by going to the Father, that He united the human essence to the divine essence. A. C. 3736.

In order to illustrate what is meant by coming forth, or proceeding, the following examples may serve: It is said of truth that it comes forth or proceeds from good, when truth is the form of good, or when truth is good in a form, which the understanding can apprehend; it may also be said of the understanding, that it comes forth or proceeds from the will, when the understanding is the will formed, or when it is will in a form apperceivable to the internal sight: In like manner it may be said of thought which is of the understanding, that it comes forth or proceeds, when it becomes speech, and of will, when it becomes action; thought clotheth itself with another form when it becomes speech, but still it is thought which so comes forth or proceeds, for the words and sounds, which are put on, are nothing but adjects, which cause the thought to be accommodately apperceived; in like manner will becomes another form, when it becomes action, but still it is will which is presented in form; for the gestures and motions, which are put on, are nothing but adjects, which cause the will to appear and affect accommodately: It may also be said concerning the external man, that he comes forth or proceeds from the internal, yea, substantially, because the external man is nothing else than the internal, so formed that he may act agreeably in the world in which he is: From these considerations it may be manifest, what is meant by coming forth or proceeding in the spiritual sense, viz. that when it is predicated of the Lord, it denotes the divine [Being or Principle] formed as a man, thus accommodated to the perception of those who believe; yet both are one, A. C.

5337.

The Lord taught that He was no longer Jehovah under the form of an angel, but that He was Jehovah-man, by these words, I came forth from the Father, and am come into the world; again I leave the world, and go to the Father. A. C,

9315.

That the divine good of the divine love, which is the Father, was united to divine truth, which is the Son, reciprocally in the Lord, and that hence His human [principle] itself is divine good, is signified by coming forth from the Father, and coming into the world, and going to the Father. A. C. 10067.

Verse 33. Jesus said, These things have I spoken unto you, that in me ye may have peace; in which passage, in the su

preme sense, peace signifies the Lord; in the representative sense His kingdom, and good from the Lord there, thus the divine [principle], which flows into good, or into the affections of good, and which from an inmost principle makes joy and happiness. A. C 3780.

By peace is here meant internal delight arising from conjunction with the Lord, whence comes heaven and eternal joy; peace is here opposed to tribulation; because by tribulation is signified infestation from evils and falses, which infestation attends those who are in divine peace, so long as they live in the world, since the flesh, which they then carry about them, covets those things which are of the world, whence comes tribulation; wherefore the Lord saith, that in me ye may have peace, in the world ye shall have tribulation, and whereas the Lord as to His humau [principle] acquired to himself power over the hells, thus over the evils and falses which arise thence into the flesh with every one, and infest him, therefore He saith, Take courage, I have overcome the world. • Ap. Ex. 365.

In the world ye shall have tribulation. By tribulation is manifestly meant temptation. A. C. 1846.

I have overcome the world. It is to be noted, that the last judgment was effected upon those, who have lived from the time of the Lord to this day, but not upon those who lived before. For on this earth a last judgment had twice before taken place, one which is described in the Word by the flood, the other accomplished by the Lord himself, when He was in the world, which is also meant by these words of the Lord, I have overcome the world. Last Judgment, 46.

By the Lord overcoming the world is meant, that He subdued all the hells; for the world in this passage signifies all evils and falses which are from hell, as likewise in John, chap. viii. 23; chap. xii 31; chap. xiv. 17, 19, 30; chap. xv. 18, 19, chap. xvi. 8, 11; chap. xvii. 9, 14, 16. Ap Ex. 359.

CHAPTER XVI.

Translator's Notes and Observations.

VERSE 2. The hour cometh that any one that killeth you will think that he offereth sacred worship to God. What is here rendered offereth sacred worship to God, is expressed in the common version of the New Testament by doeth God service, but the words in the original are λατρείαν προσφέρειν τῷ Θεῷ, which literally means to offer sacred worship to God, thus inculcating the awful lesson, that in the latter days the worship of God will become merely external, through the extinction of all true faith and charity.

Verse 4. But these things have I spoken unto you, that when the hour cometh, ye may remember them, because I said them unto you. In the common version of the New Testament, these words are thus rendered, But these things have I told you, that when the time cometh, ye may remember that I told you of them; in which rendering no distinction is made between speaking and saying, both terms being expressed by the same verb, told; neither is the idea given that the things spoken were to be remembered, but only that the speaker was to be remembered; whereas in the original, distinct meution is made of speaking and saying, and it is also expressly said, that the things spoken were to be remembered, as well as the divine speaker.

Verse 16. A little while, and ye shall not see me; and again, a little while and ye shall behold me. A distinction is here made, which has not been attended to in the common version of the New Testament, between seeing and beholding, the former term being expressed in the original by Sewpɛire, and the latter by eodé, thus instructing us, not only that there are different degrees of intellectual sight, or vision, but that the sight expressed by the term ofeodé, as relating to the LORD in His state of glorification, is more interior than what is expressed by the term Sewpɛiré, which latter sight has relation to the LORD in His state of humiliation.

Verse 21. A woman, when she is in travail, hath sorrow, because her hour is come, but when the child is born, she remem

bereth no more her anguish. A distinction is here made between sorrow and anguish, which are expressed in the original by the terms Xun and is, the former term having relation to the pain experienced in the moment of suffering, and the latter to the recollection of it when it is past.

Verse 27. The Father himself loveth you, because ye have loved me. The original term expressive of love, in both these cases, is piw, which relates rather to friendship than to love, thus denoting the affection grounded in the intelligence of truth, more than in the love of good.

JOHN.