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527. "So that the day shone not for a third part of it, and the night likewise." - That these words signify that the spiritual light of truth and the natural light of truth were altogether extinguished, is evident from the signification of day, which denotes spiritual light, and from the signification of night, which denotes natural light. These things are signified, because it was said above, that the third part of the sun, the third part of the moon, and the third part of the stars, were darkened, and by day is meant the light of the sun, and by night, the light of the moon and stars, because the sun gives light during the day, and the moon and the stars give light in the night. Something shall first be said concerning light from the sun, which is called the light of the day, and concerning light from the moon and the stars, which is called the light of the night.
[2] Light from the sun, which is called the light of the day, and also day, means spiritual light, such as the angels enjoy who see the Lord as a sun; and light from the moon and stars, called the light of the night, and also night, means natural light (lux naturalis), such as the angels enjoy who see the Lord as a moon. That the Lord appears to the angels as a sun, and also as a moon, may be seen in the Heaven and Hell 116-125). Those heavens that are in the spiritual affection of truth, that is, who love truth because it is truth, behold the Lord as a sun; and because this is spiritual, therefore the light which is from the Lord as a sun is spiritual. But those heavens that are in the natural affection of truth, that is, who love truth in order to be learned and to instruct others, behold the Lord as a moon, these being in the love of it for the sake of what is useful for themselves, and not for the sake of truth itself, they are therefore in the light which proceeds from the Lord as a moon. This light differs from that which proceeds from the Lord as a sun, as the light of day from the sun differs from the light of the night from the moon and stars in our world. Just as the lights with them differ, so also do the truths, because the Divine Truth proceeding from the Lord is the cause of all light in the heavens; see in the Heaven and Hell 126-140).
[3] Those therefore who are in spiritual light, are in genuine truths, and also when they hear truths, which they did not know before, they at once acknowledge them, and perceive that they are truths. It is different with those who are in natural light; these, when they hear truths, receive them because they are uttered by men of reputation, in whom they repose confidence, although they do not see and perceive [them to be truths]; most of these therefore are in faith from others, but still in a life according to faith. Into these heavens all those come who have lived well, although they have been in falsities of doctrine; nevertheless falsities are there continually purified, until at length they appear as truths. From these considerations the signification of the day shining not for a third part thereof, and the night likewise, is evident. That the third part signifies all, fulness and completeness, may be seen above (n. 506).
[4] The signification of day and night here is similar to that of day and night in the first chapter of Genesis; where it is said:
"God said, Let there be light; and there was light. And God saw the light, that [it was] good; and God divided between the light and the darkness. And God called the light Day, and the darkness he called Night. And there was evening and there was morning the first day" (1:3, 4, 5).
Afterwards it is said:
"And God said, Let there be luminaries in the expanse of the heavens to divide between the day and the night and they shall be for signs, and for seasons, and for days, and years. And God made two great luminaries; the great luminary to rule the day, and the lesser luminary to rule the night; and the stars. And God set them in the expanse of the heavens to give light upon the earth; and to rule over the day and over the night, and to divide between the light and between the darkness. And there was evening and there was morning, the fourth day" (1:14-19).
The light which was made on the first day, signifies Divine light, which in itself and in its essence is Divine Truth, thus spiritual light, which enlightens the understanding. The subject treated of in that chapter, in the internal sense, is the establishment of a church by the Lord amongst the most ancient people. And because the understanding must first be enlightened, for without such enlightenment from the Lord there can be no reformation, consequently no church in man, therefore light is first spoken of, or it is said that there was light [lux] on the first day. The words "God saw the light, that it was good," signify that enlightenment and reception with them was good. But darkness signifies the light [lumen] which is in the natural man, which is also called natural light (lumen naturale); because this light compared with spiritual light (lux spiritualis) is like darkness, it is therefore meant by darkness.
