6000.“神在夜间的异象中对以色列说话”表模糊的启示。这从“神在异象中说话”的含义清楚可知，“神在异象中说话”是指启示。因为启示是或通过梦、或通过夜间的异象，或通过白日的异象，或通过在一个人里面说话，或通过可见天使在他外面说话，以及通过不可见的天使在他外面说话作出的。在圣言中，所有这些都表示各种启示。“夜间的异象”表示模糊的启示，因为“夜”表示模糊（参看1712，2514节）；模糊在灵义上是指真理没有显现，或看不见。此外，在圣言中，“夜”表示由于邪恶的虚假；因为由于邪恶而陷入虚假的人就住在夜间的模糊中，这就是为什么说凡在地狱里的人都在黑夜里。诚然，他们为看见彼此拥有一种低劣的光；但这光就像煤火发出的光，当天堂之光流入时，就变成幽暗和漆黑。这就是为什么说地狱居民在黑夜里，被称为夜间和黑暗的使者；而天堂居民则被称为白日和光明的使者。
“夜”表示模糊，以及虚假，这一点从以下圣言经文也可以看出来。约翰福音：
耶稣说，白日不是有十二小时吗？人在白日走路，就不至跌倒。若在黑夜走路，就必跌倒，因为光不在他里面。（约翰福音11:9，10）
“十二个小时”表示真理的所有状态；“在白日走路”表示活在真理中；“在黑夜走路”表示活在虚假中。
又：
趁着白日，我必须做那差我来者的工；黑夜将到，就没有人能做工了。（约翰福音9:4）
“白日”表示来自良善的真理；“黑夜”表示来自邪恶的虚假。“白日”表示教会的初期，这时真理被人们接受，因为人们处于良善。而“黑夜”表示教会的末期，这时真理根本不被教会成员接受，因为人们未处于良善。当人未处于良善，也就是未处于对邻之仁时，即便告诉他最完美的真理，他也不会接受。这种情况下根本没有对何为真理的觉知，因为真理之光落到了诸如属肉体和世界的那类事物上，这种人只关注这类事物，只爱它们，并视之为真实。真理之光没有落到诸如属天堂的那类事物上，因为对这种人来说，与其它事物相比，它们被视为无足轻重，或根本没有价值。因此，真理之光被一团幽暗吞没并熄灭，就像阳光落到黑色物体上。这就是“黑夜将到，就没有人能做工了”所表示的。今天的情形就是这样。
马太福音：
新郎迟延的时候，所有童女都打盹睡着了。半夜里有嚷叫的声音说，看哪，新郎来了。（马太福音25:5，6）
“半夜”也表示一个旧教会的末期，这时信根本不存在，因为仁根本不存在；它还表示一个新教会的初期。路加福音：
我对你们说，当那一夜，两个人在一个床上，必有一个被接去，另一个被撇下。（路加福音17:34）
“夜”在此以同样的方式表示一个旧教会的末期和一个新教会的初期。
马太福音：
耶稣对门徒说，今夜你们都必因着我而跌倒。对彼得说，今夜鸡叫以先，你要三次否认我。（马太福音26:31，34）
主允许自己在夜里被拿住，这表明对他们来说，神性真理在夜间的模糊中，源于邪恶的虚假取而代之。彼得在那夜三次否认主，也代表教会的末期，这时信之真理虽被教导，却无人相信。这末期就是“夜”，因为这时人们心里完全否认主。事实上，和以色列的十二支派一样，十二使徒代表信的一切事物或方方面面（577，2089，2129，2130，3272，3354，3488，3858，3913，3926，3939，4060节），彼得代表教会的信（参看创世记18章、22章的序言；以及3750，4738节）。所以，主才对彼此说：那夜他要还次否认祂；对门徒们说：“今夜你们都必因着我而跌倒”。
以赛亚书：
有人从西珥呼问我，守望的啊，夜里如何？守望的啊，夜里如何？守望的说，早晨将到，黑夜也来。（以赛亚书21:11，12）
这论及主的到来，也就是“早晨”。这到来就在属灵真理在世上不复存在，也就是“黑夜”之时。
撒迦利亚书：
耶和华所知道的那一日，不是白昼，也不是黑夜，到了晚上的时候才有光明。到那日，必有活水从耶路撒冷出来；耶和华必作全地的王；到那日，耶和华必为独一无二的，祂的名也是独一无二的。（撒迦利亚书14:7-9）
这也论及主，以及一个新教会。“耶和华必作王；耶和华必为独一无二的，祂的名也是独一无二的”是指主的神性人身，它必与被称为“父”的神性本身为一。在主到来之前，神性人身就是众天堂里的耶和华，因为祂经过众天堂在许多世人面前呈现为一个神性人。但在那时，神性人身还没有与被称为“父”的神性本身完全为一，如当主在自己里面使神性人身与父完全为一时那样。在祂到来之前，这二者似乎是不同的，这一点从创世记（19:24）明显看出来，在那里，经上说：“耶和华将硫磺与火，从天上耶和华那里，如雨般降与所多玛和蛾摩拉”（参看2447节）。“不是白昼，也不是黑夜”之时的那日是指主降生之时；因为那时是“晚上”，也就是教会代表走到尽头的时候；“到了晚上的时候才有的光明”是指那时要显现的神性真理。
以赛亚书：
一夜之间，摩押的亚珥必变为荒废；一夜之间，摩押必被剪除；一夜之间，摩押的基珥必变为荒废。（以赛亚书15:1）
“摩押”表示属世良善，在反面意义上表示被玷污的良善（2468节）；此处论述的是该良善的荒废。之所以说荒废的行为“一夜之间”发生，是因为那时真理变得模糊，虚假进入。耶利米哀歌：
这大城夜间痛哭，泪流满腮。（耶利米哀歌1:2）
这描述的是真理的荒凉；“夜间”表示虚假。
诗篇：
你必不怕黑夜的惊骇，或是白日飞的箭；也不怕午间灭人的毒病。（诗篇91:5，6）
“黑夜的惊骇”表示来自地狱的邪恶之虚假；“白日飞的箭”表示公开被教导并毁灭良善的虚假；“午间灭人的毒病”表示公开行出并毁灭真理的邪恶。启示录：
圣耶路撒冷的城门白昼总不关闭，在那里原没有黑夜。（启示录21:25）
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）
“那里不再有黑夜”表示那里不再有虚假。但以理书：
但以理说，我在夜间的异象中观看。此后，我在夜间的异象中观看。（但以理书7:2，7）
“夜间的异象”在此也表示模糊的启示，因为但以理书的这一章描述了四兽和它们的角，并给出了属模糊启示的许多细节。撒迦利亚“夜间观看”的各种颜色的马（撒迦利亚书1:8等）也一样。
Potts(1905-1910) 6000
6000. And God said to Israel in the visions of the night. That this signifies obscure revelation, is evident from the signification of "God said in the visions" as being revelation. For revelations were made either by dreams, or by night visions, or by day visions, or by speech within the man, or by speech without him from angels that were seen, and also by speech without him from angels that were not seen. By all these are signified in the Word various kinds of revelations, and by a "vision of the night," obscure revelation; for "night" signifies what is obscure (see n. 1712, 2514), and obscurity in the spiritual sense is that truth does not appear. Moreover in the Word "night" signifies falsity from evil, for they who from evil are in falsity are in the obscurity of night. Thus all who are in hell are said to be in night. They indeed are in a kind of light there, for they see one another; but this light is like the light from a hard-coal fire, and is turned into darkness and thick darkness when heavenly light flows in. Hence it is that they who are in hell are said to be in night, and that they are called angels of night and of darkness; and on the other hand they who are in heaven are called angels of day and of light. [2] That "night" denotes what is obscure, and likewise what is false, may also be seen from the following passages in the Word. In John:
Jesus said, Are there not twelve hours in the day? If anyone walk in the day, he stumbleth not. But if anyone walk in the night, he stumbleth, because the light is not in him (John 11:9, 10); "twelve hours" denote all states of truth; "walking in the day," denotes to live in truth; and "walking in the night," to live in falsity. [3] Again:
I must work the works of Him that sent Me while it is day; the night cometh when no one can work (John 9:4);
"day" denotes truth from good; and "night," falsity from evil. It is the first time of the church which is meant by "day," for then truth is received, because men are in good; and it is the last time of the church which is meant by "night," for then nothing of truth is received, because men are not in good. For when man is not in good, that is, when he is not in charity toward the neighbor, then even if the veriest truths are told him, he receives them not, for then it is not at all perceived what is true, because the light of truth falls into such things as are of the body and the world, which alone are attended to, and alone are loved and estimated as real; but not into such things as are of heaven, because with such men these are relatively of little or no account. Thus the light of truth is absorbed and smothered in what is densely dark, as is the light of the sun in what is black. This is signified by "the night cometh when no one can work." It is also such a time at this day. [4] In Matthew:
While the bridegroom tarried, all the virgins slumbered and slept. But at midnight there was a cry made, Behold, the bridegroom cometh (Matt. 25:5, 6);
"midnight" also denotes the last time of an old church, when there is nothing of faith because nothing of charity, and also the first time of a new church. In Luke:
I say unto you, In that night there shall be two upon one bed; the one shall be accepted, and the other shall be left (Luke 17:34);
here in like manner "night" denotes the last time of an old church and the first of a new one. [5] In Matthew:
Jesus said to the disciples, All ye shall be scandalized against Me in this night. And to Peter, In this night, before the cock crow, thou shalt deny Me thrice (Matt. 26:31, 34);
that it pleased the Lord to be taken at night, signified that with them at that time Divine truth was in the obscurity of night, and that falsity from evil was in its place. And that Peter denied the Lord thrice in that night, also represented the last time of the church, when the truth of faith is indeed taught, but is not believed. Such a time is "night," because the Lord is then utterly denied in the hearts of men; for the twelve apostles, like the twelve tribes of Israel, represented all things of faith (n. 577, 2089, 2129, 2130, 3272, 3354, 3488, 3858, 3913, 3926, 3939, 4060), and Peter represented the faith of the church (see the preface to Gen. 18; also to Gen. 22; and also n. 3750, 4738). Therefore it was that the Lord said unto Peter that "in that night he should deny Him thrice;" and to the disciples, "all ye shall be scandalized against Me in this night." [6] In Isaiah:
One calleth unto me out of Seir, Watchman, what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night 12);
speaking of the coming of the Lord, which is the "morning," which coming was when there was no longer any spiritual truth in the earth, and which is "night." [7] In Zechariah:
It shall be one day which is known to Jehovah; not day nor night; for about the time of evening there shall be light. It shall come to pass in that day that living waters shall go out from Jerusalem; and Jehovah shall be king over all the earth; in that day shall Jehovah be one, and His name one (Zech. 14:7-9); speaking here likewise of the Lord and also of a new church. "Jehovah who shall be king, and Jehovah being one and His name one," is the Lord as to the Divine Human, which should be one with the Divine Itself which is called the "Father." Before the coming of the Lord the Divine Human was Jehovah in the heavens, for by passing through the heavens He presented Himself as a Divine Man before many on earth. But at that time the Divine Human was not so completely one with the Divine Itself which is called the "Father," as when the Lord made it in Himself altogether one. That before this they were as it were distinct, is plain from the nineteenth chapter of Genesis, where it is said, "Jehovah caused it to rain upon Sodom and Gomorrah sulfur and fire from Jehovah out of heaven" (verse 24; see n. 2447). The "day when it was not day nor night," is when the Lord was born; for it was then "evening," that is, the end of the representatives of the church; the "light about the time of evening" is the Divine truth which would then appear. [8] In Isaiah:
Surely in the night Ar has been laid waste, Moab has been cut off; surely in the night Kir of Moab has been laid waste (Isa. 15:1);
"Moab" denotes natural good, and in the opposite sense adulterated good (n. 2468); its vastation is here treated of. Vastations are said to be effected "in the night," because truth is then obscured, and falsity enters. In Jeremiah:
The great city weeping shall weep in the night, and her tear shall be on her cheek (Lam. 1:2);
describing the desolation of truth; "night" denotes falsity. [9] In David:
Thou shalt not be afraid of the dread of night, of the arrow that flieth by day, nor of the death that wasteth at noonday (Ps. 91:5, 6);
the "dread of night" denotes falsities of evil which are from hell; the "arrow that flieth by day," falsity which is openly taught, whereby good is destroyed; the "death that wasteth at noonday," evil which is lived in openly, whereby truth is destroyed. In John:
The gates of the holy Jerusalem shall not be shut by day; for there is no night there (Rev. 21:25). There shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light (Rev. 22:5). "There shall be no night there" denotes that there shall be no falsity. In Daniel:
Daniel said, I saw in my vision when it was night. After this I saw in the visions of the night 7);
"visions of the night" here also denote obscure revelation, for in this passage the four beasts are treated of, and their horns, and many things which belong to obscure revelation. It is similar with the horses of various colors which Zechariah saw "in the night" (Zech. 1:8, and following verses).
