610# “必不再有时间了”表示必不再有对神性真理的任何理解，也不再有由此而来的任何教会状态了。这从“时间”的含义清楚可知，“时间”在此是指人在对圣言的理解方面的状态，因而是指教会的状态，因为这些是本章论述的主题。“时间”表示状态，因为在灵界，时间只由生命的具体和总体状态来决定和区分。这是因为灵界的太阳，也就是主，并不移动，而是在天堂的同一个地方或部分静止不动；这个地方或部分就是东方；那里的太阳不像自然界的太阳看起来那样旋转经过众天堂。时间，无论总体还是具体，是由自然界太阳的表面旋转决定的，并由此存在；总体上是年及其四季，四季被称为春、夏、秋、冬。此外，一年中的这四个季节是对应于灵界四个状态的自然界四个属世状态，灵界的这四个状态是它的总体属灵状态。具体地，在自然界的这些总体状态里面有固定和规定的时间，被称为月和周，尤其日，日被划分为四个属世状态，被称为早晨、中午、晚上和夜间，灵界也有四个状态对应于这四个属世状态。因为在灵界，如前所述，太阳不是旋转经过众天堂，而是保持恒定，固定在东方静止不动，故没有年、月、周、日、时，因而也没有任何时间的测定，只有生命状态的测定，无论总体还是具体。因此，在灵界，没有人知道时间是什么，只知道状态是什么；因为对一个事物的测定赋予对它的观念，事物照着这个观念而得名。这就是为何在灵界，没有人知道时间是什么，尽管它们如在自然界那样彼此交替，只是取代时间的，是状态及其变化；因此，当圣言提到时间时，时间表示状态。不过，关于灵界的时间和诸时间(time和times)，可参看《天堂与地狱》(162–169节)，关于天使状态的变化(HH 154–161节)。
由于“时间”是指属于自然界的时间的事物，如属于年和日的事物，一年的事物是播种期和收割期，一日的事物是早晨和晚上，所以在圣言中，属于时间的这些事物描述的是教会的状态，“播种期”描述并表示教会的建立；“收割期”描述并表示教会结出果实；“早晨”表示教会的初期，“中午到晚上”表示它的发展。这些属世状态也对应于属灵状态，属灵状态就是天堂和教会的状态。至于教会，总体上的教会经历这些状态，具体的每个教会之人也经历这些状态。此外，每个教会之人也从他最早的年纪或日子开始进入这些状态，但当教会走到尽头时，他就不能再开始进入了，因为他不接受神性真理，而是要么弃绝它，要么扭曲它，因此既没有播种期，也没有收割期，也就是没有建立，也没有结出果实，没有早晨或晚上，也就是没有开始，也没有发展。在圣言中，“时间(或时候，时期)”是指并表示这些状态；由于在教会结束时，这些状态在教会之人身上停止，所以此处说“必不再有时间了”；这表示必不再有对神性真理或圣言的任何理解了，因而不再有任何教会状态了。
以西结书中的“时候”所表相同：
灾祸，看哪，一个灾祸就临到了；结局来了，结局来了，它醒起来攻击你。那地的居民哪，看哪，早晨临到你，时候到了。(以西结书7:5–7)
这些话也论及教会的状态。经上首先描述了前教会的结束，后来又描述了一个新教会的建立。“灾祸，看哪，一个灾祸就临到了；结局来了，结局来了”描述了前教会的结束；“那地的居民哪，看哪，早晨临到你，时候到了”描述了一个新教会的建立，“早晨”表示一个新教会或一个教会开始的状态，“时候”表示它的发展状态；因此，前面提到的播种期和收割期，早晨和晚上意思也一样，因而表示在对真理的理解和对良善的意愿方面的教会状态。
但以理书：
第四个兽必说话抵挡至高者，折磨至高者的圣徒，因为他必想改变时期和公义；他们必交付他手一个时期，诸个时期，半个时期。(但以理书7:25)
“第四个兽”表示即将使教会彻底荒废的邪恶；“他必抵挡至高者所说的话和他所折磨的至高者的圣徒”表示摧毁教会真理的虚假，“至高者的圣徒”在抽象意义上表示神性真理。“他必改变时期和公义”表示那时，圣言的真理和良善将变成虚假和邪恶，“时期”表示在对真理的理解方面的教会状态。“一个时期，诸个时期，半个时期”表示在教会结束方面的这状态的持续时间，这表示一个完全的荒废状态。
以下但以理书中的话所表相同：
我听见那身穿细麻衣的人，向天举起右手左手，指着活到时代的时代的起誓，要到一个固定时期，诸个固定时期，半个固定时期，他们终止驱散圣民的时候，这一切事就都应验了。(但以理书12:7)
“时期”在此表示状态；“一个时期，诸个时期，半个时期”表示一个完全的荒废状态；故经上说“他们终止驱散圣民的时候”，“圣民”表示那些属于教会、处于神性真理的人，或在抽象意义上表示神性真理。以下启示录中的话具有相同的含义：
妇人在旷野受供养一个时期，诸个时期，又半个时期。(启示录12:14)
由于“时期”是指属于时间或时期的事物，如春、夏、秋、冬，所以这些事物表示一个将要重生，或正在重生之人的状态；“时期”也指诸如属于这些时期，即播种期和收割期的事物，这些事物表示教会在真理植入和由此而来的良善结实方面的状态；因此，一天当中的各个时间，就是早晨，中午，晚上和夜间，也表示类似事物；在以下经文中，这些时间就具有这种含义。创世记：
尽地所有的日子，播种与收割、冷与热、夏与冬、昼与夜，就永不停息了。(创世记8:22)
对这些话的解释，可参看《属天的奥秘》(930–937节)。诗篇：
白昼属你，黑夜也属你；亮光和太阳是你预备的。地的一切疆界是你立的，夏天和冬天是你定的。(诗篇74:16, 17)
耶利米书：
耶和华为白日的光明赐下太阳，为黑夜的光明赐下星月的定例。这些定例若能在我面前消失，以色列的种也就会在我面前终日不再成为一个民族。(耶利米书31:35, 36)
同一先知书：
耶和华说，我若没有设立白昼和黑夜的约，以及天和地的定例，我就会弃绝雅各和我仆人大卫的种。(耶利米书33:25, 26)
“日、月、星的定例”，以及“白昼和黑夜的约”、“天和地的定例”与“时间”具有相同的含义，因为“时间”凭这些定例存在。前面说明，“播种期和收割期，夏和冬”，与“时间”具有相同的含义。
由此可知，在创世记的这些话中，“时间”具有相同的含义：
神说，天上穹苍中要有光体，可以分昼夜，作记号，定节令，日子，年岁。(创世记1:14–19)
两个“光体”，即太阳和月亮，表示爱和信；因为这一章在灵义上论述了教会之人的新造或重生，论到太阳和月亮所说的这些话表示那些主要使人重生并构成教会的事物。因此，这些话和接下来的话描述了实现重生的过程，后来又描述了重生的状态。这清楚表明，“必不再有时间了”表示什么。
610.That there shall be time no longer.- That this signifies that there would be no longer any understanding of Divine Truth, nor any state of the church from it, is evident from the signification of time, as here denoting the state of man as to the understanding of the Word, and therefore the state of the church, because these are the subjects treated of in this chapter. The reason why time signifies state, is, that times in the spiritual world are determined and distinguished only by particular and general states of life. The cause of this is, that the Sun in that world, which is the Lord, is fixed and stationary in the same part of heaven, which is the east, nor is it carried round as the sun in the natural world appears to be. Times are