8487.“日头一发热，它就融化了”表它照着贪欲增长的程度而逐渐消失。这从“日头发热”和“融化”的含义清楚可知：“日头发热”是指正在增长的贪欲，如下文所述；“融化”是指消失。“日头发热”之所以表示正在增长的贪欲，是因为“日头”在正面意义上表示天堂之爱。“日头”表示天堂之爱的原因在于，在来世，主是太阳，而来自这太阳的热是爱之良善，光是信之真理。主是一轮太阳，天堂之爱来自这太阳（参看1053，1521，1529-1531，2120，2441，2495，3636，3643，4060，4321e，4696，5084，5097，5377，7078，7083，7171，7173，7270节）。因此，“日头”在反面意义上表示自我之爱和尘世之爱，来自这太阳的“热”或“发热”在这层意义上表示贪欲。
必须简要解释一下此处所描述的事，即“吗哪”所表示的真理之良善照着贪欲增长的程度而逐渐消失，就是“日头一发热，它就融化了”所表示的，是何性质。当一个属灵教会成员正经历试探时，真理之良善或属灵良善虽被赐给他；但属于构成他以前生命的自我之爱和尘世之爱的一切快乐扼杀这良善，因为它们是对立面，故纯粹的真理之良善无法长期与这个人同住，而是被主通过属于构成他以前生命的这两种爱的快乐而缓和。因为这良善若不以这种方式被缓和，对他来说，就会变得令人不快，因而变得令人厌恶。这就是天堂的良善在那些正经历重生的人中间一开始的样子。因此，自我之爱与尘世之爱的快乐上升到何等程度，天堂之爱的良善就消失到何等程度，因为如前所述，它们是对立面；反过来也是一样。
这解释了为何天堂存在状态的变化，世上时辰和季节的变化就对应于这状态的变化（8426节），又为何那里的人通过这些变化又回到属世乐趣的快乐中。因为没有这些状态的变化，天堂之爱的良善可以说会变得枯竭，毫无价值。但当它通过属世快乐一次或分阶段地被缓和时，情况就不同了。这就是为何一开始，当每日早晨吗哪被赐给以色列人时，鹌鹑也在晚上被赐给他们；因为“鹌鹑”表示属世快乐，也表示贪欲的快乐（8452节）。
要知道，天堂里的人到了晚上所回到的贪欲不是与天堂良善对立的贪欲，而是在某种程度上与这良善相一致的贪欲。因为它们是相当慷慨地给予好处并从中获得某种荣耀的快乐，然而，这些快乐含有服侍他人的善意和渴望。它们也是居家装饰和个人服饰上的华丽的快乐，以及许多其它类似快乐。这类快乐不是毁灭天堂之爱的良善的快乐，尽管它们的确会使它黯然失色。但最终，照着此人重生的程度，它们会变成天堂良善的最低层。此时，它们不再被称为“贪欲”，而是被称为“快乐”。若不通过这类快乐加以缓和，天堂之爱的良善可以说会变得枯竭，之后变得令人厌恶，如同毫无价值的东西，这一点由以色列人称吗哪为枯竭的食物，淡薄的食物来表示，如在摩西五经中，当鹌鹑不再赐给他们时，我们所读到的：
中间的乌合之众起了贪欲，以色列人又哭号说，谁给我们肉吃呢？现在我们的灵魂枯竭了，除这吗哪以外，在我们眼前并没有别的东西！（民数记11:4，6）
又：
百姓攻击神和摩西说：你们为什么把我们从埃及领上来，使我们死在旷野呢？这里没有食物，没有水，我们的灵魂厌恶这淡薄的食物。（民数记21:5）
申命记：
耶和华苦炼你，任你饥饿，将你和你列祖所不认识的吗哪赐给你吃，好教导你，人活着不是单靠食物，人活着乃是靠耶和华口里所出的一切话。（申命记8:3）
“吗哪”和“无酵饼”是一个意思，“无酵饼”表示从虚假当中洁净出来的良善（8058节）。这种饼因同样的原因而被称为“困苦饼”（申命记16:3）。由此可见，当如何理解“日头一发热，它就融化了”所表示的真理之良善照着贪欲增长的程度而逐渐消失这句话。
Potts(1905-1910) 8487
8487. And the sun grew hot, and it melted. That this signifies that it vanishes away according to the degree of the increase of concupiscence, is evident from the signification of "the sun growing hot," as being increasing concupiscence (of which in what follows); and from the signification of "melting," as being to vanish away. That "the sun grew hot," denotes increasing concupiscence, is because "the sun" in a good sense signifies heavenly love, for the reason that the Lord is the Sun in the other life, and that the heat which is from it is the good of love, and the light is the truth of faith. (That the Lord is a sun, and that heavenly love is therefrom, see n. 1053, 1521, 1529-1531, 2120, 2441, 2495, 3636, 3643, 4060, 4321, 4696, 5084, 5097, 5377, 7078, 7083, 7171, 7173, 7270.) Consequently in the opposite sense "the sun" denotes the love of self and of the world, and "the heat" or "growing hot of the sun" denotes in this sense concupiscence. [2] How the case herein is, that the good of truth, which is signified by "the manna," vanished according to the degree of increasing concupiscence, which is signified by its "melting when the sun grew hot," shall be briefly told. The good of truth, or spiritual good, is indeed given to the man of the spiritual church when he is being regenerated; but as all the delight of the love of self and of the world, which had previously constituted his life extinguishes this good (because they are opposites), therefore the pure good of truth cannot long abide with that man, but it is tempered by the Lord by means of the delights of the loves which had belonged to his previous life; for unless this good were so tempered, it would become undelightful to him, and thus would be loathed. Such is heavenly good at first with those who are being regenerated. Insofar therefore as the delights of the loves of self and of the world rise up, so far the good of heavenly love vanishes away, for as before said they are opposites; and it is the same the other way about. [3] Hence it is that in heaven there are alternations of states, to which correspond the alternations of times