came down on it. Num 11:9.
Because 'the manna' was heavenly bread it meant in the highest sense the Lord as regards Divine Good, and consequently with men the celestial element of love, for this originates in the Lord's Divine, 276, 680, 1798, 2165, 2177, 3464, 3478. 'The dew' on which and with which the manna came down stands in the highest sense for Divine Truth, and in the relative sense for spiritual truth with men. 'The morning time' is the state of peace in which those goods and truths are present, 92, 93, 1726, 2780, 3170.
[5] Because 'the dew' means truth which comes from good, or what amounts to the same, that which is spiritual originating in that which is celestial, spiritual truth is for that reason also compared in the Word to the dew, for the objects used as signs of spiritual things are also used as comparisons with those same things, as in Isaiah,
Thus said Jehovah to me, I will be still and I will behold in My dwelling-place; like clear warmth on the light, like a cloud of dew when the harvest is warm. Isa 18:4.
In Hosea,
What shall I do to you, O Ephraim? What shall I do to you, O Judah? For your holiness - like a dawn cloud, and like the dew that falls in the morning - [is going away]. Hosea 6:4; 13:3.
In the same prophet,
I will be as the dew to Israel, he will blossoma as the lily, and strike root like Lebanon. Hosea 14:5.
In Micah,
The remnant of Jacob will be in the midst of many peoples, like dew from Jehovah, like raindrops on the grass. Micah 5:7.
In David,
It is like the good oil upon the head, that runs down over the collarb of Aaron's robes. It is like the dew of Hermon which runs down over the mountains of Zion, for there Jehovah has commanded the blessing of life even for evermore. Ps 133:2, 3.
In Moses,
My doctrine will flow down like the rain, My word will distill like the dew, like showers on the tender grass, and like raindrops on the grass. Deut 32:2.
Here 'the dew' stands for the multiplication of truth that comes from good, and for the fruitfulness of good through truth. And because the dew is that which every morning causes field and vineyard to be fruitful, good and truth themselves are meant by the grain and new wine referred to next in this verse.
Latin(1748-1756) 3579
3579. `Et dabit tibi Deus de rore caeli': quod significet ex Divino Vero; `et de pinguedinibus terrae': quod significet ex Divino Bono, constat ex significatione `roris caeli' quod sit verum, de qua sequitur; et ex significatione `pinguedinum' quod sint bonum, de qua n. 353, utrumque Divinum in supremo sensu, in quo praedicantur de Domino. Cum multiplicatione veri et fructificatione boni ita se habet: rationale cum influit in naturale, ibi suum bonum sistit in forma communi; per hoc bonum producit ibi vera, paene sicut vita condit fibras in homine, et eas disponit in formas secundum usus; bonum illud per {1}haec vera, in ordinem caelestem disposita, producit iterum bonum, et per hoc bonum iterum vera, quae derivationes sunt; talis idea naturalis haberi potest de formatione veri a bono, (c)et iterum boni per veram, per quod denuo verum; sed (t)idea spiritualis non potest haberi nisi ab illis qui in altera vita sunt, nam ibi formantur ideae a luce caeli, in qua est intelligentia. [2] Quod {2}`ros' significet verum, constat {3}quoque ex Verbo alibi; ut apud Zachariam, Semen pacis, vitis dabit fructum suum, et terra dabit proventum suum, et caeli dabunt rorem suum, viii 12;ubi de nova Ecclesia; `vitis dabit fructum suum' pro quod spirituale Ecclesiae seu (t)verum fidei dabit bonum, et `terra dabit proventum suum' pro quod caeleste Ecclesiae {4}seu bonum charitatis dabit verum; `ros quem caeli dabunt' sunt illa: apud Haggaeum, Propter domum meam, quae est vastata, ...super vobis clausi sunt caeli a rore, et terra clausa est a proventu suo, i 9, 10;
`caelorum ros et terrae proventus,' qui inhibiti, pro similibus: [3] apud Davidem, Ex utero aurorae tibi ros nativitatis tuae, Ps. cx 3, 4; de Domino; `ros nativitatis' pro caelesti amoris: apud Mosen, Benedicta a Jehovah terra ejus de pretiosis caeli, de rore, de abysso etiam jacente infra, Deut. xxxiii 13;
de Josepho; `pretiosa caeli' sunt spiritualia, n. 3166, quae sunt `ros'; `abyssus jacens infra' sunt naturalia: apud eundem, Habitavit Israel secure, solitarius ad fontem Jacobi, in terra frumenti et musti, etiam caeli ejus stillabant rorem, Deut. xxxiii 28;
ibi etiam `ros quem stillabant caeli' pro spiritualibus quae sunt veri. [4] `Ros' in genuino sensu est boni verum quod ex statu innocentiae et pacis, per `mane' enim seu auroram, quando ros descendit, significantur illi status, n. 2333, 2405, 2540, 2780; inde etiam manna quae e caelo, erat cum rore qui matutino tempore descendebat, ut constare potest apud Mosen, In matutino fuit positio roris circa castra, et cum desiit roris positio, ecce super faciebus deserti contusum rotundum, contusum sicut pruina super terra, Exod. xvi 13, 14:
Quando descendit ros super castra noctu, descendit man super eo, Num.xi 9;
`manna' quia erat panis caelestis, in supremo sensu significabat Dominum quoad Divinum Bonum, inde apud homines caeleste amoris, nam hoc a Divino Domini, n. 276, 680, 1798, 2165, 2177, 3464, 3478; `ros' in quo et cum quo manna descendebat pro Divino Vero in supremo sensu, et pro spirituali vero apud homines in sensu respectivo; `matutinum tempus' est status pacis in quo illa bona {5}n. 92, 93, 1726, 2780, 3170. [5] Quia `ros' significat verum quod a bono, seu quod idem, spirituale quod (c)a caelesti, ideo quoque verum spirituale in Verbo comparatur rori, nam quae significant etiam comparationi ejusdem rei inserviunt; ut apud Esaiam, Sic dixit Jehovah ad me, Quiescam et spectabo in habitaculo Meo, sicut calor serenus super luce, sicut nubes roris cum calet messis, xviii 4:
apud Hosheam, Quid faciam tibi Ephraim? quid faciam tibi Jehudah? quia sanctitas vestra sicut nubes aurorae, et sicut ros mane cadens, vi 4; xiii 3:
apud eundem, Ero sicut ros Israeli, germinabit sicut lilium, et figet radices sicut Libanon, xiv 6 [A.V. 5]:
apud Micham, Erunt reliquiae Jacobi in medio populorum multorum, sicut ros a cum Jehovah, sicut guttae super herba, v 6 [A. V. 7]:
apud Davidem, Sicut oleum bonum super capite,... quod descendit super os vestium Aharonis, sicut ros Hermonis qui descendit super {6}montes Zionis, quia ibi praecepit Jehovah benedictionem vitae usque in saeculum, Ps. cxxxiii 2, 3:
apud Mosen, Defluet sicut pluvia doctrina Mea, stillabit sicut ros verbum Meum, sicut stillae super gramen, et sicut guttae super herbam, Deut. xxxii 2;
ibi `ros' pro multiplicatione veri ex bono, et pro fructificatione boni per verum; et quia ros est qui quovis mane fertilem facit agrum et vineam, ipsum bonum et verum significantur per `frumentum et mustum,' de quibus sequitur. @1 illa$ @2 i caeli$ @3 ab his locis in Verbo$ @4 quod est charitatis bonum$ @5 i et vera; without which addition illa bona refers to the only two things mentioned, caeleste amoris and spirituale verum$ @6 montem A, monte I, montes Heb.$