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«Ma təṃosa?» iṣəstan t'Isxaq, abba nnet. «Nak Esaw wa n aɣafadday nnak.»
Arcana Coelestia # 3579
3579. 'And God will give to you of the dew of heaven' means from Divine Truth; 'and of the fatness of the land' means from Divine Good. This is clear from the meaning of 'the dew of heaven' as truth, dealt with below, and from the meaning of 'fatness' as good, dealt with in 353. In the highest sense in which they have reference to the Lord both are Divine. As for the multiplication of truth and the fruitfulness of good, they involve this: When the rational flows into the natural its own good presented by it in the natural appears in a general form. Through this good it produces truths there, almost in the way that life develops tissues in man and organizes them into different forms according to the functions they perform. By means of these truths organized into a heavenly order, this good produces further good, and through this further truths, which are derivatives. It is possible to have a natural idea such as this concerning the formation of truth from good, and of further good through that truth, through which yet again truth is formed. But it is not possible for anyone to have a spiritual idea except those in the next life, for in that life ideas are formed from the light of heaven, which light holds intelligence within it.
[2] As regards 'the dew' meaning truth, this too is clear from other places in the Word, as in Zechariah,
The seed of peace, the vine will give its fruit, and the land will give its increase, and the heavens will give their dew. Zechariah 8:12.
This refers to a new Church. 'The vine will give its fruit' stands for the fact that the spiritual element of the Church, which is the truth of faith, will yield good, while 'the land will give its increase' stands for the fact that the celestial element of the Church, which is the good of charity, will yield truth, 'the dew which the heavens will give' being that good and truth. In Haggai,
Because of My house which lies waste the heavens above you have withheld their dew, and the earth has withheld its increase. Haggai 1:9-10.
'The dew of the heavens' and 'the increase of the earth' which were held back stand for similar things.
[3] In David,
From the womb of the dawn You have the dew of Your nativity. Psalms 110:3-4.
This refers to the Lord. 'The dew of nativity' stands for the celestial element of love. In Moses,
Blessed by Jehovah is his land, of the precious things of heaven, of the dew, of the deep also Lying below. Deuteronomy 33:13.
This refers to Joseph. 'The precious things of heaven' are spiritual things, 3166, which are 'the dew', 'the deep Lying below' being natural things. In the same author,
Israel dwelt securely. alone at Jacob's spring, in a land of grain and new wine; even his heavens distilled dew. Deuteronomy 33:28.
Here 'even his heavens distilled dew' stands for spiritual things, which are those of truth.
[4] 'Dew' in the genuine sense is the truth of good which is the product of a state of innocence and peace, for by 'the morning' or dawn when the dew comes down are meant those states of innocence and peace, 2333, 2405, 2540, 2780. This also was why the manna from heaven accompanied the dew which used to come down in the morning time, as becomes clear in Moses,
In the morning there was a deposit of dew around the camp, and when the deposit of dew went up, behold, on the face of the wilderness a round congealed thing, a congealed thing like hoar frost on the earth. Exodus 16:13-14.
When the dew came down over the camp at night, the manna came down on it. Numbers 11:9.
Because 'the manna' was heavenly bread it meant in the highest sense the Lord as regards Divine Good, and consequently with men the celestial element of love, for this originates in the Lord's Divine, 276, 680, 1798, 2165, 2177, 3464, 3478. 'The dew' on which and with which the manna came down stands in the highest sense for Divine Truth, and in the relative sense for spiritual truth with men. 'The morning time' is the state of peace in which those goods and truths are present, 92, 93, 1726, 2780, 3170.
[5] Because 'the dew' means truth which comes from good, or what amounts to the same, that which is spiritual originating in that which is celestial, spiritual truth is for that reason also compared in the Word to the dew, for the objects used as signs of spiritual things are also used as comparisons with those same things, as in Isaiah,
Thus said Jehovah to me, I will be still and I will behold in My dwelling-place; like clear warmth on the light, like a cloud of dew when the harvest is warm. Isaiah 18:4.
In Hosea,
What shall I do to you, O Ephraim? What shall I do to you, O Judah? For your holiness - like a dawn cloud, and like the dew that falls in the morning - [is going away]. Hosea 6:4; 13:3.
In the same prophet,
I will be as the dew to Israel, he will blossom 1 as the lily, and strike root like Lebanon. Hosea 14:5.
In Micah,
The remnant of Jacob will be in the midst of many peoples, like dew from Jehovah, like raindrops on the grass. Micah 5:7.
In David,
It is like the good oil upon the head, that runs down over the collar 2 of Aaron's robes. It is like the dew of Hermon which runs down over the mountains of Zion, for there Jehovah has commanded the blessing of life even for evermore. Psalms 133:2-3.
In Moses,
My doctrine will flow down like the rain, My word will distill like the dew, like showers on the tender grass, and like raindrops on the grass. Deuteronomy 32:2.
Here 'the dew' stands for the multiplication of truth that comes from good, and for the fruitfulness of good through truth. And because the dew is that which every morning causes field and vineyard to be fruitful, good and truth themselves are meant by the grain and new wine referred to next in this verse.
Poznámky pod čarou:
Genesis 14
1
It happened in the days of Amraphel, king of Shinar, Arioch, king of Ellasar, Chedorlaomer, king of Elam, and Tidal, king of Goiim,
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that they made war with Bera, king of Sodom, and with Birsha, king of Gomorrah, Shinab, king of Admah, and Shemeber, king of Zeboiim, and the king of Bela (the same is Zoar).
3
All these joined together in the valley of Siddim (the same is the Salt Sea).
4
Twelve years they served Chedorlaomer, and in the thirteenth year, they rebelled.
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In the fourteenth year Chedorlaomer came, and the kings who were with him, and struck the Rephaim in Ashteroth Karnaim, and the Zuzim in Ham, and the Emim in Shaveh Kiriathaim,
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and the Horites in their Mount Seir, to Elparan, which is by the wilderness.
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They returned, and came to En Mishpat (the same is Kadesh), and struck all the country of the Amalekites, and also the Amorites, that lived in Hazazon Tamar.
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The king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar) went out; and they set the battle in array against them in the valley of Siddim;
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against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five.
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Now the valley of Siddim was full of tar pits; and the kings of Sodom and Gomorrah fled, and they fell there, and those who remained fled to the hills.
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They took all the goods of Sodom and Gomorrah, and all their food, and went their way.
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They took Lot, Abram's brother's son, who lived in Sodom, and his goods, and departed.
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One who had escaped came and told Abram, the Hebrew. Now he lived by the oaks of Mamre, the Amorite, brother of Eshcol, and brother of Aner; and these were allies of Abram.
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When Abram heard that his relative was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.
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He divided himself against them by night, he and his servants, and struck them, and pursued them to Hobah, which is on the left hand of Damascus.
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He brought back all the goods, and also brought back his relative, Lot, and his goods, and the women also, and the people.
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The king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings who were with him, at the valley of Shaveh (that is, the King's Valley).
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Melchizedek king of Salem brought out bread and wine: and he was priest of God Most High.
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He blessed him, and said, "blessed be Abram of God Most High, possessor of heaven and earth:
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and blessed be God Most High, who has delivered your enemies into your hand." Abram gave him a tenth of all.
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The king of Sodom said to Abram, "Give me the people, and take the goods to yourself."
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Abram said to the king of Sodom, "I have lifted up my hand to Yahweh, God Most High, possessor of heaven and earth,
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that I will not take a thread nor a sandal strap nor anything that is yours, lest you should say, 'I have made Abram rich.'
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I will accept nothing from you except that which the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre. Let them take their portion."