in the world (n. 8426), and that thus by means of alternations they are remitted into the delights of natural pleasures; for without a change of the states the good of heavenly love would become as it were dry, and of slight estimation; but it is otherwise when it is tempered by means of natural delights at the same time, or successively. From this it is that at first when the manna was given to the sons of Israel every morning, the quail was also given in the evening; for by "the quail" is signified natural delight, and also the delight of concupiscence (n. 8452). [4] But be it known that the concupiscences into which they who are in heaven are remitted when it is evening with them, are not concupiscences that are opposite to heavenly good, but those which in some measure agree with this good; for they are the delights of conferring benefits in a large way, and consequently something of glory, in which nevertheless there is benevolence and a study to be of service; they are also the delights of magnificence in the embellishments of home and the ornaments of dress, and many other similar delights. Such are the delights which do not destroy the good of heavenly love (but still they hide it), and at last, according to the degree of the man's regeneration, they become the ultimate planes of heavenly good, and then they are no longer called "concupiscences," but "delights." That without a tempering by means of such things the good of heavenly love becomes as it were dry, and afterward is loathed as a thing of no value, is signified by the sons of Israel calling the manna dry food, and vile food, as we read when the quail was no longer given them, in Moses:
The rabble that was in the midst lusted a lust, whence the sons of Israel also wept again, and said, Who shall feed us with flesh? now our soul is dry, our eyes have not anything [to look at] except the manna (Num. 11:4, 6). The people spake against God, and against Moses: Wherefore have ye made us come up out of Egypt to die in the wilderness? there is no bread, nor water; now doth our soul loathe this most vile bread (Num. 21:5). Jehovah afflicted thee, and made thee hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might teach thee that man doth not live by bread alone, but by every utterance of the mouth of Jehovah doth man live (Deut. 8:3). [5] In like manner as by "the manna," so also by "the unleavened bread," there is signified good pure from falsities (n. 8058), which bread is for a similar reason called "the bread of misery" (Deut. 16:3). From all this it can now be seen what is meant by the good of truth vanishing away according to the degree of the increasing concupiscence, which is signified by "the manna melting when the sun grew hot."
Elliott(1983-1999) 8487
8487. 'And the sun grew hot, and it melted' means its disappearance gradually as craving increased. This is clear from the meaning of 'the sun growing hot' as craving that is increasing, dealt with below; and from the meaning of 'melting' as disappearing. The reason why 'the sun grew hot' means craving that was increasing is that 'the sun' in a good sense means heavenly love. It means this because the Lord is the Sun in the next life, the heat which comes from it being the good of love, and the light the truth of faith. (For more about that Sun - that it is the Lord and that heavenly love comes from it - see 1053, 1521, 1529-1531, 2120, 2441, 2495, 3636, 3643,4060, 4321 (end), 4696, 5084, 5047, 5377, 7078, 7083, 7171, 7173, 7270.) Therefore 'the sun' in the contrary sense means self-love and love of the world, and the heat from the sun or its 'growing hot' in that sense means craving.