determined by the apparent revolution of this sun, and so exist in general and in particular; in general, the year and its four seasons, which are called spring, summer, autumn, and winter. These four seasons of the year also are the four natural states thereof corresponding to as many states in the spiritual world, which are its general spiritual states. In particular, within those general states in the natural world, there are fixed and stated times, called months and weeks, but especially days, which are distinguished into four natural states, called morning, noon, evening, and night, to which also correspond four states in the spiritual world. Since the Sun, in the spiritual world, as was said above, is not carried round but remains fixed and stationary in the east, therefore there are neither years, months, weeks, days, nor hours, consequently neither are there any determinations by times, but only determinations by states of life, general and particular. For this reason it is not known in the spiritual world what time is, but only what state is; for the determination of a thing gives the idea of it, and the thing is named according to the notion. This then is the reason why it is not known, in the spiritual world, what times are, although they succeed each other there, as in the natural world, but instead of times there are states and their changes; times, therefore, when mentioned in the Word, signify states. Concerning time, and times, in the spiritual world, more, may be seen in Heaven and Hell 162-169); and concerning the changes of state with the angels (n. 154-161). 1
[2] Since by time are meant those things that pertain to time in the natural world, as those of the year, and of the day, those of the year being seed time and harvest, and those of the day being morning and evening, the states of the church also are described in the Word by those things which belong to time. By seed time is described and signified the establishment of the church; by harvest, its fructification; by morning, the first time of the church; and by noon to evening, its progression. These natural states also correspond to spiritual states, which are states of heaven and the church. In regard to the church, it passes through those states in general, and so does every man of the church in particular. Every man of the church is also inaugurated into those states from his earliest days, but when the church is at its end, he can then no longer be inaugurated, for he does not receive Divine Truth, but either rejects or perverts it, consequently there can be to him neither seed time nor harvest, that is, neither establishment nor fructification, nor has he morning or evening, that is, neither beginning nor progression. These are the states meant and signified by times in the Word; and because in the end of the church those states cease with the men of the church, it is therefore said here that there shall be time no longer, by which therefore is signified, that there shall be no longer any understanding of Divine Truth or the Word, consequently not any state of the church.
[3] The same is signified by time in Ezekiel:
"The evil, one evil, behold, cometh. The end is come, the end is come; it hath watched over thee. Behold the morning cometh upon thee, O thou that dwellest in the land; the time is come" (7:5-7).
