594. Encompassed with a cloud.- That this signifies the ultimate of the Word, is evident from the signification of being encompassed, as denoting what is outside of one, for that which is around is also outside, since it is beyond in the circumference; in this case therefore it denotes the ultimate; and from the signification of a cloud, as denoting Divine Truth in the ultimates, consequently the Word in the sense of the letter. This signification of cloud is evident from appearances in the spiritual world; also from the Word, where clouds are mentioned. From appearances in the spiritual world, as follows; the whole angelic heaven consists solely of the Divine Truth which proceeds from the Lord, the reception of which makes angels. In the highest heaven this truth appears like the pure aura which is called ether; in the lower heaven, as less pure, almost like the atmosphere, which is called air; in the lowest heaven it appears like a thin watery element, upon which vapour rests like a cloud. Such is the appearance of Divine Truth according to degrees in descent. A similar appearance is seen when the angels of the higher heavens speak concerning Divine truths, their discourse, in such case, appearing to the sight of those who are in the lowest heaven under the aspect of a cloud, which flies hither and thither, while the more intelligent among them know from its motion, brightness, and form, what the angels of the higher heavens are mutually discoursing about. The reason why a cloud signifies Divine Truth in ultimates is therefore evident. Because many expressions in the Word are chosen from appearances in the spiritual world, and consequently have a similar signification, therefore this is the case also with respect to clouds.

[2] That a cloud signifies in the Word the sense of the letter, which is Divine Truth in ultimates, is evident from the following passages.

Thus in Matthew:

"Jesus taketh Peter, James, and John up to a high mountain, and was transfigured before them; and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. While Peter "was yet speaking, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is my beloved Son, hear ye him" (17:1-10; Mark 9:1-11).

And in Luke:

While "Peter was thus speaking, there came a cloud, and overshadowed them; and they feared as they entered the cloud. And there came a voice out of the cloud, saying, This is my beloved Son; hear ye him" (9:34, 35).

The Lord in this transfiguration also represented the Divine Truth, which is the Word. For the Lord, when He was in the world, made His Human Divine Truth, and when He departed out of the world, He made His Human Divine Good by union with the Divine itself, which was in Him from conception. That the Lord made His Human Divine Truth when He was in the world, and afterwards Divine Good, may be seen in the Doctrine of the New Jerusalem 303, 304, 305, 306), and that the Lord is the Word (n. 263). For this reason all the circumstances of the transfiguration of the Lord, signify Divine Truth proceeding from the Divine Good of the Lord. The Divine Good of the Divine Love, which was in Him, and from which was the Divine Truth in His Human, was represented by His face shining as the sun, for the face represents the interiors, therefore these shine forth through the face, and the sun signifies the Divine Love; see above (n. 401:3, 412:1-10). The Divine Truth was represented by the Lord's garments which were like the light. Garments in the Word signify truths, and the garments of the Lord the Divine Truth; see above (n. 64, 271, 395); on this account also they appeared like the light; for Divine Truth is the cause of light in the angelic heaven, and is therefore signified by light in the Word; concerning which more may be seen in Heaven and Hell 126-140). Because the Word, which is the Divine Truth, was represented, therefore Moses and Elias were seen speaking with him, Moses and Elias signifying the Word, Moses the historical, and Elias the prophetical Word; but the Word in the letter was represented by the cloud which overshadowed the disciples, and into which they entered. For the disciples, in the Word, represented the church, which, at that time and afterwards, was only in truths from the sense of the letter. And because revelation and responses are given by means of the Divine Truth in ultimates, as stated in the article above, and this truth is the truth of the sense of the letter of the Word, therefore a voice was heard out of the cloud, saying, "This is my beloved Son, hear ye him," denoting that He is the Divine Truth, or the Word.

[3] He who does not know that a cloud in the spiritual sense of the Word means the Word in the letter, cannot know the interior truth involved in these words; That in the consummation of the age "they shall see the Son of man coming in the clouds of heaven with power and glory" (Matthew 24:30; Mark 13:26; 14:61, 62; Luke 21:27).

And in the Apocalypse:

"Behold," Jesus Christ "cometh with clouds; and every eye shall see him" (1:7).

