----中文待译----
179. (Verse 28) And I will give him the morning star. That this signifies intelligence and wisdom from the Divine Human of the Lord is evident from the signification of stars, as denoting the knowledges (cognitiones) of good and truth (concerning which see above, n. 72); and because they signify such knowledges, they also signify intelligence and wisdom; for all intelligence and wisdom are from the knowledges of good and truth; and from the signification of morning, as denoting the Lord as to His Divine Human, hence the morning star denotes intelligence and wisdom from Him. We often read of morning in the Word; and the signification of the term differs according to the series of things treated of in the internal sense: in the highest sense, it signifies the Lord, and also His coming: in the internal sense, it signifies His kingdom and church, and their state of peace. Moreover, it signifies the first state of a new church, and also a state of love, also a state of enlightenment, consequently a state of intelligence and wisdom, and also a state of the conjunction of good and truth, which is the state when the internal man is conjoined to the external. The reason why morning has such a variety of significations is, that, in the highest sense, it signifies the Lord's Divine Human, and hence it also signifies all those things that proceed from it; for the Lord is present in those things which proceed from Him, so that He Himself is there.
[2] The reason why the Lord's Divine Human, in the highest sense, is meant by morning is, that the Lord is the Sun of the angelic heaven; and the Sun of that heaven does not advance from morning to evening, or from rising to setting, as the sun of the world apparently does, but it remains stationary in its place, in front, above the heavens. This is why there is always morning and never evening there. And because all the intelligence and wisdom which the angels have exist with them from the Lord as a Sun, therefore also their state of love, wisdom and intelligence, and, in general, their state of enlightenment, is signified by morning; for those things proceed from the Lord as a Sun, and that which proceeds from Him is Himself; for from the Divine nothing proceeds but what is Divine, and everything Divine is Himself. (That the Lord is the Sun of the angelic heaven, and that from Him as a Sun exist all love, wisdom and intelligence, and, in general, all enlightenment as to Divine truths, from which wisdom is derived, may be seen in the work, Heaven and Hell 116-125, 126-143, 155, 156.)
[3] From these considerations it is now evident why it is that morning is so often mentioned in the Word when it treats of Jehovah or the Lord, of His advent, kingdom and church, and of the goods thereof; as in the following passages, which shall be adduced by way of illustration. In the second Book of Samuel:
"The God of Israel said, The Rock of Israel spake to me. He is as the light of the morning; the sun riseth, a morning without clouds" (Arcana Coelestia 3720, 6426, 8581, 10580). Because the Lord in the angelic heaven is the Sun, and all the light of the angels is therefrom, and as the Sun there is continually in its morning, therefore it is said, "He is as the light of the morning, the sun riseth, a morning without clouds."
[4] In David:
"From the womb of the morning thou hast the dew of thy youth; thou art a priest for ever after the order of Melchizedek" (Arcana Coelestia 1725).
[5] In Ezekiel:
The cherubs "stood at the eastern door of the gate of the house; the glory of the God of Israel was over them above" (10:19).
Cherubs signify the Lord as to providence, and as to protection lest any should approach except by means of the good of love; the eastern door of the gate of the house signifies approach; the house of God is heaven and the church; the east is where the Lord appears as a Sun, thus where He is continually in the morning; hence it is said the glory of the God of Israel was over them above.
[6] In the same:
The angel "led me to the gate which looketh towards the east. When, behold, the glory of the God of Israel came from the way of the east; and the earth was enlightened with his glory. And the glory of Jehovah came into the house by the way of the gate whose face is towards the east" (Arcana Coelestia 4809, 5922, 8267, 8427, 9429; that the house of God denotes heaven and the church as to good, and temple the same as to truth, see n. 3720: and that the east, in the highest sense, is the Lord, because He is the Sun of heaven, which is always in its rising and morning, and that hence the east denotes the good of love from Him, see n. 3708, 5097, 9668.)
[7] In the same:
The angel "afterwards led me back to the door of the house, where, behold, waters issuing out from under the threshold of the house towards the east, will descend into the plain and come towards the sea, being sent forth into the sea that the waters may be healed; whence it comes to pass that every living soul that creepeth, whithersoever the rivers come, shall live; whence there is exceeding much fish, because these waters shall come thither, and they are healed, that everything may live whither the river shall come" (47:1, 2, 8, 9).