These things also are said concerning the state of the church. The end of the former church is first described, and afterwards the establishment of the new church. The end of the former church is described by these words, "The evil, one evil, behold, cometh, the end is come, the end is come;" the establishment of the new church by these words, "The morning cometh upon thee, O thou that dwellest in the land; the time is come." The morning signifies the state of a new church, or the commencement of a church, and time, its progressive state, consequently the same as seed time and harvest, and noon and evening, mentioned above, consequently the state of the church as to the understanding of truth and the will of good.
[4] So in Daniel:
The fourth beast "shall speak words against the Most High, and shall wear out the saints of the highest ones, because he shall think to change times and the right (jus); and they shall be given into his hand until a time and times, and part of a time" (7:25).
By the fourth beast is meant the evil which was about fully to vastate the church. The falsities destroying the truths of the church are meant by the words which he shall speak against the Most High, and by the saints of the highest ones, whom he will wear out; the saints of the highest ones, in the abstract sense, signifying Divine truths. That the truths of the Word and the goods thereof, will then be changed into falsities and evils, is signified by his changing the times and the right; times denoting states of the church as to the understanding of truth. The duration of that state in regard to the end of the church is signified by, until a time, and times, and part of a time, which means a full state of vastation.
[5] The same is signified by the following words in Daniel:
"I heard the man clothed in linen when he held up his right hand and his left hand unto heaven, and sware by him that liveth unto the ages of the ages, that [it shall be] for a fixed time of fixed times and a half, and when they were about to make an end to disperse the people of holiness, all these things shall be consummated" (12:7).
Time here signifies state and by time, times, and a half, is signified a full state of vastation; it is therefore said, "when they were about to make an end to disperse the people of holiness," the people of holiness denoting those of the church who are in Divine truths, and, in the abstract, Divine truths. Similarly it is said in the Apocalypse that the woman should be nourished in the wilderness" for a time and times and half a time" (12:14).
[6] Because time signifies those things which pertain to time, as spring, summer, autumn, and winter, by which are signified the states of one who is being regenerated, and of one who is regenerated; also such things as pertain to those times, namely, seed time and harvest, which signify the state of the church in regard to the implantation of truth, and the fructification of good thence; therefore similar things are also signified by the times of the day, morning, noon, evening and night, as in the following passages.
Thus in Genesis:
"During all the days of the earth, seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease" (8:22).
These words are explained in the Psalm 74:16, 17).
And in Jeremiah:
"Jehovah, giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, If those ordinances depart from before me, the seed of Israel also shall cease from being a nation before me all the days" (31:35, 36).