Elliott(1983-1999) 6000
6000. 'And God spoke to Israel in visions of the night' means obscure revelation. This is clear from the meaning of 'God spoke in visions' as revelation. For revelations were made either by means of dreams, or by night visions, or by daytime visions, or by utterances made within a person, or by utterances made outside him by angels who had become visible, as well as by utterances made outside by angels who had not become visible. Various kinds of revelation are meant in the Word by all these. 'A vision of the night' means revelation that is obscure, since 'night' means obscurity, 1712, 2514, and in the spiritual sense obscurity implies that truth is not visible. In the Word 'night' also means falsity due to evil; for people who because of evil are subject to falsity dwell in the obscurity of night, which is why all in hell are said to be in night. Those in hell do, it is true, have an inferior kind of light, for they see one another; but that light is like the light emitted by a coal fire, which is turned into darkness and pitch darkness when heavenly light flows in. This is why the inhabitants of hell are said to be in night and are called angels of the night and darkness, whereas the inhabitants of heaven are called angels of the day and light.
[2] The meaning of 'the night' as obscurity and also falsity may be seen in addition from the following places in the Word: In John,
Jesus said, Are there not twelve hours in the day? If anyone walks in the day he does not stumble. But if anyone walks in the night he stumbles, because the light is not in him. John 11:9, 10.
'Twelve hours' stands for all states of truth. 'Walking in the day' stands for living in the truth, and 'walking in the night' for living in falsity.
[3] In the same gospel,
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.
'Day' stands for truth coming from good, and 'night' for falsity coming from evil. The first period of the Church is what is meant by 'day', for at this time truth is entertained by people because they are governed by good. But the final period of the Church is what is meant by 'night', for at that time no truth at all is entertained by its members, because they are not governed by good; and when someone is not governed by good, that is, by charity towards the neighbour, then even if told perfect truths he does not entertain them. In this situation there is no perception at all of what truth is, because the light of truth falls on matters of a bodily and worldly nature, to which alone such people give their attention and which alone they love and consider to have any reality. It does not fall on things of a heavenly nature because they are considered to be of little or no value at all compared with other things. Consequently the light of truth is swallowed up by and snuffed out in what is a mass of thick darkness, like sunlight falling on an object that is black. This is what is meant by 'night is coming when nobody will be able to work'; and the situation is like this at the present day.
[4] In Matthew,
While the bridegroom was tarrying all the virgins were drowsy and went to sleep. But at midnight there was a shout, Behold, the bridegroom is coming. Matt 25:5-7.
'Midnight' too stands for the final period of the old Church when no faith at all exists because no charity at all does so, and also for the first period of the new Church. In Luke,
I tell you, in that night there will be two upon one bed; one will be taken, the other left. Luke 17:34.
'Night' in the same way here stands for the final period of the old Church, and the first of the new.
[5] In Matthew,
Jesus said to the disciples, All of you will be made to stumble [by sinning] against Me this night. And to Peter, This night, before the cock crows, you will deny Me three times. Matt 26:31, 34.
