179. (Verse 28) And I will give him the morning star. That this signifies intelligence and wisdom from the Divine Human of the Lord is evident from the signification of stars, as denoting the knowledges (cognitiones) of good and truth (concerning which see above, n. 72); and because they signify such knowledges, they also signify intelligence and wisdom; for all intelligence and wisdom are from the knowledges of good and truth; and from the signification of morning, as denoting the Lord as to His Divine Human, hence the morning star denotes intelligence and wisdom from Him. We often read of morning in the Word; and the signification of the term differs according to the series of things treated of in the internal sense: in the highest sense, it signifies the Lord, and also His coming: in the internal sense, it signifies His kingdom and church, and their state of peace. Moreover, it signifies the first state of a new church, and also a state of love, also a state of enlightenment, consequently a state of intelligence and wisdom, and also a state of the conjunction of good and truth, which is the state when the internal man is conjoined to the external. The reason why morning has such a variety of significations is, that, in the highest sense, it signifies the Lord's Divine Human, and hence it also signifies all those things that proceed from it; for the Lord is present in those things which proceed from Him, so that He Himself is there.

[2] The reason why the Lord's Divine Human, in the highest sense, is meant by morning is, that the Lord is the Sun of the angelic heaven; and the Sun of that heaven does not advance from morning to evening, or from rising to setting, as the sun of the world apparently does, but it remains stationary in its place, in front, above the heavens. This is why there is always morning and never evening there. And because all the intelligence and wisdom which the angels have exist with them from the Lord as a Sun, therefore also their state of love, wisdom and intelligence, and, in general, their state of enlightenment, is signified by morning; for those things proceed from the Lord as a Sun, and that which proceeds from Him is Himself; for from the Divine nothing proceeds but what is Divine, and everything Divine is Himself. (That the Lord is the Sun of the angelic heaven, and that from Him as a Sun exist all love, wisdom and intelligence, and, in general, all enlightenment as to Divine truths, from which wisdom is derived, may be seen in the work, Heaven and Hell 116-125, 126-143, 155, 156.)

[3] From these considerations it is now evident why it is that morning is so often mentioned in the Word when it treats of Jehovah or the Lord, of His advent, kingdom and church, and of the goods thereof; as in the following passages, which shall be adduced by way of illustration. In the second Book of Samuel:

"The God of Israel said, The Rock of Israel spake to me. He is as the light of the morning; the sun riseth, a morning without clouds" (23:3, 4).

The God of Israel, and the Rock, is the Lord as to his Divine Human, and the Divine truth proceeding therefrom. He is called the God of Israel, because Israel denotes His spiritual church, and the Rock, because His Divine in the church is Divine truth (see Arcana Coelestia 3720, 6426, 8581, 10580). Because the Lord in the angelic heaven is the Sun, and all the light of the angels is therefrom, and as the Sun there is continually in its morning, therefore it is said, "He is as the light of the morning, the sun riseth, a morning without clouds."

[4] In David:

"From the womb of the morning thou hast the dew of thy youth; thou art a priest for ever after the order of Melchizedek" (Psalms 110:3, 4).

This is said of the Lord, as about to come into the world. From the womb of the morning thou hast the dew of thy youth, denotes conception from the Divine itself, and hence the glorification of His Human: a priest for ever after the order of Melchizedek, denotes that Divine good and Divine truth proceed from Him; for the Lord as a priest is Divine good, and as king of holiness, which is Melchizedek, is Divine truth (see Arcana Coelestia 1725).

[5] In Ezekiel:

The cherubs "stood at the eastern door of the gate of the house; the glory of the God of Israel was over them above" (10:19).

Cherubs signify the Lord as to providence, and as to protection lest any should approach except by means of the good of love; the eastern door of the gate of the house signifies approach; the house of God is heaven and the church; the east is where the Lord appears as a Sun, thus where He is continually in the morning; hence it is said the glory of the God of Israel was over them above.

[6] In the same:

The angel "led me to the gate which looketh towards the east. When, behold, the glory of the God of Israel came from the way of the east; and the earth was enlightened with his glory. And the glory of Jehovah came into the house by the way of the gate whose face is towards the east" (43:1, 2, 4).