And again, in the same prophet:
"Jehovah said, if I have not appointed my covenant of day and night, the ordinances of heaven and earth, I will also refuse the seed of Jacob, and of David my servant" (33:25, 26).
Here the ordinances of the sun, of the moon, and of the stars, also the covenant of the day and of the night, and the ordinances of heaven and of the earth, have a signification similar to times, since times have their existence from those ordinances. That seed time and harvest, summer and winter, also day and night, have a similar signification to times, was shown above.
[7] It follows therefore that the same things are signified by times in these words in Genesis:
"God said, Let there be lights in the expanse of the heavens to divide the day from the night; and they shall be for signs and for seasons, and for days, and for years" (Genesis 1:14).
The two luminaries, the sun and the moon, signify love and faith for in the spiritual sense of that chapter the new creation or regeneration of the man of the church is treated of, and those things that chiefly regenerate man, and make the church are signified by what is said of the sun and moon. The above and following words therefore describe the process by which regeneration is accomplished and afterwards the states of regeneration are described. The signification of there being time no longer is therefore now evident from these things.
Footnotes:
1. A note in the margin of the photolithograph copy says, See where it is said that "it shall be when there shall be neither day nor night" (Jeremiah 33:20; Zechariah 14:7).-TR.
610. That time shall be no more, signifies that there shall be no longer any understanding of Divine truth, nor any state of the church therefrom. This is evident from the signification of "time," as being here the state of man in respect to the understanding of the Word, and thus the state of the church, because both the one and the other are treated of in this chapter. "Time" signifies state, because times in the spiritual world are determined and distinguished only by particular and general states of life. This is because the sun in that world, which is the Lord, does not move, but remains in the same place in heaven, and that place is the east; that sun does not there revolve through the heavens as the sun in the natural world appears to do. By the apparent revolution of the sun of the natural world times in general and in particular are determined, and thus have existence; in general, the year and its four seasons, called spring, summer, autumn, and winter. Moreover, these four seasons of the year are the four natural states of the natural world corresponding to the same number of states in the spiritual world, which are its general spiritual states. In particular, within these general states in the natural world, there are determined and fixed times, called months and weeks, but especially days, and days are divided into four natural states, which are called morning, noon, evening, and night, corresponding to which there are four states in the spiritual world. In the spiritual world, because the sun, as has been said, does not revolve through the heavens but remains constant and fixed in its east, there are no years, months, weeks, days, or hours, consequently there are no determinations by times, but only determinations by states of life, general and particular. Therefore it is not known there what time is, but only what state is, for the determination of a thing is what gives the idea of it, and according to the idea is the thing named. This, then, is the reason that it is not known in the spiritual world what times are, although they succeed each other there the same as in the natural world, but instead of times there are states and their changes; this is the reason also that times, when mentioned in the Word, signify states. (But respecting time and times in the spiritual world, see in the work on Jeremiah 33:20; Zechariah 14:7.)
[2] Since "time" means the things pertaining to time in the natural world, as those pertaining to the year and the day (those of the year are seedtime and harvest, and those of the day are morning and evening), by these things pertaining to time states of the church are described in the Word, "seedtime" describing and signifying the establishment of the church; "harvest" its fruit bearing; "morning" its first time, and "noon to evening" its progression. These natural states (or conditions) also correspond to spiritual states, which are states of heaven and the church. As concerns the church, the church in general passes through these states, so does each man of the church in particular. Moreover, each man of the church from his earliest age is also inaugurated into these states, but when the church is at its end he can no more be inaugurated, for he does not receive Divine truth, but either rejects or perverts it, therefore he has neither seedtime nor harvest, that is, no establishment and no fruit bearing, nor has he morning or evening, that is, neither beginning nor progression. These states are meant and signified by "times" in the Word; and as in the end of the church these states cease with men of the church, therefore it is here said that "time shall be no more;" and this signifies that there shall be no further understanding of Divine truth or the Word, consequently not any state of the church.
[3] The like is signified by "time" in Ezekiel:
The evil, behold one evil cometh; the end is come, the end is come, it hath awakened upon thee. Behold, the morning is come upon thee, O inhabitant of the land, the time is come (Ezekiel 7:5-7).