For every man has a lower or exterior mind, and a higher or interior mind; the lower or exterior mind is the natural mind, and is called the natural man, but the higher or interior mind is the spiritual mind, and is called the spiritual man. The reason why the mind is called the man, is, because man is man by virtue of mind. These two minds, the higher and lower, are perfectly distinct. Man by means of the lower mind, is in the natural world, together with men there, but by means of the higher mind he is in the spiritual world with the angels there. These two minds are so distinct, that man while in the world does not know what takes place in his higher mind, and when he becomes a spirit, which is immediately after death, he does not know what takes place in his lower mind. It is therefore said that God divided between the light and between the darkness, and called the light day, and the darkness night. It is consequently evident that day signifies spiritual light (lux spiritualis), and darkness, natural light (lux naturalis). Because all the heavens are so distinct, that those who are in spiritual light may be in light from the Lord as a sun, and those who are in spiritual natural light may be in light from the Lord as a moon, as was said in the article above, it is therefore said, "Let there be two luminaries in the expanse of the heavens to divide between the day and between the night, and to rule in the day and in the night, and to divide between the light and the darkness." From these things, therefore, it is evident that by day is there meant spiritual light, and by night, natural light, which in heaven is called spiritual-natural light.
[5] Similar things are signified by day and night in the following passages.
In David,
Jehovah "who by understanding made the heavens, who spreadeth forth the earth above the waters, who made great luminaries, the sun to rule by day, the moon and stars to rule by night" (Psalm 136:5-9).
So in Jeremiah:
"Jehovah giveth the sun for a light of the day, and the statutes of the moon and of the stars for a light of the night" (31:35).
Again, in David:
"The day is thine, Jehovah, the night also is thine; thou hast prepared the light and the sun" (Psalm 74:16).
And in Jeremiah:
"If ye shall have rendered void my covenant of the day, and my covenant of the night, and that there shall not be day and night in their season; my covenant also may be broken with David my servant, that he shall not have a son to reign upon his throne, and with the Levites the priests, my ministers. If I shall not have fixed my covenant of the day and of the night, and the statutes of the heaven and the earth; then cast I away the seed of Jacob and David" (33:20, 21, 25, 26).
Here by the covenant of the day, and the covenant of the night, are meant all the statutes of the church, prescribed to the children of Israel in the Word, by means of which they had conjunction with heaven, and by means of heaven with the Lord. They are called the covenant of the day and of the night, because they are for heaven and also for the church, the spiritual things which are represented and signified being for heaven, and the natural things which are representative and significative being for the church. Therefore the covenants of the day and of the night are there called the statutes of the heaven and the earth, and the covenant of the night is called the statutes of the moon and stars; to render void, signifies not to keep. That no otherwise would there be conjunction with the Lord by the Divine Truth, nor by the Divine Good, is signified by, "My covenant with David my servant also shall not be broken, that he shall not have a son to reign upon his throne, and with the Levites the priests, my ministers." The covenant with David denotes conjunction with the Lord by means of the Divine Truth, no son upon his throne denotes no reception of the Divine Truth by any one, and the covenant with the Levites the priests, my ministers, denotes conjunction with the Lord by means of the Divine Good.
[6] So again, in David,
"If I say, Surely the darkness shall cover me; even the night shall be light for me. Yea, the darkness shall not make darkness before thee; but the night shall be as bright as the day; as the darkness so the light" (Psalm 139:11, 12).
These words signify that the natural man equally as the spiritual is enlightened by the Lord. Natural light is signified by darkness and night; and spiritual light, by light and day; "the night shall be as bright as the day, and as the darkness so the light" signifies the same as these words in Isaiah:
"The light of the moon shall be as the light of the sun" (30:26).
These things are said in order that it may be known, that by the day which shone not for the third part of it, is signified spiritual light, and by the night which shone not in like manner, is signified natural light, thus that they have the same signification as light from the sun, and light from the moon.
527. That the day should not shine for the third part of it, and the night likewise, signifies that the spiritual light of truth and the natural light of truth were completely extinguished. This is evident from the signification of "day," as being spiritual light, and from the signification of "night," as being natural light. This is the signification, since it was said above that "the third part of the sun, the third part of the moon, and the third part of the stars, were darkened;" and "day" means the light of the sun, and "night" the light of the moon and stars, since the sun gives light during the day, and the moon and the stars give light at night. In the first place, let something be said respecting light from the sun, which is called the light of the day, and respecting light from the moon and the stars, which is called "the light of the night."