And again:

"And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man" (14:14).

And in Daniel:

"I saw in visions of the night, and behold, one like the Son of man came with the clouds of the heavens" (7:13).

He who is ignorant of the fact that clouds signify the truths of the Word in the sense of the letter, cannot but suppose that in the consummation of the age, that is, in the end of the church, the Lord will come in the clouds of heaven, and manifest himself to the world. But it is well known that since the giving of the Word, the Lord manifests Himself by means of that alone, for the Word, which is the Divine Truth, is the Lord Himself in heaven and in the church. From this it is first evident, that the manifestation there predicted signifies His manifestation in the Word; and the manifestation of the Lord in the Word was accomplished by His opening and revealing its internal or spiritual sense, for in this sense is the Divine Truth itself, such as it is in heaven, and the Divine Truth in heaven is the Lord Himself there. It is now therefore evident that by the Lord's coming in the clouds of heaven with glory, is signified the revelation of Him in the sense of the letter of the Word from its spiritual sense. The clouds of heaven signify those things that are of the sense of the letter, and glory those that are of the spiritual sense, as may be seen in Heaven and Hell 1); and the revelation itself of the spiritual sense, in the White Horse; the Son of man also signifies the Lord as to Divine Truth, as may be seen above (n. 63, 151).

[4] That a cloud signifies the Divine Truth in ultimates, consequently the Word in the sense of the letter, is still further evident from the following passages.

Thus in Isaiah:

"Behold, Jehovah rideth upon a light cloud, and cometh into Egypt; and the idols of Egypt are put in commotion before Him, and the heart of the Egyptian melteth in the midst of him " (19:1).

By Egypt in these words is not meant Egypt, but the natural man separated from the spiritual, which is then in falsities and evils, and by means of these perverts all the truths and goods of the church. That those falsities and evils destroy it, when truth from good flows in from the Lord, is described by these words of the prophet understood in the internal sense. Jehovah riding upon a light cloud, signifies the Lord enlightening the understanding with truths, to ride, when used in reference to Jehovah, or the Lord, denoting to enlighten the understanding, and a light cloud denoting truth; that then the idols of Egypt are put in commotion, and the heart of the Egyptian melteth, signifies, that the evils and falsities of the natural man separated from the spiritual, then destroy him, idols denoting falsities, the heart denoting evils, and Egypt, the natural man.

[5] So in Moses:

"There is none like unto the God of Jeshurun, who rideth in heaven and in his magnificence upon the clouds, the dwelling-place of the God of antiquity, and underneath (are) the arms of the world" (Deuteronomy 33:26, 27).

Here also by riding in the heaven on the clouds, is signified to enlighten the understanding by the influx of spiritual truth into natural truth, which is the truth of the sense of the letter of the Word. Because the Divine Truth in the heavens is spiritual, and the Divine Truth in the earths (terris) is natural, and the latter is enlightened by the former, therefore it is said, "and in his magnificence upon the clouds." "The dwelling-place of the God of antiquity," denotes the Divine Truth with the angels, while the expression "the arms of the world" denotes truths with men; the truths of the sense of the letter of the Word are meant by the arms of the world, for that sense is the very strength of Divine Truth, arms signifying strength. That the strength of Divine Truth is in the sense of the letter of the Word may be seen in the article above.

[6] So in David:

God "rode upon a cherub, and did fly; yea he was carried upon the wings of the wind. He made darkness his hiding-place; his pavilion round about him, darkness of waters, clouds of the heavens. At the brightness before him the clouds passed" (Psalm 18:10-12).

Here also the enlightenment of the Word is described, and thence the enlightenment of the church. Enlightenment by the influx of Divine Truth out of the heavens is signified by, he rode upon a cherub, and did fly. Divine truth in ultimates, which is enlightened, is signified by the wings of the wind, darkness of waters, and clouds of the heavens; the various degrees of the understanding which receives enlightenment are signified by those things. That the obscurities of the ultimate sense are consequently removed, is meant by, at the brightness before him the clouds passed.

[7] So again:

"Sing unto God, praise his name; extol him that rideth upon the clouds" (Psalm 68:4).