In the internal sense here, is described the influx of the Lord into those who are in His kingdom and church; the God of Israel is the Lord as to the Divine Human and the Divine truth proceeding therefrom; the house of God is His kingdom and the church; glory is the Divine truth such as it is in heaven; to come by the way of the east into the house denotes from the sun where it is continually in its morning. (That glory is Divine truth such as it is in heaven, see Arcana Coelestia 4809, 5922, 8267, 8427, 9429; that the house of God denotes heaven and the church as to good, and temple the same as to truth, see n. 3720: and that the east, in the highest sense, is the Lord, because He is the Sun of heaven, which is always in its rising and morning, and that hence the east denotes the good of love from Him, see n. 3708, 5097, 9668.)

[7] In the same:

The angel "afterwards led me back to the door of the house, where, behold, waters issuing out from under the threshold of the house towards the east, will descend into the plain and come towards the sea, being sent forth into the sea that the waters may be healed; whence it comes to pass that every living soul that creepeth, whithersoever the rivers come, shall live; whence there is exceeding much fish, because these waters shall come thither, and they are healed, that everything may live whither the river shall come" (47:1, 2, 8, 9).

Here also is described, by pure correspondences, the influx of the Lord from His Divine Human into those who belong to His kingdom and church. By the waters issuing out from under the threshold of the house eastward is described the Divine truth proceeding from Him, and flowing into those who are in the east, that is, who are in the good of love to Him. By the waters going down into the plain and into the sea, and the waters of the sea being thence healed is signified influx into the natural man and into the knowledges (cognitiones) which are there. That hence there would be a very great multitude of fish signifies scientific truths (scientifica vera) in the natural man; that everything should live whither the river should come, signifies, that they should have life from Divine truth. No one can see that such things are signified except from the internal sense of the Word; when, notwithstanding, every single expression involves arcana concerning the regeneration of man by the Lord. But what is involved in each expression will be made known when we come to treat of the twenty-second chapter of the Apocalypse, where similar things are mentioned.

[8] In David:

"I have waited for Jehovah; my soul doth wait, my soul waiteth for the Lord more than they who watch for the morning; they who watch for the morning, because with him is plenteous redemption, and he will redeem Israel" (Psalms 130:5-8).

The coming of the Lord into the world is here treated of, and the reception of Him by those who are in the good of love. The coming of the Lord is signified by I have waited for Jehovah, my soul waiteth for the Lord, because with Him is plenteous redemption, and He will redeem Israel; and the reception of Him by those who are in the good of love is signified by more than they who watch for the morning, they who watch for the morning. Here, morning, in the highest sense, signifies the Lord, and, in the internal sense, His kingdom and church; and they who watch for the morning signify those who wait for the coming of the Lord, who are such as are in the good of love, because to them the Lord is the morning.

[9] That morning signifies the coming of the Lord into the world, and, at such a time, a new church, is evident from the following passages; as in Daniel:

"Until the evening and the morning, two thousand and three hundred, then what is holy shall be justified. The vision of the evening and the morning which was told is truth" (8:14, 26).

The evening signifies the last time of the former church, and the morning the first time of the new church, thus the coming of the Lord. In Isaiah:

"Crying to me out of Seir, Watchman, what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night" (21:11, 12).

Here also the coming of the Lord is treated of; the night is the last time of the former church, and the morning the first of the new (what is signified by calling out of Seir, may be seen, Arcana Coelestia 4240, 4384). In Ezekiel:

"The end cometh, the end cometh, the morning cometh upon thee, O thou inhabitant of the land; behold the day cometh, the morning is gone forth" (7:6, 7, 10).

This passage equally treats of the coming of the Lord and the end of the former church and the beginning of a new one. In Zephaniah:

"Jehovah in the morning, in the morning he shall bring his judgment to the light, nor shall he fail" (3:5).

[10] Here similar things are meant. Because morning signifies the coming of the Lord, also His kingdom and church, and also the good of love which is from Him, it is therefore obvious what is meant by morning in the following passages. In David:

"Cause me to hear thy mercy in the morning" (Psalm 143:8).

Again:

"I will sing aloud of thy mercy in the morning" (59:16).

Again:

"O satisfy us in the morning with thy mercy; that we may rejoice and be glad all our days" (90:14).

