9424. ‘Et ecce Aharon et Chur vobiscum’: quod significet doctrinam veri ex Verbo tali, constat a repraesentatione ‘Aharonis’ quod sit Verbum in sensu externo, et quoque doctrina boni et veri, de qua n. 6998, 7009, 7089, hic doctrina veri ex solo illo sensu, quia per ‘seniores’ quibus Aharon infra montem praeerat ut caput, significantur qui in sensu Verbi externo ¹ , n. 9421; et ex repraesentatione ‘Churis’ cum adjungitur Aharoni, quod sit verum illius doctrinae: ut quoque Chur quando una cum Aharone sustentavit manus Moschis Exod. 17:10, 12 ² , n. 8603, 8611; vera enim ex Verbo, ex quibus doctrina, sustentant Verbum, quod per ‘Moscheh’ tunc repraesentabatur.

[2] Hic quia iterum datur locus, paucis dicetur quomodo se habet cum sustentatione Verbi ex Doctrina quae ex Verbo: qui non scit arcana caeli non aliter credere potest quam quod Verbum absque doctrina inde sustentetur; putat enim quod Verbum in littera seu Verbi sensus litteralis sit ipsa doctrina, sed sciendum est quod omnis doctrina Ecclesiae ³ erit ex Verbo, et quod doctrina aliunde quam ex Verbo non sit doctrina in qua aliquid Ecclesiae, minus aliquid caeli inest; sed doctrina colligenda est ex Verbo, et cum colligitur, homo in illustratione erit a Domino, et in illustratione est ⁴ cum in amore veri propter verum et non propter se et mundum; illi sunt qui illustrantur in Verbo ⁵ cum legunt illud, et verum vident, et doctrinam inde sibi faciunt; causa quod ita sit, est quia tales communicant cum caelo, ita cum Domino, et sic a Domino illustrati ducuntur ad videndum vera Verbi qualia sunt in caelo; influit enim Dominus per caelum in intellectum eorum, intellectus enim interior hominis est qui illustratur; et Dominus simul tunc influit cum fide, quae datur media cooperatione novae voluntatis, cujus est affici vero propter verum; ex his nunc constare potest quomodo doctrina veri et boni ⁶ datur homini a Domino.

[3] Quod haec doctrina sustentet Verbum quoad sensum ejus litteralem seu externum, patet unicuivis qui expendit; quisque enim in Ecclesia qui ex doctrina cogitat videt vera in Verbo ex sua doctrina et secundum eam, et quae cum ea non coincidunt explicat, et quae apparent ei opposita transit quasi non videns aut non intelligens; quod similiter omnes faciant, etiam haeretici, notum est; at qui in genuina doctrina veri ex Verbo sunt et in illustratione cum legunt Verbum, illi vident vera concordantia ubivis et prorsus nihil repugnans; non enim haerent in talibus ibi quae secundum apparentias et secundum captum vulgarem hominis dicta sunt, quia sciunt quod si ⁷ apparentiae evolvantur et quasi exfascientur, pateat ibi verum in nudo; falsa ex - ⁸ fallaciis sensuum externorum nec illos seducunt sicut haereticos et fanaticos, imprimis Judaeos et ⁹ Socinianos, nec falsa ex amoribus sui et mundi sicut illos qui per Babelem intelliguntur; hi et illi quia non ¹⁰ illustrari possunt, doctrinam ex solo sensu externo ad favorem suorum amorum concludunt, et plura ex proprio superaddunt, inde Verbum nullatenus sustentatur sed corruit. Sciendum est quod sensus internus Verbi contineat doctrinam Ecclesiae genuinam.

[4] Ex his nunc patet qualis doctrina repraesentatur hic per ‘Aharonem et Churem’, quae quia ex solo sensu externo Verbi absque interno, mere idololatrica fuit; quapropter de Aharone, per quem repraesentabatur doctrina talis, dicitur quod ille idolum seu vitulum aureum fecerit, Exod. 32:2-5, 21, 35; Deut. 9:20 ¹¹ ; in Verbo etiam per ‘idola’ describuntur tales doctrinae, ¹² ut passim apud prophetas:

apud Ezechielem,

Intravi et vidi omnia idola domus Israelis; depictum super pariete circumcirca; et septuaginta viri de senioribus domus Israelis stantes coram illis, ac ¹³ cuique turibulum in manu sua, et abundantia nubis suffimenti ascendens, 8: [10, ] 11; hic ‘idola domus Israelis’ sunt doctrinae ex solo sensu externo Verbi, non per illustrationem a Domino sed per propriam intelligentiam, ita falsa; cultus secundum ¹⁴ illa significatur per ‘turibulum in manu cujusvis’ et per ‘abundantiam nubis suffimenti’:

[5] apud Hoscheam, Addunt peccare, faciunt sibi fusile ex argento suo, in intelligentia sua opus artificum totum; ipsis illis dicentes; sacrificantes hominem, vitulos osculantur, 13:2;

‘sculptile ex argento suo’ et ‘opus artificum totum’ pro doctrina ex propria intelligentia et non ex Domino, ita ex sensu Verbi externo separato ab interno; quod fit apud illos qui solum in externis sunt et non simul in internis, hoc est, apud illos qui in amoribus sui et mundi, et non in amore in Dominum et in amore erga proximum ¹⁵ :

[6] apud Esaiam,

In die illo projiciet homo idola argenti sui et idola auri sui quae fecerunt sibi ad incurvandum se talpis et ¹⁶ vespertilionibus, ad intrandum in fissuras petrarum, et in fissuras rupium, 2:20, 21, 31:7;

‘idola argenti’ pro falsis doctrinae et ‘idola auri’ pro malis doctrinae ‘incurvare se talpis et ¹⁶ vespertilionibus, ¹⁷ ac intrare in fissuras petrarum et rupium’ pro cultu ex falsis et malis fidei:

[7] apud eundem,

Immundum judicabitis tegumentum sculptilium argenti tui et amictum fusilis auri tui; disperges ea sicut menstruatum, stercus vocabis id, 30:22;

‘tegumentum sculptilium argenti et amictus fusilis auri’ pro scientificis falsi et mali, quae pro veris et bonis agnoscuntur et coluntur:

apud eundem,

Indicavi tibi ex tunc ne diceres, Idolum meum fecit haec, et sculptile meum, et fusile meum praecepit ea, 48:5;

hic quoque ‘idolum, sculptile, et fusile’ pro doctrinalibus ex propria intelligentia:

[8] apud Jeremiam,

Stultus factus est omnis homo a scientia, pudore affectus est omnis conflator a sculptili, quia mendacium fusile ejus, neque spiritus in eis; vanitas illa, opus errorum, 10:14, 15; ¹⁸ etiam hic ‘sculptile et fusile’ pro doctrinalibus ex propria intelligentia, quae in externa forma, quia ex sensu externo Verbi, apparent sicut vera, sed in interna forma sunt falsa; inde dicitur ‘is homo stultus a scientia, et fusile mendacium, et non spiritus in eis’, tum ‘vanitas et opus errorum’: similiter apud Habakuk, Quid prodest sculptile, quia sculpsit illud fabricator ejus, fusile et doctor mendacii, quia confidit fabricator figmenti sui super hoc? 2:18:

[9] apud Esaiam,

Sculptile fundit artifex, et conflator auro obducit illud, et catenas argenti ¹⁹ conflat, artificem sapientem quaerit sibi ad praeparandum sculptile, 40:19, 20;

hic similiter ‘sculptile’ pro ²⁰ doctrinali ex propria intelligentia; verosimilitas quae ei inducitur per Verbum ex solo ejus sensu externo, et simul ex fallaciis et apparentiis externis, significatur per quod ‘conflator auro obducat illud, et catenas argenti conflet’, et quod ‘artificem sapientem quaerat ad praeparandum illud’:

[10] apud eundem,

Formatores sculptilis omnes vanitas, et desideratissima eorum non prosunt; fabricat ferrum forcipe, et operatur carbone, et malleis acutis format illud; sic operatur illud per brachium roboris sui; fabricat ligna, extendit filum, et describit illud amussi, facit illud in angulos, et circulo definit illud, ut faciat illud in forma viri juxta pulchritudinem hominis ad habitandum in domo, 44:9-18;

describitur hic quomodo doctrina ex propria intelligentia et non ex aliqua illustratione a Domino formatur, et quomodo falsis inducitur similitudo veri per applicationes Verbi ex solo sensu ejus externo et per ratiocinationes ex fallaciis sensuum; quare dicitur ut ‘faciat illud in forma viri juxta pulchritudinem hominis ad habitandum in domo’; inde est ²¹ similitudo veri in externa forma sed falsitas in interna; falsitas in interna forma est cum non recte cogitatur de veris, nam de una eademque veritate aliter cogitatur ab ²² uno et aliter ab altero, at false ab omnibus illis qui in malo; una enim veritas ex infinitis aliis veritatibus consistit, at apud illos qui in malo ex infinitis falsitatibus inde apud hos veritati ²³ isti nulla vita inest, quod intelligitur per quod non spiritus eis, et quod non audiant, nec videant, nec intelligant, Ps. 115:4-6 ²⁴ ; ²⁵ Jer. 51:17;