[2] By light from the sun, which is called "the light of the day" and by "day," spiritual light is meant, such as the angels have who see the Lord as a sun; and by light from the moon and stars, which is called "the light of the night" and by "night," natural light is meant, such as the angels have who behold the Lord as a moon. (That the Lord appears to the angels both as a sun and as a moon, see in the work on Heaven and Hell, 116-125.) Those heavens behold the Lord as a sun that are in the spiritual affection of truth, that is, that love truth because it is truth. Because this is spiritual, therefore the light that is from the Lord as a sun is spiritual. But those heavens behold the Lord as a moon that are in the natural affection of truth, that is, that love truth that they may be learned and may instruct others. These love truth because of its usefulness to themselves, and not for the truth's own sake; therefore they are in a light that proceeds from the Lord as a moon. This light differs from the light that goes forth from the Lord as a sun, as the light of day from the sun differs from the light of night from the moon and stars in our world; and in like manner as the lights differ with them do truths differ, since Divine truth proceeding from the Lord produces all light in the heavens (See in the work on Heaven and Hell 126-140).
[3] Those, therefore, who are in spiritual light are in genuine truths, and also when they hear truths that they had not before known, they immediately acknowledge them and see that they are truths. It is otherwise with those who are in natural light. When such hear truths they receive them, not because they see or perceive them, but because they are told them by men of reputation in whom they have confidence; the faith, therefore, of most of such is from others, and yet they are in a life according to faith. Into these heavens all come who have lived well, although they have been in falsities of doctrine; nevertheless the falsities are there continually purified, until at length they appear as truths. This makes evident what is signified by "that the day should not shine for the third part of it, and the night likewise." (That "the third part" signifies all, fullness, and wholly, see above, n. 506.)
[4] "Day and night" here have a similar signification as "day and night" in the first chapter of Genesis, where it is said:
God said, Let there be light; and there was light. And God saw the light that it was good; and God divided between the light and the darkness. And God called the light day, and the darkness He called night. And there was evening and there was morning, the first day (Genesis 1:3-5).
And afterwards:
And God said, Let there be luminaries in the expanse of the heavens, to divide between the day and the night; and let them be for signs and for seasons, and for days and years. And God made two great luminaries; the great luminary to rule by day, and the lesser luminary to rule by night, and the stars. And God set them in the expanse of the heavens to give light upon the earth, and to rule by day and by night, and to divide between the light and the darkness. And there was evening and there was morning, the fourth day (Genesis 1:14-19).
The "light" that came the first day signifies the Divine light, that in itself and in its essence is Divine truth, thus spiritual light that enlightens the understanding. This chapter in the internal sense treats of the establishment of a church by the Lord with the most ancient people; and as the first thing is to have the understanding enlightened, for until that is enlightened by the Lord there is no reformation, thus no church with man, therefore first of all light is spoken of, or it is said that "light" was made on the first day. That "God saw the light that it was good" signifies that illustration and reception with them were good. But "darkness" signifies the lumen that is in the natural man, which is called natural lumen, because this lumen in comparison with spiritual light is like darkness, consequently this is meant by "darkness." For every man has a lower or exterior mind, and a higher or interior mind; the lower or exterior mind is the natural mind, which is called the natural man, while the higher or interior mind is the spiritual mind, and is called the spiritual man. The mind is called a man, for the reason that man is man because of his mind. These two minds, the higher and the lower, are altogether distinct; by the lower mind man is in the natural world, together with the men there, but by the higher mind he is in the spiritual world with the angels there.
These two minds are so distinct that while man is living in the world he does not know what is going on in himself in his higher mind; and when he becomes a spirit, as he does immediately after death, he does not know what is going on in his lower mind; therefore it is said "God divided between the light and the darkness, and He called the light day, and the darkness night." This makes evident that "day" signifies spiritual light, and "darkness" natural light. Because all the heavens are so divided that those who are in spiritual light are in light from the Lord as a sun, and those who are in spiritual-natural light are in light from the Lord as a moon (as was just said in this article), it is said, "Let there be two luminaries in the expanse of the heavens to divide between the day and the night, and to rule by day and by night, and to divide between the light and the darkness." From this, therefore, it is evident that "day" here means spiritual light, and "night" natural light, which in heaven is called spiritual-natural light.