Here also is described, by pure correspondences, the influx of the Lord from His Divine Human into those who belong to His kingdom and church. By the waters issuing out from under the threshold of the house eastward is described the Divine truth proceeding from Him, and flowing into those who are in the east, that is, who are in the good of love to Him. By the waters going down into the plain and into the sea, and the waters of the sea being thence healed is signified influx into the natural man and into the knowledges (cognitiones) which are there. That hence there would be a very great multitude of fish signifies scientific truths (scientifica vera) in the natural man; that everything should live whither the river should come, signifies, that they should have life from Divine truth. No one can see that such things are signified except from the internal sense of the Word; when, notwithstanding, every single expression involves arcana concerning the regeneration of man by the Lord. But what is involved in each expression will be made known when we come to treat of the twenty-second chapter of the Apocalypse, where similar things are mentioned.
[8] In David:
"I have waited for Jehovah; my soul doth wait, my soul waiteth for the Lord more than they who watch for the morning; they who watch for the morning, because with him is plenteous redemption, and he will redeem Israel" (Psalms 130:5-8).
The coming of the Lord into the world is here treated of, and the reception of Him by those who are in the good of love. The coming of the Lord is signified by I have waited for Jehovah, my soul waiteth for the Lord, because with Him is plenteous redemption, and He will redeem Israel; and the reception of Him by those who are in the good of love is signified by more than they who watch for the morning, they who watch for the morning. Here, morning, in the highest sense, signifies the Lord, and, in the internal sense, His kingdom and church; and they who watch for the morning signify those who wait for the coming of the Lord, who are such as are in the good of love, because to them the Lord is the morning.
[9] That morning signifies the coming of the Lord into the world, and, at such a time, a new church, is evident from the following passages; as in Daniel:
"Until the evening and the morning, two thousand and three hundred, then what is holy shall be justified. The vision of the evening and the morning which was told is truth" (8:14, 26).
The evening signifies the last time of the former church, and the morning the first time of the new church, thus the coming of the Lord. In Isaiah:
"Crying to me out of Seir, Watchman, what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night" (21:11, 12).
Here also the coming of the Lord is treated of; the night is the last time of the former church, and the morning the first of the new (what is signified by calling out of Seir, may be seen, 7:6, 7, 10).
This passage equally treats of the coming of the Lord and the end of the former church and the beginning of a new one. In Zephaniah:
"Jehovah in the morning, in the morning he shall bring his judgment to the light, nor shall he fail" (3:5).
[10] Here similar things are meant. Because morning signifies the coming of the Lord, also His kingdom and church, and also the good of love which is from Him, it is therefore obvious what is meant by morning in the following passages. In David:
"Cause me to hear thy mercy in the morning" (Psalm 143:8).
Again:
"I will sing aloud of thy mercy in the morning" (59:16).
Again:
"O satisfy us in the morning with thy mercy; that we may rejoice and be glad all our days" (90:14).
Again:
"O Jehovah, my voice shalt thou hear in the morning; in the morning I will set myself in order for thee" (5:3).
Again:
"God is in the midst of her; God shall help her at the dawn of the morning" (46:5).
Again:
"O God, my God; in the morning will I seek thee" (63:1)
In Isaiah:
"In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to blossom" (17:11).
Again:
"Jehovah be thou their arm every morning" (33:2).
Again:
"Jehovah hath given me the tongue of the learned; he hath awakened me every morning" (50:4).
In Jeremiah:
"I spake unto you every morning" (7:13; 11:7 25:3, 4).
From the signification of morning it is evident what is meant by
The manna falling in the morning (Exodus 16:12, 13, 21).
Jehovah descending in the morning upon Mount Sinai (Exod, 19:16);
And the priest being commanded to burn wood upon the altar all night until the morning (Leviticus 6:12).
Also what is involved in the command respecting the sacrifice of the passover is evident:
"Thou shalt sacrifice the passover at the going down of the sun. Afterwards thou shalt eat it; and thou shalt look back in the morning, and go unto thy tents" (Deuteronomy 16:6, 7).
The reason why they should sacrifice the passover when the sun went down was, that the setting of the sun signified the last time of the church; that they should look back in the morning, signified the establishment of a new church, thus the coming of the Lord. These passages have been adduced in order that it may be known that by the morning star which the Son of man would give is signified wisdom and intelligence from His Divine Human. And because those who receive wisdom and intelligence from the Lord also receive Him; for the Lord is in the wisdom and intelligence which are from Him, so that, He is Himself the wisdom and intelligence which they possess, therefore the Lord Himself is also called the morning star in the Apocalypse:
"I am the root and the offspring of David, the bright and morning star" (22:16).