This, too, was said of the state of the church. The end of the former church is first described, and the establishment of a new church afterwards, the end of the former church by this, "One evil, behold the evil cometh; the end is come, the end is come;" the establishment of a new church by this, "Behold, the morning is come upon thee, O inhabitant of the land, the time is come," "morning" signifying the state of a new or commencing church, and "time" its progressive state; accordingly the meaning is similar as that of "seedtime and harvest" and "morning and evening," mentioned above, consequently it means the state of the church in respect to the understanding of truth and the will of good.
[4] In Daniel:
The fourth beast shall speak words against the Most High, and shall wear out the saints of the Most High, for he shall think to change times and the right; and they shall be given into his hand for a time and times and half a time (Daniel 7:25).
"The fourth beast" means the evil that was about to vastate the church completely; falsities destroying the truths of the church are meant by "the words that he shall speak against the Most High," and by "the saints of the Most High whom he will wear out," "the saints of the Most High" signifying in the abstract sense Divine truths. That the truths of the Word and its goods will then be turned into falsities and evils is signified by "he shall change the times and the right," "times" meaning the states of the church in respect to the understanding of truth. The duration of that state in relation to the end of the church is signified by "for a time and times and half a time," which means a full state of vastation.
[5] So, too, in the following words in Daniel:
And I heard the man clothed in linen, that he lifted up his right hand and his left hand unto the heavens, and sware by Him that liveth unto the ages of the ages that it shall be for a fixed time of fixed times, and a half, when they are to make an end of dispersing the people of holiness, all these things shall be finished (Daniel 12:7).
"Time" here signifies state; and "time, times and a half" signifies a full state of vastation; therefore it is said, "when they are to make a full end of dispersing the people of holiness," "the people of holiness" meaning those of the church who are in Divine truths; or in an abstract sense Divine truths. With a similar meaning it is said in Revelation:
That the woman should be nourished in the wilderness for a time and times and half a time (Revelation 12:14).
[6] As by "time" things pertaining to time are meant, such as spring, summer, autumn, and winter, these signifying the states of one who is to be regenerated, or is regenerated, also the things pertaining to these times, such as seedtime and harvest, these signifying the state of the church in respect to the implantation of truth and the fructification of good therefrom, and as like things are signified by the times of the day, which are morning, noon, evening, and night, so these times have this signification in the following passages. In Genesis:
During all the days of the earth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease (Genesis 8:22).
This may be seen explained in Psalms 74:16, 17).
In Jeremiah:
Jehovah giveth the sun for a light of the day, and the statutes of the moon and stars for a light of the night. If these statutes shall depart from before Me, the seed of Israel also shall cease from being a nation before Me all the days (Jeremiah 31:35, 36).
In the same:
Jehovah said, If I shall not have set My covenant of day and night, the statutes of heaven and earth, I will reject also the seed of Jacob and of David 1My servant (Jeremiah 33:25, 26).
"The statutes of the sun, moon, and stars," also "the covenant of day and night," and "the statutes of heaven and earth," have a similar signification as "times," since "times" exist from those statutes. That "seedtime and harvest, summer and winter," also "day and night," have a similar signification as "times" has been said above.
[7] It follows that "times" have the same signification in these words in Genesis:
God said, Let there be luminaries in the expanse of the heavens, to divide the day from the night; and let them be for signs and for seasons, and for days and for years (Genesis 1:14-19).
The two "luminaries," the sun and moon, signify love and faith; for that chapter treats in the spiritual sense of the new creation, or the regeneration of the man of the church, and the things said respecting the sun and moon signify the things that chiefly regenerate man and make the church; therefore these words and those that follow describe the process by which regeneration is effected, and afterwards it describes their states. This makes evident what is signified by "time shall be no more."
Footnotes:
1. Latin has "Israel," Hebrew "David," as found in 527, 768.
610. "Quod tempus non erit amplius." - Quod significet quod non ulterius intellectus Divini Veri, et inde aliquis status ecclesiae, constat ex significatione "temporis", quod hic sit status hominis quoad intellectum Verbi, et inde status ecclesiae, quia de hoc et de illo in hoc capite agitur.
