146# “得胜的，我必将那隐藏的吗哪赐给他吃”表示那些在试探中得胜的人将从主的神性人身拥有天堂之爱的快乐。这从“得胜的”、“赐给吃”和“隐藏的吗哪”的含义清楚可知：“得胜的”是指那些在试探中得胜的人，因为写给该教会天使的信就论述了这些人(参看AE130节)；“赐给吃”是指通过爱和仁被归给并结合(参看《属天的奥秘》，2187, 2343, 3168, 3513, 5643节)，由于这话论及“隐藏的吗哪”，而“隐藏的吗哪”表示神性人身方面的主，所以吃吗哪在此表示天堂之爱的快乐，这快乐被主的神性人身归给那些以爱和信接受祂的人；“隐藏的吗哪”是指神性人身方面的主。这就是吗哪所表示的，这一点从主自己在约翰福音中的话明显看出来：
我们的父在旷野吃过吗哪，如经上写着，祂从天上赐下它们来给他们吃。神的粮，就是那从天上降下来赐生命给世界的。我就是生命的粮。你们的父在旷野吃过吗哪，还是死了。这是从天上降下来的粮，叫人吃了就不死。我是从天上降下来生命的粮；人若吃这粮，就必永远活着。我所要赐的粮，就是我的肉。(约翰福音6:31–58)
主明确教导，“吗哪”和“粮(或译为饼、食物、饭)”是指祂自己，因为祂说：“我是从天上降下来生命的粮。” 它是神性人身方面的主，当主说，“我所要赐的粮，就是我的肉”时，祂也教导了这一点。
当主设立圣餐时，祂同样教导了这一点：
耶稣拿起饼来，祝福，递给门徒，说，你们拿着吃，这是我的身体。(马太福音26:26; 马可福音14:22; 路加福音22:19)
“吃这饼”是指通过爱与主结合，因为“吃”表示变成自己的并结合，如前所述；爱是属灵的结合。在路加福音，“在神国里吃饭”所表相同：
在神国里吃饭的有福了。(路加福音14:15)
又：
叫你们在我国里，坐在我的席上吃喝。(路加福音22:30)
马太福音：
从东从西，将有许多人来，在神国里与亚伯拉罕，以撒，雅各，一同坐席。(马太福音8:11)
“亚伯拉罕，以撒，雅各”表示主(可参看《属天的奥秘》，1893, 4615, 6095, 6185, 6276, 6804, 6847节)。约翰福音：
不要为那必朽坏的食物劳力，要为那存到永生的食物劳力，就是人子要赐给你们的。(约翰福音6:27)
“人子”是指神性人身方面的主(参看AE63节)。
它被称为“隐藏的吗哪”，是因为那些没有处于天堂之爱的人完全不知道那些通过爱与主结合的人所接受的天堂之爱的快乐；没有人能接受这快乐，除非他承认主的神性人身；因为这快乐从神性人身发出。在旷野的以色列人因不知道这种快乐，所以称它为吗哪，这明显可见于摩西五经：
耶和华对摩西说，看哪，我要将食物从天上如雨般降给你们。早晨, 营周围有一层露水。那层露水上升之后，看哪，旷野的面上有一样小圆物；他们看见，就说，这是吗哪吗(这是什么呢)？摩西对他们说，这就是耶和华给你们吃的食物。以色列家给它起名叫吗哪。(出埃及记16:3–36)
申命记：
耶和华将你所不认识、你的父也不认识的吗哪喂养你，使你知道人活着不是单靠食物，人活着乃是靠耶和华口里所出的一切话。(申命记8:3)
以色列人之所以不知道“吗哪”所表示的这快乐，是因为他们比其它民族更处于肉体的快乐，那些处于这种快乐的人完全不能知道天堂快乐的任何事。以色列人具有这种特质(参看《新耶路撒冷及其属天教义》，248节)。它被称为快乐，所指的是爱之快乐，因为生活的一切快乐都来自爱。
由于“吃隐藏的吗哪”表示天堂之爱的快乐，所以在诗篇，它被称为“天上的粮食”：
耶和华从上面吩咐天空，打开天上的门；使吗哪如雨般降在他们身上作食物，赐给他们天上的谷物。(诗篇78:23, 24)
又：
耶和华用天上的粮食使他们饱足。(诗篇105:40)
它被称为“天上的粮”，是因为它与露水如雨般从天上降下来，但在灵义上被称为“天上的粮”，是因为它经由天使天堂从主流下来。在这层意义上，所指的不是其它天堂，也不是其它粮，而是滋养人灵魂的粮。要在这层意义上来理解此处的“粮”(或译为食物、饼、饭)，这一点从主自己在约翰福音中的话明显看出来：
祂就是天上降下来的吗哪或粮。(约翰福音6:31–58)
摩西五经：
祂用吗哪喂养他们，使祂可以教导人活着不是单靠食物，乃是靠耶和华口里所出的一切话。(申命记8:3)
“耶和华口里所出的话”是指从主发出的一切，这一切特指与神性良善合一的神性真理(参看《天堂与地狱》，13, 133, 139, 140, 284–290节)。
摩西五经也通过对应描述了这种快乐：
吗哪样子像芫荽的种子，白色，味道如同蜜饼。(出埃及记16:31)
民数记：
他们用吗哪作成糕饼；滋味好像油汁。(民数记11:7, 8)