The Lord allowed Himself to be arrested at night, and this was a sign that Divine Truth dwelt for them in the obscurity of night and that falsity springing from evil existed in place of it. Peter's denial of the Lord three times that night also represented the final period of the Church when the truth of faith is indeed taught, but no one believes it. This final period is 'night' because at this time people utterly deny the Lord in their hearts. For like the twelve tribes of Israel, the twelve apostles represented all the aspects of faith, 577, 2089, 2129 (end), 2130 (end), 3272, 3354, 3488, 3858, 3913, 3926, 3939, 4060; and Peter represented the faith of the Church, see Preface to Genesis 18, also Preface to Genesis 22, as well as 3750, 4738. So it was that the Lord said to Peter that he would deny Him three times that night, and to the disciples, 'All of you will be made to stumble [by sinning] against Me this night'.
[6] In Isaiah,
One was calling to me from Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, Morning comes, and also the night.
This refers to the Coming of the Lord, which is 'morning'. That Coming took place when spiritual truth existed no longer on earth, which is 'the night'.
[7] In Zechariah,
There will be one day, which is known to Jehovah, not day nor night, because around evening time there will be light. It will happen, that on that day living waters will go out from Jerusalem. And Jehovah will be King over all the earth; on that day there will be one Jehovah, and His name one. Zech 14:7-9.
This too refers to the Lord, and also to a new Church. The prophecy that Jehovah, who will be King, will be one and that His name will be one refers to the Lord's Divine Human, which will be one with the Divine Himself, called the Father. Prior to the Lord's Coming the Divine Human was Jehovah in the heavens; for it was by His passing through the heavens that He presented Himself as a Divine Person before the eyes of many on earth. In those times the Divine Human was not so much one with the Divine Himself, called the Father, as when the Lord had made the Divine Human within Himself completely one with the Father. Prior to His Coming the two were seemingly distinct and separate, as is evident from Gen 19:24, where it says that Jehovah rained on Sodom and Gomorrah brimstone and fire froma Jehovah out of heaven, 2447.A day when it will be 'not day nor night' is the time when the Lord was born, for then it was 'evening', that is, when representatives in the Church came to an end. 'Light around evening time' is Divine Truth which is to appear then.
[8] In Isaiah,
Surely at night Ar has been laid waste, Moab has been cut off; surely at night Kir of Moab has been laid waste. Isa 15:1.
'Moab' stands for natural good, and in the contrary sense for adulterated good, 2468; in this text a laying waste of that good is referred to. Acts of laying waste are said to happen at night because they are occasions when truth is rendered obscure and falsity enters in. In Jeremiah,
The great city will weep bitterly in the night, and her tears are on her cheeks. Lam 1:2.
This refers to a desolation of truth, 'night' standing for falsity.
[9] In David,
You will not be afraid of the terror of the night, of the arrow that flies by day, nor of the death that lays waste at noonday. Ps 91:5, 6.
'The terror of the night' stands for falsities arising from evil that come from hell. 'The arrow that flies by day' stands for falsity that is taught openly and is destructive of good. 'The death that lays waste at noonday' is evil that is openly practised in life and is destructive of good. In John,
The gates of the holy Jerusalem will not be shut by day, for there is no night there. Rev 21:25.
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.
'There will be no night there' stands for no falsity there. In Daniel,
Daniel said, I saw in my vision when it was night. After this also I saw in visions of the night. Dan 7:2, 7.
'Visions of the night' also stands for obscure revelation; for that chapter in Daniel describes four beasts and their horns, and gives many details belonging to revelation that was obscure. Something similar is involved with the different coloured horses that Zechariah saw at night, Zech 1:8 and following verses.