[5] Day and night have a similar signification in the following passages. In David:
Jehovah who hath made the heavens by His intelligence, who hath spread out the earth above the waters; who hath made great luminaries, the sun for rule by day, the moon and stars for rule by night (Psalms 136:5-9).
In Jeremiah:
Jehovah giveth the sun for the light of the day, and the statutes of the moon and stars for the light of the night (Jeremiah 31:35).
In David:
Jehovah, the day is Thine, the night also is Thine; Thou hast prepared the light and the sun (Psalms 74:16).
In Jeremiah:
If ye have rendered void My covenant of the day and My covenant of the night, that there be no day and night in their time, My covenant also with David My servant shall become void, that he shall not have a son to reign upon his throne, and with the Levites the priests, My ministers. If I shall not have set 1My covenant of day and night, the statutes of heaven and earth, then I reject also the seed of Jacob and David (Jeremiah 33:20, 21, 25, 26).
"The covenants of the day and of the night" mean all the statutes of the church prescribed unto the sons of Israel in the Word, by which they had conjunction with heaven and through heaven with the Lord. These are called "the covenant of the day and of the night," because they are for heaven and also for the church, the spiritual things that are represented and signified are for heaven, and the natural things that represent and signify are for the church; therefore "the covenants of the day and of the night" are here called "the statutes of heaven and earth," and "the covenant of the night" is called "the statutes of the moon and stars;" "to render void" signifies not to keep. That unless these are kept there could be no conjunction with the Lord through Divine truth or through Divine good is signified by "My covenant with David shall become void, that he shall not have a son to reign upon his throne, and with the Levites the priests, My ministers," "the covenant with David" meaning conjunction with the Lord through Divine truth; "no son upon his throne" signifying no reception of Divine truth by anyone, and "the covenant with the Levites the priests, My ministers," meaning conjunction with the Lord through Divine good.
[6] In David:
If I shall say, Surely the darkness shall overwhelm me, even the night shall be light for me. Even the darkness shall not make darkness before Thee; but the night shall be light as the day; as the darkness so shall be the light (Psalms 139:11, 12).
This signifies that the natural man as well as the spiritual is enlightened by the Lord. Natural light is signified by "darkness" and "night," and spiritual light by "light" and "day." "The night shall be light as the day, and as the darkness so shall be the light," has the same signification as in Isaiah:
The light of the moon shall be as the light of the sun (Isaiah 30:26).
These things have been cited to make known that spiritual light is signified by "the day should not shine for the third part of it," and natural light by "the night likewise;" thus that these expressions have a similar signification as "light from the sun and light from the moon. "
Footnotes:
1. Latin "shall have set," Hebrew "shall not have set," which we also find in 610, 768; Arcana Coelestia 37; Apocalypse Revealed 414.
527. "Ut dies non luceret tartia parte ejus, at nox similiter." - Quod significet quod lux veri spiritualis et lux veri naturalis prorsus exstinctae sint, constat ex significatione "diei", quod sit lux spiritualis, et ex significatione "noctis", quod sit lux naturalis. Haec significantur, quia supra dictum est quod "tertia pars solis, tertia pars lunae, et tertia pars stellarum obtenebratae sint"; et per "diem" intelligitur lux solis, ac per "noctem" intelligitur lux lunae et stellarum, quoniam sol dat lucem interdiu, ac luna et stellae dant lucem noctu. Primum dicetur de luce ex sole quae vocatur lux diei, et de luce ex luna et stellis quae vocatur lux noctis;
[2] per lucem e sole, quae vocatur "lux diei" ac "dies", intelligitur lux spiritualis, qualis est angelis qui Dominum vident ut Solem; at per lucem e luna et stellis, quae vocatur "lux noctis" ac "nox", intelligitur lux naturalis, qualis est angelis qui Dominum spectant ut Lunam. (Quod Dominus appareat angelis ut Sol et quoque ut Luna, videatur in opere De Caelo et Inferno, 116-125.) Illi caeli Dominum spectant ut Solem qui in affectione veri spirituali sunt, hoc est, qui amant verum quia est verum; hoc quia est spirituale, ideo lux quae a Domino ut Sole est spiritualis: at illi caeli Dominum spectant ut Lunam, qui in affectione veri naturali sunt, hoc est, qui amant verum ut docti sint et alios instruant: illi quia propter utile pro se amant illud, et non propter ipsum verum, ideo illi in luce quae procedit a Domino ut Luna sunt: haec lux, a luce quae procedit a Domino ut Sole, differt sicut lux diei a sole et lux noctis a luna et stellis, in nostro mundo; similiter ut luces etiam differunt vera apud illos, ex causa quia Divinum Verum procedens a Domino sistit omnem lucem in caelis (videatur in opere De Caelo et Inferno 126-140).
