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).

3448. 'And Ahuzzath his companion, and Phicol the commander of his army' means the first and foremost features of their doctrine of faith. This is clear from the representation of 'Abimelech' as the doctrine of faith which has regard to rational concepts. Consequently 'his companion and the commander of his army' means those first and foremost things, indeed the first and foremost things of their doctrine; for 'a commander' like a prince means things that are first and foremost, 1482, 2089, and 'an army' means matters of doctrine themselves. The reason why 'an army' means matters of doctrine which are expressions of truth, that is, which are lower truths, is that by 'warfare' in the Word and by 'war' are meant those things that have to do with spiritual war and warfare, 1664, 1788, 2686. The same are also meant by weapons - by spears, shields, bows, arrows, swords, and so on, as has been shown in various places. And since they are truths or matters of doctrine through which spiritual conflicts are fought, armies therefore mean those truths or matters of doctrine, and also in the contrary sense falsities or heretical ideas.

[2] It may be seen from many places that by 'armies' or 'hosts' in the Word are meant truths or falsities, as in Daniel,

The one [little] horn of the he-goat ¹ grew exceedingly towards the south, and towards the east, and towards the glorious [land]. And it grew even towards the host of heaven, and cast down to earth some of the host, and of the stars, and trampled on them. It drew itself up even towards the pence of the host. His host was set over the continual [burnt offering] on account of the transgression, and it cast down truth to the earth. I heard a holy one speaking. He said, For how long is this vision, the continual burnt offering, and the desolating transgression, to give both the sanctuary and the host to be trodden down? Daniel 8:9-13.

'The horn that grew towards the south, the east, and the glorious [land]' is the power of falsity that springs from evil, 2832, 'the host of heaven' truths, 'the prince of the host' the Lord as regards Divine Truth. And since in the good sense 'an army' or 'a host' is truth it is said that the horn cast down to earth some of the host, and then that it cast down truth to the earth.

[3] In the same prophet,

The king of the north will raise a multitude greater than the former, and at the end of the period of years he wit surely come with a great army and with many riches. Then he will stir up his power and his heart against the king of the south with a great army. And the king of the south will engage in war with an exceedingly great and mighty army, but he will not stand. For even those who eat his food will break him, and his army will overflow, and many will fall down slain. Daniel 11:13, 25-26.

The whole of that chapter refers to war between the king of the north and the king of the south. 'The king of the north' is used to mean falsities as also is 'his army', while 'the king of the south and his army' is used to mean truths. It is prophecy concerning the vastation of the Church.

[4] In John,

I saw heaven standing open, and behold, a white horse! and He who sat on it was called faithful and true. He was clothed in a garment dyed in blood, and His armies in heaven were following Him on white horses and were clothed in linen, white and clean. I saw the beast and the kings of the earth and their armies gathered to make war with Him who was sitting on the horse and with His army. Revelation 19:11, 13-14, 19.

'He who sat on the white horse' stands for the Word of the Lord, or the Lord as regards the Word, 2760-2762. 'His armies which in heaven were following Him' stands for truths from the Word and so for those in heaven who possess truths. 'The beast' stands for the evils that belong to self-love, 'the kings of the earth and their armies' for falsities. Conflicts between falsity and truth are what are described here.

[5] In David,

By the word of Jehovah were the heavens made, and their host by the spirit of His mouth. Psalms 33:6.

'Their host' or the host of heaven stands for truths. Since 'an army' means truths, the children of the kingdom, and angels, by virtue of the truths which they possess, are called the host of heaven, as in Luke,

Suddenly there was with the angel a multitude of the heavenly host praising God. Luke 2:13.

In David,

Bless Jehovah, all His hosts, His ministers doing His will. Psalms 103:21.

In the same author,

Praise Jehovah, all His angels, praise Him, all His hosts. Psalms 148:2.

In Isaiah,

Lift up your eyes on high and see; who created these? He who brings out their host by number; He calls them all by name. From the multitude of the powerful and of the mighty not a man will be missing. Isaiah 40:26.

In the same prophet,

It was I that made the earth and created man on it. It was I - My hands - that stretched out the heavens; and I commanded all their host. Isaiah 45:12.

Here 'the host of the heavens' stands for truths, and so for angels since angels, as has been stated, are in possession of truths.

[6] In the first Book of Kings,

I saw Jehovah sitting on His throne, and the entire host of heaven standing beside Him, on His right hand and on His left. 1 Kings 22:19

In Joel,

Jehovah gave voice before His army, for His camp is exceedingly great; for that which executes His word is uncountable. Joel 2:11.

In Zechariah,

I will pitch by My house a camp composed of an army passing through and resuming, so that the oppressor passes over them no more. Exult greatly, O daughter of Zion! Make a noise, O daughter of Jerusalem! Behold, your King comes to you. Zechariah 9:8-9.