吗哪的样子和味道之所以是这样，是因为“芫荽的种子，白色”表示来自一个天堂源头的真理；“糕饼”表示天堂之爱的良善；“蜜”表示它的外在快乐；“油”表示这爱本身；它的“汁”，也就是滋味的来源，表示它的内在快乐；含有吗哪的“雨露”表示含有这快乐的神性真理的流注。“种”表示来自一个天堂源头的真理(参看《属天的奥秘》，3038, 3373, 10248, 10249节)；“白”论及这真理(3301, 3993, 4007, 5319节)；“糕饼”表示天堂之爱的良善(7978, 9992, 9993节)；“油”表示这爱本身(886, 3728, 9780, 9954, 10261, 10269节)；因此，它的“汁”表示这爱的快乐，因为滋味由此而来，滋味是快乐和愉悦(参看3502, 4791–4805节)。关于这些问题，详情可参看《属天的奥秘》对出埃及记第16章的解释。
“吃隐藏的吗哪”之所以表示天堂之爱的快乐，而事实上，“隐藏的吗哪”表示神性人身方面的主，是因为无论你说主的神性人身，还是说神性之爱，都是一样的；事实上，主是神性之爱本身，从祂发出之物是与神性真理合一的神性良善；两者都属于爱，也是在天堂的主。因此，吃祂是指与祂结合，这种结合通过来自祂的爱实现。从《天堂与地狱》(13–19, 116–125, 126–140节)，以及《新耶路撒冷及其属天教义》(210–222, 307节)的阐述和说明中可以更好地理解这些事。
146. To him that overcometh will I give to eat of the hidden manna. That this signifies that to those who conquer in temptations will be given the delight of heavenly love from the Divine Human of the Lord is evident from the signification of him that overcometh, as being those who conquer in temptations; for such are treated of in what is written to the angel of this church (as may be seen above, n. 6:31-58).
That it is the Lord Himself who is meant by manna and by bread, He plainly teaches, for He says,
"I am the bread of life that came down from heaven."
That it is the Lord as to the Divine Human, He also teaches when He says,
"The bread which I will give is my flesh."
[2] The Lord taught the same when He instituted the holy supper:
"Jesus took bread, and blessed, and gave it to the disciples, and said, Take, eat, this is my body" (Matthew 26:26; Mark 14:22; Luke 22:19).
To eat of this bread is to be conjoined to Him by love, for to eat signifies to appropriate and be conjoined, as said above; and love is spiritual conjunction. The same thing is signified by eating in the kingdom of God, in Luke:
"Blessed is he that eateth bread in the kingdom of God" (14:15).
Again:
"Ye shall eat and drink at my table in the kingdom of God" (22:30).
In Matthew:
"Many shall come from the east and west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom" of God (8:11).
(That by Abraham, Isaac, and Jacob, is meant the Lord, may be seen, 6:27).
[3] (That the Son of man is the Lord as to the Divine Human, may be seen above, n. The Doctrine of the New Jerusalem 248.) It is called delight, and by this is meant the delight of love; for all the delight of life is from love.