[3] Quare illi qui in luce spirituali sunt, in genuinis veris sunt; et quoque cum audiunt vera quae non prius noverunt, statim agnoscunt illa, et vident quod vera sint: aliter illi qui in luce naturali sunt; illi cum audiunt vera, recipiunt illa, tametsi non vident et percipiunt, sed quia a viris famae, quibus fidem habent, dicuntur; quare plerique ex illis in fide ab aliis sunt, at usque in vita secundum fidem. In hos caelos veniunt omnes qui bene vixerunt, tametsi in falsis doctrinae fuerunt: at usque ibi falsa jugiter purificantur usque tandem ut appareant sicut vera. Ex his constare potest quid significatur per "ut dies non luceret tertia parte ejus et nox similiter."
(Quod "tertia pars" significet omne, plenum et prorsus, videatur supra, n. 506.)
[4] Simile hic per "diem et noctem", quod per "diem et noctem" in capite primo Geneseos, significatur, ubi dicitur,
"Dixit Deus, Sit lux, et facta est lux; et vidit Deus lucem quod bona, et distinxit Deus inter lucem et inter tenebras; et vocavit Deus lucem diem, et tenebras vocavit noctem, et fuit vespera et fuit mane, dies primus" (vers. 3-5);
et postea,
"Et dixit Deus, Sint luminaria in expanso caelorum, ad distinguendum inter diem et inter noctem; et erunt in signa, et in stata tempora, et in dies et annos:.... et fecit Deus duo luminaria magna, luminare magnum ad dominandum die, et luminare minus ad dominandum nocte, et stellas: et posuit illa Deus in expanso caelorum, ad lucem dandum super terra, et ad dominandum in die et in nocte, et ad distinguendum inter lucem et inter tenebras;.... et fuit vespera et fuit mane, quartus dies" (1:14-19):
per "lucem" quae facta die primo significatur Divina Lux quae in se et sua essentia est Divinum Verum; ita lux spiritualis, quae illustrat intellectum. Agitur in eo capite in sensu interno de instauratione ecclesiae a Domino apud antiquissimos; et quia primum est ut intellectus illustretur, nam absque ejus illustratione a Domino nulla fit reformatio, ita non ecclesia apud hominem, ideo omnium primo dicitur de luce, seu quod lux primo die facta sit. Quod dicatur quod "viderit Deus lucem quod bona", significat quod apud illos bona illustratio et receptio fuerit: per "tenebras" autem significatur lumen quod est in naturali homine, quod etiam lumen naturale vocatur; quia hoc lumen ad lucem spiritualem, est respective sicut tenebrae, ideo illud per "tenebras" intelligitur. Est enim unicuique homini mens inferior seu exterior et mens superior seu interior: mens inferior seu exterior est mens naturalis, quae vocatur naturalis homo; mens autem superior seu interior est mens spiritualis, et vocatur homo spiritualis. Quod mens dicatur homo, est quia homo est homo ex mente sua. Binae illae mentes, superior et inferior, sunt prorsus distinctae; homo per mentem inferiorem est in mundo naturali una cum hominibus ibi, at per mentem superiorem est in mundo spirituali cum angelis ibi. Illae binae mentes ita distinctae sunt, ut homo, quamdiu vivit in mundo, non sciat quid apud se peragitur in mente sua superiore; et quando fit spiritus, quod fit statim post mortem, non sciat quid peragitur in mente inferiore: inde dicitur quod "Deus distinxerit inter lucem et inter tenebras, et vocaverit lucem diem et tenebras noctem." Inde constare potest quod per "diem" significetur lux spiritualis, et per "tenebras" lux naturalis. Quia omnes caeli ita distincti sunt, ut qui in luce spirituali sunt illi in luce a Domino ut Sole sint, at qui in luce spirituali naturali sunt illi in luce a Domino ut Luna sint (ut supra, in hoc articulo dictum est), quapropter dicitur quod "duo luminaria in expanso caelorum sint ad distinguendum inter diem et inter noctem, et ad dominandum in die et in nocte, et ad distinguendum inter lucem et inter tenebras": ex his itaque constare potest quod per "diem" ibi intelligatur lux spiritualis, et per "noctem" lux natura lis, quae in caelo vocatur lux spiritualis naturalis.
