The God of Israel said, the Rock of Israel spoke to me. He is as the light of the morning; the son riseth, a morning without clouds (2 Sam. 23:3, 4). "The God of Israel" and "the Rock" is the Lord in respect to the Divine Human and Divine truth proceeding therefrom; "the God of Israel" because Israel is His spiritual church, and "the Rock" because His Divine in the spiritual church is Divine truth (see Arcana Coelestia, n. 3720, 6426, 8581, 10580). As the Lord in the angelic heaven is a sun, and as all the light that angels have is therefrom, and as the sun there is continually in its morning, 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 forever, after the order of Melchizedek (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" is conception from the Divine Itself, and the glorification of His Human thereby; "a priest forever after the order of Melchizedek," means that Divine good and Divine truth proceed from Him, for the Lord as priest is Divine good, and as king of holiness, who is, "Melchizedek," is Divine truth (see Arcana Coelestia, n. 1725). [5] In Ezekiel:

The cherubim stood at the east entrance of the gate of the house; the glory of the God of Israel was over them above (Ezek. 10:19). "Cherubim" signify the Lord in respect to providence and as to guard lest He be approached otherwise than by the good of love; "the east entrance 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 as the morning; therefore it is said "the glory of the God of Israel was over them above." [6] In the same:

The angel brought me to the gate that looketh towards the east; and behold, the glory of the God of Israel came from the way of the east; and the earth was enlightened by His glory. And the glory of Jehovah came into the house by the way of the gate whose face is toward the east (Ezek. 43:1, 2, 4). Here, in the internal sense, the influx of the Lord into those who are in His kingdom and church is described; "the God of Israel" is the Lord in respect to the Divine Human and the Divine truth proceeding therefrom; "the house of God" is His kingdom and the church; "glory" is Divine truth as it is in heaven; "to come by the way of the east into the house" means from the sun, where it is continually in its morning. (That "glory" is Divine truth as it is in heaven, see Arcana Coelestia, n. 4809, 5922, 8267, 8427, 9429; that "the house of God" is heaven and the church in respect to good, and "temple" is the same in respect to truth, 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, consequently the "east" is the good of love from Him, see n. 3708, 5097, 9668.) [7] In the same:

The angel afterwards brought me back to the entrance of the house, where behold, waters issuing out from under the threshold of the house towards the east, they shall 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 creeps, whithersoever the rivers come, shall live, whence there are exceeding many fishes, because these waters shall come thither, and they are healed, that everything may live whither the river shall come (Ezek. 47:1, 8, 9). Here also, the influx of the Lord from His Divine Human with those who are of His kingdom and church is described by pure correspondences. By "waters issuing out from under the threshold of the house towards the east," Divine truth proceeding from the Lord and flowing in with those that are in the east, that is, that are in the good of love to Him, is described. "The waters shall descend into the plain" and "into the sea," and "thereby the waters of the sea are healed," signifies influx into the natural man and into the knowledges which are therein; the "fishes therefrom" signifies many scientific truths in the natural man; that "everything shall live whither the river shall come" signifies that they should have life from Divine truth. That such thing are hereby signified there, no one can see except from the internal sense of the Word, yet every single expression therein involves arcana of man's regeneration by the Lord; but what is involved in each expression here will he disclosed in explaining 22:1, 2, of Revelation, where like things are mentioned. [8] In David:

I have waited for Jehovah, my soul doth wait, my soul waiteth for the Lord more than the watchmen for the morning, the watchmen for the morning; for with Him is much redemption, and He will redeem Israel (Ps. 130:5-8). Here the Lord's coming into the world, and His reception by those that are in the good of love are treated of. The Lord's coming is signified by "I have waited for Jehovah, my soul doth wait for the Lord, for with Him is much redemption, and He shall redeem Israel;" and His reception by those that are in the good of love is signified by "more than watchmen for the morning, the watchmen for the morning." Here "morning" in the highest sense signifies the Lord, and in the internal sense His kingdom and church; and "watchmen for the morning" signify those who wait for the Lord's corning, who are those that are in the good of love, since to those the Lord is "coming." [9] That "morning" signifies the Lord's coming into the world and then a new church is evident from the following passages. In Daniel:

Unto evening and morning, two thousand three hundred, then the holy (sanctum) shall be justified. The vision of the evening and the morning, which has been told, is truth (Dan. 8:14, 26). "Evening" signifies the last time of the former church, and "morning" the first time of the new church, thus the Lord's coming. In Isaiah:

Crying to me from Seir, Watchman,* what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night (Dan. 21:11, 12). Here also the Lord's coming is treated of; "night" is the last time of the former church, and "morning" the first of the new. (What is signified by "calling out of Seir," see Arcana Coelestia, n. 4240, 4384.) In Ezekiel:

The end is come, the end is come, the morning is come upon thee, O inhabitant of the land; behold the day cometh, the morning is gone forth (Ezek. 7:6, 7, 10). Here likewise the Lord's coming and the end of the former church and the beginning of a new one are treated of. In Zephaniah, where similar things are meant:

Jehovah in the morning, in the morning, He shall bring His judgment to light, nor shall He fail (Zeph. 3:5). [10] As "morning" signifies the Lord, His coming, also His kingdom and church, as also the good of love from Him, what is meant by "morning" in the following passages can be seen. In David:

Cause me to hear Thy mercy in the morning (Ps. 143: 8). In the same:

I will sing aloud of Thy mercy in the morning (Ps. 59:16). In the same:

O satisfy us in the morning with Thy mercy; that we may sing aloud and be glad all our days (Ps. 90:14). In the same:

O Jehovah, in the morning shalt Thou hear my voice; in the morning I will set myself in order for Thee (Ps. 5:3). In the same:

God is in the midst of her; God shall help him** at the turning of the morning (Ps. 46:5). In the same:

O God, my God, in the morning do I seek Thee (Ps. 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 (Isa. 17:11). In the same:

Jehovah is*** their arm every morning (Isa. 33:2). In the same :

Jehovah**** hath given me the tongue of the learned; he hath awakened me every morning (Isa. 50:4). In Jeremiah:

I speak unto you every morning (Jer. 7:13; 11:7; 25:3, 4). From the signification of "morning" it can be seen what is meant by the following:

That manna fell in the morning (Exod. 16:12, 13, 21). That Jehovah descended in the morning from Mount Sinai (Exod. 19:16);

That the priest kindled wood upon the altar every morning and placed thereon the whole burnt-offering (Lev. 6:12). Also what is involved in the command respecting the sacrifice of the passover:

Thou shalt sacrifice the passover at the going down of the sun. Then thou shalt eat it; and thou shalt turn in the morning and go into thy tents (Deut. 16:6, 7). "They should sacrifice the passover when the sun went down," because "the setting of the sun" signified the last time of the church; that "they should turn in the morning," signified the establishment of a new church, thus the Lord's coming. These things are cited that it may be known what is signified by the "morning star," which the Son of man would give, namely wisdom and intelligence from the Lord's Divine Human. And as those who receive wisdom and intelligence from the Lord also receive Him, for the Lord is in the wisdom and intelligence that are from Him, even so that He is the wisdom and intelligence with them, the Lord Himself also is called "the Morning Star" in Revelation:

I am the root and the offspring of David, the bright and Morning Star (Rev. 22:16). He is likewise called a Star (Num. 24:17). * The Latin has "Watchman, watchman," the Hebrew has it only once. ** In Hebrew: "help her" as found in AR 151; TCR 764; Coronis 5. *** The Hebrew has "be Thou their arm," as also found in AC 4933, 8211. **** The Hebrew has "Lord Jehovih," as also found in Arcana Coelestia 3869.