Quod "tempus" significet statum, est quia tempora in mundo spirituali non aliter determinantur et distinguuntur quam per status vitae particulares et communes. Causa est, quia Sol in illo mundo, qui est Dominus, constans et status est in loco eodem caeli, qui locus ibi est oriens, nec circumfertur sicut sol in mundo naturali apparet: per circumlationem apparentem hujus solis determinantur et sic existunt tempora in communi et in particulari; in communi annus, et ejus quatuor tempora, quae vocantur ver, aestas, autumnus et hiems; haec quatuor tempora anni etiam sunt quatuor status ejus naturales, qui etiam correspondent totidem statibus in mundo spirituali, qui sunt status ejus communes spirituales: in particulari, intra communes illos, sunt in mundo naturali determinata et stata tempora, quae vocantur menses et septimanae, imprimis autem dies, qui distinguuntur in quatuor status naturales, quae vocantur mane, meridies, vespera et nox; quibus etiam correspondent quatuor status in mundo spirituali. In hoc mundo, quia, ut dictum est, Sol non circumfertur, sed manet constans et status in suo oriente, ideo non dantur anni, nec menses et septimanae, neque dies et horae; proinde nec aliquae determinationes per tempora, sed solum determinationes per status vitae communes et particulares: inde est quod ibi ignotum sit quid tempus; sed notum quid status; determinatio enim rei dat notionem ejus, et res secundum notionem nominatur. Haec nunc causa est quod tempora, tametsi in mundo spirituali aeque succedunt sicut in mundo naturali, usque non sciantur quid sunt, sed quod loco eorum sint status et eorum mutationes: inde etiam est quod "tempora", ubi nominantur in Verbo, significent status. (Sed De Tempore et De Temporibus in Mundo Spirituali videatur in opere De Caelo et Inferno 162-169; et De Mutationibus Status Angelorum, n. 154-161.){*}
[2] Quoniam per "tempus" intelliguntur illa quae temporis sunt in mundo naturali, prout quae anni et quae diei sunt, (quae sunt anni sunt sementis et messis, et quae diei sunt mane et vespera, ) per haec, quae temporis sunt, describuntur etiam status ecclesiae in Verbo; per "sementem" describitur et significatur instauratio ecclesiae, per "messem" fructificatio ejus, per "mane" primum tempus ejus, et per "meridiem" ad "vesperam" progressivum ejus; hi status naturales etiam correspondent spiritualibus qui sunt status caeli et ecclesiae. Quod ecclesiam attinet, haec illos status subit in communi, ac unusquisque homo ecclesiae in particulari. Quisque homo ecclesiae a prima sua aetate etiam inauguratur in illos status; at cum finis ecclesiae est, tunc non amplius inaugurari potest, non enim recipit Divinum Verum, sed vel rejicit illud, vel pervertit illud; inde non ei est sementis et messis, hoc est, instauratio et fructificatio, nec est mane et vespera, hoc est, non ei est initium et progressivum: hi status intelliguntur et significantur per" tempora" in Verbo; et quia in fine ecclesiae illi status apud homines ecclesiae cessant, ideo hic dicitur quod "non erit tempus amplius", per quod itaque significatur quod non ulterius intellectus Divini Veri seu Verbi, proinde non aliquis status ecclesiae.
[3] Simile significatur per "tempus" apud Ezechielem,
"Malum, unum malum ecce venit, finis venit, venit finis; evigilavit super te, ecce venit mane super te, habitator terrae, venit tempus" (7:5-7):
haec quoque de statu ecclesiae dicta sunt; finis prioris ecclesiae primum describitur, et instauratio novae ecclesiae postea; finis prioris ecclesiae per haec, "Malum unum, malum ecce venit, finis venit, venit finis"; instauratio novae ecclesiae per haec, "Ecce venit mane super te, habitator terrae, venit tempus", "mane" significat statum novae seu incohantis ecclesiae, ac "tempus" significat statum progressivum ejus, proinde simile quod per "sementem et messem", tum per "meridiem et vesperam" (ut supra); consequenter statum ecclesiae quoad intellectum veri et voluntatem boni.