Again:

"O Jehovah, my voice shalt thou hear in the morning; in the morning I will set myself in order for thee" (5:3).

Again:

"God is in the midst of her; God shall help her at the dawn of the morning" (46:5).

Again:

"O God, my God; in the morning will I seek thee" (63:1)

In Isaiah:

"In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to blossom" (17:11).

Again:

"Jehovah be thou their arm every morning" (33:2).

Again:

"Jehovah hath given me the tongue of the learned; he hath awakened me every morning" (50:4).

In Jeremiah:

"I spake unto you every morning" (7:13; 11:7 25:3, 4).

From the signification of morning it is evident what is meant by

The manna falling in the morning (Exodus 16:12, 13, 21).

Jehovah descending in the morning upon Mount Sinai (Exod, 19:16);

And the priest being commanded to burn wood upon the altar all night until the morning (Leviticus 6:12).

Also what is involved in the command respecting the sacrifice of the passover is evident:

"Thou shalt sacrifice the passover at the going down of the sun. Afterwards thou shalt eat it; and thou shalt look back in the morning, and go unto thy tents" (Deuteronomy 16:6, 7).

The reason why they should sacrifice the passover when the sun went down was, that the setting of the sun signified the last time of the church; that they should look back in the morning, signified the establishment of a new church, thus the coming of the Lord. These passages have been adduced in order that it may be known that by the morning star which the Son of man would give is signified wisdom and intelligence from His Divine Human. And because those who receive wisdom and intelligence from the Lord also receive Him; for the Lord is in the wisdom and intelligence which are from Him, so that, He is Himself the wisdom and intelligence which they possess, therefore the Lord Himself is also called the morning star in the Apocalypse:

"I am the root and the offspring of David, the bright and morning star" (22:16).

He is similarly called a star (Numbers 24:17).

1259. There is something further to be said about 'nations' meaning goods and evils within worship: In most ancient times people dwelt distinguished into separate nations, families, and houses, as stated already, in order that the Church on earth might represent the Lord's kingdom where all people are distinguished into communities, those communities into larger ones, and these into still larger, all these distinctions existing according to general and specific differences of love and faith, about which see 684, 685. Thus the Lord's kingdom is similarly distinguished so to speak into houses, families, and nations. This is why 'houses, families, and nations' in the Word means the goods that stem from love and its derivative faith, where also a careful distinction is made between nations and people. 'Nation' means good or evil, but 'people' truth or falsity. And this distinction is preserved so consistently as never to vary, as becomes clear from the following places:

[2] In Isaiah,

There will be on that day the root of Jesse which is standing as an ensign of the peoples; towards that root the nations will seek to go, and his rest will be glory. On that day the Lord will extend His hand a second time to acquire the remnants of His people, who remain from Asshur, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And He will raise an ensign for the nations, and will assemble the outcasts of Israel, and will gather the dispersed of Judah. Isaiah 11:10-12.

Here 'peoples' stands for the truths of the Church, 'nations' for its goods, between which a clear distinction is made. The subject here is the Lord's kingdom and the Church, and in the universal sense every regenerate person. The names mentioned mean the things that have been described already. 'Israel' means the spiritual things of the Church, 'Judah' its celestial things. In the same prophet,

This people walking in darkness have seen a great light. You have multiplied the nation, You have increased its joy. Isaiah 9:2-3.

Here 'people' stands for truths, hence the reference to 'their walking in darkness and seeing a [great] light'. 'Nation' stands for goods.

[3] In the same prophet,

What will one answer the messengers of the nation? That Jehovah has founded Zion, and in her the wretched members of His people will put their trust. Isaiah 14:32.

Here likewise 'nation' stands for good, 'people' for truth. In the same prophet,

Jehovah Zebaoth will swallow up on this mountain the face ¹ of the covering, of the covering over all peoples, and the veil that is spread over all nations. Isaiah 25:7.

This refers to a new Church, that is, the Church of the nations. 'People' stands for its truths, 'nations' for its goods. In the same prophet,

Open the gates that the righteous nation that keeps faith may enter in. Isaiah 26:2.

