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tion concerning things future; also testification. A. C. 706. See also Exposition, chap. xxi. 9-11.

Verse 35. And a sword, &c.-A sword is frequently mentioned in the Word, and by it is signified, in the internal sense, nothing else but truth fighting against falses and destroying them; and also, in an opposite sense, the false principle fighting against truth. A. R. 52. See also Exposition, chap. xxii. 36-38.

Verse 36. A prophetess.-See Exposition, chap. i. 70, 76.

Verse 37. She was a widow.-By man and wife, in the Word, is signified the understanding of truth and the will of good, and whereas thought is of the understanding and affection is of the will, therefore by man and wife is also signified the thought of truth and the affection of good, likewise truth and good, whence it may appear that by a widow is signified good without truth, because left by truth, which is the man. A. E. 768. See also Exposition, chap. iv. 24-27.

With fastings.-See Exposition, chap. v. 34, 35.

And prayers.-See Exposition, chap. i. 13; ix. 29; xi. 2, 3.

Verse 38. Gave thanks.-By giving thanks is signified an acknowledgment and glorification of the Lord. A. R. 522.

All them that waited for redemption.-Liberation from hell by the Lord was accomplished by His assuming the Human principle and thereby subjugating the hells, and reducing to order all things in the heavens, which could not have been done by any other means than from the Human principle, for the DIVINE operates from first principles by ultimates, thus from Himself by those things which are from Himself in ultimates, which are in the Human principle; this is the operation of the Divine Power in heaven and in the world. A. E. 328.

That the subjugation of the hells, the restoration of the heavens to order, and the establishment of a new church, constituted the true nature of redemption, is a truth grounded in this circumstance, that without such a process no man could have been saved. The parts of that process also follow each other in an orderly connexion; for it is necessary that the hells should be subdued before a new angelic heaven can be formed, and the foundation of a new angelic heaven is equally necessary before a new church on earth can be established; for mankind on earth are so connected with the angels of heaven and with the spirits of hell, that to whichsoever they are joined, they make one with them as to the interiors of the mind. T. C. R. 115.

Verse 39. According to the law of the Lord.-See Exposition. at verses 22-24.

Verses 40, 52. But the child grew, and became strong in Spirit, &c.-In the section concerning the divine omnipotence and omniscience (T. C. R. 53.) it was shewn, that God together with creation introduced order both into the universe and into all things and every particular thereof, and that therefore the omnipotence of God in the universe and in all its component parts proceeds and operates according to the law of His own order. Now whereas God descended, and is Himself order, as was there also demonstrated, it was necessary for Him, that He might actually become a man, to be conceived, be carried in the womb, be born, be educated, and be successively instructed in the sciences, and by them be introduced into intelligence and wisdom; wherefore as to His Human principle, He was an infant like an infant, a child like a child, and so forth, with this only difference, that He perfected that progression more quickly, more fully, and more perfectly, than others. That He thus advanced according to order, is manifest from these words in Luke, "The child grew and became strong in Spirit, and increased in wisdom and in age, and in favour with God and men," chap. ii. 40, 52; that He did this more quickly, more fully, and more perfectly than others, is evident from what is said of Him in the same Evangelist, as that when He was a "child of twelve years old, He sat and taught in the temple in the midst of doctors, and that all who heard Him were astonished at His understanding and His answers." This was done because Divine Order requires that man should prepare himself for the reception of God, and as he prepares himself, God enters into him, as into His own habitation and house, and this preparation is effected by knowledges concerning God, and concerning the spiritual things which are of the church, and thus by intelligence and wisdom; for it is a law of order that so far as man accedes and approaches to God, which he ought to do altogether as of himself, so far God accedes and approaches to man, and conjoins Himself with him in the midst of him. T. C. R. 89. See also A. C. 2551, 1457.

When it is known what the term "spirit" signifies, when used in reference to man, it may then be known what it signifies when predicated of Jehovah or the Lord, to whom are attributed all things which belong to man, as a face, eyes, ears, arms, hands, and also heart and soul, thus likewise spirit, which in the Word is called the Spirit of God, the Spirit of Jehovah, the Spirit of His nostrils, the Spirit of His mouth, the Spirit of

truth, the Spirit of holiness, and the Holy Spirit; that by it is meant the Divine Truth proceeding from the Lord, is manifest from several passages in the Word. The reason why the Divine Truth proceeding from the Lord is the Spirit of God is, because men derive thence the all of life, and they who receive that Divine Truth in faith and life, derive heavenly life. A. E. 183. See also Exposition, chap. i. 80.