[4] Apud Danielem,
Bestia quarta "verba contra Altissimum loquetur, et sanctos altissimorum atteret, quia cogitabit immutare tempora et jus; et dabuntur in manus Ejus ad tempus, et tempora, et partem temporis" (7:25):
per "bestiam quartam" intelligitur malum quod plene vastaturum est ecclesiam; falsa destruentia vera ecclesiae intelliguntur per "verba" quae "contra Altissimum loquetur", et per "sanctos altissimorum" quos "atteret"; "sancti altissimorum" in sensu abstracto significant Divina vera: quod tunc convertentur vera Verbi et bona ejus in falsa et mala, significatur per quod "immutabit tempora et jus"; "tempora" sunt status ecclesiae quoad intellectum veri: duratio illius status quoad finem ecclesiae significatur per "ad tempus, et tempora et partem temporis", per quae intelligitur status plenus vastationis.
[5] Similiter per haec apud Danielem,
"Audivi Virum indutum linteis, .... quod sustulerit dextram suam et sinistram suam ad caelos, et juraverit per Viventem in saecula saeculorum, quod ad tempus statum temporum statorum et dimidium, cum consummaturi essent dispergere populum sanctitatis, consummanda essent haec omnia" (12:7 1
):
per "tempus" hic significatur status, et per "tempus, tempora et dimidium" significatur status plenus vastationis; quare dicitur "cum consummaturi essent dispergere populum sanctitatis"; "populus sanctitatis" sunt illi qui ab ecclesia in Divinis veris, et abstracte sunt Divina vera. Similiter per eadem in Apocalypsi,
Quod mulier in deserto aleretur "ad tempus et tempora et dimidium tempus" (Apoc. 12:14 2
).
[6] Quoniam "tempus" significat illa quae temporis sunt, prout ver, aestatem, autumnum et hiemem, per quae significantur status regenerandi et regenerati, - tum quae illorum temporum sunt, nempe sementem et messem, per quae significatur status ecclesiae quoad implantationem veri et quoad fructificationem boni inde, - similia etiam significantur per tempora dierum", quae sunt mane, meridies, vespera, nox; ideo etiam similia per illa significantur in sequentibus locis: - In Genesi,
"Adhuc omnibus diebus terrae sementis et messis, et frigus et aestus, et aestas et hiems, et dies et nox non cessabunt" (8:22);
(quae in Arcanis Caelestibus, n. 930-937. explicata videantur): apud Davidem,
"Tibi dies et Tibi nox, Tu praeparasti lucem et solem; Tu decidisti omnes terminos terrae, aestatem et hiemem Tu formasti" (Psalms 74:16, 17);
apud Jeremiam,
"Jehovah dans solem in lucem diei, statuta lunae et stellarum in lucem noctis:.... si recesserint statuta haec coram Me, ... etiam semen Israelis cessabunt, ut non sint gens coram Me omnibus diebus" (31:35 [, 36]);
et apud eundem,
"Dixit Jehovah, Si non foedus meum diei et noctis, statuta caeli et terrae posuero, etiam semen Jacobi et 3
Davidis servi mei reprobabo" (33:25, 26):
per "statuta solis, lunae et stellarum", tum per "foedus diei et noctis", ac per "statuta caeli et terrae", similia significantur quae per "tempora", quoniam ex illis statutis existunt tempora: quod per "sementem et messem", "aestatem et hiemem", tum per "diem et noctem", significentur similia quae per "tempora", supra dictum est.
[7] Inde sequitur quod eadem per "tempora" significentur, per haec in Genesi,
"Dixit Deus, Sit luminaria in expanso caelorum, ad distinguendum inter diem et inter noctem; et erunt in signa, et in stata tempora, et in dies et annos" (1 4
1419):
per duo "luminaria", solem et lunam, significantur amor et fides; in eo enim capite in sensu spirituali agitur de nova creatione seu de regeneratione hominis ecclesiae; et per ea quae de sole et luna dicuntur, significantur illa quae principaliter regenerant hominem et faciunt ecclesiam; quare per illa verba et sequentia ibi describitur processus quo regeneratio facta est, ac postea describitur status eorum. Ex his nunc constare potest quid significatur per quod "tempus non erit amplius."
Footnotes:
"1. [Nota ex margine:-] Videatur ubi dicitur quod ""erit quando non dies nec nox."" [ (Jeremias 33:20; Sacharia 14:7.)] "
1. The editors made a correction or note here.
2. The editors made a correction or note here.
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4. The editors made a correction or note here.