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:

17. All experience in heaven testifies to the Divine going forth from the Lord, which affects the angels and makes heaven, being love. For all who are there are forms of love and charity, and appear in ineffable beauty with love shining forth from their faces, their speech and every particular of their life. ¹ Moreover, there are, emanating from and surrounding every angel and every spirit, spiritual spheres of life by which their qualities, in respect of the affections of love, are known, sometimes at a considerable distance. For those spheres flow forth from the life of any one's affection and consequent thought, or from the life of his love and consequent faith. The spheres that go forth from angels are so full of love as to affect the inmost things of life of those with whom they are. They have frequently been perceived by me and they have so affected me. ² That it is from love that angels have their life was further evident from the fact that, in the other life, everyone turns himself in accordance with his love. Those who are in love to the Lord and in love towards the neighbour constantly turn themselves to the Lord, while those who are in the love of self turn themselves constantly away from the Lord. This takes place in every turning of their body. For, in the other life, spaces conform to the states of their interiors, and so do the quarters, which are not determined as in the world but are determined according to which way they are looking. Yet it is not the angels who turn themselves to the Lord, but the Lord Who turns to Him those who love to do the things that are from Him. ³ But more will be written on these matters in the following pages where the quarters in the other life [are described].

Poznámky pod čarou:

10702. 'And whenever Moses went in before Jehovah to talk to Him' means the state of what was outward when what was inward from the Lord flowed into it and it received instructions. This is clear from the representation of 'Moses' as what is outward containing what is inward, dealt with in 10694; from the meaning of 'going in before Jehovah' as the state of this when the Lord flows into it, dealt with below; and from the meaning of 'talking' as instructions, dealt with in the places referred to in 10280. The situation with what is outward when what is inward flows into it, meant by 'whenever Moses went in before Jehovah', is as follows: There are with people two states so far as things of the Church, worship, and the Word are concerned. There are some who turn themselves to the Lord, thus to heaven, and some who turn to self and to the world. Those who turn to the Lord or heaven receive the influence from there, become enlightened, and for that reason have the ability within themselves to perceive truth; and this influence comes from the Lord by way of what is inward into what is outward. This is what 'going in before Jehovah' serves to mean here. But people who turn to self and to the world cannot receive any influence from the Lord or heaven, and so they are unenlightened and have no ability to perceive truth. For self-regard causes the world to be the influence, and this either completely destroys, or drives back, or perverts whatever comes from heaven. Consequently these people are in thick darkness so far as all things of the Church, worship, and the Word are concerned. This is what 'the veil before Moses' face' serves to mean. The interiors of a person also actually turn to face the things he loves. The interiors of those who love the Lord turn to the Lord or heaven, thus in an inward direction; those who love themselves turn to the world, thus in an outward direction. Turning to the Lord implies being turned by the Lord Himself, for no one can raise his interiors by his own efforts. But turning to self implies being turned by hell; and when this happens the things belonging to the internal man are closed, to prevent the person from serving two masters.