3693.“因为太阳落了，就在那里过夜”表笼罩在模糊中的生活。这从“夜”和“太阳落了”的含义清楚可知：“夜”是指幽暗的状态（1712节），因而“过夜”表示生活在这种状态中；“太阳落了”是指处于模糊状态，因为日落时分就是傍晚，傍晚表示模糊（参看3056节）。此处所表示的模糊是指在真理上聪明的模糊和在良善上智慧的模糊，因为天使从主所接受的光含有聪明智慧在里面，而且就源于这些聪明智慧（参看1521，1524，1529，1530，3138，3167，3195，3339，3341，3636，3637，3643节）。因此，他们越处于光中，就越聪明和智慧；相反，越不处于光，相反却处于幽暗，就越不聪明和智慧（2776，3190，3337节）。正因如此，在日常用语中，“光”论及认知之物。人们不知道这种用法的来源，就以为这些术语仅仅用来作对比。此外，人们所用的其它许多表达形式也是源于对诸如存在于其灵所在的来世中的那类事物的直觉。这些事物进入他的词汇，是因为它们从内在被承认，却因肉体事物而隐藏起来。肉体事物具有这样的性质，它们会熄灭他的内层人所在的直觉之物。
在圣言中，“日落”表示那些没有仁与信之人所在的虚假与邪恶，因而也表示教会的末期（1837节）。它还表示在属于良善与真理之物上的模糊，就是笼罩在那些处于距离神性教义事务更为遥远的层级之人身上的那种模糊（3691节）。因为“日落”或“太阳落下”就表示这些事物，这一点从以下圣言经文可以看出来。弥迦书：
你们必遭遇黑夜，全无异象；又必遭遇幽暗，以致不能占卜。日头必向先知沉落，白昼向他们变为黑暗。（弥迦书3:6）
“日头必向先知沉落”表他们不再有任何真理和对真理的认知，“先知”表那些教导教义真理的人（参看2534节）。阿摩司书：
到那日，我必使日头在午间落下，使地在白昼黑暗。我必使你们的节期变为悲哀，歌曲变为哀歌。（阿摩司书8:9-10）、
“使日头在午间落下”表那些拥有对良善与真理的认知之人在真理方面的模糊，“午间”表光明的状态，或对真理的认知的状态（参看1458，3195节）。
以赛亚书：
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60:20）
这论述的是主的国度。“日头不再下落”表他们将具有良善的生命，以及智慧，因为主的属天之爱和光将与他们同在。“月亮也不退缩”表他们将具有真理的生命，以及聪明，因为主的属灵之爱和光将与他们同在。在来世，主向属天天使显为一轮太阳，向属灵天使显为一轮月亮，他们通过这太阳和月亮而拥有智慧和聪明（参看1053，1521，1529-1531，2441，2495，3636，3643节）。由此明显可知，就圣言的内义而言，“日升”和“日落”是什么意思。
诗篇：
耶和华我的神啊，你为至大！你以尊荣威严为衣服，披上亮光，如披外袍，铺张诸天，如铺幔子；祂安置月亮为定节令，使日头自知沉落。你造黑暗为夜。（诗篇104:1-2，19-20）
此处“月亮”同样表示聪明，“日头”表来自主的智慧；而“日头沉落”表这二者的模糊。“造黑暗为夜”表这种模糊状态的缓和。天使会在大量的光和少量的光，或大量的智慧和少量的智慧之间经历状态的变化，并且这些状态的变化就像日升时的早晨，太阳处于最高点时的正午，日落时的傍晚，然后又是早晨。蒙主的神圣怜悯，这一点将在别处予以阐述。
约书亚记：
从旷野和这黎巴嫩，直到大河，就是幼发拉底河，赫人的全地，又到大海日落之处，都要作你们的疆界。（约书亚记1:4）
这是在描述迦地的整个扩张范围，迦南地在内义上是指主的国度（参看1607，3038，3481节）。“幼发拉底河”是它，也就是属灵和属天之物的一个边界（参看1866节）；而“大海”和“日落之处”则是另一个边界，它们代表极限，也就是相对的模糊。因为那地的一切边界和一切地方都是代表（1585节）。
摩西五经：
你即或拿邻舍的衣服作当头，必在日落以先归还他；因为这是他唯一的遮盖物，是他遮盖皮肤、躺在里面的衣服。（出埃及记22:26-27）
又：
他若是穷人，你不可躺在他的当头上；日落之前，总要把当头还他，使他躺在自己的衣服上，他就为你祝福，这在耶和华你神面前就是你的义了。（申命记24:12-13）
这个条例和其它条例一样，含有神性律法的代表和有意义的符号在里面，而神性律法与主国度的良善与真理有关；如每个细节所显示的，该条例所包含之物就是它的起源。这个条例所包含并源于的良善与真理就是这一戒律：不可剥夺同伴的外在真理，这些外在真理就是他们所照之生活的教义事物和他们的宗教仪式；“衣服”就表示这类真理（参看297，1073，2576节）。“必在日落以先归还它”表示在他所具有的真理毁灭之前。由于这真理是外在的，故经上说“是他遮盖皮肤、躺在里面的衣服”。
又：
灵魂若摸了不洁之物，必不洁净到晚上，也不可吃圣物；他若用水洗身，日落的时候，他就洁净了，然后可以吃圣物。（利未记22:6-7）
又：
不洁净的人，到傍晚的时候，要用水洗澡，及至日落了才可以进入营中。（申命记23:10-11）
显然，这个条例也是源于良善与真理的法则，或存在于主国度中的次序法则；不然，经上为何吩咐说，不洁净的人不洁净到晚上，要用水洗澡，及至日落了才洁净？上述条例就源于主国度中次序的法则，该法则就是：当善灵和天使灵陷入自我之爱的状态，并由此陷入虚假状态时，他们会短暂回到自己的属世状态或低级状态，在那里装备与当前问题有关的良善与真理的认知。这就是“在傍晚用水洗澡”的意思，因为“用水洗澡”表示洁除虚假（参看3147，3148节），“水”表示对真理的认知（28，680，739，2702，3058节）。处于“日落”所表示的模糊状态之后，他们就会回到自己先前的状态，由他们“洁净”并“进入营中”来表示。蒙主的神圣怜悯，这个问题会通过记事在别处予以说明。从上述经文明显可知，在圣言中，“日落”对善者来说表示真理上的一种模糊状态，对恶者来说则表示一种虚假状态。
Potts(1905-1910) 3693
3693. And passed the night there, for the sun was set. That this signifies life in what is obscure, is evident from the signification of "night," as being a state of shade (n. 1712); thus "passing the night" signifies living in this state; and from the signification of the "sun being set," as being to be in what is obscure; for it is then "evening," and that "evening" signifies that which is obscure, may be seen above (n. 3056). By that which is obscure is here meant obscurity of intelligence in respect to truth, and obscurity of wisdom in respect to good; for the light which the angels have from the Lord has within it intelligence and wisdom, and is also thence derived (see n. 1521, 1524, 1529, 1530, 3138, 3167, 3195, 3339, 3341, 3636, 3637, 3643); and therefore insofar as they are in light, so far they are also in intelligence and wisdom; but insofar as they are not in light, thus insofar as they are in shade, so far they are not in intelligence and wisdom (n. 2776, 3190, 3337). It is for this reason that in common speech "light" is predicated of the things of the understanding. Man is not aware of this reason, and