9199. And an orphan. That this signifies those who are in truth and not yet in good, and nevertheless long for good, is evident from the signification of “an orphan,” as being those who are in truth and long for good. The reason why these are signified by “orphans,” is that sons bereaved of father and mother, thus they who are deprived of interior good and truth, are “orphans;” for by “father” in the Word is signified interior good, and by “mother” truth conjoined with this good (see n. 5581); and by “sons” are signified the truths thence derived. (That “sons” denote truths may be seen above, n. 489, 491, 553, 1147, 2813, 3373, 6583.) That sons are here meant by “orphans,” and not daughters, is plain from the following verse, where it is said, “and your sons shall be orphans.” That “orphan sons” denote those who long for good, is “because the Lord is then in the place of a father to them; as in David:

A father of the orphans, and a judge of the widows, is God in the habitation of His holiness (Psalms 68:5).

[2] That “orphans” denote those who have been instructed in the truths of faith of the church from the Word, and thereby are afterward led to good, is plain also from the Lord’s words in John:

I will ask the Father, and He will give you another Paraclete, ¹ that he may abide with you to eternity, the Spirit of truth; whom the world cannot receive, for it seeth him not, neither knoweth him; but ye know him, for he abideth with you, and is among you. I will not leave you orphans; I will come unto you. These things have I spoken unto you while abiding with you. But the Paraclete, the Holy Spirit, he shall teach you all things (John 14:16-18, 25-26).

[3] That those are “orphans” who are in truths and long for good can be seen here from every detail; for by “the Paraclete” is meant the Divine truth, which the Lord was while in the world, and which proceeded from the Lord after He had glorified His Human and had gone out of the world. Therefore He says that “He will send the Paraclete,” and that “He Himself will come.” “Sending the Paraclete” denotes enlightening and instructing in the truths of faith; and “coming to them” denotes leading into good. Therefore He says, “I will not leave you orphans.” It has been stated that by “the Paraclete” is meant the Divine truth which the Lord was while in the world, and which proceeded from Him after He had glorified His Human and had gone out of the world. That this is so, the Lord several times plainly taught. But those who distinguish the Divine into Persons, and not into Essences united in one, do not apprehend this; for the Word is explained and apprehended by a man according to the ideas previously received by him. So also where the Lord says that “He is in the Father and the Father in Him; that the Father and He are one; and that all things that are His are the Father’s and all things of the Father are His” (John 10:30; 14:1-11, 20; 16:15; 17:10).

[4] But to proceed with the further explanation of the things stated above. That by “the Paraclete” is meant the Divine truth, is plain from the very words of the Lord, for he is called “the Spirit of truth,” and it is also said, “the Paraclete, the Holy Spirit, shall teach you all things.” That the Lord was the Divine truth while in the world, is plain also from the words of the Lord in the above passage, for He says that “He will send another Paraclete (that is, in His place), even the Spirit of truth;” and of Himself He says that they know Him, because He abideth with them, and is among them. And also:

I tell you the truth, if I go not away, the Paraclete will not come unto you; but if I go away, I will send him unto you (John 16:7).

And in another passage:

This spoke He of the Spirit, which they that believed in Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

And again He says that “He is the way, and the truth” (John 14:6); and also that “He is the Word, and that God is the Word, and that the Word became flesh” (John 1:1-3, 14); where “the Word” denotes the Divine truth. (That the Lord while in the world was the Divine truth, see n. 3195, 4687, 4727, 6716, 6864, 7499, 8127, 8724.)

[5] And that the Divine truth proceeds from the Lord since He glorified His Human, and went away out of the world, is plain also from the Lord’s words, “When I go away, I will send the Spirit of truth unto you” (“to send” denotes to go forth and to proceed, n. 2397, 4710); and also, “When he is come, he shall teach you all the truth; for he shall not speak from himself; but what things soever he shall hear, he shall speak. He shall glorify Me; for he shall take of Mine, and shall declare it unto you” (John 16:13-14 That when the Lord went away out of the world He became the Divine good even as to the Human, may be seen above (n. 3704, 3712, 3737, 3969, 4577, 5704, 6864, 7014, 7499, 8241, 8724, 8760, 9167); and that then, from the Divine good, which He Himself is, proceeds the Divine truth, even as from the sun proceeds the light of the universe (n. 3636, 3643, 3969, 5704, 7083, 8127). To these references may be added those cited above (n. 9194).

Poznámky pod čarou:

3195. And he dwelt in the land of the south. That this signifies consequently in Divine light, is evident from the signification of “dwelling,” as being to live (see n. 1293), and as being predicated of good (n. 2268, 2451, 2712); and from the signification of the “land of the south,” as being Divine light; for the “south” signifies light, and indeed the light of intelligence, which is wisdom (n. 1458); but the “land of the south” signifies the place and state where this light is; so here, that “Isaac came from coming from Beer-lahai-roi, and he dwelt in the land of the south,” signifies that Divine good rational, because born from Divine truth, was in Divine light.