[4] Because it is the delight of heavenly love that is signified by eating of the hidden manna, it is therefore called the bread of the heavens in David:
"Jehovah commanded the clouds from above, and opened the doors of the heavens; and rained down manna upon them to eat, and gave them of the corn of the heavens" (Heaven and Hell 13, 133, 139, 140, 284-290).
[5] This delight is also described by correspondences in Moses:
The manna was "like coriander seed, white, and the taste of it was like a cake made with honey" (Arcana Coelestia 3038, 3373, 10248, 10249: that white is said of that truth, n. 3301, 3993, 4007, 5319; that cake signifies the good of heavenly love, n. 7978, 9992, 9993; that oil signifies that love itself, n. 886, 3728, 9780, 9954, 10261, 10269; hence its juice signifies its delight, because the taste is therefrom and the taste is the delight and pleasantness, see n. 3502, 4791-4805. But more may be seen concerning these things in the explanation of chap. xvi. of Exodus in Arcana Coelestia.) The reason why the delight of celestial love is signified by eating of the hidden manna, although by the hidden manna the Lord as to the Divine Human is signified, is that it is the same thing whether we say the Divine Human of the Lord, or the Divine love, for the Lord is Divine love itself, and what proceeds from Him is Divine good united to Divine truth; both belong to love, and are also the Lord in heaven. Therefore to eat of Him is to be conjoined to Him, and this is effected by love from Him. (But these things may be better understood from what is said and shown in the work, Heaven and Hell 13-19, 116-125, 126-140; and also in The Doctrine of the New Jerusalem 210-222 and 307.)
146. To him that overcometh, to him will I give to eat of the hidden manna, signifies that those who conquer in temptations will have the delight of heavenly love from the Lord's Divine Human. This is evident from the signification of "overcoming," as being those who conquer in temptations (for it is these that are treated of in what is written to the angel of this church, see above, n. John 6:31-58).
That it is the Lord Himself who is meant by "manna" and by "bread," He plainly teaches, for He says, "I am the bread of life which came down out of heaven." That it is the Lord in respect to the Divine Human, He also teaches when He says, "The bread that I will give is My flesh."
[2] The Lord taught the same when He instituted the Holy Supper:
Jesus took bread and blessed it, and gave to the disciples, and said, Take, eat, this is My body (63.
[3] It is called "hidden manna," because the delight of heavenly love, which those receive who are conjoined to the Lord through love, is wholly unknown to those that are in a love not heavenly; and this delight no one is able to receive except he that acknowledges the Lord's Divine Human; for from this the delight proceeds. Because this delight was unknown to the children of Israel in the wilderness, they called it "manna," as appears in Moses:
Jehovah said unto Moses, Behold, I will cause bread to rain from heaven itself for you. And in the morning the dew lay round about the camp. And when the dew that lay was gone up, behold upon the face of the wilderness a small round thing; and when they saw it, they said, This is manna? (what is this)? Moses said unto them, this is the bread which Jehovah giveth you to eat. And the house of Israel called the name thereof manna (The Doctrine of the New Jerusalem 248.) The term "delight" is used, and the delight of love is meant, for every delight of life is of love.
[4] As it is the delight of heavenly love that is signified by "eating of the hidden manna," therefore it is called "the bread of the heavens" in David:
Jehovah commanded the skies from above, and opened the doors of the heavens; and He rained down upon them manna for food, and gave them corn of the heavens (Heaven and Hell 13, 133, 139, 140, 284-290).
[5] This delight is also described by the correspondences in Moses:
The manna appeared like coriander seed, white, and the taste of it was like cakes made with honey (Arcana Coelestia 3038, 3373, 10248, 10249; that "white" is predicated of that truth, n. 3301, 3993, 4007, 5319; that "cake" signifies the good of heavenly love, n. 7978, 9992, 9993; that "oil" signifies that love itself, n. 886, 3728, 9780, 9954, 10261, 10269; its "juice," therefore, signifies the delight of that love, because the taste is therefrom, and the taste is the delight and pleasantness, see n. 3502, 4791-4805. But more about these matters may be seen in the explanation of chapter 16 of Exodus in The Arcana Coelestia.)