He is similarly called a star (Numbers 24:17).
179. Verse 28. And I will give him the morning star, signifies intelligence and wisdom from the Lord's Divine Human. This is evident from the signification of "stars," as being the knowledges of good and truth (See above, n. 72); and as they signify the knowledges of good and truth, they also signify intelligence and wisdom, for all intelligence and wisdom come by means of the knowledges of good and truth. It is evident also from the signification of "morning" as being the Lord in respect to His Divine Human, therefore "the morning star" means intelligence and wisdom from Him. "Morning" is often mentioned in the Word, and its signification varies according to the connection in the internal sense; in the highest sense it signifies the Lord, and also His coming; in the internal sense it signifies His kingdom and church, and their state of peace. Moreover, it signifies the first state of a new church, and also a state of love, and a state of illustration, consequently a state of intelligence and wisdom, and also a state of the conjunction of good and truth, the state in which the internal man is conjoined to the external. "Morning" has such various significations, because in the highest sense it signifies the Lord's Divine Human; it therefore also signifies all things that proceed from the Divine Human, for the Lord is in those things that proceed from Him, even so that it is He there.
[2] The Divine Human of the Lord in the highest sense is meant by "morning," because the Lord is the sun of the angelic heaven, and the sun of that heaven does not advance from morning to evening, or from rising to setting, as the sun of the world apparently does, but remains constantly in its place, in front above the heavens; consequently the sun is always in the morning there, and never in the evening. And since all the intelligence and wisdom that the angels have comes from the Lord as their sun, their state of love, and state of wisdom and intelligence, and in general their state of illustration is signified by "morning;" for these proceed from the Lord as a sun, and what proceeds from Him is Himself, for from the Divine nothing but what is Divine goes forth, and everything Divine is Himself. (That the Lord is the sun of the angelic heaven, and that from Him as a sun there exist all love, wisdom, and intelligence, and in general all illustration in respect to Divine truths, from which is wisdom, see in the work on Heaven and Hell 116-125, 126-143, 155, 156.)
[3] From this it can he seen why "morning" is so often mentioned in the Word when Jehovah or the Lord, His coming, His kingdom and church, and the goods thereof are treated of; as in the following passages, which I will cite by way of illustration. In the second book of Samuel:
The God of Israel said, the Rock of Israel spoke to me. He is as the light of the morning; the son riseth, a morning without clouds (Arcana Coelestia 3720, 6426, 8581, 10580). As the Lord in the angelic heaven is a sun, and as all the light that angels have is therefrom, and as the sun there is continually in its morning, it is said, "He is as the light of the morning; the sun riseth, a morning without clouds."
[4] In David:
From the womb of the morning thou hast the dew of thy youth; thou art a priest forever, after the order of Melchizedek (Arcana Coelestia 1725).
[5] In Ezekiel:
The cherubim stood at the east entrance of the gate of the house; the glory of the God of Israel was over them above (Ezekiel 10:19).
"Cherubim" signify the Lord in respect to providence and as to guard lest He be approached otherwise than by the good of love; "the east entrance of the gate of the house" signifies approach; "the house of God" is heaven and the church; the "east" is where the Lord appears as a sun, thus where He is continually as the morning; therefore it is said "the glory of the God of Israel was over them above."
[6] In the same:
The angel brought me to the gate that looketh towards the east; and behold, the glory of the God of Israel came from the way of the east; and the earth was enlightened by His glory. And the glory of Jehovah came into the house by the way of the gate whose face is toward the east (Arcana Coelestia 4809, 5922, 8267, 8427, 9429; that "the house of God" is heaven and the church in respect to good, and "temple" is the same in respect to truth, n. 3720; and that the "east," in the highest sense, is the Lord, because He is the sun of heaven, which is always in its rising and morning, consequently the "east" is the good of love from Him, see n. 3708, 5097, 9668)
[7] In the same:
The angel afterwards brought me back to the entrance of the house, where behold, waters issuing out from under the threshold of the house towards the east, they shall descend into the plain and come towards the sea, being sent forth into the sea that the waters may be healed; whence it comes to pass that every living soul that creeps, whithersoever the rivers come, shall live, whence there are exceeding many fishes, because these waters shall come thither, and they are healed, that everything may live whither the river shall come (Ezekiel 47:1, 8, 9).