This refers to the Coming of the Lord. 'His army' stands for Divine truths For this reason, and also because the Lord alone fights on man's behalf against hells that are constantly endeavouring to attack, the Lord is called many times in the Word Jehovah Zebaoth, God Zebaoth, the Lord Zebaoth - that is, Jehovah, God, or Lord of Hosts - as in Isaiah,

The noise of a tumult of the kingdoms of the nations gathered together! Jehovah Zebaoth is leading an army of war. Isaiah 13:4.

'The kingdoms of the nations' stands for falsities that spring from evils, 'leading an army of war' for fighting on man's behalf.

[7] Because the twelve tribes of Israel represented the Lord's heavenly kingdom, and 'tribes' as well as 'twelve' meant all things of faith in their entirety, that is, all the truths of the kingdom, 577, 2089, 2129, 2130, 3272, they were also called Jehovah's hosts, as in Exodus 7:4; 12:17, 41, 51. And commands were given to bring them out of Egypt according to their hosts, Exodus 6:26, to encamp according to their hosts, Numbers 1:52, and to divide them into hosts, Numbers 2:1- end.

[8] That truths are meant by 'armies' is also clear in Ezekiel,

Persia and Lud and Put were in your army, as your men of war; they hung the shield and helmet in you, they gave you your reputation. The sons of Arvad, and your army, were on your walls round about, and the Gammadim were in your towers. Ezekiel 27:10-11.

This refers to Tyre which means interior cognitions of good and truth, and so those who possess them, 1201, 'army' standing for truths themselves 'Lud' and 'Put' too mean those who possess cognitions, see 1163, 1164, 1166, 1195, 1231. 'The shield and helmet' describes such things as belong to spiritual conflict.

[9] As regards 'an army' or 'a host' in the contrary sense meaning falsities, this is evident in Isaiah,

It will be on that day, that Jehovah will visit the host of the height on high, and the kings of the earth on the earth. Isaiah 24:21.

Here 'the host of the height' stands for falsities that result from self-love. In Ezekiel,

I will bring you back and put hooks in your jaws, and I will bring you forth, and all your army, horses and horsemen, all of them clothed perfectly, a great company with shield and buckler, all of them wielding swords. You will come from your place, from the uttermost parts of the north, you and many peoples with you, all of them riding horses, a great company, a great army. Ezekiel 38:4, 15.

This refers to Gog, who means external worship separated from internal and so made idolatrous, 1151. 'His army' stands for falsities.

[10] In Jeremiah,

I will send against Babel the archer, him who arches his bow and draws himself up in his breastplate. Do not spare the young men; utterly destroy all its host. Jeremiah 51:2-3.

'Babel' stands for worship whose external features appear holy but whose interiors are profane, 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326. 'Its host' means the falsities that go with such as these, and the army of Babel in other places has the same meaning as in Jeremiah 34:1, 21; 32:2; 39:1.

In Ezekiel,

Pharaoh will see them and will comfort himself over all his multitude, Pharaoh and all his army, slain by the sword; for I will put My terror in the land of the living. Ezekiel 32:31-32.

This refers to Egypt, which means those who by means of reasonings based on facts pervert truths, 1164, 1165. 'His army', that is, Pharaoh's, stands for derivative falsities, as also does 'Pharaoh's army' in other places, as in Jeremiah 37:5, 7, 11; 46:2; Ezekiel 17:17.

In Luke,

When you see Jerusalem surrounded by armies, then know that its devastation is near. Luke 21:20.

This refers to the close of the age or final period of the Church when faith does not exist any longer. 'Jerusalem' - which means the Church, see 2117 - is 'surrounded by armies' when beset by falsities.

[11] From these quotations it is clear that 'the hosts of heaven', which Jews and Israelite idolaters worshipped, in the internal sense meant falsities. The second Book of Kings says of them,

They forsook all the commandments of their God and made for themselves a molten image of two calves, and made a grove, and bowed down to all the host of heaven. 2 Kings 17:16.

This refers to the Israelites. And elsewhere it is said of Manasseh that he built altars for all the host of heaven, 2 Kings 21:5, and that King Josiah brought out of the temple all the vessels made for Baal, and for the grove, and for all the host of heaven, 2 Kings 23:4. And in Jeremiah it is said that they were to spread the bones of the princes, of the priests, and of the prophets before the sun, the moon, and all the host of heaven, which they had loved and had served and had gone after, Jeremiah 8:1-2. And elsewhere,

The houses of Jerusalem and the houses of the king of Judah will be defiled, like the place of Topheth - all the houses on whose roofs they have burned incense to all the host of heaven and have poured out drink offerings to other gods. Jeremiah 19:13.

And in Zephaniah,

I will stretch out My hand against those worshipping on their roofs the host of heaven. Zephaniah 1:5.

It is the stars to which the expression 'the host of heaven' refers primarily, and by 'the stars' is meant truths, and also in the contrary sense falsities; see 1128, 1808.

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