Arcana Coelestia # 6281
6281. Quod ‘redimere’ attinet, id in proprio sensu significat sibi restituere et appropriare quod suum fuerat, et praedicatur de servitio, de morte et de malo; cum de servitio, intelliguntur illi qui servi facti sunt, in sensu spirituali qui emancipati inferno; cum de morte, intelliguntur illi qui in damnatione; et cum de malo, ut hic, intelliguntur qui in inferno, nam malum a quo angelus redemit, est infernum, n. 6279. Quia Dominus ab illis hominem liberavit per quod Humanum in Se Divinum fecit, ideo est Divinum Humanum Ipsius quod in Verbo vocatur Redemptor; ut apud Esaiam,
Ego adjuvo te, dictum Jehovae, et Redemptor tuus Sanctus Israelis, 41:14:
apud eundem,
Sic dixit Jehovah, Redemptor Israelis, Sanctus Ipsius, 49:7, 26:
apud eundem,
Jehovah Zebaoth nomen Ipsius, et Redemptor tuus, Sanctus Israelis, Deus totius terrae vocabitur, 54:5;
in his locis distinguitur Ipsum Divinum quod vocatur Jehovah, a Divino Humano quod dicitur Redemptor Sanctus Israelis.
[2] Quod autem sit Ipse Jehovah in Divino Humano 1 , constat ab his locis:
apud Esaiam,
Sic dixit Jehovah Rex Israelis, et Redemptor illius, Jehovah Zebaoth, Ego primus et Ego novissimus, et praeter Me non Deus, 44:6:
apud eundem,
Sic dixit Jehovah Redemptor tuus, ... Ego Jehovah Deus tuus, docens te, 48:17:
apud eundem,
Tu Pater noster, nam Abraham non cognoscit nos, et Israel non agnoscit nos, Tu Jehovah Pater noster Redemptor noster, a saeculo nomen Tuum, 63:16:
apud Davidem,
Jehovah Qui redemit e fovea vitam 2 tuam, Ps. 103:4;
[3] ex quibus locis etiam patet quod per ‘Jehovam’ in Verbo non alius intelligatur quam Dominus, n. 1343, 3 1736, 2921, 3035, 5663; et quod ‘Jehovah Redemptor’ sit Divinum Humanum Ipsius; ideo quoque qui redempti sunt, vocantur redempti Jehovae, apud Esaiam,
Dicite filiae Zionis, Ecce salus tua venit, ecce merces Ipsius cum Ipso, et pretium operis coram Ipso, vocabunt illos, Populum sanctitatis, redemptos Jehovae, 62:11, 12; 4 quod Dominus sit a Quo ‘redempti Jehovae’ dicuntur, manifeste liquet, nam de Adventu Ipsius dicitur ‘ecce salus tua venit, ecce merces Ipsius cum Ipso’. Praeterea videatur Esai. 43:1 5 , 52:2, 3, 63:4, 9, 13:14, Exod. 6:6 6 , 15:13, 7 Hiob. 19:25, ubi patet quod redemptio praedicetur de servitio, et de morte, et de 8 malo.
Poznámky pod čarou:
1. Qui Redemptor
2. meam in the Manuscript, and in the First Latin Edition, but see Hebrew and Arcana Coelestia 5236.
3. The editors of the third Latin edition made a minor correction here. For details, see the end of the appropriate volume of that edition.
4. ibi quod Dominus sit, Qui Jehovah Redemptor,
5. The editors of the third Latin edition made a minor correction here. For details, see the end of the appropriate volume of that edition.
6. The editors of the third Latin edition made a minor correction here. For details, see the end of the appropriate volume of that edition.
7. In the Manuscript Hiob ref. follows Hosea ref.
8. inferno
Arcana Coelestia # 6983
6983. 'Neither since yesterday, nor since the day before' means that he has lacked it - the gift of speech - from eternity. This is clear from the meaning of 'since yesterday and since the day before' as from eternity. The reason why 'since yesterday and since the day before' means from eternity is that a period of time is meant by these words, in particular past time; but time spoken of in connection with the Lord or the Divine does not mean a period of time but what is eternal. There are two things proper to the natural order which have no existence in heaven, and even less in the Divine, namely space and time. For their non-existence in heaven and the existence of states instead - states of being instead of 'space', and states of coming-into-being or manifestation instead of 'time' - see 2625, 3938; and for the fact that areas of space and periods of time in heaven are states, 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3387, 3404, 3827, 4321, 4814, 4882, 4901, 4916, 5605, 6110. But within the Divine which is above the heavens the absence of space and time is even more complete; for not even states exist within Him. Instead of space there is what is infinite, and instead of time what is eternal. These two are what periods of time or areas of space in the world correspond to, and are what states of being and of coming-into-being in the heavens correspond to.
[2] The fact that in the Word 'yesterday' and 'the day before' do not mean yesterday and the day before but past time in general is clear from places where those words are used, as in Joshua,
The waters of the Jordan returned to their place, and went as yesterday [and] the day before 1 over all its banks. Joshua 4:18.
In the first Book of Samuel,
It happened, when all who knew Saul from yesterday and the day before 2 saw that, behold, he prophesied with the prophets . . . 1 Samuel 10:11.
In the second Book of Samuel,
The tribes of Israel said to David, Both yesterday and the day before, 3 when Saul was king over us, you were the one bringing Israel out and back. 2 Samuel 5:1-2.
In these places and elsewhere 'yesterday [and] the day before' stands for previously or past time. Now since 'yesterday and the day before' means time past, and the subject in the highest sense is the Lord, who in respect of the Divine Law or Divine Truth is represented by 'Moses', it is evident that 'since yesterday and since the day before' means from eternity. Eternity, meant by 'yesterday', is described in David as follows,
A thousand years in Your eyes are but as yesterday when it is past. Psalms 90:4.
Poznámky pod čarou:
1. literally, as yesterday three days ago
2. literally, from yesterday and three days ago
3. literally, Both yesterday and three days ago
