8211. 'And so it was in the morning watch' means a state of thick darkness and perdition for those steeped in falsity arising from evil, and a state of enlightenment and salvation for those guided by truth springing from good. This is clear from the meaning of 'the morning watch' as a state of enlightenment and salvation, and in the contrary sense as a state of thick darkness and perdition. The reason why 'the morning watch' has this meaning is that states of faith and love in the next life are like the times of day in the world. That is to say, they are like morning, midday, evening, and night; and these therefore also correspond to those states, 2788, 5672, 5862, 6110. The states also change in almost the same ways. Whenever change takes place morning, and in particular twilight, is an end and a beginning; for night comes to an end and day begins. In that state to which morning corresponds the good begin to be enlightened in matters of faith and to grow warmer in aspects of charity. The opposite also takes place, for then the evil begin to be overshadowed by falsities and to be chilled by evils. Consequently morning for the latter is a state of thick darkness and perdition, but for the former a state of enlightenment and salvation.

[2] These states in heaven are what give rise to the states of light and heat on earth, and also the states of thick darkness and cold, which come round in turn each year and each day. Whatever arises in the natural world has its origin and cause in those things that arise in the spiritual world; for to be sure the whole natural order is nothing other than a theatre representative of the Lord's kingdom, 3483, 4939, 5173, 5962. And this is the reason for correspondences. Variations of light and shade on earth, also of heat and cold, are indeed attributable to the sun, that is to say, to its different heights in the sky each year and each day, and in different parts of the earth. Yet these causes, which are proximate ones and exist in the natural world, were created in accordance with those things that exist in the spiritual world. The latter are the prior efficient causes from which the former, their posterior causes, arise in the natural world. For nothing in a state of order can ever exist on a natural level if its cause and origin do not lead back to a spiritual level, that is, to the Divine operating through that level.

[3] Since 'the morning' means the beginning of enlightenment and salvation in respect of the good, and the beginning of thick darkness and perdition in respect of the evil, it therefore says here that in the morning watch Jehovah looked out onto the camp of the Egyptians and troubled it, and then that He took off the wheels of the chariots, and overturned them into the middle of the sea, while on the other hand He saved the children of Israel. All this now makes plain what is meant in the spiritual sense by the following texts in the Word: In Isaiah,

In the day you will cause your plant to grow, and in the morning your seed to flourish. Isaiah 17:11.

In the same prophet,

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

In the same prophet,

O Jehovah, be their arm every morning, also our salvation in the time of distress. Isaiah 33:2.

In Ezekiel,

Thus said the Lord Jehovih, An evil, a single evil; behold, it has come. An end has come, the end has come; the morning has come on you, O inhabitant of the land, a day of tumult is near. Ezekiel 7:5-7.

In Hosea,

Thus He did to you, O Bethel, ¹ on account of your great wickedness; ² in the morning the king of Israel will surely be cut off. Hosea 10:15

In David,

Cause me to hear Your mercy in the morning; deliver me from my enemies, O Jehovah. Psalms 143:8-9.

Also in Genesis 19:15 and following verses, stating that when dawn ascended the Lord saved Lot and rained brimstone and fire on Sodom and Gomorrah.

[4] Since 'morning' means a state of enlightenment and salvation of the good, and a state of thick darkness and perdition of the evil, 'morning' also means the time of the last judgement, when those governed by good are to be saved and those ruled by evil will perish. It consequently means the end of a former Church and the beginning of a new Church, which are meant by a last judgement in the Word, 900, 931, 1733, 1850, 2117-2133, 3353, 4057, 4535. This is the meaning of 'morning' in Daniel,

He said to me, Up to the evening [when it is becoming] morning two thousand three hundred times, and then the sanctuary will be made correct. Daniel 8:14.

And in Zephaniah,

Jehovah ... in the morning, in the morning He will bring His judgement to light; He will not fail. I will cut off nations, and their towers ³ will be devastated. Zephaniah 3:5-6.

Also in Isaiah,

One was calling to me from Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, Morning comes, and also the night. If you are inquiring, inquire, return, come. Isaiah 21:11-12.

In these places 'morning' stands for the Lord's Coming, and for enlightenment and salvation then, and so has reference to a new Church. 'Night' stands for the state of mankind and the Church then, that they are steeped in utter falsities arising from evil.

