THE EXPLANATION of Isaiah Chapter 40

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation)

1. COMFORT you, comfort you, My people, says your God.

VERSES 1, 2. Treating of the advent of the Lord, and of the New Church to be established by Him. That the New Church is signified by "Jerusalem", to "the heart of which they should speak"; by "the warfare which is fulfilled", is signified the state of combat against evils; by "the infirmity being expiated or pardoned", is signified evil removed by the Lord; by "receiving double for all her sins", is denoted much suffering in combat or temptation. Apocalypse Explained 1115.

2. Speak you to the heart of Jerusalem, and proclaim unto her, that her warfare is fulfilled; that her iniquity is pardoned; that she has received from the hand of Jehovah double for all her sins.

Verse 2. As to tithe signification of "warfare" and of "wars", when mentioned in the Word, see Chapter 7:1, the Exposition.

That a man must combat against falsities and evils, in order that they may be removed by the Lord, and that on this account the church is called "militant", see Doctrine of Life, 98.

Her iniquity is pardoned [or expiated]. - By "expiation" is meant deliverance from damnation, and hence the pardoning and cleansing of sin. Arcana Coelestia 9076.

How false the doctrine of Expiation (or Atonement) is, as commonly received, may be seen illustrated and shown in Arcana Coelestia 9937.

She has received from the hand of Jehovah double for all her sins. - By "double" is signified much according to quantity and quality, as is evident from the following passages:

"Let them be confounded that persecute me; break them with a double breach [destruction]." (Jeremiah 17:18)

Also much according to the quantity and quality of their conversion from evils, as in these passages :

"Comfort you, My people; because her warfare is fulfilled, her iniquity is expiated; for she has received from the hand of Jehovah double." (Isaiah 40:1, 2)

Again,

"Return you to the stronghold, you prisoners of hope; this day do I declare that I will render unto you double." (Zechariah 9:12)

As to the law of retaliation, it is according to the literal sense that they whom they had seduced and destroyed, were to recompense them [who had seduced], as in Revelation 18:6; whereas, according to the spiritual sense, they were to recompense themselves, because every evil carries along with it its own punishment. The case herein is similar to what is said in many parts of the Word, that God will recompense and take vengeance upon the injustice and injuries done to Him, and will destroy the unjust out of anger and wrath, when nevertheless the evils themselves which they have committed against God, do this, consequently they do it to themselves; for this is the law of retaliation [jus talionis], which derives its origin from the following divine law:

"All things whatsoever you would that men should do to you, do you even so to them; this is the Law and the Prophets." (Matthew 7:12; Luke 6:31)

This law, in heaven, is the law of mutual love or charity, from which is produced what is opposite in hell, namely, that what anyone does to another, the same is done to himself: not that they who are in heaven do it, but they who are in hell do it to themselves, for the retribution of retaliation, grounded in their opposition to the above law of life in heaven, is, as it were, inherent in their evils. Apocalypse Revealed 762.

3. A voice of one proclaiming in the wilderness, Prepare you the way of Jehovah! make straight in the desert a highway for our God!

4. Every valley shall be exalted, and every mountain and hill be made low; and the crooked shall become straight, and the rough places a plain:

Verses 3, 4. The subject here treated of is also concerning the advent of the Lord, and the Last Judgment which then took place. The "voice of one proclaiming in the wilderness, Prepare you the way or Jehovah! make straight in the desert a highway for our God!" signifies that they should prepare themselves to receive the Lord; the "wilderness" is where there is no Good, because there is no Truth, thus where there is as yet no church. By "every valley shall be exalted, and every mountain and hill be made low", is signified that all the humble in heart, who are those that are in Goods and Truths, shall be received, for they who are received by the Lord are raised up to heaven; and by "every mountain and hill shall be made low", is signified that all the high-minded, who are those that are in the love of self and the world, shall be put down. Apocalypse Explained 405.

As to what is meant by "mountains and hills being made low" at the time of Judgment in the spiritual world, see above, Chapter 2:12-17, the Exposition.