Here also, the influx of the Lord from His Divine Human with those who are of His kingdom and church is described by pure correspondences. By "waters issuing out from under the threshold of the house towards the east," Divine truth proceeding from the Lord and flowing in with those that are in the east, that is, that are in the good of love to Him, is described. "The waters shall descend into the plain" and "into the sea," and "thereby the waters of the sea are healed," signifies influx into the natural man and into the knowledges which are therein; the "fishes therefrom" signifies many scientific truths in the natural man; that "everything shall live whither the river shall come" signifies that they should have life from Divine truth. That such thing are hereby signified there, no one can see except from the internal sense of the Word, yet every single expression therein involves arcana of man's regeneration by the Lord; but what is involved in each expression here will he disclosed in explaining Revelation 22:1, 2, of Revelation, where like things are mentioned.
[8] In David:
I have waited for Jehovah, my soul doth wait, my soul waiteth for the Lord more than the watchmen for the morning, the watchmen for the morning; for with Him is much redemption, and He will redeem Israel (Psalms 130:5-8).
Here the Lord's coming into the world, and His reception by those that are in the good of love are treated of. The Lord's coming is signified by "I have waited for Jehovah, my soul doth wait for the Lord, for with Him is much redemption, and He shall redeem Israel;" and His reception by those that are in the good of love is signified by "more than watchmen for the morning, the watchmen for the morning." Here "morning" in the highest sense signifies the Lord, and in the internal sense His kingdom and church; and "watchmen for the morning" signify those who wait for the Lord's corning, who are those that are in the good of love, since to those the Lord is "coming."
[9] That "morning" signifies the Lord's coming into the world and then a new church is evident from the following passages.
In Daniel:
Unto evening and morning, two thousand three hundred, then the holy (sanctum) shall be justified. The vision of the evening and the morning, which has been told, is truth (Daniel 8:14, 26). "Evening" signifies the last time of the former church, and "morning" the first time of the new church, thus the Lord's coming.
In Isaiah:
Crying to me from Seir, Watchman, 1what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night (D an. Isaiah 21:11, 12).
Here also the Lord's coming is treated of; "night" is the last time of the former church, and "morning" the first of the new. (What is signified by "calling out of Seir," see Ezekiel 7:6, 7, 10).
Here likewise the Lord's coming and the end of the former church and the beginning of a new one are treated of. In Zephaniah, where similar things are meant:
Jehovah in the morning, in the morning, He shall bring His judgment to light, nor shall He fail (Zephaniah 3:5).
[10] As "morning" signifies the Lord, His coming, also His kingdom and church, as also the good of love from Him, what is meant by "morning" in the following passages can be seen.
In David:
Cause me to hear Thy mercy in the morning (Psalms 143:8).
In the same:
I will sing aloud of Thy mercy in the morning (Psalms 59:16).
In the same:
O satisfy us in the morning with Thy mercy; that we may sing aloud and be glad all our days (Psalms 90:14).
In the same:
O Jehovah, in the morning shalt Thou hear my voice; in the morning I will set myself in order for Thee (Psalms 5:3).
In the same:
God is in the midst of her; God shall help him 2at the turning of the morning (Psalms 46:5).
In the same:
O God, my God, in the morning do I seek Thee (Psalms 63:1).
In Isaiah:
In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to blossom (Isaiah 17:11).
In the same:
Jehovah is 3their arm every morning (Isaiah 33:2).
In the same :
Jehovah 4hath given me the tongue of the learned; he hath awakened me every morning (Isaiah 50:4).
In Jeremiah:
I speak unto you every morning (Jeremiah 7:13; 11:7; 25:3, 4). From the signification of "morning" it can be seen what is meant by the following:
That manna fell in the morning (Exodus 16:12, 13, 21).
That Jehovah descended in the morning from Mount Sinai (Exodus 19:16);
That the priest kindled wood upon the altar every morning and placed thereon the whole burnt-offering (Leviticus 6:12). Also what is involved in the command respecting the sacrifice of the passover:
Thou shalt sacrifice the passover at the going down of the sun. Then thou shalt eat it; and thou shalt turn in the morning and go into thy tents (Deuteronomy 16:6, 7).
