2333# "清早起来，走你们的路"象征借此在良善和真理中得到坚固，这一点可以从"清早起来"和"走路"的含义看出来。在圣经中，"清早"象征主的王国，以及主王国中的一切，因而象征仁爱和仁义的良善，这一点可以从第15节经文得到证实。而"路"则象征真理，这在627节中已有说明。由此可知，他们进了罗得的家，在那里过夜之后（这表示他们在罗得那里有仁义之善的居所）。"清早起来，走你们的路"这句话象征他们借此在良善和真理中得到坚固。
【2】从这些事情，就像从其他事情一样，我们可以看出内在意义与字面意义是多么遥远，因而是多么不明显，尤其是在圣经的历史部分。除非每个词都按照它们在圣经中通用的含义来解释，否则内在意义就不会显现出来。因此，当思想局限于字面意义时，内在意义被视为完全黑暗和模糊的东西。相反，当思想局限于内在意义时，字面意义同样被视为模糊的东西。事实上，天使们认为字面意义什么都不是，因为天使不再像人那样拥有世俗和肉体的观念，而是拥有属灵和属天的观念。当人阅读的圣经上升到天使所居住的领域，即上升到天堂时，字面意义的表达方式奇迹般地转变为这些属灵和属天的观念。这是由于属灵事物与世俗事物，属天事物与肉体事物之间的对应关系，而这种对应关系是最恒定的。但这种对应关系的本质直到现在才在解释圣经中词语、名称和数字的内在意义时被揭示出来。
【3】为了理解这种对应关系的本质，或者说，当世俗和肉体的观念上升到天堂时，它们如何转变为相应的属灵和属天的观念，让我们以"早晨"和"道路”为例来说明。当人读到"清早"，如这里的"清早起来"，天使们不会理解为任何一天的早晨，而是理解为灵性意义上的早晨。就像《撒母耳记下》所说的：
以色列的磐石……他必像日出的晨光，如无云的清晨，雨后的睛光（撒母耳记下23:3，4）
还有，《但以理书》中说：
圣者对我说：“要到二千三百个晚上和早晨。”（但以理书8:14，26)
因此，对于"早晨"，天使们理解为主，或他的王国，或仁爱和仁义的属天事物。而且根据那个人所读经文中事物的顺序，他们以各种方式理解这些事物。
【4】同样，当人读到"路"，如这里的"走你们的路"，天使们不可能有任何路的概念，而是有另一个属灵或属天的概念，就像《约翰福音》中主所说的”我是道路和真理。"（约翰福音14:6）还有《诗篇》中所说的：
耶和华啊，求你将你的道指示我，将你的路教训我。(诗篇25:4，5)
《以赛亚书》中还说“将通达的道路指教他”(以赛亚书40:14)。因此，对于“道路"，天使们理解为真理，无论是在圣经的历史部分还是预言部分。天使们不再关心历史，因为历史事件完全不适合他们的观念。他们以主和他王国中的事物来代替历史，这些事物也以美好的秩序与和谐的系列在内在意义上相继出现。因此，为了天使们也有圣经，经上所有的历史都是代表性的，每一个词都代表这样的事物，这是圣经区别于所有其它著作的特点。
2333、“清早起来再赶路”表示以这种方式在良善和真理上被强化，这从“清早起来”和“再赶路”的含义清楚可知。在圣言中，“清早或早晨”表示主的国度和凡属主国度之物，因而主要表示爱与仁的良善，这可从圣言（19:5）得以证实；而“路”表示真理（参看627节）。由此可推知，他们在他家里过夜后（这表示他们住在与他同在的仁之良善中），要“清早起来赶路”（这表示他们以这种方式在良善和真理上被强化）。
从这些话，如同从其它话一样清楚看出，内义，尤其圣言历史部分的内义，距离字义何等遥远，因而如何难以看见。内义无法清楚显现，除非每个词的含义都照其在圣言中的一贯含义被解释出来。因此，当字义完全占据我们的思维或观念时，内义只显现为某种完全模糊而黑暗的东西。而另一方面，当内义完全占据我们的思维或观念时，字义同样显得模糊，事实上在天使看来如同没有。因为天使不再像世人那样拥有世俗和肉体的思维或观念，而是拥有属灵和属天的思维或观念。当世人所阅读的圣言上升到天使所在的气场，也就是上升到天堂时，字义上的这些话就会奇迹般地转变为属灵和属天的思维或观念。这种转变取决于属灵事物与世俗事物并属天事物与肉体事物的对应关系。这种对应关系是最恒定不变的，但其性质要等到圣言中的这些词、名字和数字的内义被解释出来时才能被揭示出来。
为了解这种对应关系的性质，换句话说，了解当世俗和肉体的思维或观念被提升到天堂时，它们如何过渡为相对应的属灵和属天的思维或观念，以“清早”和“路”为例。当世人读到“清早或早晨”，如此处“清早起来”这个短语时，天使不会形成一天当中的任何早晨的概念，而是形成灵义上的早晨的概念。这种概念类似下面这些话，撒母耳记：
以色列的磐石，祂必像日出的晨光，如无云的清晨。（撒母耳记下23:3-4）
但以理书：
圣者对我说，到二千三百个晚上和早晨。（但以理书8:14，26）
因此，天使感知到的是主，或祂的国度，或爱与仁的属天事物，而不是“早晨”；事实上，他们的感知照着一个人所读的圣言中的故事情节或一系列事物而呈现多样化。
同样，当一个人读到“路（经上或译为道）”这个词，如此处“赶路”时，他们无法形成路的任何概念，而是形成另一种属灵或属天的概念，也就是说，就像约翰福音书中的路，在那里主说：
我就是道路，真理。（约翰福音14:6）
诗篇：
耶和华啊，将你使我认识你的路，求你以你的真理引导我的路。（诗篇25:4-5）
以赛亚书：
使祂认识领悟之道。（以赛亚书40:14）
天使感知到的是真理，而非“路或道”，无论在圣言的历史部分还是预言部分，都是如此。事实上，天使不再关心历史细节，因为这类细节与他们的思维或观念完全不相容。因此，取而代之的是，他们感知到诸如属于主及其国度的那类事物，这些事物在内义上以美妙的阵列和优雅的顺序一个紧跟着一个。为此，为叫天使也能从圣言中受益，其中的一切历史细节都具有代表性，每个词都表示这类事物。这种特征是圣言所独有的，使得圣言不同于或胜过其它一切著作。
Potts(1905-1910) 2333
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); for 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 Sam. 23:3, 4); and in Daniel: "The holy one said unto me, Until evening, when morning comes, two thousand three hundred" (Dan. 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" (Ps. 25:4, 5); and in Isaiah: "He made Him to know the way of understanding" (Isa. 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.
Elliott(1983-1999) 2333