[2] The nature of the occurrence described here - that the good of truth, meant by 'the manna', disappeared gradually as craving increased, meant by its melting when the sun grew hot - must be explained briefly. The good of truth or spiritual good is indeed imparted to a member of the spiritual Church undergoing regeneration; but that good kills off every delight belonging to self-love and love of the world that has constituted his life previously, since they are contrary to each other. This being so, pure good of truth cannot remain for long with that person, but is modified by the Lord by means of the delights belonging to the two loves constituting his life previously. For if that good were not modified in this way it would hold no delight for him and so would be loathsome. This is what heavenly good is like initially with those undergoing regeneration. To the extent therefore that the delights of self-love and love of the world rise up, the good of heavenly love disappears, since, as has been stated, they are contrary to that good. So the reverse also occurs.
[3] This explains why in heaven there are changes of states, to which changes of times and seasons in the world correspond, 8426, and why such changes return those who are there to the delights that go with natural pleasures. For without such change of states the good of heavenly love would become so to speak dry and worthless. It is different when it is modified by natural delights, at once or in stages. This is why at first, when the children of Israel were given the man[na] every morning they were also given the selav in the evening; for 'the selav' means natural delight, and also the delight that goes with craving, 8452.
[4] But it should be recognized that the cravings to which those in heaven return when their evening comes are not cravings that are contrary to heavenly good, but ones that are to some extent in accord with it. For there are the delights of conferring benefits rather lavishly and getting some glory out of doing so, delights however which hold goodwill and the desire to serve others. Then there are the delights of opulence in home decor and personal dress, and very many other delights like these. Such delights are not ones that destroy the good of heavenly love, though they do nevertheless eclipse it. But eventually - depending on the degree the person's regeneration reaches - they become the lowest levels of heavenly good. At this point they are no longer spoken of as cravings but as delights. The fact that the good of heavenly love unless modified by such delights becomes so to speak dry, and after that is loathed as being so to speak worthless, is meant by the reaction of the children of Israel who, when they were no longer given the selav, called the manna dry food and worthless food. Their doing so is referred to in Moses as follows,
The rabble who were in the midst [of the people] had a strong craving, and so the children of Israel also wept repeatedly and said, Who will feed us with flesh? But now our soul is dry; there is nothing at all except the man[na] for our eyes [to look] at. Num 11:4, 6.
In the same author,
The people spoke against God and against Moses, Why have you caused us to come up out of Egypt to die in the wilderness? There is no bread, nor water; now our soul loathes this most worthless bread. Num. 21 :5.
And elsewhere in the same author,
Jehovah afflicted you, and caused you to hunger, and fed you with manna which you did not know, nor your fathers knew, in order that He might teach you that man does not live by bread only, but that man lives by every utterance of the mouth of Jehovah. Deut 8:3.
[5] 'Manna' is similar in meaning to 'unleavened bread', which means good pure and free from falsities, 8058. That bread is for a similar reason called the bread of misery,a Deut 16:3.
From all this one may now see how to understand the disappearance of the good of truth gradually as craving increased, meant by the melting of the man[na] when the sun grew hot.