se habet hoc sicut cum pictura ad similitudinem hominis in qua intus nihil nisi lutum respective ad formam ipsius hominis in qua intus vita et pulchritudo caelestis, si inibi veri ex bono.

Poznámky pod čarou:

9. When one knows that all names in the Word signify things, and that the names of the twelve sons of Jacob, or of the twelve tribes, signify all truths and goods of the church in the complex; and in like manner, the names of the twelve disciples of the Lord; and that "Peter," "James," and "John" signify faith, charity, and the good of charity; he can see many arcana in the Word; as for example, why:

The Lord gave the name Peter to Simon, and to James and John the name Boanerges, which means sons of thunder (Mark 3:16-17).

For "Peter," like petra [rock], signifies the Lord as to truth from good, or faith from charity; and "sons of thunder" signify those who from affection, which is of love, receive the truths of heaven. (That "rock" signifies the Lord in respect to truth from good, or faith from charity, see Arcana Coelestia 8581, 10580; in like manner the "stone of Israel," n. 6426; that "thunders" signify Divine truths from heaven 7573, 8914; and "lightning" the splendors thereof, n. 8813; whence thunders were also called "voices," 7573, 8914)

[2] I will here mention some arcana that may be seen by those who are aware that "Peter" signifies faith, and "John" the good of charity. First, why the Lord said to Peter:

I also say unto thee, Thou art Peter, and upon this rock will I build My church; and I will give unto thee the keys of the kingdom of the heavens (Matthew 16:18-19).

It appears from the letter, as if that power was given to Peter, when in fact no power was given to Peter; but it was so said to him because "Peter" signified truth from good, which is from the Lord; and truth from good, which is from the Lord, has all power, thus the Lord has all power from good through truth. (That this is so may be seen illustrated in the small work on The Last Judgment 57.) A second arcanum that may be seen, when it is known that "Peter" signifies faith, is, why the Lord said to him, that:

Before the cock crowed, he would deny Him thrice; which also came to pass (Matthew 26:34).

By these words is signified, that in the last time of the church there would be no faith in the Lord, because no charity; for "cock-crowing," as well as "twilight," signifies the last time of the church (n. Arcana Coelestia 10134); and "three" or "thrice," signifies what is complete to the end (n. Arcana Coelestia 2788, 4495, 5159, 9198, 10127. That the end of the church is when there is no faith, because no charity, see in the small work on The Last Judgment 33-39, seq.).

[3] A third arcanum that may be seen is what is signified by the following words concerning Peter and John:

Jesus saith to Peter, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again a second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, thou knowest that I love Thee. He saith unto him, Tend My sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me? And he saith unto Him, Lord, thou knowest all things; thou knowest that I love Thee. Jesus saith unto him, Feed My sheep. Verily, verily, I say unto thee, when thou wast younger, thou girdest thyself, and walkedst whither thou wouldest; but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and bear thee whither thou wouldest not. And when He had thus spoken, He saith unto him, Follow Me. Peter, turning about, seeth the disciple whom Jesus loved, following, and he saith, Lord, What shall this one [do]? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me (John 21:15-22).

What these things signify no one can know unless he knows the internal sense, and knows that "Peter" signifies faith, and "John" the good of charity, thus that "Peter" signifies those in the church who are in faith, and "John" those who are in the good of charity.

That Jesus said to Peter three times, "Lovest thou Me?" and that Peter said three times, "Thou knowest that I love Thee," and that Jesus then said, "Feed My lambs," and "Feed My sheep," signifies that those who are in faith from love, ought to instruct those who are in the good of love to the Lord, and in the good of charity towards the neighbor; for those who are in faith from love are also in truths, and those who from this are in truths, instruct concerning good, and lead to good; for all spiritual good that a man has, is gained and implanted by truths.