therefore believes that these terms are used merely by way of comparison. Men use many other forms of expression that flow from a perception of such things as exist in the other life, in which they are as to their spirits, and that have been received in conversation because they are interiorly acknowledged, but are blotted out of notice by the things of the body, which are of such a nature as to extinguish the things of perception in which man's interior man is. [2] That in the Word the "setting of the sun" signifies the falsity and evil in which they are who have no charity and faith; thus that it signifies also the last time of the church, may be seen above (n. 1837); and also that it signifies obscurity in respect to those things which are of good and truth, such as exists with those who are in a degree more remote from Divine doctrinal things, may be seen above (n. 3691). That the "setting of the sun," or the "sun being set," has these significations, may be seen from the following passages in the Word. In Micah:
Night unto you instead of vision; and darkness unto you instead of divination; and the sun shall go down upon the prophets, and the day shall be black over them (Micah 3:6);
"the sun shall go down upon the prophets" signifies that they have no longer any truth and understanding of truth; "prophets" denote those who teach the truths of doctrine (see n. 2534). In Amos:
It shall come to pass in that day that I will cause the sun to go down at noon, and I will darken the earth in the day of light; and I will turn your feast into mourning, and all your songs into lamentation (Amos 8:9-10);
"to cause the sun to go down at noon" denotes obscurity as to truth with those who are in the knowledges of good and truth (that "noon" signifies a state of light, or of the knowledges of truth, see above, n. 1458, 3195). [3] In Isaiah:
Thy sun shall no more go down, neither shall thy moon withdraw itself; for Jehovah shall be thine everlasting light (Isa. 60:20);
where the Lord's kingdom is treated of; the "sun shall no more go down" denotes that they shall be in the life of good and in wisdom, because in the Lord's celestial love and light; "the moon shall not withdraw itself" denotes that they shall be in the life of truth, and in intelligence, because in the Lord's spiritual love and light. (That in the other life the Lord is a sun to the celestial angels, and a moon to the spiritual angels, and that hence they have wisdom and intelligence, see above, n. 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643.) From this it is evident what is meant in the internal sense of the Word by the rising" and "setting" of the sun. [4] In David:
O Jehovah my God Thou art very great Thou hast put on glory and honor; who covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain; he made the moon for appointed festivals; He knoweth the going down of the sun. Thou disposest the darkness that it may become night (Ps. 104:1-2, 19-20);
here in like manner the "moon" denotes intelligence, and the "sun" wisdom, from the Lord; the "going down of the sun" denotes the obscurity of each; "to dispose the darkness that it may become night," signifies the moderating of a state of obscurity. That the angels have changes of state between the highest degree of light and a less degree, or between the highest degree of wisdom and a less degree, and that these changes of state are as the morning when the sun rises, and as midday when it is in its greatest altitude, and as the evening when it sets, and afterwards as morning again, will of the Lord's Divine mercy be shown elsewhere. [5] In Joshua:
From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your border (Josh. 1:4);
where there is described the extension of the land of Canaan, by which is signified in the internal sense the Lord's kingdom (see n. 1607, 3038, 3481); (that the "river Euphrates" is one border of it, that is, of things spiritual and celestial, see above, n. 1866; and that the great sea" and the "going down of the sun" is another, by which is represented the ultimate, which is relatively obscure; also that all the borders and all the places in that land are representative, n. 1585). [6] In Moses:
If in taking a pledge thou shalt take for a pledge thy neighbor's garment, thou shalt restore it unto him before the sun goeth down; for that is his only covering, it is his garment for his skin, wherein he shall sleep (Exod. 22:26-27). And again If he be a poor man, thou shalt not lie down upon his pledge; thou shalt surely restore to him the pledge before the sun goeth down, and he shall bless thee, and it shall be righteousness unto thee before Jehovah thy God (Deut. 24:12-13). That in this law, as in all the rest, there is what is representative and significative of the Divine law, which is that of good and truth in the Lord's kingdom, from which this law comes, is manifest from its particulars. That it contains as the very ground of the law that a man's companions ought not to be deprived of external truths, which are the doctrinal things according to which they live, and their rituals; and that such truths are the "garment," may be seen above (n. 297, 1073, 2576). "Restoring the pledge before the sun "went down," denotes before truth perishes with him; and because this truth is external, it is said that "the garment is for his skin in which he shall sleep." [7] Again:
The soul that hath touched what is unclean shall be unclean until the even, and shall not eat of the holy things; but when he has bathed his flesh in water, and the sun is down, he shall be clean; and afterwards he shall eat of the holy things (Lev. 22:6-7). And again:
He that is not clean, toward evening shall bathe himself in waters; and when the sun is down, he shall enter into the midst of the camp (Deut. 23:10-11). That this law also has its origin in the laws of good and truth, or the laws of order in the Lord's kingdom, is evident; otherwise it would never have been commanded that the unclean person should be unclean until the evening, and should then wash himself with waters, and after the sun was down should be clean. The law of order in the Lord's kingdom from which the above law comes, is that when good and angelic spirits lapse into a state of the love of self, and thereby into a state of falsity, they are then remitted a little into their natural or lower state, and are there imbued with knowledges of good and truth that bear upon the matter in question, which is signified by "washing themselves with waters in the evening." (That "washing with waters" denotes to be purified from falsities, may be seen above, n. 3147, 3148; and that "waters" are the knowledges of truth, n. 28, 680, 739, 2702, 3058.) And after they have been in that obscure state which is signified by the "going down of the sun," they return into their former state, which is signified by their "being clean," and "entering into the midst of the camp," on which subject of the Lord's Divine mercy something shall be said elsewhere from experience. From what has been said it is now evident that when mentioned in the Word the "going down of the sun" with the good signifies an obscure state as to truth; and with the evil a state of falsity.
