And in the same Prophet:—
Her antiquity is of ancient days. And it shall come to pass in that day that Tyre shall be forgotten seventy years, according to the days of one king (xxiii. 7, 15).
As "day" is used to denote time, it is also used to denote the state of that time, as in Jeremiah:—
Woe unto us, for the day is gone down, for the shadows of the evening are stretched out (vi. 4).
And again:
If ye shall make vain My covenant of the day, and My covenant of the night, so that there be not day and night in their season (xxxiii. 20, also 25).
And again:
Renew our days, as of old (Lam. v. 21).
24. Verse 6. And God said, Let there be an expanse in the midst of the waters, and let it distinguish between the waters in the waters. After the spirit of God, or the Lord's mercy, has brought forth into day the knowledges of the true and of the good, and has given the first light, that the Lord is, that He is good itself, and truth itself, and that there is no good and truth but from Him, He then makes a distinction between the internal man and the external, consequently between the knowledges (cognitiones) that are in the internal man, and the memory-knowledges (scientifica) that belong to the external man.[1] The internal man is called an "expanse;" the knowledges (cognitiones) which are in the internal man are called "the waters above the expanse;" and the memory-knowledges of the external man are called "the waters beneath the expanse." [2] Man, before he is being regenerated, does not even know that any internal man exists, much less is he acquainted with its nature
- ↑ Knowledges (cognitiones) are what we really know, as when we say "I do not merely think so, I know it." Memory-knowledges (scientifica) are what we have in the external memory—a vast accumulation of all kinds, theological and otherwise. For precise definitions of these words by Swedenborg himself, see Arcana Coelestia, n. 27 896, 1486, 2718, 5212. See also the Reviser's Prefatory Notes. [Reviser.]