[6] The delight of heavenly love is signified by "eating of the hidden manna," when yet by "the hidden manna" the Lord in respect to the Divine Human is signified, because it is the same whether you say the Lord's Divine Human, or the Divine Love, for the Lord is Divine Love itself, and what proceeds from Him is Divine good united to Divine truth; both are of love, and are also the Lord in heaven; consequently "to eat of Him" is to be conjoined to Him, and this by love from Him. (But these things may be better understood from what is said and shown in the work on Heaven and Hell 13-19, 116-125, 126-140; also in The Doctrine of the New Jerusalem 210-222, 307)
146. "Vincenti dabo (illi) edere de manna abscondito." - Quod significet "is qui in tentationibus vincunt, jucundum amoris caelestis ex Divino Humano Domini, constat ex significatione "vincentis", quod sint qui in tentationibus vincunt, nam illi sunt de quibus in Scriptis ad Angelum hujus Ecclesiae agitur (videatur supra, n. 130); ex significatione "dare edere" quod sit appropriari et conjungi per amorem et charitatem (de qua n. 2187, 2343, 3168, 3513, 5643); et quia dicitur "de manna abscondito", per quod intelligitur Dominus quoad Divinum Humanum; per "edere" de illo hic significatur jucundum amoris caelestis, nam hoc appropriatur a Divino Humano Domini illis qui recipiunt Ipsum amore et fide; et ex significatione "mannae absconditi", quod sit Dominus quoad Divinum Humanum; quod id sit "Manna" constat ab Ipsius Domini verbis apud Johannem,
"Patres nostri ederunt manna in deserto, sicut scriptum est, Panem e caelo dedit eis quem ederent Panis Dei est qui de caelo descendit et dat vitam mundo:... Ego sum Panis vitae: patres vestri ederunt manna in deserto, et mortui sunt: hic est Panis ille qui e caelo 1
descendit, ut qui edit de eo non moriatur. Ego sum Panis vivus qui e caelo descendi; si quis ederit ex hoc Pane, vivet in aeternum. Panis quem Ego dabo Caro mea est" (6:31-58).
Quod Ipse Dominus sit qui intelligitur per "Mannam" et "Panem", Ipse aperte docet, dicit enim, "Ego sum Panis vitae... qui e caelo descendi"; quod sit Dominus quoad Divinum Humanum, etiam docet dicendo, "Panis quem Ego dabo Caro mea est."
[2] Idem docet Dominus cum instituit Sanctam Cenam,
"Jesus accipiens panem, et benedicens, et dedit discipulis et dixit, Accipite, comedite, hoc est Corpus meum" (Matthaeus 26:26; Marcus 14:22; Luca 22:19);
edere de hoc pane est conjungi Ipsi per amorem, nam "edere" significat appropriari et conjungi, ut supra, et amor est conjunctio spiritualis. Idem hoc significatur per "edere in regno Dei", apud Lucam,
"Beatus qui edit panem in regno Dei" (14:15);
apud eundem,
"Edetis et bibetis in mensa mea in regno" Dei (22:30);
apud Matthaeum,
"Multi ab oriente et occidente venient, et accumbent cum Abrahamo, Isaco et Jacobo in regno" Dei (8:11);
(quod per "Abrahamum", "Isacum" et "Jacobum" intelligatur Dominus, videatur n. 1893, 4615, 6098, 6185, 6276, 6804, 6847);
et apud Johannem,
"Non operemini cibum qui perit, sed cibum qui permanet..., quem Filius hominis dabit vobis" (6:27);
quod "Filius hominis" sit Dominus quoad Divinum Humanum, videatur supra (n. 63).
[3] Quod dicatur "manna absconditum", est quia jucundum amoris caelestis, quod accipiunt illi qui per amorem conjuncti sunt Domino, prorsus ignotum est illis qui in amore non caelesti sunt; et hoc jucundum nemo potest accipere nisi qui Divinum Humanum Domini agnoscit, ex hoc enim illud procedit. Quia hoc jucundum ignotum fuit filiis Israelis in deserto, ideo vocabant illud "man", ut constat apud Mosen:
"Dixit Jehovah Mosi, Ecce ego faciam ut pluat vobis panis ex ipso caelo;... et mane fuit stratus ros circa ipsa castra; cumque elevasset se stratus ille ros, ecce in superficie ipsius deserti tenue rotundum quod videntes dicebant, Man hoc?" (Quid hoc?)... "Dixit Moses eis, Hic est panis ille quem dat vobis Jehovah ad comedendum... Et vocavit domus Israelis nomen ejus Man" (Exodus 16:3 ad fin.);
et apud eundem,
Jehovah cibavit te "manna, quod non noveras, nec noverunt patres tui, ut doceret te quod non per panem solum vivat homo, sed per omne enuntiatum oris Jehovae vivat homo" (Deuteronomius 8:3).