Latin(1748-1756) 6000
6000. `Et dixit Deus Israeli in visionibus noctis': quod significet revelationem obscuram, constat ex significatione `dixit Deus in visionibus' quod sit revelatio; fiebant enim revelationes vel per somnia, vel per visiones noctis, vel per visiones diei, vel per loquelam intra hominem, vel per loquelam extra illum {1}ab angelis visis, etiam per loquelam extra {2}ab angelis non visis; per haec in Verbo significantur revelationum variae species, et per `visionem noctis' revelatio obscura; `nox' enim significat obscurum, n. 1712, 2514, et obscurum in (t)sensu spirituali est quod verum non appareat; `nox' etiam in Verbo significat falsum ex malo, nam qui ex malo in falso sunt, in obscuro noctis sunt; inde in nocte dicuntur {3} omnes qui in inferno; sunt quidem ibi in lumine, nam vident se mutuo, sed lumen illud est quasi lumen ex igne sicco carbonario, et vertitur in tenebras ac caliginem cum lux caelestis influit; inde est quod illi qui in inferno sunt, dicantur in nocte esse, et quod appellentur angeli noctis et tenebrarum, (m)et vicissim illi qui in caelo sunt, {4} angeli diei et lucis.(N) [2]Quod `nox' sit obscurum {5}, et quoque {6} falsum, (t)etiam constare potest (c)ab his locis in Verbo: apud Johannem, Jesus dixit, Nonne duodecim horae diei? si quis ambulat in die, non offendit, . . . si quis autem ambulat in nocte, offendit, quia lux non est in illo, xi 9, 10;`duodecim horae' pro omnibus statibus veri; `ambulare in die' pro vivere in vero; [3]et `ambulare in nocte' pro vivere in falso: apud eundem, Me oportet operari opera Ipsius Qui misit Me, quousque dies est; venit nox quando nemo poterit operari, ix 4; `dies' pro vero ex bono, et `nox' pro falso ex malo; est primum tempus Ecclesiae quod per `diem' intelligitur, tunc enim recipitur verum quia in bono sunt; et est ultimum tempus quod per `noctem', tunc enim nihil veri recipitur quia non in bono sunt; cum enim homo non in bono est, hoc est, non in charitate erga proximum, tunc si vel verissima ei dicerentur, non recipit; (m)nequaquam enim percipitur tunc quid verum, quia (t)lux veri cadit in talia quae corporis et mundi sunt, quibus unice student et quae unice amant et pro reali {7}existimant, {8}non autem in talia quae caeli sunt, quia haec illis respective parvi aut nihili sunt; inde lux veri in caliginoso, sicut lux solis in nigro, absorbetur et suffocatur; hoc significatur per quod `venit nox quando nemo poterit operari'; tale etiam hodie tempus est: (n) [4]apud Matthaeum, Tardante sponso dormitarunt omnes virgines, et obdormiverunt: media autem nocte clamor factus est, Ecce sponsus venit, xxv 5-7;
`media nox' etiam pro ultimo tempore Ecclesiae veteris quando nihil fidei est quia nihil charitatis, et quoque pro primo tempore Ecclesiae novae: apud Lucam, Dico vobis, illa nocte erunt duo super lecto uno, unus acceptabitur, alter {9}relinquetur, xvii 34;
`nox' similiter ibi pro ultimo tempore Ecclesiae veteris, et primo novae: [5]apud Matthaeum, Dixit Jesus discipulis, Omnes vos scandalizabimini contra Me in nocte hac. . . . Et ad Petrum, In hac nocte, antequam gallus cantaverit, ter abnegaturus es Me, xxvi 31, 34;
