2333. And in the morning ye shall rise and go on your way. That this signifies confirmation in good and truth, may be seen from the signification of “rising in the morning,” and also from the signification of “going on the way.” In the Word “morning” signifies the Lord’s kingdom and whatever belongs to the Lord’s kingdom, thus principally the good of love and of charity, as will be confirmed from the Word at verse 15; and a “way” signifies truth (see n. 627 r which reason it is said that after they had been in his house and had passed the night there (by which is signified that they had an abode in the good of charity that was with him), they should “rise in the morning and go on their way,” by which is signified being thereby thus confirmed in good and truth.

[2] From this, as from other passages, it is evident how remote from the sense of the letter, and consequently how much unseen, is the internal sense, especially in the historical parts of the Word; and that it does not come to view unless the meaning of every word is unfolded in accordance with its constant signification in the Word. On this account, when the ideas are kept in the sense of the letter, the internal sense appears no otherwise than as something obscure and dark; but on the other hand when the ideas are kept in the internal sense, the sense of the letter appears in like manner obscure, nay, to the angels as nothing. For the angels are no longer in worldly and corporeal things, like those of man, but in spiritual and celestial things, into which the words of the sense of the letter are wonderfully changed, when it ascends from a man who is reading the Word to the sphere in which the angels are, that is, to heaven; and this from the correspondence of spiritual things with worldly, and of celestial things with corporeal. This correspondence is most constant, but its nature has not yet been disclosed until now in the unfolding of the meaning of the words, names, and numbers in the Word, as to the internal sense.

[3] That it may be known what is the nature of this correspondence, or what is the same, how worldly and corporeal ideas pass into corresponding spiritual and celestial ideas when the former are elevated to heaven, take as an example “morning” and “way.” When “morning” is read, as in the passage before us to “rise in the morning,” the angels do not get an idea of any morning of a day, but an idea of morning in the spiritual sense, thus such a one as is described in Samuel: “The Rock of Israel He is as the light of the morning when the sun riseth, a morning without clouds” (2 Samuel 23:3-4); and in Daniel: “The holy one said unto me, Until evening, when morning comes, two thousand three hundred” (Daniel 8:14, 26). Thus instead of “morning” the angels perceive the Lord, or His Kingdom, or the heavenly things of love and charity; and these in fact with variety according to the series of things in the Word which is being read.

[4] In like manner where “way” is read—as here, to “go on your way”—they can have no idea of a way, but another idea which is spiritual or celestial, namely, like that in John, where the Lord said: “I am the way and the truth” (John 14:6); and as in David: “Make Thy ways known to me, O Jehovah, lead my way in truth” (Psalms 25:4-5); and in Isaiah: “He made Him to know the way of understanding” (Isaiah 40:14). Thus instead of “way” the angels perceive truth, and this in both the historical and the prophetical parts of the Word. For the angels no longer care for the historical things, as these are altogether inadequate to their ideas; and therefore in place of them they perceive such things as belong to the Lord and His kingdom, and which also in the internal sense follow on in a beautiful order and well-connected series. For this reason, and also in order that the Word may be for the angels, all the historical things therein are representative, and each of the words is significative of such things; which peculiarity the Word has above all other writing.

627. For all flesh had corrupted its way upon the earth. That this signifies that man’s corporeal nature had destroyed all the understanding of truth, is evident from the signification of “flesh” (concerning which at verse 3), which in general means every man, and in particular the corporeal man, or all that is of the body; and from the signification of a “way” as being the understanding of truth, that is, truth itself. That a “way” is predicated of the understanding of truth, that is, of truth, is evident from passages which have been adduced in different places before, and also from the following.

In Moses:

Jehovah said, Arise, get thee down quickly from hence; for thy people have corrupted themselves; they have suddenly turned back out of the way which I commanded them; they have made them a molten image (Deuteronomy 9:12, 16), meaning that they had turned away from the commandments, which are truths.

[2] In Jeremiah:

Whose eyes are open upon all the ways of the sons of man, to give every man according to his ways, and according to the fruit of his works (Jeremiah 32:19).The “ways” here are a life according to the commandments; the “fruit of his works” is a life from charity. Thus a “way” is predicated of truths, which are those of the precepts and commandments. And the meaning of “son of man” [homo] and of “man” [vir] is as has been shown above. So in Jeremiah 7:3, and 17:10.

In Hosea:

I will visit upon him his ways, and render to him his works (Hosea 4:9).

In Zechariah:

Return ye from your evil ways, and from your evil works. Like as Jehovah Zebaoth thought to do unto us according to our ways, and according to our works (Zechariah 1:4, 6).

Here the sense is similar, but the opposite of the former, because they are evil “ways” and evil “works.”

In Jeremiah:

I will give them one heart, and one way (Jeremiah 32:39).

“Heart” denotes goods, and “way” truths.

In David:

Make me to understand the way of Thy commandments; remove from me the way of falsehood; and grant me Thy law graciously. I have chosen the way of truth. I will run the way of Thy commandments (Psalms 119:27, 29-30, 32).

Here the “way of the commandments” is called the “way of truth”—opposite to which is the “way of falsehood.”

[3] Again:

Make known to me Thy ways, O Jehovah, teach me Thy paths. Lead my way in Thy truth, and teach me (Psalms 25:4-5).

Here likewise a “way” manifestly denotes truth.

In Isaiah:

With whom did Jehovah take counsel, and who instructed Him, and taught Him the path of judgment, and taught Him knowledge [scientia], and made Him to know the way of understanding (Isaiah 40:14),

manifestly for the understanding of truth.

In Jeremiah:

Thus hath said Jehovah, Stand ye upon the ways and see, and ask for the old paths, where is the good way, and go therein (Jeremiah 6:16).

Here likewise “way” is put for the understanding of truth.

In Isaiah:

I will lead the blind in a way that they knew not, in paths that they have not known I will lead them (Isaiah 42:16).

The terms “way” “path” [semita], “path” [trames], “street” [platea], and “street” [vicus] are predicated of truth, because they lead to truth; as also in Jeremiah: They have caused them to stumble in their ways, in the ancient paths, to walk in by-paths, in a way not cast up (Jeremiah 18:15).

So in the book of Judges:

In the days of Jael the paths ceased, and they that walked in paths went through crooked paths. The streets ceased in Israel (Judges 5:6).