6983.“昨天，前天”表他自永恒就缺言少语，也就是缺乏语言天赋。这从“昨天和前天”的含义清楚可知，“昨天和前天”是指自永恒。“昨天和前天”之所以表示自永恒，是因为它是指一段时间，尤指过去的时间；当论及主或神性时，时间并非表示时间，而表示永恒。有两样事物适合自然界，并不存在于天堂，更不存在于神性，即空间和时间。它们在天堂并不存在，在那里，取而代之的是状态：取代空间的，是存在的状态，取代时间的，是出现或显现的状态（参看2625，3938节）；在天堂，空间和时间是状态（1274，1382，2625，2788，2837，3254，3356，3387，3404，3827，4321，4814，4882，4901，4916，5605，6110节）。但是，神性在众天堂之上，它里面更没有空间和时间，甚至连状态也没有；在那里，取代空间的，是无限，取代时间的，是永恒；与这二者相对应的，是世上的时间和空间，以及天上的存在状态和显现状态。
在圣言中，“昨天和前天”并非表示昨天和前天，一般表示过去的时间；这一点从提及它们的经文明显看出来：
约旦河的水就流回原处，像昨天和前天一样涨过两岸。（约书亚记4:18）
撒母耳记上：
凡昨天和前天认识扫罗的人看见了，看哪，他和先知一同受感说话。（撒母耳记上10:11）
撒母耳记下：
以色列众支派对大卫说，昨天和前天，就是扫罗作我们王的时候，率领以色列人出入的是你。（撒母耳记下5:2）
在这些地方和别处，“昨天和前天”都表示以前，或过去的时间。由于“昨天和前天”表示过去的时间，而至高意义上所论述的主题是主，“摩西”则代表神性律法或神性真理方面的主，故显而易见，“昨天和前天”表示自永恒。在诗篇，“昨日”所表示的永恒被描述如下：
在你眼中，千年如已过的昨日。（诗篇90:4）
Potts(1905-1910) 6983
6983. Even from yesterday, even from the day before yesterday. That this signifies not from eternity, namely, having speech, is evident from the signification of "yesterday and the day before yesterday," as being from eternity. That "yesterday and the day before yesterday" denotes from eternity, is because it signifies time, and indeed time past; and when spoken of the Lord, or of the Divine, time does not signify time, but eternity. There are two things which are proper to nature, and which do not exist in heaven, still less in the Divine, namely space and time. That these are not in heaven, but that instead of them there are states, instead of space state as to being, and instead of time state as to coming-forth, may be seen above (n. 2625, 3938); and also that spaces and times in heaven are states (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3387, 3404, 3827, 4321, 4814, 4882, 4901, 4916, 5605, 6110). But in the Divine which is above the heavens, still less are there space and time, and not even state, but instead of space there is infinity, and instead of time eternity; to these two correspond the times and spaces in the world; and also states as to being and as to coming-forth in the heavens. [2] That by "yesterday and the day before yesterday," in the Word, is not signified yesterday and the day before yesterday, but in general time past, is evident from the passages where they are mentioned:
The waters of the Jordan returned into their place, and went over all its banks, as yesterday and the day before yesterday (Josh. 4:18). It came to pass, everyone who had known Saul yesterday and the day before yesterday, when they saw that behold he prophesied with the prophets (1 Sam. 10:11). The tribes of Israel said unto David, Both yesterday and the day before yesterday, when Saul was king over us, thou wast he that leddest out and broughtest in Israel (2 Sam. 5:2). In these passages and elsewhere "yesterday and the day before yesterday" denotes formerly, or time past. Now as by "yesterday and the day before yesterday" is signified time past, and the subject here treated of in the supreme sense is the Lord, who as to the Divine law or Divine truth is represented by Moses, it is evident that by "yesterday and the day before yesterday" is signified from eternity. The eternity which is signified by "yesterday" is thus expressed in David:
A thousand years in Thine eyes are as yesterday when it is past (Ps. 90:4).