By Him that rideth upon the clouds, is here also meant the Lord as to enlightenment. Clouds denote truths in the ultimates, which are enlightened, and this enlightenment takes place by the influx of light, which is Divine Truth, out of the spiritual world or heaven.

[8] So in Nahum:

"The way of Jehovah is in storms and tempest, and the clouds are the dust of his feet" (1:3).

Truth in ultimates, which is the truth of the sense of the letter of the Word, is called the clouds, the dust of the feet of Jehovah, because it is the natural and lowest [truth], in which the Divine Truth in heaven, which is spiritual, terminates, and upon which also it subsists. Divine Truth in ultimates, because little understood unless it be enlightened out of heaven, and therefore a ground of disputation and controversy, is meant by the storm and the tempest, in which is the way of Jehovah, spiritual storm and tempest denoting disputation concerning the genuine sense [of the Word], which nevertheless the Lord enlightens by influx in the case of those who desire the truth.

[9] So in David:

"His seed shall be for ever, and his throne as the sun before thee. It shall be established for ever as the moon, and as a faithful witness in the clouds" (89:36, 37).

These things are said of the Lord, and by the seed which shall endure for ever, is signified the Divine Truth from Him. His throne which shall be as the sun, and as the moon, signifies heaven and the church, as to the good of love, and as to the truth of faith; throne signifies heaven and the church, "as the sun" signifies as to the good of love, and "as the moon" signifies as to the truth of faith. A faithful witness in the clouds, signifies that He is the Divine Truth; for "witness," when used in reference to the Lord, signifies that which goes forth from Him, and this bears witness concerning Him because it is of Him.

[10] Again:

Jehovah "layeth his chambers in the waters; who maketh the clouds his chariot; who walketh upon the wings of the wind" (Psalm 104:3).

These few words are descriptive of heaven and the church, and at the same time of doctrine from the Word. Jehovah layeth his chambers in the waters, signifies that the Lord forms heaven and the church from Divine Truths; waters signify Divine Truths, the chambers of Jehovah signify the heavens and the church, and to lay, signifies to form. Who maketh the clouds his chariot, signifies doctrine from ultimate Divine Truths, clouds denoting ultimate Divine Truths, such as are in the sense of the letter of the Word, and a chariot denoting doctrine; this is said because everything of the doctrine of the church must be formed from, and confirmed by the sense of the letter of the Word. Who walketh upon the wings of the wind, signifies life communicated to doctrine from spiritual influx, to walk signifying to live, and, when used in reference to the Lord, life itself, the wings of the wind denoting the spiritual things of the Word. That waters signify truths, may be seen above (n.71, 483, 518, 537, 538).

[11] So in Isaiah:

"I will lay" my vineyard "waste; I will even command the clouds that they rain no rain upon it" (5:5, 6).

These words mean that then there shall be no understanding of Divine Truth or the Word in the church; the vineyard denotes the church, clouds denote the Word in the letter, and by their raining no rain, is meant that there shall be no understanding of Divine Truth from the Word.

[12] Again, in David:

Jehovah, "who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains" (Psalm 147:8).

To cover the heavens with clouds, signifies to defend and keep together the spiritual things of the Word which are in the heavens, by natural truths such as are in the sense of the letter of the Word. Who prepareth rain for the earth, signifies instruction thence for the church; who maketh grass to grow upon the mountains, signifies nourishment by means of it for those who are in the good of love.

[13] The same is signified by the following words in Isaiah:

"Drop down, ye heavens, from above, and let the clouds pour down with justice; let the earth open, and bring forth salvation" (45:8).

And in Judges:

"Jehovah, when thou wentest out of Seir, when thou marchedest out of the field of Edom, the earth trembled, and the heavens also dropped, the clouds also dropped waters" (5:4).

Going forth out of Seir, and marching out of the field of Edom, signifies in reference to Jehovah, the enlightenment of the Gentiles by the Lord, when He assumed the Human. By the earth trembling, is signified the completely changed state of the church at that time. By the heavens dropping, and the clouds dropping waters, are signified instruction, influx, and the perception of Divine Truth; to drop signifies instruction and influx, water denotes truths, the heavens denote the interior things of truth, and clouds, the exterior, such as they are in the sense of the letter of the Word.