[2] In the Word frequent mention is made of “light,” and by this in the internal sense is signified the truth which is from good; but in the supreme internal sense there is signified the Lord Himself, because He is good and truth itself. Moreover there actually is light in heaven, but infinitely brighter than the light on earth (seen. 1053, 1117, 1521-1533, 1619-1632); and in this light spirits and angels see one another, and by means of it is displayed all the glory which is in heaven. In regard to its lucidity, this light does indeed appear like the light in the world; but still it is not like it, for it is not natural, but spiritual, having in it wisdom; so that it is nothing else than wisdom which so shines before the eyes of the angels; and therefore the wiser the angels are, the brighter is the light in which they are (n. 2776). Moreover this light illumines the understanding of man, especially that of a regenerate man; but it is not perceived by man so long as he is in the life of the body, because of the light of the world, which then is regnant.

Moreover the evil spirits in the other life see one another, and also see many representatives which exist in the world of spirits, and this indeed they do from the light of heaven; but their lumen is such as proceeds from a fire of coals, for the light of heaven is changed into such a lumen when it comes to them.

[3] As regards the very origin of light, this has been from eternity from the Lord alone; for Divine good itself and Divine truth, from which light comes, is the Lord. The Divine Human, which was from eternity (John 17:5), was this light itself. And whereas this light could no longer affect the human race, which had removed itself so far from good and truth, thus from light, and had cast itself into darkness, therefore the Lord willed to put on by birth the human itself; for thus He could illumine not only the rational but also the natural things of man; for He made both the rational and the natural in Himself Divine, in order that He might also be a light to those who were in such gross darkness.

[4] That the Lord is light, that is, good itself and truth itself, and that thus from Him is all intelligence and wisdom, consequently all salvation, is evident from many passages in the Word, as in John:

In the beginning was the Word, and the Word was with God, and God was the Word; in Him was life, and the life was the light of men. John came to bear witness of the light; he was not that light, but came that he might bear witness of the light. That was the true light which enlighteneth every man that cometh into the world (John 1:1, 4, 7-9).

The “Word” was the Divine truth, thus the Lord Himself as to the Divine Human, concerning which it is said that “the Word was with God, and God was the Word.”

[5] In the same Evangelist:

This is the judgment, that light is come into the world, but men loved the darkness rather than the light (John 3:19); where “light” denotes the Divine truth. Again:

Jesus said, I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12).

Yet a little while is the light with you; walk while ye have the light, lest darkness seize upon you; while ye have the light, believe in the light, that ye may be sons of light (John 12:35-36).

He that seeth Me seeth Him that sent Me; I am come a light into the world, that whosoever believeth in Me may not abide in the darkness (John 12:45-46).

In Luke:

Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for revelation to the Gentiles, and the glory of Thy people Israel (Luke 2:30-32).

This is the prophecy of Simeon concerning the Lord when he was born.

[6] In Matthew:

The people that sat in darkness saw a great light, and to them that sat in the region and shadow of death, did light spring up (Matthew 4 Isaiah 9:2);

from which passages it is very plain that the Lord as to the Divine good and truth in the Divine Human, is called “light.” Also in the prophecies of the Old Testament, as in Isaiah:

The light of Israel shall be for a fire, and His Holy One for a flame (Isaiah 10:17).

I Jehovah have called thee in righteousness, and I will give thee for a covenant of the people, for a light of the Gentiles (Isaiah 42:6).

I have given thee for a light of the Gentiles, that thou mayest be My salvation, unto the end of the earth (Isaiah 49:6).

Again:

Arise, shine, for thy light is come, and the glory of Jehovah is risen upon thee. The gentiles shall walk to thy light, and kings to the brightness of thy rising (Isaiah 60:1, 3).

[7] That all the light of heaven, consequently wisdom and intelligence, is from the Lord, is thus taught in John:

The holy city New Jerusalem, descending from God out of heaven, prepared as a bride adorned for her husband, hath no need of the sun, neither of the moon, to shine in it; the glory of God will enlighten it, and the Lamb is the lamp thereof (Revelation 21:2, 23).

Again, speaking of the same:

There shall be no night there, and they need no lamp, neither light of the sun, for the Lord God giveth them light (Revelation 22:5).

[8] Again in Isaiah:

The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but Jehovah shall be unto thee an everlasting light, and thy God thy glory; thy sun shall no more go down, neither shall thy moon withdraw itself, for Jehovah shall be thine everlasting light (Isaiah 60:19-20).

“The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee” denotes that this will be the case with the things not of natural, but of spiritual light, which is signified by “Jehovah being an everlasting light.” That “Jehovah” as mentioned here and elsewhere in the Old Testament, is the Lord, may be seen above (n. 1343, 1736, 2156, 2329, 2921, 3023, 3035).

[9] And that He is the light of heaven He also manifested to the three disciples, Peter, James, and John, at his transfiguration, when:

His face did shine as the sun, and His raiment became as the light (Matthew 17:2).

His “face as the sun” was the Divine good; His “raiment as the light” was the Divine truth. Hence it may be known what is meant by the expression in the benediction:

Jehovah make His faces shine upon thee, and be merciful unto thee (Numbers 6:25).

That the “faces of Jehovah” are mercy, peace, and good, may be seen above (n. 222, 223); and that the “sun” is the Divine love; thus that it is the Divine love of the Lord which appears as a sun in the heaven of angels, may also be seen above (n. 30-38, 1053, 1521, 1529-1531, 2441, 2495).