Latin(1748-1756) 8487
8487. `Et incaluit sol et liquefactum est': quod significet quod evanescat secundum gradum crescentis concupiscentiae, constat ex significatione `incalescere sol' quod sit crescens concupiscentia, de qua sequitur, et ex significatione `liquefieri' quod sit evanescere. Quod `incaluit sol' sit {1}crescens concupiscentia, est quia `sol' in bono sensu significat amorem caelestem, ex causa quia Dominus est Sol in altera vita, (c)ac calor qui inde venit est bonum amoris, ac lux verum fidei; quod Dominus sit Sol, et inde amor caelestis, videatur n. (x)1053, 1521, 1529-1531, 2120, 2441, 2495, 3636, 3643, 4060, 4321 fin., 4696, 5084, 5097, 5377, 7078, (t)7083, 7171, 7173, 7270; inde `sol' in opposito sensu est amor sui et mundi, ac calor seu incalescentia ex sole in eo sensu est concupiscentia. 2 Quomodo cum hoc se habet, quod bonum veri, quod significatur per `mannam,' evanesceret secundum gradum crescentis concupiscentiae, quod significatur per quod liquesceret cum sol incaluit, paucis dicetur: bonum veri seu bonum spirituale datur quidem homini Ecclesiae spiritualis cum regeneratur, sed quia bonum illud exstinguit omne jucundum amoris sui et mundi quod (c)eorum vitam prius fecerat, nam opposita sunt; idcirco apud hominem illum non diu purum bonum veri manere potest, sed temperatur a Domino per jucunda amorum quae fuerunt vitae illius {2}prius; nam nisi temperaretur {3}ita bonum illud, ei injucundum fieret, ac sic fastidiretur; tale est caeleste bonum primum apud illos qui regenerantur; quantum itaque jucunda amorum sui et mundi exoriuntur, tantum bonum amoris caelestis 3 evanescit, nam, ut dictum, opposita sunt, ita quoque vice versa; inde est quod in caelo sint vices statuum, quibus correspondent vices temporum in mundo, n. 8426, et quod ita per vices remittantur in jucunda voluptatum naturalium; nam absque mutatione statuum tali bonum amoris caelestis fieret sicut aridum, et {4}vilesceret, aliter cum temperatur per jucunda naturalia {5} simul vel successive; inde est quod principio cum filiis Israelis {6}datum est man quovis mane, {7}etiam datum sit selav in vespera; nam per `selav' significatur jucundum 4 naturale, et quoque jucundum concupiscentiae, n. 8452; at sciendum quod concupiscentiae in quas remittuntur illi qui in caelo {8}, cum illis est vespera, non sint concupiscentiae quae oppositae sunt bono caelesti sed sunt concupiscentiae quae aliquatenus cum bono illo concordant, sunt enim jucunda benefaciendi in aliqua abundantia, et inde aliquid gloriae, in quibus tamen est benevolentia ac studium serviendi, sunt quoque jucunda magnificentiae quoad decora domus, et quoad decora vestium, et similia perplura; talia sunt quae non destruunt bonum, {9}amoris caelestis sed usque abscondunt illud, ac tandem secundum gradum sicut regeneratur homo, fiunt ultima plana boni caelestis; et tunc non amplius audiunt (x)concupiscentiae sed jucunditates. Quod bonum {9}amoris caelestis absque temperatione per talia quasi arescat, et dein sicut vile fastidiatur, significatur per id quod filii Israelis, cum illis non daretur amplius selav, vocaverint mannam cibum aridum et cibum vilem, de quo ita apud Moschen, Colluvies quae in medio concupiverunt concupiscentiam, unde iterarunt et fleverunt etiam filii Israelis, et dixerunt, Quis cibabit nos carne? nunc anima nostra arida est, non quicquam nisi quod ad man oculi nostri, Num. xi 4, 6:apud eundem, Locutus est populus contra Deum et contra Moschen, Quare ascendere fecistis nos ex Aegypto, ut moriamur in deserto? non panis, neque aqua, jam anima nostra fastidit panem hunc vilissimum, Num. xxi 5:
et alibi apud eundem, Jehovah afflixit te, et esurire fecit te, et cibabit te manne, quod non noveras, nec noverunt patres tui; ut doceret te quod non per panem solum vivat homo, sed per omne enuntiatum oris Jehovae vivat homo, Deut. viii 3;
similiter ac per mannam, etiam per `panem azymum' significatur bonum {10} purum a falsis, n. 8058; ille panis {11} ex simili causa vocatur panis miseriae, Deut. xvi 3. Ex his nunc constare potest quid intelligitur per quod bonum {12}veri evanescat secundum gradum crescentis concupiscentiae, quae (x)significatur per quod `man, cum incaluit sol, liquefactum sit.' @1 increscens$ @2 prioris$ @3 illud bonum$ @4 vix alicujus vitae$ @5 i vel$ @6 data sit manna$ @7 at$ @8 i sunt$ @9 coeleste$ @10 i coeleste$ @11 i etiam$ @12 coeleste$