(That "lambs" signify those who are in the good of innocence and of love to the Lord, may be seen inArcana Coelestia 3994, 10132; that "sheep" signify those who are in the good of charity towards the neighbor, n. 4169, 4809; and that "to feed" is to instruct, n. 5201, 6078)

[4] Faith, as it was to be in the first period of the church and as it was to be in the last, is then described by the Lord. The first period of the church is meant by "when thou wast younger," and its last by "when thou shalt be old." That when Peter "was younger he girded himself and walked whither he would," signifies that in the first period of the church men would imbibe truths from the good of charity and would act from freedom; for to act from freedom is to act from the affection of truth from good. "When thou shalt be old thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldest not," signifies that in the last period of the church they would no longer imbibe truths from the good of charity, thus would not know them in any other way than as declared by another; and thus would be in a servile state; for a servile state ensues when good does not lead. (That "garments" signify truths, see Arcana Coelestia 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536; and that therefore to "gird oneself" denotes to imbibe and perceive truths, n. 9952. That to "walk" is to act and live; to act from freedom is to act from love or affection, since what a man loves that he does freely, n. 2870, 3158, 8987, 8990, 9585, 9591. That every church begins from charity, but that in process of time it turns aside to faith, and at length to faith alone, n. 1834, 1835, 2231, 4683, 8094.)

[5] Since, in the last period of the church, faith becomes such that it rejects the good of charity, saying that faith alone constitutes the church and is saving, and not the good of life which is charity, Jesus said to Peter, by whom such faith is here meant, "Follow Me; and Peter, turning about, seeth the disciple whom Jesus loved, following; and he saith, Lord, what shall this one [do]?" By this is signified that faith, in the last period of the church, would turn itself away from the Lord; for it is said of Peter, by whom such faith is signified, that "turning about, he saw;" also that he said of the disciple whom Jesus loved, or of John, by whom is signified the good of charity, "what shall this one [do]?" that is, that he is not anything. But Jesus said to him, "If I will that he tarry till I come, what is that to thee? Follow thou Me." By this is signified that the good of charity will follow the Lord, and will acknowledge Him, even to the last period of the old church, and the first of the new. (That the last period of the old church is called "the consummation of the age," and the beginning of the new church "the coming of the Lord," see Arcana Coelestia 4535, 10622) A fourth arcanum that may be seen is, why the Lord loved John above the rest of the disciples, and consequently why John lay on the breast or in the bosom of the Lord (John 13:23; 21:20); namely, because the good of love was what the Lord saw when He beheld John, who represented and signified that good; since it is that good that constitutes heaven and the church (See the work on Heaven and Hell 13-19). A fifth arcanum is manifest when it is known that John represented the good of love, namely, what is signified by the words of the Lord from the cross to the mother Mary and to John:

When Jesus therefore seeth His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son. Then He saith to the disciple, Behold thy mother. And from that hour the disciple took her unto his own home (John 19:26, 27).

By "mother" and by "woman" is here meant the church, and by "John" the good of charity; and by the things here said, that the church will be where the good of charity is. (That by "woman," in the Word, is meant the church, may be seen in Arcana Coelestia 252-253, 749, 770, 3160, 6014, 7337, 8994; that the like is signified by "mother," n. 289, 2691, 2717, 3703, 4257, 5581, 8897, 10490. That to "take her unto his own home" is that these should dwell together, is evident.)

From this it can now be seen how great arcana lie concealed in the Word, which are laid open to those only who know its internal or spiritual sense. Apart from that sense it cannot be known, moreover, what is signified when it is said:

That the apostles shall sit upon twelve thrones, and shall judge the twelve tribes of Israel (Matthew 19:28; Luke 22:30).

By "apostles" here are meant not apostles, but all truths from good, which are from the Lord; thus by these words is signified that the Lord alone will judge all from truths that are from good, thus that everyone will be judged according to those truths.

10134. 'You shall offer one lamb in the morning' means the removal of evils by means of the good of innocence from the Lord in a state of love and consequently of light in the internal man. This is clear from the meaning of 'offering a lamb', or sacrificing it, as the removal of evils by means of the good of innocence from the Lord, dealt with below; and from the meaning of 'the morning' as a state of love and consequently of light in the internal man, also dealt with below. The reason why 'offering (or sacrificing) a lamb' means the removal of evils by means of the good of innocence from the Lord is that burnt offerings and sacrifices were signs of purification from evils and consequently from falsities, or what amounts to the same thing, the removal of them, and the implantation of goodness and truth and the joining together of these by the Lord, 9990, 9991, 10022, 10042, 10053. As regards purification from evils, that it is the removal of them, see the places referred to in 10057; and as regards 'a lamb', that the good of innocence is meant, 10132.