[5] The term 'the morning watch' is used because the night was divided into watches, the last of the night and the first of the day being the morning watch. The watchmen were on top of the walls, looking to see whether an enemy was coming and declaring what they saw by shouting it out. In the internal representative sense they are used to mean the Lord, and His keeping watch to mean constant presence and protection, 7989, as in David,

Your watchman will not slumber; behold, the watchman of Israel will neither slumber nor sleep. Jehovah is your watchman; Jehovah is your shade on your right hand. By day the sun will not strike you, nor the moon in the night. Jehovah will guard you from all evil; He will guard your soul. Psalms 121:3-7.

'Watchmen' is used in addition to mean prophets and priests, consequently the Word, in Isaiah,

Upon your walls, O Jerusalem, I have placed watchmen; all day and all night they will not be silent, calling Jehovah to mind. Isaiah 62:6.

And in Jeremiah,

It is a day [when] the watchmen will cry on Mount Ephraim, Arise in order that we may go up to Zion, to Jehovah our God. Jeremiah 31:6.

फुटनोट:

2921. 'My lord, you are a prince of God in the midst of us' means the Lord as regards Divine good and truth with them. This is clear from the meaning of 'a lord' and of 'a prince of God', and from the meaning of 'in the midst of us'. The fact that the expression 'lord' is used when good is the subject is clear from the Old Testament Word, for there Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord, sometimes Jehovah God, sometimes Lord Jehovih, sometimes Jehovah Zebaoth, and always for a hidden reason which cannot be known except from the internal sense. In general when the celestial things of love, that is, when good, are dealt with, the name Jehovah is used, but when the spiritual things of faith are dealt with, the name God is used. And when both together are dealt with, the names Jehovah God are used. When however the Divine power of good, that is, when omnipotence is the subject, Jehovah Zebaoth (or Jehovah of Hosts), and also the Lord, are used; so that the names Jehovah Zebaoth and the name the Lord have the same sense and meaning. From this also, that is to say, from the power of good, men and angels are called 'lords', and in the contrary sense those are called servants or slaves who have no power at all or else have a power received from their lords. From these considerations it becomes clear that here 'my lord' in the internal sense means the Lord as regards good, which in what follows below will be illustrated from the Word. 'A prince of God' however means the Lord as regards the power of truth, that is, as regards truth, as becomes clear from the meaning of 'a prince' or 'princes' as first and foremost truths, dealt with in 1482, 2089, and from the fact that the phrase 'a prince of God' is used, for the name God is used when truth is dealt with but the name Jehovah when good is dealt with, 2586, 2769, 2807, 2822. As regards 'in the midst of us' meaning among them or present with them, this is clear without explanation.

[2] That in the Old Testament Word the names Jehovah Zebaoth and the name Lord have the same sense and meaning is clear in Isaiah,

The zeal of Jehovah Zebaoth will do this; the Lord has sent a word into Jacob, and it has fallen on Israel. Isaiah 9:7-8.

Elsewhere in the same prophet,

A mighty king will have dominion over them, said the Lord, Jehovah Zebaoth. Isaiah 19:4.

In Malachi,

Behold, suddenly there will come to His temple the Lord whom you are seeking and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. Malachi 3:1.

More plainly, in Isaiah,

I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Woe is me! For I am cut off; for my eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord. Isaiah 6:1-3, 5, 8.

From these places it is evident that Jehovah Zebaoth and the Lord have the same meaning.

[3] But 'the Lord Jehovih' is used more particularly when the help of omnipotence is sought and prayed for, as in Isaiah,

Say to the cities of Judah, Behold your God! Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him; behold, His reward is with Him, and His work before Him. He will pasture His flock like a shepherd. Isaiah 40:9-11.

For further examples of this use of 'the Lord Jehovih', see Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, 9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and many other places.

[4] What is more, in the Old Testament Word 'the Lord' entails the same as 'Jehovah', that is to say, 'the Lord' is used when good is dealt with, and therefore also the Lord is distinguished from God in the same way as Jehovah is from God; as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In David,

Confess the God of gods, for His mercy is for ever; confess the Lord of lords, for His mercy is for ever. Psalms 136:1-3.

