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).

9429. 'And the glory of Jehovah lay over Mount Sinai' means the more internal levels of the Lord's Word in heaven. This is clear from the meaning of 'the glory of Jehovah', when the Word is the subject, as its inward sense, thus the more internal levels of the Word, dealt with in the Preface to Genesis 18, and in 5922; and from the meaning of 'Mount Sinai' as Divine Truth emanating from the Lord, and consequently as heaven, dealt with above in 9420, 9427. The reason why the more internal levels of the Word are called 'the glory' is that Divine Truth emanating from the Lord as the Sun composes the light in heaven, which enables the angels there to see with their eyes and at the same time gives them intelligence and wisdom, 1531, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3339, 3341, 3636, 3643, 3862, 3993, 4302, 4415, 4527, 5400, 6313, 6608, 6907, 8644, 8707, 8861. This Divine light is the source of all the glory in heaven, whose brightness is such that it exceeds all human imagination. From this it is evident why the inward sense of the Word is 'the glory'; for the inward sense of the Word is the Divine Truth emanating from the Lord in heaven, and so it is the light which is the source of all the glory there.

[2] This is what 'glory' is used to mean in a large number of places in the Word, such as where it says that they would see the Son of Man coming in a cloud with glory, Matthew 24:30; Luke 21:27; that the Lord, after He had suffered would enter into His glory, Luke 24:26; that when He came in His glory He would sit on the throne of His glory, Matthew 25:31, 'sitting on the throne of glory' meaning judging with Divine Truth that comes from Him; and that Moses and Elijah appeared in glory, Luke 9:30-31, 'Moses and Elijah' there being the Word, see Preface to Genesis 18, and 2762, 5247, 9372. It is also what the Lord's 'being glorified' is used to mean in John,

Now is the Son of Man glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify Him in Himself, and will glorify Him at once. John 13:31-32.

'Being glorified in God' means becoming Divine Good from which Divine Truth springs. Something similar appears in John 12:28.

[3] Divine Truth emanating from the Lord as it exists in heaven is meant by 'the glory' in the following places as well: In Isaiah,

The voice of one crying in the wilderness, Prepare the way of Jehovah. And the glory of Jehovah will be revealed, and all flesh will see it together. Isaiah 40:3, 5.

These are words referring to the Coming of the Lord, in which 'the glory of Jehovah' that will be revealed is Divine Truth. The Lord is that Truth because it comes from Him, as is evident in John,

In the beginning was the Word, and the Word was with God, and the Word was God. In Him was life, and the life was the light of men. He was the true light. And the Word became flesh; and we saw His glory, glory as of the Only Begotten from the Father. John 1:1, 4, 9, 14.

'The Word' here is Divine Truth, and so is 'the light', from which it is evident what 'seeing His glory' means. The Lord, as is well known, did not appear in any glory in the world, apart from when He was transfigured.

[4] 'The glory' has the same meaning elsewhere in John,

These things Isaiah said when he saw His glory and spoke of Him. But they delighted in the glory of men more than in the glory of God. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:41, 43, 46.

Here also 'the Lord's glory' and 'the glory of God' stand for Divine Truth, while 'the glory of men' stands for falsity. In Isaiah,

Shine, for your light has come, and the glory of Jehovah has risen upon you. Jehovah will arise upon you, and His glory will be seen over you. The glory of Lebanon will come to you to beautify the place of My sanctuary. Your sun will no longer go down and your moon will not be withdrawn, for Jehovah will be to you an everlasting light. Isaiah 60:1-end.

This plainly refers to the Coming of the Lord, His kingdom, heaven, and the Church. Divine Truth emanating from His Divine Human is described in the whole of that chapter, where it is called light, honour, and glory.

[5] In the same prophet,

They will fear the name of Jehovah from the setting of the sun, and His glory from the rising of the sun. The Redeemer will come to Zion. Isaiah 59:19-20.

Here also it refers to the Lord. 'The name of Jehovah' stands for all the truth of faith and good of love from which worship flows, 2724, 3006, 6674, 9310. In the same prophet,

I have called You in righteousness, and will give You as a covenant of the people, ¹ a light of the nations. I am Jehovah, that is My name; and My glory I will not give to another. Isaiah 42:6, 8.

This too is a reference to the Lord, in which 'a light of the nations' means Divine Truth which comes from Him; 'not giving glory to another' means that that Divine Truth comes from no one other than the Lord, who is one with Jehovah, as again in the same prophet,

For My own sake, for My own sake, I will do it; and My glory I will not give to another. Isaiah 48:11.

[6] 'Glory' has a like meaning elsewhere in Isaiah,

Your light will break forth like the dawn; your righteousness will walk before you, the glory of Jehovah will gather you up. Isaiah 58:8.

In the same prophet,

One will come to gather all nations and tongues, that they may come and see My glory. Isaiah 66:18.

In the same prophet,

Jehovah Zebaoth will reign on Mount Zion and in Jerusalem, and before all His elders, glory. Isaiah 24:23.

In Moses,

Jehovah said, I am the Living One, and the whole earth will be filled with the glory of Jehovah. Numbers 14:20-21.

In all these places, which refer to the Lord, 'glory' means Divine Truth which emanates from Him.

[7] In Isaiah,

I saw the Lord sitting upon a throne, high and lifted up. And above Him stood the seraphim. And one cried to another, Holy, holy, holy is Jehovah Zebaoth; the whole earth is full of His glory. Isaiah 6:1-3.

In David,

The heavens recount the glory of God. Psalms 19:1.

And in the same author,

... that the nations may fear the name of Jehovah, and the kings of the earth Your glory, in that Jehovah has built Zion and appeared in His glory. Psalms 102:15-16.

In Revelation,

The glory of God will give the holy Jerusalem light, and its lamp is the Lamb. And the nations that are saved will walk in His light, and the kings of the earth will bring their glory and honour into it. Revelation 21:23-25.

'The holy Jerusalem' stands for a new Church; 'the glory of God' stands for Divine Truth from the Lord there, as does 'His light' in which they will walk; and 'the kings of the earth' who 'will bring glory' stands for those who are guided by truths derived from good, 2015, 2069, 4581, 4966, 5044, 6148. All this now makes clear what the meaning is of 'the glory of Jehovah' which lay over Mount Sinai. See also 8427.

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