[2] The reason why the removal of evils, and the implantation of goodness and truth and the joining together of these, is accomplished by means of the good of innocence from the Lord is that all good, if it is to be good, must have innocence within it. Without it good is not good; for innocence is not only the ground in which truths are sown but also the very essence of good. Therefore how far a person possesses innocence determines how far his good becomes good and his truth has life from good, consequently how far he is endowed with life and the evils present with him are removed. And so far as these are removed determines how far goodness and truth are implanted and are joined together by the Lord. All this explains why the continual burnt offering was made with lambs.

All good in heaven and in the Church has innocence within it, and without it good is not good, see 2736, 2780, 6013, 7840, 7887, 9262.

What innocence is, 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936.

[3] The reason why 'the morning' means a state of love and consequently of light in the internal man is that in the heavens angels experience different states involving their love and therefore their faith, just as in the world people pass through different times of day that affect the heat and at the same time the light there, those times of day being, as is well known, morning, midday, evening, and night. So it is that in the Word 'morning' means a state of love, 'midday' a state of light in clearness, 'evening' a state of light set in obscurity, and 'night' or twilight prior to morning a state of love set in obscurity.

Such changes from one state to another take place in heaven, see 5672, 5962, 6110, 7218, 8426.

Morning there is a state of peace and innocence, thus a state of love to the Lord, 2405, 2780, 8426, 8812, 10114.

Midday is a state of light in clearness, 3708, 5672, 9642.

Evening is a state of light set in obscurity, 3056, 3833, 6110.

There is no night in heaven, only twilight, 6110, by which a state of love set in obscurity is meant.

[4] The reason why 'the morning' means a state of love and consequently of light in the internal man is that when an angel's state is one of love and light he functions in his internal man; but when his state is one of light and love in obscurity he does so in his external man. For angels have an internal man and an external, but when they function in the internal the external is virtually dormant, whereas when they do so in the external their state is grosser and duller. So it is that when their state is one of love and light they function in their internal man, thus in what is for them the morning, and when their state is one of light and love set in obscurity they do so in their external, thus in what is for them the evening. From this it is evident that changes of state are effected by their being raised to more internal things, thus to a higher sphere of heavenly light and heat, consequently nearer to the Lord, or by their being let down to more external ones, into a lower sphere of heavenly light and heat, and therefore further away from the Lord.

[5] It should be remembered that more internal things are higher ones and so are closer to the Lord, whereas more external things are lower ones and so are further away from the Lord, and that light in the heavens is Divine Truth which composes faith, while heat in the heavens is Divine Good that constitutes love, both emanating from the Lord. For the Lord is the Sun in heaven, the source of all the life that angels have, and consequently of all the spiritual and celestial life that people in the world have, see the places referred to in 9548, 9684. Regarding more internal things, that they are higher ones and so are closer to the Lord, see 2148, 3084, 4599, 5146, 8325.

[6] The love and faith of a person who is being regenerated, and also of a person who has been regenerated, in like manner undergo changes of state by being raised to more internal things or let down to more external ones. But there are few who are able to reflect on this matter, because they are unaware of what thinking and willing within the internal man and within the external man are, or even of what the internal man is and what the external man is. Thinking and willing in the internal man implies doing so in heaven, for this is where the internal man is; but thinking and willing in the external man implies doing so in the world, for that is where the external man is. Therefore when love to God and faith resulting from it govern a person he functions in his internal man, since he is now up in heaven; but when his love and resulting faith are set in obscurity he functions in his external, since he is then down in the world.

[7] These states too are meant in the Word by 'morning', 'midday', 'evening', and 'night' or early morning twilight, as are states of the Church. The first state of the Church is likewise called 'morning' in the Word, the second state 'midday', the third 'evening', and the fourth or last 'night'. But when the Church has reached its night time, that is, when love to God and faith exist there no longer, morning emerges from twilight for another nation, where a new Church is established.

[8] For the situation with the Church in general is like that with a person in particular. His first state is a state of innocence, thus also one of love towards parents, nursemaid, and also children of his own age. His second state is a state of light, for when he becomes a youth he learns the things of light, that is, the truths of faith, and believes them. The third state is reached when he begins to love the world and to love himself, which happens when he becomes a young adult and when he thinks for himself; and to the extent that these loves increase, faith decreases, and together with faith charity towards the neighbour and love to God. The fourth and last state is reached when he has no interest in these, more so when he rejects them.