2333. 'And in the morning you may rise up and go your way' means being strengthened in this way in good and truth. This becomes clear from the meaning of 'rising up in the morning', and also from the meaning of 'going on one's way'. In the Word 'the morning' means the Lord's kingdom and whatever belongs to the Lord's kingdom, and so primarily the good that flows from love and charity. This will be confirmed from the Word at verse 15. 'Way' however means truth, see 627. From this it follows that after they had been in his house and spent the night there, which meant that they dwelt in the good of charity with him, 'they rose up in the morning and went their way', which means that in this way they were confirmed in good and truth.
[2] These phrases, as do all the rest, show how far removed the internal sense is from the sense of the letter and therefore how hidden from view it is, especially in the historical parts of the Word. They show that this sense is not discernible unless individual expressions are explained according to the meaning they have all through the Word. Consequently when ideas are confined to the sense of the letter, the internal sense is seen as something altogether dark and obscure. Conversely when ideas are confined to the internal sense, the sense of the letter in a similar way is seen as something obscure. Indeed angels see it as nothing, for angels no longer have worldly and bodily ideas as man does, but spiritual and celestial ones, into which the expressions of the sense of the letter are marvellously converted when the Word which man is reading rises up to the sphere in which angels dwell, that is, up to heaven. This happens because of the correspondence of spiritual things with worldly, and of celestial with bodily, a correspondence which is absolutely consistent but whose nature has not been disclosed until now in the explanation of expressions, names, and numbers in the Word as to their internal sense.
[3] So that the nature of that correspondence may be known, or what amounts to the same, how worldly and bodily ideas pass over into corresponding spiritual and celestial ideas when they are raised towards heaven, let 'the morning' and 'way' be taken as examples: When a person reads of 'the morning', as in the phrase here 'rising up in the morning', angels do not conceive the idea of the start to a new day but the idea which 'morning' has in the spiritual sense. The idea they conceive is similar to the statement in Samuel,
The Rock of Israel . . . He is like morning light, when the sun rises on a cloudless morning. 2 Sam 23: 3, 4.
And in Daniel,
The Holy One said to me, Up to the evening when it is becoming morning, two thousand three hundred times. Dan 8: 14, 26.
Thus instead of 'the morning' angels perceive the Lord, or His kingdom, or celestial things of love and charity. This they do varyingly according to the train of thought in the Word which a person is reading.