"They should sacrifice the passover when the sun went down," because "the setting of the sun" signified the last time of the church; that "they should turn in the morning," signified the establishment of a new church, thus the Lord's coming. These things are cited that it may be known what is signified by the "morning star," which the Son of man would give, namely wisdom and intelligence from the Lord's Divine Human. And as those who receive wisdom and intelligence from the Lord also receive Him, for the Lord is in the wisdom and intelligence that are from Him, even so that He is the wisdom and intelligence with them, the Lord Himself also is called "the Morning Star" in Revelation:
I am the root and the offspring of David, the bright and Morning Star (Revelation 22:16).
He is likewise called a Star (Numbers 24:17).
Footnotes:
1. The Latin has "Watchman, watchman," the Hebrew has it only once.
2. In Hebrew: "help her" as found in Apocalypse Revealed 151; True Christian Religion 764; Coronis 5.
3. The Hebrew has "be Thou their arm," as also found in Arcana Coelestia 4933, 8211.
4. The Hebrew has "Lord Jehovih," as also found in Arcana Coelestia 3869 Arcana Coelestia 3869[1-14].
179. (Vers. 28.) "Et dabo illi stellam matutinam." - Quod significet intelligentiam et sapientiam ex Divino Humano Domini, constat ex significatione "stellarum", quod sint cognitiones boni et veri (de qua supra, n. 72); et quia significant cognitiones boni et veri, etiam significant intelligentiam et sapientiam, nam per cognitiones boni et veri est omnis intelligentia et sapientia; et ex significatione "Mane", quod sit Dominus quoad Divinum Humanum; inde "stella matutina" est intelligentia et sapientia ab Ipso. "Mane" in Verbo saepius legitur, ac varia secundum seriem in sensu interno significat; in supremo sensu significat Dominum, et quoque adventum Ipsius, in sensu interno significat regnum Ipsius et ecclesiam, et ejus statum pacis; etiam significat statum primum Ecclesiae Novae, et quoque statum amoris, tum statum illustrationis, proinde statum intelligentiae et sapientiae, et quoque statum conjunctionis boni et veri, qui est quando internus homo conjungitur externo.
[2] Quod "mane" tam varia significet, est quia in supremo sensu significat Divinum Humanum Domini, inde etiam omnia illa quae ex illo procedunt; nam Dominus est in illis quae ab Ipso procedunt, adeo ut sit Ipse ibi. Quod Divinum Humanum Domini in supremo sensu intelligatur per "mane", est quia Dominus est Sol caeli angelici, et Sol illius caeli non progreditur a mane ad vesperam seu ab ortu ad occasum, sicut sol mundi ad apparentiam, sed manet constans in suo loco antrorsum supra caelos; inde est quod sit semper in mane, et nusquam in vespera; et quia omnis intelligentia et sapientia, quae est angelis, a Domino ut Sole apud illos existit, ideo etiam status illorum amoris, ac status illorum sapientiae et intelligentiae, et in genere status illustrationis illorum, per "mane" significatur; procedunt enim illa a Domino ut Sole, et quod procedit ab Ipso est Ipse, ex Divino enim non aliud quam Divinum procedit, et omne Divinum est Ipse. (Quod Dominus sit Sol caeli angelici, et quod ab Ipso ut Sole existat omnis amor, sapientia et intelligentia, et in genere omnis illustratio quoad Divina vera, ex quibus est sapientia, videatur in opere De Caelo Inferno 116-125, 126-143, 155, 156.)
[3] Ex his constare potest unde est quod in Verbo toties dicatur "mane", cum agitur de Jehovah seu Domino, de Ipsius adventu, regno et ecclesia, ac de bonis eorum, ut in sequentibus his locis, quae illustrationis causa volo adducere: - In Libro Secundo Samuelis,
"Dixit Deus Israelis, mihi locuta est Petra Israelis, .... Ille sicut lux mane, oritur Sol, mane sine nubibus" (23:3, 4);
"Deus Israelis" et "Petra", est Dominus quoad Divinum Humanum, et inde procedens Divinum Verum; "Deus Israelis" ex eo, quod "Israel" sit ecclesia spiritualis Ipsius, et "Petra" quia Divinum Ipsius ibi est Divinum Verum (videatur n. 3720, 6426, 8581, 10580); quia Dominus in caelo angelico est Sol, et inde omnis lux angelis, et Sol ibi est jugiter in suo mane, ideo dicitur, "Ille sicut lux mane, oritur Sol, mane sine nubibus."