Elliott(1983-1999) 3693
3693. 'And spent the night there because the sun had gone down' means life enveloped in obscurity. This is clear from the meaning of 'the night' as a state of shade, dealt with in 1712, so that 'spending the night' is living within that state; and from the meaning of 'the sun going down' as being in obscurity, for at sundown it is evening, which means obscurity' see 3056. The obscurity meant here is obscurity of intelligence as regards truth, and obscurity of wisdom as regards good, for the light which angels receive from the Lord holds intelligence and wisdom within it, and also has its origin in these, 1521, 1524, 1529, 1530, 3138, 3167, 3195, 3339, 3341, 3636, 3637, 3643. To the extent therefore that the light is with them so also is intelligence and wisdom, but to the extent that the light is not with them, and so shade instead, neither is intelligence or wisdom, 2776, 3190, 3337. This is why something that comes to be understood is said in everyday language to have light shed upon it. People do not know the origin of this use of words, and so they believe the usage to be no more than a comparison. In addition to this one there are many other expressions used by a person which spring from a perception of such things as exist in the next life where he is as to his spirit. Those things have entered into his vocabulary because they have been acknowledged interiorly yet have become hidden from view through things of the body which are such that they blot out the matters of perception among which his interior man exists.
[2] 'Sundown' in the Word means the falsity and evil in which those people are immersed with whom no charity or faith is present, and so means the last period of the Church - see 1837. Also it means obscurity as regards things that belong to good and truth, the kind of obscurity which envelops people who are in a degree more remote from matters of doctrine that are Divine - see 3691. For 'sundown' or 'the sun went down' means these things, as becomes clear from the following places in the Word: In Micah,
It will be night for you instead of vision, and darkness for you instead of divination; and the sun will go down over the prophets, and the day will become black over them. Micah 3:6.
'The sun will go down over the prophets' stands for their not possessing truth and an understanding of it any longer - 'the prophets' standing for people who teach the truths of doctrine, 2534. In Amos,
It will happen on that day, that I will make the sun go down at noon, and I will darken the earth in broad daylight; and I will turn your feasts into mourning, and all your songs into lamentation. Amos 8:9, 10.
'Making the sun go down at noon' stands for obscurity as regards truth with people who possess cognitions of good and truth - 'noon' being a state of light or of cognitions of truth, see 1458, 3195.
[3] In Isaiah,
Your sun will no longer go down, and your moon will not be withdrawn, for Jehovah will be to you an everlasting light. Isa 60:20.
This refers to the Lord's kingdom. 'The sun will no longer go down' stands for those who will be provided with the life of good and with wisdom because the Lord's celestial love and light will be with them. 'The moon will not be withdrawn' stands for those who will be provided with the life of truth and with intelligence because the Lord's spiritual love and light will be with them. For in the next life the Lord is to celestial angels a sun, and to spiritual a moon, and from that sun and moon they receive wisdom and intelligence, see 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643. From this it is evident what is meant in the internal sense of the Word by 'sunrise' and 'sundown'.