[5] Similia significantur per "diem" et "noctem" in his locis:
- Apud Davidem,
Jehovah "qui fecit caelos per intelligentiam, .... qui expandit terram super aquis.... ; qui fecit luminaria magna.... , solem in dominium in die, .... lunam et stellas in dominium in nocte" (Psalms 136:5-9);
apud Jeremiam,
Jehovah "dans solem in lucem diei, statuta lunae et stellarum in lucem noctis" (31:35);
apud Davidem,
"Tibi, Jehovah, dies, et Tibi nox; Tu praeparasti lucem et solem" (Psalms 74:16);
apud Jeremiam,
"Si irritum reddideritis foedus meum diei et foedus meum noctis, ut non sit dies et nox in tempore suo, etiam foedus meum irritum fiet cum Davide servo meo, ut non sit illi filius regnans super throno illius, et cum Levitis sacerdotibus ministris meis. .... Si non foedus meum diei et noctis, statuta caeli et terrae [ 1
non] posuero, etiam semen Jacobi et Davidis reprobarem" (33:20, 21, 25, 26);
per "foedus diei et noctis" intelliguntur omnia statuta ecclesiae filiis Israelis praescripta in Verbo, per quae illis est conjunctio cum caelo, et per caelum cum Domino: quod illa dicantur "foedus diei et noctis", est quia illa sunt pro caelo et quoque pro ecclesia; pro caelo sunt spiritualia quae repraesentantur et significantur, et pro ecclesia sunt naturalia quae repraesentant et significant: quare "foedus diei et noctis" ibi vocantur "statuta caeli et terrae", ac "foedus noctis" vocantur "statuta lunae et stellarum": "irritum reddere" significat non custodire: quod alioqui non foret conjunctio cum Domino per Divinum Verum, nec per Divinum Bonum, significatur per quod "foedus irritum fiet cum Davide, ut non sit filius regnans super throno ejus, et cum Levitis sacerdotibus ministris meiS": "foedus cum Davide" est conjunctio cum Domino per Divinum Verum; "non filius super throno ejus" significat non receptionem Divini Veri ab aliquo; et foedus cum Levitis sacerdotibus ministris" est conjunctio cum Domino per Divinum Bonum.
[6] Apud Davidem,
"Si dixero, utique tenebrae oppriment me, etiam nox lux pro me: etiam tenebrae non facient tenebras prae Te, sed nox sicut dies lucida erit; sicut tenebrae ita lux" (Ps. 139:11, 12);
per haec significatur quod a Domino illustretur naturalis homo aeque ac spiritualis; lux naturalis significatur per "tenebras" et "noctem", et lux spiritualis per "lucem" et "diem"; quod "nox sicut dies lucida erit, et sicut tenebrae ita lux", simile significat quod apud Esaiam,
"Erit lux lunae sicut lux solis" (30:26).
Haec allata sunt, ut sciatur quod per "dies non luceret tertia parte ejus" significetur lux spiritualis; et quod per "nox similiter" significetur lux naturalis, ita simile quod per "lucem e sole" ac per "lucem e luna."
Footnotes:
1. The editors made a correction or note here.