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).

3305. 'And he called his name Jacob' means the doctrine of natural truth. This is clear from the meaning of 'calling the name' or calling by name as the essential nature, dealt with just above in 3302. The essential nature represented by 'Jacob' is the doctrine of natural truth, as becomes clear from the representation of Esau as good constituting the life of natural truth, 3300, and from very many places in the Word where he is mentioned. There are two elements which constitute the natural, as there are two which constitute the rational, and indeed which constitute the whole person - the first being that of life, the second that of doctrine. The element of life belongs to the will, that of doctrine to the understanding. The former is called good, but the latter truth. It is that good which is represented by Esau, but this truth by Jacob; or what amounts to the same, it is good constituting the life of natural truth that is represented by Esau, and the doctrine of natural truth that is represented by Jacob. Whether you speak of the good constituting the life of natural truth and of the doctrine of natural truth, or of those in whom such doctrine and life are present, it amounts to the same, for the good constituting the life and the doctrine of truth cannot exist apart from their subject. Without their subject they are mere abstractions, yet they nevertheless have regard to the person in whom they exist. Consequently Jacob here means people who possess the doctrine of natural truth.

[2] Those who confine themselves to the sense of the letter suppose that in the Word Jacob is used to mean every one of those people descended from Jacob, and for that reason they apply to those people everything that has been stated about Jacob either as history or as prophecy. But the Word is Divine in that first and foremost every single thing within it has regard not just to one particular nation or people but to the whole human race, namely to everyone present, past, and future. More than that, it has reference to the Lord's kingdom in heaven; and in the highest sense to the Lord Himself. This is what makes it a Divine Word. If it were concerned with merely one particular nation it would be human only and would have nothing more of the Divine within it than the existence among that nation of holy worship. The fact that such worship did not exist among the people called 'Jacob' may be known to anyone. For this reason also it is evident that 'Jacob' is not used in the Word to mean Jacob, nor 'Israel' to mean Israel - for almost everywhere in prophetical parts, when Jacob is referred to, Israel is mentioned too. And no one can know what is meant specifically by the first or what by the second except from that sense which lies more deeply and conceals the arcana of heaven within itself.

[3] In the internal sense therefore 'Jacob' means the doctrine of natural truth, or what amounts to the same, people who possess that doctrine, no matter what nation they belong to; and in the highest sense 'Jacob' is used to mean the Lord, as becomes clear from the following places: In Luke,

The angel said to Mary, You will conceive in your womb and bear a Son, and you shall call His name 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 His father David, so that He will reign over the house of Jacob for ever, and of His kingdom there will be no end. Luke 1:31-33.

Everyone recognizes that here 'the house of Jacob' was not used to mean the Jewish nation or people, for the Lord's kingdom included not merely that people but all throughout the world who have faith in Him, and from faith have charity. From this it is clear that when the angel used the name Jacob he did not mean the people of Jacob. Nor consequently are those people meant anywhere else. Nor are the references to the seed of Jacob, the sons of Jacob, the land of Jacob, the inheritance of Jacob, the king of Jacob, and the God of Jacob, which occur so many times in the Old Testament Word, meant literally.

[4] It is similar with the name Israel, as in Matthew,

The angel of the Lord appeared to Joseph in a dream, saying, Rise, take the Boy and His mother, and flee into Egypt, and be there until I tell you. He rose and took the Boy and His mother by night, and departed into Egypt, so that what had been said by the prophet might be fulfilled, when he said, Out of Egypt have I called My Son. Matthew 2:13-15.

In the prophet this promise is stated as follows,

When Israel was a boy I loved him, and out of Egypt I called my son. Hosea 11:1.

Here it is quite evident that 'Israel' is the Lord. From the sense of the letter however nothing more may be known beyond the fact that 'the boy Israel' means the immediate descendants of Jacob who came into Egypt and at a later time were summoned from there. It is similar in other places where the names Jacob and Israel occur, although it is not apparent from the sense of the letter, as in Isaiah,

Hear, O Jacob my servant, and Israel whom I have chosen, Thus said Jehovah who made you and formed you from the womb, who helps you, Fear not, O my servant Jacob, and Jeshurun whom I have chosen, for I will pour out waters upon thirsty land, and rivers upon the dry. I will pour out My spirit upon your seed, and My blessing upon your sons. This one will say, I am Jehovah's, and another will call himself by the name of Jacob, and he will write with his hand, Jehovah's, and surname himself by the name of Israel. Isaiah 44:1-3, 5.

Here 'Jacob' and 'Israel' plainly stand for the Lord, and 'the seed' and 'the sons of Jacob' for those having faith in Him.

[5] In the prophecy concerning Israel's sons, in Moses,

Joseph will sit in the strength of his bow, and the arms of his hands will be made strong by the hands of the mighty Jacob; from there is the Shepherd, the Stone of Israel. Genesis 49:24.

Here also 'the mighty Jacob' and 'the Stone of Israel' plainly stand for the Lord. In Isaiah,

My glory will I not give to another. Hearken to Me, O Jacob, and O Israel whom I called: I am the same; I am the first; I am also the last. Isaiah 48:11-12.

Here again 'Jacob' and 'Israel' are the Lord. In Ezekiel,

I will take the stick of Joseph which is in the hand of Ephraim and of the tribes of Israel his companions, and I will add them to it, to the stick of Judah, and make them into one stick, that they may be one in My hand. I will take the children of Israel from among the nations where they have gone, and will gather them from all around and bring them on to their own land. And I will make them into one nation in the land, on the mountains of Israel; and one king will be king to them all, and they will no longer be two nations, nor will they ever be divided into two kingdoms again. My servant David will be king over them, and they will all have one shepherd. At that time they will dwell in the land which I gave to Jacob my servant, in which your fathers dwelt. They will dwell in it, they, and their sons, and their sons' sons even for ever. David My servant will be their prince for ever. I will make with them a covenant of peace; it will be an eternal covenant with them. I will bless ¹ them, and multiply them, and I will set My sanctuary in their midst for evermore. Thus will My dwelling-place be with them, and I will be their God. and they will be My people, so that the nations may know that I Jehovah sanctify Israel, to be My sanctuary in their midst for evermore. Ezekiel 37:19, 21-22, 24-28.