[4] Similarly where a person reads of 'a way', as in 'going on your way' here, they cannot have any idea of a way, but a spiritual or a celestial idea, that is to say, like that in John, when the Lord said,
I am the way and the truth. John 14: 6.
Also the idea in David,
Make Your ways known to me, O Jehovah, guide my way in truth. Ps 25: 4, 5.
And in Isaiah,
He made him know the way of understanding. Isa 40: 14.
Thus instead of 'a way' angels perceive truth. They do so in the historical as well as the prophetical sections of the Word; in fact angels no longer have any interest in matters of history as these are not at all in keeping with the ideas they have. Consequently in place of historical details they perceive such things as belong to the Lord and His kingdom, which also follow on one after another in marvellous array and perfect sequence in the internal sense. For this reason, so that the Word may serve angels as well, all historical details there are representative, and each expression serves to mean such things. This special feature is what makes the Word different from all other literature.
Latin(1748-1756) 2333
2333. `Et mane surgatis, et eatis in viam vestram': quod significet sic confirmationem in bono et vero, constare potest a significatione `mane surgere,' tum a significatione `ire in viam.' `Mane' in Verbo significat regnum Domini, et quicquid est regni Domini, ita principaliter bonum amoris et charitatis, quod ex Verbo confirmabitur ad vers. 15: `via' autem significat verum, videatur n. 627; inde sequitur quod postquam fuerint: in domo ejus et ibi pernoctaverint, quo significatum quod mansionem in bono charitatis apud eum haberent, `mane surgerent et irent in viam suam,' quo significatur ita confirmatum esse in bono et vero. [2] Ex his, sicut ex reliquis, patet quam remotus est sensus internus a sensu litterae, et inde quam inconspicuus, imprimis in historicis Verbi, et quod non pateat nisi singulae voces secundum constantem earum in Verbo significationem explicentur; quare cum in sensu litterae tenentur ideae, sensus internus non aliter apparet quam obscurum (c)et tenebrosum quid; at, vicissim cum in sensu interno tenentur ideae, apparet similiter sensus litterae obscurus, immo ab angelis sicut nihil, nam angeli non amplius sunt in {1} mundanis et corporeis quales sunt hominis, sed in {1} spiritualibus et caelestibus, in quas mirabiliter mutantur voces sensus litterae, cum ab homine qui legit Verbum, ad sphaeram in qua sunt angeli, hoc est, ad caelum ascendit, et hoc ex correspondentia spiritualium cum mundanis, et {2} caelestium cum corporeis, quae correspondentia constantissima est: sed qualis, nondum detectum, modo nunc in explicatione vocum, nominum et numerorum, quoad sensum internum, in Verbo; [3] ut sciatur qualis illa correspondentia est, seu quod idem, quomodo ideae mundanae et corporeae transeunt in correspondentes ideas spirituales et caelestes, cum illae elevantur ad caelum, sit pro exemplo `mane,' et `via': cum legitur mane, ut hic `mane surgere,' tunc angeli non ideam alicujus mane diei capiunt, sed ideam mane in sensu spirituali. ita similem ac apud Samuelem, Petra Israelis,... ille sicut lux mane cum oritur sol, mane non nubes, 2 Sam. xxiii (x)3, 4:et apud Danielem, Sanctus dixit ad me, Usque ad vesperam, cum fit mane bis mille trecenta, (x)viii 14, 16;
ita pro `mane' percipiunt Dominum, aut regnum Ipsius, aut caelestia amoris et charitatis, et quidem illa cum varietate secundum seriem rerum in Verbo quod legitur. Similiter ubi legitur `via,' ut hic `ire in viam vestram,' non habere possunt aliquam ideam viae, sed spiritualem aut caelestem aliam, nempe similem ac apud Johannem, quod Dominus dixit, Ego sum via et veritas, xiv 6;
et quae apud Davidem, Viam tuas Jehovah notas fac mihi, duc viam meam in veritate, Ps. xxv 4, 5:
et apud `Esaiam, Viam intelligentiarum nosse fecit ipsi, xl 14;
ita pro `via' percipiunt verum, et hoc tam in historicis quam propheticis Verbi; historica enim non amplius curant angeli, quia ideis eorum prorsus non adaequata sunt, quare loco eorum talia quae sunt Domini et Ipsius regni percipiunt; quae etiam in pulchro ordine et concinna serie in sensu interno consequuntur; propterea, ut quoque pro angelis sit Verbum, omnia historica ibi sunt repraesentativa, et singula verba significativa talium, quod peculiare habet Verbum prae omni alio scripto. @1 i ideis.$ @2 tum.$