Here 'nation' plainly stands for goods. In the same prophet,

All the nations will be gathered together, and the peoples will be assembled. Isaiah 43:9

This too refers to the Church of the nations. 'Nations' stands for its goods, and 'peoples' for its truths. And since the two are distinct and separate from each other, both are dealt with; otherwise it would be a pointless repetition. In the same prophet,

The Lord Jehovih said, Behold, I will lift up My hand to the nations and raise My ensign to the peoples; and they will bring your sons in their bosom and carry your daughters on their shoulder. Isaiah 49:22.

This refers to the Lord's kingdom, 'nations' again standing for goods, and 'peoples' for truths.

[4] In the same prophet,

You will break out to the right and to the left, and your seed will inherit the nations, and they will dwell in the desolate cities. Isaiah 54:3.

This refers to the Lord's kingdom and to the Church called the Church of the nations. That 'the nations' stands for goods that stem from charity, or what amounts to the same, for people with whom the goods of charity exist, is clear from the promise that their 'seed', or faith, 'will inherit them'. 'Cities' stands for truths. In the same prophet,

Lo, I have given Him as a witness to the peoples, a Prince and Lawgiver to the peoples Lo, you will call a nation you do not know, and a nation that knew you not will run to you. Isaiah 55:4-5.

This refers to the Lord's kingdom. 'Peoples' stands for truths, 'nations' for goods. In the Church those who are endowed with goods that stem from charity are 'nations' while those who are endowed with truths of faith are 'peoples'. For goods and truths are attributes of the subjects to which they apply. In the same prophet,

Nations will walk to your light, and kings to the brightness of your rising. Then you will see and overflow, and your heart will be astounded and enlarged, because the abundance of the sea will be turned to you, the armies of the nations will come to you. Isaiah 60:3, 5.

This refers to the Lord's kingdom and the Church of the nations. 'Nations' stands for goods, while 'kings', who go together with 'peoples', stands for truths.

[5] In Zephaniah,

The remnants of My people will plunder them, and the residue of My nation will inherit them. Zephaniah 2:9.

In Zechariah,

Many peoples and numerous nations will come to seek Jehovah of hosts in Jerusalem. Zechariah 8:22.

'Jerusalem' stands for the Lord's kingdom and for the Church, 'peoples' those with whom the truths of faith predominate, 'nations' for those with whom the goods of charity do so, and therefore they are mentioned separately. In David,

You will deliver me from the strivings of the people; You will set me as the head of nations. A people whom I have not known will serve me. Psalms 18:43.

Here similarly 'people' stands for those with whom truths predominate, 'nations' for those with whom good does so. And because these are what constitute the member of the Church, both are mentioned. In the same author,

The peoples will confess You, O God, all the peoples will confess You; the nations will be glad and exultant, for You will judge the peoples with uprightness, and You will guide the nations into the land. Psalms 67:3-4.

'Peoples' clearly stands for those with whom truths of faith predominate, and 'nations' for those with whom the good of charity predominates.

[6] In Moses,

Remember the days of old, understand the years of generation after generation; ask your father and he will show you, and your elders and they will tell you, When the Most High gave to the nations an inheritance and separated the sons of man, He fixed the boundaries of the peoples according to the number of the sons of Israel. Deuteronomy 32:7-8.

This refers to the Most Ancient Church and the Ancient Churches, which are respectively 'the days of old' and 'the years of generation after generation'. Those with whom the good of charity predominated were called 'the nations' to whom an inheritance was given. 'The sons of man' and in the next sentence 'the peoples' mean those with whom the truths of faith deriving from charity predominated. Since 'the nations' means the goods of the Church and 'the peoples' its truths, it was therefore said of Esau and Jacob when they were still in the womb,

Two nations are in your womb, and two peoples will be separated from your bowels. Genesis 25:23.

These places now make clear what the Church of the nations is in the genuine sense. The Most Ancient Church was the true Church of the nations, as was the Ancient Church after that.

[7] Since those governed by charity are called 'nations' and those governed by faith are called 'peoples', the Lord's priesthood is therefore associated with 'nations' because it has reference to celestial things, which are goods, while His kingship is associated with 'peoples' because it has reference to spiritual things, which are truths This distinction was also represented in the Jewish Church in which they were 'a nation' before they had kings, but became 'a people' after they received them.

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