Elliott(1983-1999) 6983
6983. 'Neither since yesterday, nor since the day before' means that he has lacked it - the gift of speech - from eternity. This is clear from the meaning of 'since yesterday and since the day before' as from eternity. The reason why 'since yesterday and since the day before' means from eternity is that a period of time is meant by these words, in particular past time; but time spoken of in connection with the Lord or the Divine does not mean a period of time but what is eternal. There are two things proper to the natural order which have no existence in heaven, and even less in the Divine, namely space and time. For their non-existence in heaven and the existence of states instead - states of being instead of 'space', and states of coming-into-being or manifestation instead of 'time' - see 2625, 3938; and for the fact that areas of space and periods of time in heaven are states, 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3387, 3404, 3827, 4321, 4814, 4882, 4901, 4916, 5605, 6110. But within the Divine which is above the heavens the absence of space and time is even more complete; for not even states exist within Him. Instead of space there is what is infinite, and instead of time what is eternal. These two are what periods of time or areas of space in the world correspond to, and are what states of being and of coming-into-being in the heavens correspond to.
[2] The fact that in the Word 'yesterday' and 'the day before' do not mean yesterday and the day before but past time in general is clear from places where those words are used, as in Joshua,
The waters of the Jordan returned to their place, and went as yesterday [and] the day beforea over all its banks. Josh 4:18.
In the first Book of Samuel,
It happened, when all who knew Saul from yesterday and the day beforeb saw that, behold, he prophesied with the prophets . . . 1 Sam 10:11.
In the second Book of Samuel,
The tribes of Israel said to David, Both yesterday and the day before,c when Saul was king over us, you were the one bringing Israel out and back. 2 Sam 5:1, 2.
In these places and elsewhere 'yesterday [and] the day before' stands for previously or past time. Now since 'yesterday and the day before' means time past, and the subject in the highest sense is the Lord, who in respect of the Divine Law or Divine Truth is represented by 'Moses', it is evident that 'since yesterday and since the day before' means from eternity. Eternity, meant by 'yesterday', is described in David as follows,
A thousand years in Your eyes are but as yesterday when it is past. Ps 90:4.
Latin(1748-1756) 6983
6983. `Etiam ab heri, etiam a nudius tertius': quod significet non ab aeterno, quod nempe ei fuerit loquela, constat ex significatione `ab heri et a nudius tertius' quod sit ab aeterno; quod `ab heri et a nudius tertius' sit ab aeterno, est quia significat tempus, et quidem tempus praeteritum; et tempus cum praedicatur de Domino {1}seu de Divino, non significat tempus sed aeternum. Sunt duo quae naturae propria sunt, quae non dantur in {2}caelo, minus in Divino, nempe spatium et tempus; quod {3}illa non dentur in {4}caelo, sed quod loco illorum sint status, `spatium' status quoad esse, et `tempus' status quoad existere, videatur n. 2625, 3938; quod spatia et tempora in {5}caelo sint status, n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3387, 3404, 3827, 4321, 4814, 4882, 4901, 4916, (x)5605, 6110; in Divino autem quod supra caelos est, adhuc minus est spatium et tempus, et ne quidem status, sed pro spatio est infinitum, et pro tempore est aeternum; haec {6}duo sunt quibus correspondent tempora et spatia quae in mundo; ac status quoad esse et quoad existere {7} in caelis. 2 Quod in Verbo per `heri et nudius tertius' non significetur heri et nudius tertius sed in genere tempus praeteritum, constat ex locis ubi nominantur, ut apud Josuam, Redierunt aquae Jordanis in locum suum, et iverunt sicut heri nudius tertius super omnibus ripis suis, iv 18: {8} in Libro 1 Samuelis, Factum est, omnis qui noverat Schaulem ab heri et nudius tertius, cum viderent, quod ecce cum prophetis prophetaret, x 11: {9} in Libro 2 Samuelis, Tribus Israelis dicebant ad Davidem, Tam heri quam nudius tertius, cum esset Schaul rex super nos, tu fuisti educens et reducens Israelem, v [1,] 2;{10}in his locis et alibi `heri nudius tertius' pro antea seu pro tempore praeterito. Nunc quia per `heri et nudius tertius' significatur tempus praeteritum, et in sensu supremo agitur de Domino, Qui quoad Divinam Legem seu quoad Divinum Verum repraesentatur per `Moschen,' patet quod per `ab heri et a nudius tertius' significetur ab aeterno. Aeternum, quod per `heri' significatur, ita exprimitur apud Davidem, Mille anni in oculis Tuis sicut dies heri cum transiit, Ps. xc 4. @1 ,hoc est, de Divino ab Ipso$ @2 coelis, et adhuc$ @3 haec$ @4 coelis$ @5 coelis non dentur sed loco illos$ @6 bina$ @7 i qui$ @8 i ibi heri nudius pro antea, seu pro tempore prius:$ @9 i Fuit Jonathan cum Davide sicut heri nudius tertius, xix 7:$ @10 et alibi$