[14] Again, in David:

"The clouds dropped waters; the skies uttered a voice, thy darts also went forth" (Psalms 77:17).

By the clouds dropping waters, is signified that genuine truths are from the sense of the letter of the Word; by the skies uttering a voice is signified influx from the heavens; by thy darts also went forth, are signified Divine Truths therefrom.

So in Job:

God "bindeth up the waters in his clouds; and the cloud is not rent under them. He spreadeth his cloud upon" his throne (26:8, 9).

Here, also, clouds denote ultimate truths in order, and because these contain in themselves and include spiritual truths, so that they may not be dissipated, this is expressed and signified by God binding up the waters in His clouds, and by the cloud not being rent. Because exterior truths which are called natural, also encompass and enclose interior truths, which are called spiritual, and are proper to the angels of the heavens, this fact is expressed and signified by, "He spreadeth his cloud upon his throne."

[15] And in Isaiah:

"Jehovah said, I will take my rest, and I will behold in my dwelling-place as a clear heat upon light, and like a cloud of dew in the heat of harvest" (18:4).

A cloud of dew signifies truth fructifying from good.

Again, in the same prophet:

"Jehovah will create upon every dwelling-place of Mount Zion, and upon all her assemblies, a cloud by day, and the smoke and shining of a flaming fire by night; for over all the glory shall be a covering" (4:5).

Here the dwelling-place of Mount Zion signifies the good of the celestial church, and her assemblies signify the truths of that good; its defence, lest it should be injured from too much light or from too much shade, is signified by the cloud by day, and the smoke and shining of a flaming fire by night. And since all spiritual good and truth are preserved by natural good and truth from being injured, it is therefore said that upon all the glory shall be a covering, glory denoting spiritual good and truth.

[16] The same is signified by, "The cloud upon the tabernacle by day and the fire by night" (Exodus 40:36-38; Num. 9:15-17 to end; 10:11, 12, 34; 14:14; Deuteronomy 1:33). Also by Jehovah going before them by day in a pillar of a cloud, and by night in a pillar of fire (Exodus 13:21), and by the pillar of a cloud that stood between the camp of the sons of Israel and the camp of the Egyptians (Exodus 14:19-21).

And in David:

God “led them in a cloud by day, and all the night in the light of fire” (Psalm 78:14).

And again:

"Egypt was glad when they departed; for the fear of them fell upon them. He spread a cloud for a covering; and fire to give them light in the night" (Psalm 105:38, 39).

The reason why a cloud was upon the tabernacle by day, and a fire by night, was, that the tabernacle represented heaven and the church, the cloud, the presence of the Lord by means of Divine Truth, and the fire, His presence by means of Divine Good, which is called the good of faith, each ultimate in order, therefore they were as coverings for the tabernacle; on this account it is said in the passages adduced above from David and Isaiah: "Over all the glory shall be a covering and, "be spread a cloud for a covering."

The same is signified by the cloud which covered Mount Horeb, and into which Moses entered; also by the cloud in which Jehovah descended on Mount Sinai, and by the pillar of a cloud which stood at the door of the tent of Moses (Exodus 24:15-17, 18; 19:16, 18; 34:5; 33:9, 10).

[17] This is also the signification of the cloud in the following passages in Ezekiel:

"I looked, and behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it" (1:4).

And again:

"The cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court. Then the glory of Jehovah went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of Jehovah's glory" (10:3, 4).

The cherubim here signify the Lord's care, that he may not be approached except through the good of love; hence cherubim signify the heavens, particularly, the inmost or third heaven, because the angels of that heaven receive Divine Truth in the good of love, therefore it is Divine Truth that defends, which, in its essence, is the good of love. This Divine Truth, as it descends out of the inmost heaven into the lower heavens, and at length into the world where men are, from being pure becomes gradually denser. This is the reason why it appears in the lowest degree like a cloud, which signifies the Divine Truth accommodated to the apprehension of the angels in the lowest heaven, who are spiritual-natural, and, lastly, to the apprehension of men in the natural world. And because the Divine Truth in this degree is similar to the Divine Truth as it is in the sense of the letter of the Word, therefore a cloud signifies the Word as to the sense of the letter. This Divine Truth is that which filled the court like a cloud, and lastly the house, at the right side of which the cherubim stood. And because this Divine Truth is interiorly spiritual, and shines from celestial light, therefore it is called glory, and it is said that the court was filled with the brightness of the glory of Jehovah. Hence also it is said in Job:

"When" "God causeth the light of his cloud to shine?" (Job 36:15).