quod Domino placuerit ut caperetur {10}noctu, significabat quod Divinum Verum illis esset in obscuro noctis, quodque falsum ex malo loco ejus: et `quod Petrus in illa nocte ter abnegaverit Dominum' repraesentabat etiam ultimum tempus Ecclesiae quando verum fidei {11}quidem docetur, sed non creditur, quod tempus est nox, {12}quia Dominus tunc in cordibus hominum plane abnegatur; (m){13}`duodecim enim apostoli' sicut `duodecim tribus Israelis' repraesentaverunt omnia fidei, n. 577, 2089, 2129 fin., 2130 fin., 3272, 33354, 3488, 3858, 3913, 3926, 3939, 4060;(n) et `Petrus' repraesentavit fidem Ecclesiae, videatur Praefatio ad Gen. xviii; tum Praefatio ad xxii, ut et 3750, 4738; inde est quod Dominus ad Petrum dixerit quod in illa nocte ter abnegaturus esset illum, et ad discipulos `omnes vos scandalizabimini contra Me in nocte hac': [6]apud Esaiam, Ad me clamans e Seir, Custos quid de nocte? custos quid de nocte? dixit custos, Venit mane, etiamque nox, xxi 11, 12; {14}ibi de Adventu Domini, qui est `mane', qui Adventus fuit cum nullum amplius verum spirituale in terra esset, quod est `nox': [7]apud Zachariam, Erit dies unus, qui notus {15} Jehovae, non dies nec nox, quia circa tempus vesperae erit lux. Fiet, in die illo exibunt aquae vivae ex Hierosolyma; . . . et Jehovah erit in Regem super totam terram; in die illo erit Jehovah unus, et nomen Ipsius unum, xiv 7-9; hic quoque de Domino, ut et de Ecclesia nova; `Jehovah qui in Regem, et Jehovah quod unus, et nomen Ipsius quod unum' est Dominus quoad Divinum Humanum, quod unum {16}erit cum Ipso Divino quod vocatur Pater; ante Adventum Domini fuit Divinum Humanum Jehovah in caelis, nam per transitum per caelos sistebat Se ut Divinum Hominem coram pluribus in terra, et tunc Divinum Humanum non ita unum fuit cum Ipso Divino quod Pater vocatur; sicut cum Dominus illud in Se prorsus unum fecit: quod prius quasi distincta fuerint, patet a Gen. xix ubi dicitur `quod Jehovah pluere fecerit super Sodomam et Amoram sulphur et ignem a cum Jehovah e caelo', vers. 24; n. 2447; `dies quando non dies nec nox' est cum natus Dominus, tunc enim `vespera' erat, hoc est, finis repraesentativorum Ecclesiae; lux circa tempus `vesperae' est Divinum Verum quod tunc appariturum: [8]apud Esaiam, Utique noctu vastata est Ar, Moabus excisus est, utique noctu vastata est Kir Moabi, xvi 1 (A. V. xv 1); Moabus pro bono naturali {17}, et in sensu opposito {18}pro bono adulterato, n. 2468, hic de vastatione ejus; vastationes dicuntur noctu fieri, quia tunc verum obscuratur et falsum intrat: apud Jeremiam, Urbs magna flendo flebit in nocte, et lacrima ei super gena ejus, Thren. i 2;
ibi de desolatione veri, `nox' pro falso: [9]apud Davidem, Non timebis tibi a pavore noctis, a telo quod volat interdiu, . . . nec a morte quae vastat in meridie, Ps. xci 5,6;
`pavor noctis' pro falsis mali quae ab inferno; (m)`telum quod volat interdiu' pro falso quod aperte docetur, per quod destruitur bonum; `mors quae vastat in meridie' pro malo in quo aperte vivitur, per quod destruitur verum:(n) apud Johannem, Portae Sanctae Hierosolymae non claudentur interdiu, nox enim non est ibi, Apoc. xxi 25;
Nox non erit ibi, neque opus habent lucerna, et luce solis, quia Dominus Deus illustrat illos, Apoc. xxii 5;
`nox non erit ibi' pro quod non falsum: apud Danielem, Daniel dixit, Videns fui in visione mea cum nox esset. . . . Postea etiam videns fui in visionibus noctis, vii 2, 7; `visiones noctis' etiam pro revelatione obscura; ibi enim agitur de quatuor bestiis et cornibus illorum, et de pluribus quae sunt revelationis obscurae; similiter equi varii coloris quos Zacharias vidit noctu, Zach. i (x)8 seq. @1 quae fiebat cum apparuerunt angeli$ @2 illum, absque apparitione$ @3 i esse$ @4 i quia in luce esse, appellantur$ @5 i quoad verum$ @6 i quod sit$ @7 aestimant et amant$ @8 et sic vix aliter ac radii solis in nigro$ @9 deseretur$ @10 in nocte$ @11 non amplius$ @12 in qua Dominus$ @13 quia duodecim$ @14 nox quoque hic pro ultimo tempore Ecclesiae veteris, et mane pro primo novae$ @15 i est$ @16 est$ @17 i in bono sensu$ @18 before in$