Verses 40, 42, 46-49, 52. The child grew, &c.-That the Lord was instructed also as another man, may appear from these words in Luke, "The child grew and became strong in Spirit, filled with wisdom, and the grace of God was upon Him." And again, Joseph and the mother of Jesus "found Him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions; all that heard Him were astonished at His understanding and answers. And seeing Him they were amazed; but He said unto them, Knew ye not that I must be about my Father's business." Again, Jesus "increased in wisdom and in age, and in favour with God and men." A. C. 1457. See also Exposition, chap. i. 80.

Verse 41. At the feast of the passover.-That to celebrate a feast denotes worship from a glad mind that they were liberated out of Egypt, that is, in the spiritual sense, that they were liberated from infestation by falses, is manifest from the feast of the passover, which feast was commanded to be celebrated yearly on the day when they went forth out of Egypt, and this on account of the liberation of the sons of Israel from servitude, that is, on account of the liberation of those who are of the spiritual church from falses, thus from damnation; and whereas the Lord liberated them by His coming, and elevated them with Himself into heaven when He rose again, therefore this also was done at the passover. A. C. 7093.

Verses 42, 49. And when He was twelve years old, &c.Inasmuch as twelve signify all things, and are predicated of truths derived from good, which make the church, therefore "the Lord, when He was twelve years old, left father and mother, and remained in the temple, sitting in the midst of the doctors, both hearing them and asking them questions," by which words is meant the initiation and introduction of His Human principle into all things of heaven and the church; wherefore also He said, when He was found, "Knew ye not that I must be about My Father's business." A. E. 430.

TRANSLATOR'S NOTES AND OBSERVATIONS.

CHAPTER II.

VERSE 15. The men, the shepherds, said one to another, &c.— The term men, in this passage, is omitted in the common version of the new Testament, and inserted only in the margin, when yet there is every reason to suppose that it constitutes a part of the Word, and affects the internal sense, the term men having relation to the principle of good, and the term shepherds to the principle of truth, thus both together marking the heavenly marriage.

Verse 20. And the shepherds returned, glorifying and praising God, &c.-The intelligent attentive reader, who is grounded in the doctrine of the heavenly marriage of the good and the true, which pervades every part of the Divine Word, will not fail to note an instance of such marriage in the above words, in which "glorifying" God has more respect to truth manifested and operative in the understanding, whilst "praising" God has more respect to good manifested and operative in the will. It therefore follows, "For all things which they had heard and seen," because the things "heard" have reference to the goods of love and charity enlivening the will, whilst the things "seen" have reference to the truths of faith enlightening the understanding.

Verse 25. The same man was just and circumspect, &c.— What is here rendered circumspect, is expressed in the common version of the new Testament by the term devout, but the original Greek is evλaßns, which signifies one who is cautious and circumspect, especially in the concerns of religion, and therefore the two terms "just" and "circumspect," when joined together, mark again the heavenly marriage, the term "just" having relation to the principle of heavenly good in the will, whilst the term "circumspect" has relation to the principle of heavenly truth in the understanding.

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Verse 29. Lord, now lettest Thou Thy servant depart in peace, &c.-The original Greek term here rendered “Lord” is δεσποτα, from δεσποτης, which properly signifies a sovereign, or one who has rule or dominion, and is therefore here applied to the sovereign of the universe. The term Kugios, is the expression usually rendered by the English term Lord in the

new Testament. It is of importance, however, that the two terms should be kept distinct, inasmuch as there is every reason to believe they express distinct ideas, which ought not to be confounded, on account of the internal sense. And here it may not be out of place to observe, that in the evangelical history there are several other names applied to the GREAT SAVIOUR, as Aidaσkaλos, or Teacher, Paßß, or Learned Instructor, Kalnynτns, or Leader, and Eisans, or Overseer, and yet in the common version of the new Testament, they are all of them generally rendered by the English term Master, when nevertheless there is every reason to believe that each of them was intended to designate some distinct character, quality, or attribute of the INCARNATE GOD, and thus to mark the greater fulness of His perfections.

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