[4] Apud Davidem,
"Ex utero Aurorae ros juventutis tuae; .... Tu sacerdos in aeternum juxta modum Melchizedechi" (Psalms 110:3 [, 4]);
haec de Domino venturo in mundum; "ex utero Aurorae Tibi ros juventutis", est conceptio ex Ipso Divino, et inde glorificatio Humani Ipsius; "sacerdos in aeternum juxta modum Melchizedechi", est quod Divinum Bonum et Divinum Verum ab Ipso procedat, Dominus enim ut Sacerdos est Divinum Bonum, ac ut Rex sanctitatis, qui est "Melchizedech", est Divinum Verum (videatur n. 1725).
[5] Apud Ezechielem,
Cherubi steterunt "ad ostium portae Domus orientale, gloria Dei Israelis super illis sursum" (10:19);
"cherubi" significant Dominum quoad providentiam et quoad custodiam ne adeatur nisi quam per bonum amoris; "ostium portae Domus orientale" significat aditum; "Domus Dei" est caelum et ecclesia; "oriens" est ubi Dominus apparet ut Sol, ita ubi jugiter est in mane; inde dicitur "gloria Dei Israelis super illis sursum."
[6] Apud eundem,
Angelus "duxit me ad portam, quae spectans versus orientem; cum ecce gloria Dei Israelis venit a via orientis et terra illustrata a gloria Ipsius; .... gloria Jehovae intravit in Domum via portae cujus facies versus orientem" (43:1, 2, 4);
hic describitur in sensu interno influxus Domini in illos qui in Ipsius regno et ecclesia sunt; "Deus Israelis" est Dominus quoad Divinum Humanum et inde procedens Divinum Verum; "Domus Dei" est Ipsius regnum et ecclesia; "gloria" est Divinum Verum quale in caelo; "venire via orientis in Domum", est a Sole, ubi est jugiter in suo mane.
(Quod "gloria sit Divinum Verum quale est in caelo, videatur n. 4809, 1
quod "Domus Dei" sit caelum et ecclesia quoad bonum, "Templum" quoad verum, n. 3720: et quod "oriens" in supremo sensu sit Dominus, quia est Sol caeli, qui semper est in ortu et mane, et quod inde "oriens" sit bonum amoris ab Ipso, n. 3708, 5097, 9668.)
[7] Apud eundem,
Angelus "postea reduxit me ad ostium Domus, ubi ecce aquae exeuntes de sub limine Domus versus orientem, .... descendent in planitiem, et venient versus mare, in mare emissae ut sanentur aquae; unde fit quod omnis anima vivens quae reptat, quocunque venerint fluvii, vivet; unde fit piscis multus valde, quia venient eo aquae hae, et sanantur, ut vivat omne quo venerit fluvius" ( 2
describitur etiam hic per meras correspondentias influxus Domini ex Divino Humano suo apud illos qui e regno et ecclesia Ipsius sunt; per "aquas exeuntes sub limine Domus versus orientem", describitur Divinum Verum procedens ab Ipso, et influens apud illos qui in oriente sunt, hoc est, qui in bono amoris in Ipsum sunt; quod "aquae descenderint in planitiem, et in mare", et quod "inde aquae maris sanatae sint", significat influxum in naturalem hominem, ac in cognitiones quae ibi; "piscis multus" qui inde, significat scientifica vera ibi; quod "vixerit omne quo venerit fluvius", significat quod vita illis ex Divino Vero. Quod haec significentur per illa ibi, nemo videre potest nisi ex sensu interno Verbi, cum tamen singulae voces ibi involvunt arcana regenerationis hominis a Domino; sed quae singulae voces ibi involvunt, detegetur ad caput 22 Apocalypseos, ubi paene similia, vers. 1 et 2, dicuntur.
[8] Apud Davidem,
"Exspectavi Jehovam, exspectat anima mea, .... anima mea Dominum, a custodientibus mane, custodientes mane, .... quia plurima cum Ipso redemptio, et Ille redimet Israelem" (Psalms 130:5-8);
agitur ibi de adventu Domini in mundum, et de receptione Ipsius ab illis qui in bono amoris sunt; adventus Domini significatur per "Exspectavi Jehovam, exspectat .... anima mea Dominum, .... quia plurima cum Ipso redemptio, et Ille redimet Israelem"; et receptio Ipsius ab illis qui in bono amoris sunt, significatur per "a custodientibus mane, custodientes mane"; "mane" ibi in supremo sensu significat Dominum, ac in sensu interno regnum Ipsius et ecclesiam, et "custodientes mane" significat illos qui exspectant Domini adventum, qui sunt qui in bono amoris sunt, quoniam illi sunt quibus Dominus est "Mane."