[9] Such states are also the states of every Church from its beginning to its end. Its first state is in like manner a state of early childhood, thus also one of innocence, and consequently of love to the Lord. This state is called 'morning'. The second state is a state of light. The third state is a state of light set in obscurity, which is that Church's 'evening'. And the fourth state is a state when there is no love nor consequently any light, which is its 'night'. This is so because evils increase daily; and to the extent that they increase, one person like a contagious disease infects another, especially parents their children. Furthermore hereditary evils are intensified by each succeeding generation and in that condition passed down.

[10] The fact that 'morning' means the first state of a Church and also a state of love is clear in Daniel,

The holy one said, For how long is this vision, the continual [burnt offering], and the desolating transgression? He said to me, Up to the evening, [when it is becoming] the morning, two thousand three hundred times; then the sanctuary will be made correct. Daniel 8:13-14.

This refers to the Lord's Coming. 'The evening' is the state of the Church before His Coming, but 'the morning' is the first state of the Church after His Coming, and in the highest sense it is the Lord Himself. The Lord is meant in the highest sense by 'the morning' because He is the Sun of heaven, and the Sun of heaven never sets but is always rising in the east. This also explains why the Lord is called 'the Rising' or 'the East', consequently 'the Morning' as well, see 101, 2405, 2780, 9668.

[11] In Isaiah,

One was calling to me from Seir, What of the night, what of the night, O watchman? The watchman said, Morning comes, and also the night. Isaiah 21:11-12.

'The watchman' is used to mean in the internal sense one who observes the states of the Church and the changes it undergoes, and so to mean every prophet. 'The night' is used to mean the final state of the Church, 'morning' its first state. 'Seir' from where the watchman calls means the enlightenment of nations who are in darkness, for which meaning of 'Seir', see 4240; and for that of 'the night' as the final state of the Church, 6000. 'Morning comes, and also the night' means that even though enlightenment comes to those who belong to the new Church, night remains with those who are in the old one. 'Morning' has the same meaning in David,

In the evening weeping will abide ¹ , in the morning singing. Psalms 30:5.

And in Isaiah,

Around evening time, behold, terror! Before the morning, he is no more. Isaiah 17:14.

[12] Since 'the morning' in the highest sense means the Lord, and consequently love received from Him and offered back to Him, the manna, which was heavenly bread, rained down every morning, Exodus 16:8, 12-13, 21. For the Lord is meant by the bread which comes down from heaven, thus by the manna, see John 6:33, 35, 48, 50; and by 'the bread' heavenly or celestial love, which is love received from and offered back to the Lord, is meant, 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545. And it is because the Lord is the rising (or the east) and the morning, and because heavenly love comes wholly from Him, that He rose in the morning on the sabbath day, Mark 16:9 ² . Therefore also the day before the feast of Passover was called the evening or eve; for the feast of Passover was a sign of the Lord's presence and of His deliverance of faithful believers from damnation, 7867, 9286-9292.

[13] Anyone acquainted with the internal sense of the Word may recognize what is implied by Peter's denial of the Lord three times before the cock crowed twice, Matthew 26:34, 74-75; Mark 14:30, 68, 72; Luke 22:34, 60-61; John 18:27. For Peter represented the Church's faith, or what amounts to the same thing, the Church as regards faith. The time when the cock crowed meant the final period of the Church, a time of day which was also called 'cock-crow'. The triple denial meant a complete denial of the Lord at the end of the Church. That Peter represented the Church's faith, and so the Church as regards faith, see Prefaces to Genesis 18, 22, and also 3750, 4738; and that the words addressed to Peter [Matthew 26:34] meant that within the Church the Lord would be denied when it reached its final period, 6000, 6073(end), 10087. The Lord is denied when there is no longer any faith; and there is no faith when there is no longer any charity. 'Three' means what is complete, see 2788, 4495, 7715, 8347, 9198, 9488, 9489; and this is why Peter was told that he would deny three times. The fact that this happened in twilight, when morning was about to arrive, is clear in John 18:28; and the fact that cock-crow and early morning twilight are one and the same thing is evident in Mark,

Watch, for you do not know when the Master of the house will be coming - in the evening, or at midnight, or at cock-crow, or in the morning. Mark 13:35.

From all this it now becomes clear what 'the morning' means.

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