Quod hoc jucundum, quod intelligitur per "man", ignotum fuerit filiis Israelis, erat quia in jucundo corporeo prae aliis gentibus erant; et qui in hoc jucundo sunt, prorsus non scire possunt aliquid de jucundo caelesti. (Quod filii Israelis tales fuerint, videatur in Doctrina Novae Hierosolymae, n. 248.) Jucundum dicitur, ac intelligitur jucundum amoris; nam omne jucundum vitae est amoris.
[4] Quia est jucundum amoris caelestis quod per "edere ex manna abscondito" significatur, ideo id vocatur "panis caelorum" apud Davidem,
"Jehovah praecepit aetheribus desuper, et Ostia caelorum patefecit, et depluere fecit super eos man in cibum, et frumentum caelorum dedit illis" (Psalms 78:23, 24);
et alibi,
"Jehovah pane caelorum saturavit eos" (Psalms 105:40);
"panis caelorum" dicitur quia depluebat e caelo cum rore; sed in sensu spirituali dicitur "panis caelorum" quia defluit a Domino per caelum angelicum; in hoc sensu non aliud caelum intelligitur, et non alius panis quam qui nutrit animam hominis; quod "panis" hic in hoc sensu intelligendus sit, constat ex ipsis Domini verbis apud Johannem,
"Quod Ipse sit Manna seu Panis qui e caelo descendit (6:31-58);"
et apud Mosen,
"Quod Jehovah cibaverit eos manna, ut doceret quod non per panem solum vivat homo, sed per omne enuntiatum oris Jehovae (Deuteronomius 8:3);
"enuntiatum oris Jehovae" est omne quod procedit ex Domino, et hoc in specie est Divinum Verum unitum Divino Bono (videatur in opere De Caelo et Inferno 13, 133, 139, 140, 284-290).
[5] Hoc jucundum etiam describitur per correspondentias apud Mosen,
Man apparuit "quasi semen coriandri album, et sapor sicut placentae melle subactae" (Exod. 16:31);
et alibi apud eundem,
"Fecerunt ex eo placentas; sapor ejus erat sicut succi olei" (Numeri 11:7, 8).
Man quod tale esset quoad Visum et saporem, erat quia "semen coriandri album" significat verum ex origine caelesti; "placenta" bonum amoris caelestis; "mel" ejus jucundum externum; "oleum" ipsum illum amorem; et "succus" ejus, ex quo sapor, jucundum ejus internum; "pluvia cum rore", in quo fuit manna, influxum Divini veri in quo id jucundum.
(Quod "semen" significet verum ex origine caelesti, videatur n. 3038, 3373, 10248, 10249; quod "album" dicatur de illo vero, n. 3301, 3993, 4007, 5319.
Quod "placenta" significet bonum amoris caelestis, n. 7978, 9992, 9993; quod "oleum" significet ipsum illum amorem, n. 886, 3728, 9780, 9954, 10261, 10269; inde "succus" hujus significat jucundum ejus, quia inde sapor, et "sapor" est jucundum et amoenum, n. 3502, 4791-4805: sed plura de his videantur in explicatione super cap. 16 Exodi in Arcanis Caelestibus.)
[6] Quod jucundum amoris caelestis significetur per "edere ex manna abscondito", cum tamen per "Mannam absconditum" significatur Dominus quoad Divinum Humanum, est quia idem est sive dicas Divinum Humanum Domini, sive dicas Divinum Amorem; nam Dominus est Ipse Divinus Amor, et quod ab Ipso procedit est Divinum Bonum unitum Divino Vero; utrumque est Amoris, et quoque est Dominus in caelo; inde edere ab Ipso est conjungi Ipsi, et hoc per amorem ab Ipso. (Sed haec melius intelligi possunt ex illis quae in opere De Caelo et Inferno 13-19, 116-125, 126-140, et quoque in Doctrina Novae Ille Hierosolymae, n. 210-222, 307, dicta et ostensa sunt, quae videantur.)
Footnotes:
1. The editors made a correction or note here.