[18] Since the higher heavens appear to the eyes of those who are in the lower heavens as though covered over with a thin bright cloud, because the lower angels cannot behold the higher or interior Divine except according to their quality, therefore also the Divine Truth in the higher heavens, or what is the same thing, the higher heavens themselves, are in some passages of the Word meant by clouds. For whether we say Divine Truth, or the heavens, it is the same thing, since the heavens are heavens from the Divine Truth, and the angels there are angels from the reception of it. In this sense clouds are mentioned in Isaiah:

Lucifer, "thou saidst in thine heart, I will ascend above the heights of the cloud; I will become like the Most High" (14:14).

And in Jeremiah:

"Forsake" Babylon, "and let us go everyone into his own land; for her judgment hath reached unto the heavens, and she hath lifted up herself even to the clouds" (51:9).

And in David:

"Ascribe ye strength unto God; over Israel is his majesty, and his strength is in the clouds" (Psalm 68:34).

In these passages clouds signify the same thing as the waters above the firmament (Genesis 1:7), and the waters above the heavens (Psalm 148:4); for clouds are formed of water. That waters signify Divine Truth, may be seen above (n. 7, 483, 518).

[19] Since there are clouds of a thinner and brighter quality, and also of a denser and darker kind, and because the thinner and brighter appear beneath the heavens, but the denser and darker about many of the hells, it is therefore evident that, in the opposite sense, clouds also signify the falsities of evil, which are contrary to truths from good; as in the following passages.

Thus in Ezekiel:

As for Egypt, "a cloud shall cover her, and her daughters shall go into captivity" (30:18).

Again, in the same prophet:

He shall ascend, "like a cloud to cover the land" (38:9).

And again:

The sheep "scattered in the day of cloud and thick darkness" (34:12).

Hence also the last judgment, when those who are in falsities of evil are about to perish, is called "A day of cloud and obscurity" (Joel 2:2; Zephaniah 1:15). The signification of "the cloud, and thick darkness," which appeared to the sons of Israel when the law was given from Mount Sinai, is similar (Deuteronomy 4:11, 12, 15; 5:22, 26). For although Jehovah, that is, the Lord, descended upon that mountain in a bright cloud, yet it appeared before the eyes of the people, who were in falsities of evil, like a gloomy cloud; see the Arcana Coelestia 1861, 6832, 8814, 8819, 9434, 10551).

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" (23:3, 4).

The God of Israel, and the Rock, is the Lord as to his Divine Human, and the Divine truth proceeding therefrom. He is called the God of Israel, because Israel denotes His spiritual church, and the Rock, because His Divine in the church is Divine truth (see 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" (Psalms 110:3, 4).

This is said of the Lord, as about to come into the world. From the womb of the morning thou hast the dew of thy youth, denotes conception from the Divine itself, and hence the glorification of His Human: a priest for ever after the order of Melchizedek, denotes that Divine good and Divine truth proceed from Him; for the Lord as a priest is Divine good, and as king of holiness, which is Melchizedek, is Divine truth (see 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" (43:1, 2, 4).

In the internal sense here, is described the influx of the Lord into those who are in His kingdom and church; the God of Israel is the Lord as to the Divine Human and the Divine truth proceeding therefrom; the house of God is His kingdom and the church; glory is the Divine truth such as it is in heaven; to come by the way of the east into the house denotes from the sun where it is continually in its morning. (That glory is Divine truth such as it is in heaven, see 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, Arcana Coelestia 4240, 4384). In Ezekiel:

"The end cometh, the end cometh, the morning cometh upon thee, O thou inhabitant of the land; behold the day cometh, the morning is gone forth" (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).