[9] Quod "mane" significet adventum Domini in mundum, et tunc novam ecclesiam, constat a sequentibus locis:
- Apud Danielem,
"Usque ad vesperam et mane bis mille trecenta, tunc justificabitur sanctum .... visio vesperae et mane, quae dicta est, veritas est" (8:14, 26);
"vespera" significat ultimum tempus ecclesiae prioris, ac "mane" primum novae, ita Domini adventum.
Apud Esaiam,
"Ad me clamans a Seir, 3
Custos, quid de nocte? Custos, quid de nocte? Dixit custos, Venit mane, etiamque nox" (21:11, 12);
etiam ibi de adventu Domini; "nox" est ultimum tempus ecclesiae prioris, et "mane" est primum novae. (Quid significat "clamare e Seir" videatur n. 4240, 4384.) Apud Ezechielem,
"Venit finis, venit finis, .... venit mane super te, habitator terrae; .... ecce dies venit, exivit mane" (7:6, 7, 10);
pariter ibi de adventu Domino, ac de fine ecclesiae prioris et de principio novae.
Apud Zephaniam,
"Jehovah .... in mane, in mane judicium suum dabit in lucem, nec deerit" (3:5);
similiter.
[10] Quia "mane" significat Dominum, adventum Ipsius, tum regnum Ipsius et ecclesiam, ut et bonum amoris quod ab Ipso, inde constare potest quid per "mane" in sequentibus his locis intelligitur:
- Apud Davidem,
"Fac me audire sub mane misericordiam tuam" (Psalms 143:8);
apud eundem,
"Cantabo sub mane misericordiam tuam" (Psalms 59:17 [B.A. 16]);
apud eundem,
"Satura nos sub mane misericordia tua, ut jubilemus et gaudeamus omnibus diebus nostris" (Psalms 90:14);
apud eundem,
"Jehovah, mane audies vocem meam, mane disponam me Tibi" (Psalms 5:4 [B.A. 3]);
apud eundem,
"Deus in medio ejus, .... adjuvabit 4
eam Deus, cum spectat mane" (Psalms 46:6 [B.A. 5]);
apud eundem,
"Deus, Deus meus, mane quaero Te" (Psalms 63:2 [B.A. 1]);
apud Esaiam,
"In die plantam tuam crescere facies, et mane semen tuum efflorescere" (17:11);
apud eundem,
"Jehovah, 5
esto brachium eorum singulis matutis" (33:2);
apud eundem,
" 6
Dominus Jehovih dedit mihi linguam doctorum, .... excitavit singulis matutis" (50:4);
apud Jeremiam,
"Locutus sum ad vos singulis matutis" (7:13; 11:7; 25:3, 4).
Ex significatione "mane", constare potest quid intellectum est per
Quod mane depluerit manna (Exodus 16:12, 13, 21);
Quod Jehovah mane descenderit super Monte Sinai (Exodus 19:16);
Quod sacerdos accenderet super altari ligna quovis mane, et disponeret super eo holocaustum (Leviticus 6:5 [B.A. 12]);
et quid involvit, quod dicitur de Sacrificio Paschatis,
"Sacrificabis Pascha.... cum occiderit . . .. . deinde comedes, .... et respicies mane, et ibis in tentoria tua" (Deuteronomius 16:6, 7);
quod "sacrificarent Pascha cum occiderit sol", erat quia "occasus solis" significabat ultimum tempus ecclesiae; quod "respicerent mane", significabat instaurationem ecclesiae novae, ita adventum Domini. Haec allata sunt ut sciatur quid per "stellam matutinam", quam daret Filius hominis, significatur, quod nempe sapientia et intelligentia a Divino Humano Domini; et quia qui sapientiam et intelligentiam a Domino accipiunt, etiam Ipsum accipiunt, est enim Dominus in sapientia et intelligentia quae ab Ipso, adeo ut sit sapientia et intelligentia apud eos, ideo etiam Ipse Dominus vocatur "Stella matutina" in Apocalypsi:
"Ego sum stirps et progenies Davidis, Stella illa splendida et matutina" (Apoc. 22:16);
(Similiter Vocatur "Stella", Num. 24:17).
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.
6. The editors made a correction or note here.