[5] But nowhere in the New Testament Word, neither in the Gospels nor in the Book of Revelation, is Jehovah used. Instead of Jehovah the name the Lord occurs - for hidden reasons to be dealt with below. The fact that in the New Testament Word the Lord is used instead of Jehovah is quite clear in Mark,

Jesus said, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. Therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your thought, and with all your strength. Mark 12:29-30.

The same is expressed in Moses as follows,

Hear, O Israel, Jehovah our God is one Jehovah; and you shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5.

Here it is evident that the name 'the Lord' is used instead of Jehovah. Likewise in John,

I looked, and behold, a throne had been set in heaven, with one seated upon the throne. Around the throne were four living creatures, full of eyes in front and behind. Each had for himself six wings round about him, and was full of eyes within. They were saying, Holy, holy, holy is the Lord God omnipotent. Revelation 4:2, 6, 8.

This is described in Isaiah as follows,

I saw the Lord seated upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Isaiah 6:1-3, 5, 8.

In this case 'the Lord' is used instead of 'Jehovah', that is, 'the Lord God omnipotent' instead of 'Jehovah Zebaoth'. The fact that the four living creatures are the seraphim or cherubs is evident in Ezekiel 1:5, 13-15, 19 and following verses; 10:15. That in the New Testament 'the Lord' is Jehovah is also clear from many other places, as in Luke,

An angel of the Lord appeared to Zechariah. Luke 1:11.

'An angel of the Lord' is used instead of 'an angel of Jehovah'. In the same chapter the angel told Zechariah regarding his son,

He will turn many of the children of Israel to the Lord their God. Luke 1:16.

'To the Lord their God' is used instead of 'to Jehovah their God'. Also in the same chapter, the angel told Mary regarding Jesus,

He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of David. Luke 1:32.

'The Lord God' is used instead of 'Jehovah God'. Still in the same chapter,

Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. Luke 1:46-47.

Here also 'the Lord' is used instead of 'Jehovah'. And again in the same chapter, Zechariah prophesied, saying,

Blessed is the Lord God of Israel. Luke 1:68.

'The Lord God' is used instead of 'Jehovah God'. In the same gospel,

An angel of the Lord stood before the shepherds, and the glory of the Lord shone around them. Luke 2:9.

'An angel of the Lord' and 'the glory of the Lord' are used instead of 'an angel of Jehovah' and 'the glory of Jehovah'. In Matthew,

Blessed is He coming in the name of the Lord. Matthew 21:9; 23:39; Luke 13:35; John 12:13.

'In the name of the Lord' is used instead of 'in the name of Jehovah'. There are many other places besides all these, such as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden reasons why people called Jehovah the Lord were the following: If when the Lord was in the world they had been told that He was the Jehovah mentioned so many times in the Old Testament, see 1736, they would not have accepted it because they would not have believed it. And there is the further reason that as regards the Human the Lord did not become Jehovah until He had in every respect united the Divine Essence to the Human Essence, and the Human Essence to the Divine Essence, see 1725, 1729, 1733, 1745, 1815, 2156, 2751. These became fully united after the final temptation, which was that of the Cross; and it was for this reason that after the Resurrection the disciples always called Him Lord, John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20; and Thomas said,

My Lord and my God. John 20:28.

And as the Lord was the Jehovah mentioned so many times in the Old Testament, therefore He also told the disciples,

You call Me Master and Lord, and you are right, for so I am. If therefore I your Lord and Master have washed your feet, you also ought to wash one anothers' feet. John 13:13-14, 16.

These words mean that He was Jehovah God, for in this instance He is called 'Lord' as regards good, but 'Master' as regards truth. That the Lord was Jehovah is also meant by the angel's words to the shepherds,

To you is born this day a Saviour, who is Christ the Lord. Luke 2:11.

'Christ' is used instead of 'Messiah', 'Anointed One', and 'King', 'the Lord, instead of 'Jehovah' - 'Christ' having regard to truth, 'the Lord' to good. Anyone who does not examine the Word carefully cannot know this, for he believes that our Saviour was called Lord because this was an everyday expression that was used to offer respect to Him, as to others, when in reality He was so called by virtue of His being Jehovah.