[4] In David,
O Jehovah my God, You are very great! You are clothed with glory and honour - He who covers Himself with light as with a garment, [who] stretches out the heavens like a curtain, [Who] made the moon for established festivals - the sun knows its going down. You dispose the darkness, and it becomes night. Ps 104:1, 2, 19, 20,Here similarly 'the moon' stands for intelligence, and 'the sun' for wisdom from the Lord, while 'sundown' stands for obscurity in both. 'Disposing the darkness so that it becomes night' stands for lessening the state of obscurity. For angels experience changes of state, ranging from a great profusion of light to a smaller amount of light, or from a great profusion of wisdom to a smaller amount of wisdom, and those changes of state are like morning, when the sun rises, noon when at its highest point, evening when it goes down, and then morning once again, as will in the Lord's Divine mercy be stated elsewhere.
[5] In Joshua,
From the wilderness and Lebanon as far as the great river, the River Euphrates all the land of the Hittites, and as far as the Great Sea, the going down of the sun, will be your boundary. Josh 1:4.
This is describing the full extent of the land of Canaan, which in the internal sense is the Lord's kingdom, see 1607, 3038, 3481. 'The River Euphrates' is one boundary of this, that is to say, of spiritual and celestial things, 1866, while 'the Great Sea' and 'the going down of the sun' are the other boundary, by which their furthest limit - which is obscurity compared with all else - is represented. For all the boundaries and all the places in that land have a representation, see 1585.
[6] In Moses,
If you take your neighbour's clothing as a pledge you shall restore it to him before the sun goes down; for this is his only covering; it is his clothing for his skin, in which he will lie down. Exod 22:26, 27.
And elsewhere in the same author,
If the man is poor you shall not lie down upon his pledge; you shall surely restore the pledge to him before the sun goes down, and let him lie on his own clothing and bless you; and it shall be righteousness to you before Jehovah your God. Deut 24:12,13.
This law, like every other, holds within it that which is a representative and a meaningful sign of Divine Law, which has to do with that which is good and true in the Lord's kingdom; and, as every detail shows, that which is held within it is also the origin of it. The goodness and truth held within it and from which the law springs is the precept that companions are not to be cheated out of external truths, which consist both in the matters of doctrine on which they base their lives and in their religious practices - 'clothing' meaning such truths, see 297, 1073, 2576, and the requirement to restore it [to the one who is poor] before the sun went down meaning before truth present with him perished. And since that truth is external it is said that that clothing is for his skin, in which he will lie down.
[7] In the same author,
The soul which has touched anything unclean shall be unclean until the evening and shall not eat any of the holy things; but when he has bathed his flesh with water, and the sun has gone down, he will be clean; and afterwards he shall eat from the holy things. Lev 22:6, 7.
And elsewhere in the same author,
The person who is not clean - towards evening he shall bathe himself with water; and when the sun goes down he shall enter the midst of the camp. Deut 23:10, 11.
This law also, it is clear, has its origin in the laws of good and truth, or the laws of order, existing in the Lord's kingdom, for why else would it have been commanded that the unclean person was to wait until evening when he was to bathe himself with water, and after the sun had gone down would be clean? The law of order existing in the Lord's kingdom from which the law stated above derives is this: When good and angelic spirits sink into a state of self-love and consequently into a state of falsity, they are returned for a brief while into their own natural or lower state and there they are equipped with cognitions of good and truth that relate to that matter. This is what is meant by 'bathing themselves with water in the evening', for 'bathing oneself with water' means being purified from falsities, see 3147, 3148, and 'water' means cognitions of truth, 28, 680, 739, 2702, 3058. And after being in that state of obscurity meant by 'sundown' they return to their previous state, meant by their then being clean and entering into the midst of the camp. This matter will in the Lord's Divine mercy be described from experience elsewhere. From all these places that have been quoted it is evident that 'sundown' in the Word means a state of obscurity as regards truth in the case of those who are good and a state of falsity in the case of those who are evil.