Here again it is quite clear that 'Joseph', 'Ephraim', 'Judah', 'Israel', 'Jacob', and 'David' are not used to mean those persons, but in the highest sense Divine spiritual things within the Lord and which exist in the Lord's kingdom and in His Church. Anyone may know that David will not be, as is said, their king and prince for ever, but that 'David' is used to mean the Lord, 1888. Anyone may also know that Israel will not be gathered together from where they have been scattered, or that they will be sanctified, or, as is said, that the sanctuary will be set in their midst, but that, as is well known, 'Israel' in the representative sense means all those who have faith.

[6] In Micah,

I will surely gather Jacob, all of you, I will surely assemble the remnant of Israel; I will put them together, like the sheep of Bozrah. Micah 2:12.

Here the meaning is similar. In Isaiah,

Those who are to come Jacob will cause to take root. Israel will blossom and flower, and the face of the earth will be filled with produce. Isaiah 27:6.

Here also the meaning is similar. In the same prophet,

Thus said Jehovah, who redeemed Abraham, to the house of Jacob, Jacob will no more be ashamed, and no more will his face grow pale. For when he sees his male children, the work of My hands, in his midst they will sanctify My name, and they will sanctify the Holy One of Jacob, and will fear the God of Israel. And those who err in spirit will know understanding. Isaiah 29:22-24.

In the same prophet,

Jehovah said to His anointed, to Cyrus, whose right hand I have grasped, to subdue nations before him, and I will ungird the loins of kings, to open doors before him, and gates may not be closed: I will go before you and make straight the crooked places; I will break in pieces the doors of bronze and cut asunder the bars of iron, I will give you the treasures of concealed places, and the secret wealth of hoarded objects, that you may know that it is I, Jehovah, who called you by your name, the God of Israel. For the sake of My servant Jacob, and of Israel My chosen, I have called you by your name. I have surnamed you when you did not know Me. Isaiah 45:1-4.

This also clearly refers to the Lord. In Micah,

In the latter days the mountain of the house of Jehovah will be established at the head of the mountains. Many nations will come and say, Come and let us go up to the mountain of Jehovah, and to the house of the God of Jacob, that He may teach us about His ways, and we will go in His paths. For out of Zion will go forth teaching, and the word of Jehovah from Jerusalem. Micah 4:1-2.

In David,

Jehovah loves the gates of Zion more than all the dwelling-places of Jacob. Glorious things are to be spoken in you, O city of God. Psalms 87:1-3.

In Jeremiah,

They will serve Jehovah their God and David their king, whom I will raise up for them. And do not fear, O My servant Jacob, and do not be dismayed, O Israel, for behold, I am saving you from afar. Jeremiah 30:9-10.

In Isaiah,

Listen to Me, O islands, and hearken, O peoples from afar. Jehovah called me from the womb, from my mother's body ² He remembered my name. And He said to me, You are My servant Israel in whom I will be rendered glorious. Isaiah 49:1, 3.

In the same prophet,

Then will you take delight in Jehovah and I will convey you over the high places of the earth, and I will feed you with the heritage of Jacob. Isaiah 58:14.

In the same prophet,

I will bring forth seed from Jacob, and from Judah the heir of My mountain, so mat My chosen ones may possess it, and My servants may dwell there. Isaiah 65:9.

[7] In all these places 'Jacob' and 'Israel' are used in the highest sense to mean the Lord, and in the representative sense the Lord's spiritual kingdom, and the Church which is the Church by virtue of the doctrine of truth and the life of good - 'Jacob' meaning those who are in the external aspects of that Church, and 'Israel' those who are in the internal. These and very many other places show that nowhere is 'Jacob' used to mean Jacob, or 'Israel' to mean Israel, any more than when the names 'Isaac' and 'Abraham' are used Isaac or Abraham is meant, as in Matthew,

Many will come from the east and from the west and will recline with Abraham, and Isaac, and Jacob in the kingdom of heaven. Matthew 8:11.

In Luke,

You will see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God. Luke 13:28.

And in the same gospel,

Lazarus was carried by the angels into Abraham's bosom. Luke 16:22.

For in heaven angels have no knowledge at all of Abraham, Isaac, and Jacob. Angels there perceive nothing else from those words when read by man than the Lord as regards the Divine and the Divine Human. When man reads about reclining with Abraham, Isaac, and Jacob they perceive nothing else than being with the Lord; and when about being in Abraham's bosom nothing else than resting in the Lord. Such wording has been used however because mankind at that time was so far removed from things of an internal nature that it neither knew nor wished to know anything other than this, that everything in the Word was to be taken literally. And when the Lord spoke to them in that literal manner He did so in order that they might receive faith, and also at the same time in order that the internal sense might be contained within what He said, by means of which mankind was joined to Himself. This being so one may see what is meant in the Old Testament Word by 'the God of Jacob' and by 'the Holy One of Israel', namely the Lord Himself. For places where 'the God of Jacob' means the Lord, see 2 Samuel 23:1; Isaiah 2:3; 41:21; Micah 4:2; Psalms 20:1; 46:7; 75:9; 76:6; 81:1, 4; 84:8; 94:7; 114:7; 132:2; 146:5; and for places where 'the Holy One of Israel' means the Lord, Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jeremiah 50:29; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18.

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