Latin(1748-1756) 3693
3693. `Et pernoctavit ibi, quia occidit sol': quod significet vitam in obscuro, constat ex significatione `noctis' quod sit status umbrae, de qua n. 1712, ita `pernoctare' quod sit vivere in illo statu; et ex significatione `occidere sol' quod sit in obscuro, nam tunc est vespera, per quam quod obscurum significetur, videatur n. 3056. Per obscurum hic intelligitur obscurum intelligentiae quoad verum, et obscurum sapientiae quoad bonum, nam lux quae est angelis a Domino, in se habet intelligentiam et sapientiam, et quoque inde est, n. 1521, 1524, 1529, 1530, 3138, 3167, 3195, {1}3339, 3341, 3636, 3637, (x)3643; quare quantum in luce sunt, tantum quoque in intelligentia et sapientia, quantum autem non in luce, ita quantum in umbra, tantum non in intelligentia et sapientia, n. 2776, 3190, 3337: inde est quod illa quae intellectus sunt, etiam in familiari sermone dicantur lucis; (t)homo ignorat quod sit inde, quare credit ita solum comparative dici, sed praeter hoc etiam plura alia habet homo ex perceptione talium quae in altera vita, in qua est quoad spiritum, quae recepta sunt in sermone, quia interius agnita, sed obliterata per corporea quae talia sunt ut exstinguant illa quae sunt perceptionis in qua est interior ejus homo. [2] Quod `occasus solis' significet in Verbo falsum et malum, in quo sunt illi apud quos nulla charitas et fides, ita quoque ultimum tempus Ecclesiae, {2}videatur n. 1837; et quoque quod significet obscurum quoad illa quae boni et veri sunt; quale obscurum est illis qui in gradu remotiore a doctrinalibus Divinis{3}, n. (x)3691; quod `occasus solis,' seu `occidit sol' illa significet, constare potest ab his locis in Verbo; apud Micham, Nox vobis pro visione, et tenebrae vobis pro divinatione; et occidet sol super prophetas, et nigrescet super illos dies, iii 6;`occidet sol super prophetas' pro quod illis non amplius verum et veri intellectus; `prophetae' pro illis qui vera doctrinae docent, n. 2534: apud Amos, Fiet in die illo occidere faciam solem in meridie, et obtenebrabo terram in die lucis, et convertam festa vestra in luctum, et omnia cantica vestra in lamentum, viii 9, 10;
`occidere facere solem in meridie' pro obscuro quoad verum apud illos qui in cognitionibus boni et veri sunt; quod `meridies' sit status lucis, seu cognitionum veri, videatur n. 1458, 3195 pr.: [3] apud Esaiam, Non occidet amplius sol tuus, et luna tua non colligetur, quia Jehovah erit tibi in lucem aeternitatis, lx 20;
ibi regno Domini; `non occidet amplius sol' pro quod in vita boni et sapientia erunt quia in amore et luce caelesti Domini; `luna non colligetur' pro quod in vita veri et intelligentia erunt quia in amore et luce spirituali Domini; quod Dominus sit in altera vita {4}sol angelis caelestibus et luna spiritualibus, et quod inde illis sapientia et intelligentia, videatur n. 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643; inde constare potest quid in sensu interno Verbi sit ortus solis et occasus solis: [4] apud Davidem, Jehovah Deus mi, magnus es valde, gloriam et honorem induisti: Qui operit Se luce {5}sicut veste; extendit caelos sicut cortinam;...fecit lunam pro festis statis, solem novit occasum suum, disponis tenebras et fiat nox, Ps. civ 1, 2, 19, 20;
similiter hic `luna' pro intelligentia, et `sol' pro sapientia a Domino, `occasus solis' pro obscuro utriusque; `disponere tenebras ut fiat nox' pro statum obscuritatis moderari; angelis enim quod sint status mutationes inter summum lucis et minus lucis, seu inter summum sapientiae et minus sapientiae, et quod illae status mutationes sint sicut mane cum oritur sol, et sicut meridies cum in summo ortu, et sicut vespera cum occidit, et dein sicut mane iterum, ex Divina Domini Misericordia, alibi {6}dicetur: [5] apud Joshuam, A deserto et Libano usque ad fluvium magnum, fluvium Euphratis, universa terra Hittaeorum, et usque ad mare magnum, occasum solis, erit terminus vester, i 4; ubi describitur extensio terrae Canaanis, quae quod in sensu interno sit regnum Domini, videatur n. 1607, 3038, 3481; {7}quod fluvius Euphrates sit unus terminus ejus, nempe spiritualium et caelestium, n. 1866, et mare magnum et occasus solis alter, per quem repraesentatur ultimum, quod obscurum respective; quod omnes termini, et omnia loca, in terra illa repraesentent, videatur n. 1585: [6] apud Mosen, Si oppignerando oppigneraveris vestem socii tui, antequam occidit sol, restitues illam ei, quia (x)haec operimentum ejus sola, haec vestis ejus pro pelle, in qua cubabit, Exod. xxii 25, 26:
et alibi, Si vir pauper, non cubabis super pignore ejus, restituendo restitues ei pignus, antequam occidit sol, et cubet super veste sua, et benedicat tibi, et tibi erit justitia coram Jehovah Deo tuo, Deut. xxiv 12, 13:
quod in hac lege sicut in reliquis, repraesentativum et significativum legis Divinae quae est boni et veri in regno Domini, insit, ex quo illa, a singulis patet; quod inest, ex quo illa lex, est quod non defraudandi socii veris externis, quae sunt doctrinalia secundum quae vivunt et ritualia; quod `vestis' talia vera sint, videatur n. 297, 1073, 2576; quod `restitueret antequam sol occideret' est antequam {8}verum apud illum periret, et quia verum illud externum est, dicitur quod `vestis pro pelle in qua cubabit': [7] apud eundem, Anima quae tetigerit immundum, immunda erit usque ad vesperam, et non comedet de sanctis, sed cum laverit carnem suam aquis, et occiderit sol, mundus erit; et postea edet de sanctis, Lev. xxii 6, 7:
et alibi, Qui non est mundus,...versus vesperam lavabit se aquis, et cum occiderit sol, intrabit in medium castrorum, Deut. xxiii 11, 12;
quod haec lex quoque originem ducat a legibus boni et veri seu legibus ordinis quae in regno Domini, constare potest, alioquin non mandatum fuisset quod `immundus esset usque ad vesperam, et se tunc lavaret aquis, et postquam sol occidit, mundus esset'; lex ordinis in regno Domini ex qua illa, haec est, quod spiritus boni et angelici quando in statum amoris sui et inde in statum falsi labuntur, tunc paulum {9}remittuntur in statum suum naturalem seu inferiorem, ac ibi cognitionibus boni et veri quoad illam rem imbuuntur, quae significantur per `lavare se aquis vespere'; quod `lavare se aquis' sit purificari a falsis, videatur n. 3147, 3148, et quod `aquae' sint cognitiones veri, n. 28, 680, 739, 2702, 3058, et postquam in obscuro illo statu fuerunt qui significatur per `occasum solis,' in priorem suum statum redeunt, quod significatur per quod mundi erunt, ac intrabunt in {10}medium castrorum; de qua re, ex Divina Domini Misericordia, ab experientia alibi dicetur. Ex his nunc patet quod `occasus solis' in Verbo significet statum obscurum quoad verum apud bonos, et statum falsi apud malos. @1 i 3222$ @2 de qua$ @3 i sunt$ @4 i sol et luna,$ @5 quasi$ @6 ostendetur$ @7 quod fluvius Euphrates sit extensio spiritualium et caelestium illius, n. 1866; quod mare sint cognitiones et scientifica in communi, n. 28, 2850, proinde illa quae sunt naturalis hominis, ejus enim sunt illa, et quia ibi est terminus seu ultimum planum ubi terminantur bona et vera interiora n. 3679, et ibi est obscurum respective, ideo quoque in lingua originali mare quoque significat occidentem; quod occasus solis, sit terminus ibi, ubi respective obscurum, inde patet. In the margin per quem repraesentatur ultimum quod est obscurum, is without marks for place of insertion, but the text of I suggests that it should be placed after occidentem. A further insertion at foot of column, which apparently follows patet, reads quod omnes enim termini et omnia loca inter terminos interna illa repraesentant, videatur n. 1585.$ @8 bonum veri illius apud illum per privationem periret, et quia illa sunt externa$ @9 mittuntur$ @10 castra$