5. And the glory of Jehovah shall be revealed, and all flesh shall see it together: for the mouth of Jehovah has spoken it.

Verses 5-7. These things are said concerning the advent of the Lord, and the revelation of Divine Truth about to take place from Him. which is understood by "the glory Jehovah shall be revealed", and "they shall see it." That then there would be no scientific truth nor spiritual truth with man is signified by "all flesh is grass, and all the glory [or sanctity] thereof is as the flower of the field"; "grass" denoting scientific Truth, and the "flower of the field" spiritual Truth. That man is of such a nature and quality, is understood by "all flesh is grass", and by "the grass withers; verily the people is grass"; "all flesh" denoting every man, and the "people" [in a good sense] those who are in truths, but, in the opposite sense, those who are in falsities. Apocalypse Explained 507.

6. A voice says, Proclaim! And I said, What shall I proclaim? All flesh is grass, and all the glory thereof is as the flower of the field:

7. The grass withers, the flower fades, because the spirit of Jehovah blows upon it: verily the people is grass.

8. The grass withers, the flower fades; but the Word of our God shall stand for ever.

Verses 6-8. All flesh is grass, and all the glory thereof is as the flower of the field, etc.

- That "grass", "herb", and what is "green" signify scientifics, or knowledges of Truth, in which there is some spiritual life, see Chapter 15:6, the Exposition, [By the "grass withering" and the "flower fading" is consequently signified that the knowledges of Truth and of Good are destitute of any living or spiritual principle. Hence it is that this knowledge, rendered worthless by its not being applied to the uses of the spiritual life, is contrasted in verse 8 with the living Word of God.]

9. O [daughter of] Zion, that brings good tidings, get you up into the high mountain: O [daughter of] Jerusalem, that brings good tidings, lift up your voice with strength; lift it up, be not afraid: say unto the cities of Judah, Behold your God!

Verses 9, 10. Inasmuch as these things are spoken of the Lord and of His kingdom, and this is signified by "Zion" and "Jerusalem", therefore it is said that Zion and Jerusalem evangelize it, or "bring good tidings", -Zion from the Good of Love, and Jerusalem from Truths of Doctrine."

Evangelization, or "good tidings", from the Good of Love, is signified by "getting up upon the high mountain", and from the Truths of Doctrine, by "lifting up the voice with strength." By the "cities of Judah" is meant the doctrine of love to the Lord and of love to the neighbour in all its complex.

The Lord, as to Divine Truth and as to Divine Good, who was about to come and effect Judgment, is understood by "Behold your God!behold, the Lord Jehovih shall come with power; for the Lord is called "God", in the Word, from "Divine Truth, and "Jehovah" from Divine Good, and also the "Lord Jehovih"; to "come with power" is to effect judgment, thus to subjugate the cells. Apocalypse Explained 850.

As to the specific meaning of "Jehovih", as distinguished from "Jehovah", see Chapter 3:15, the Exposition and note.

Verses 9-11. That these things are said concerning the advent of the Lord is evident, and hence it is that "Zion" and "Jerusalem " are called evangelizers, or "bringers of good tidings."

- By "Zion" are understood all who are of the celestial church, who are those that are principled in love to the Lord, wherefore it is said "Get you up into the high mountain"; the "high mountain" denoting that love, as may be seen above, Apocalypse Explained 405.

By "Jerusalem" are understood all who are of the spiritual church, who are those that are principled in the doctrine of genuine Truth, wherefore it is said, "Lift up your voice with strength"; by which is signified confession from genuine Truths. By the "cities of Judah", to which it is said "Behold your God! behold, the Lord Jehovih shall come with power" are signified doctrinals from the Word; by "cities" doctrinals, and by "Judah" the Word. That "Zion" and "Jerusalem" are called evangelizers by reason that the "Gospel", [evangelium] signifies the advent of the Lord, is manifest, for it is said "Behold your God! behold, the Lord Jehovih shall come with power." That He will accomplish a Judgment, and defend those, who acknowledge Him, is signified by "His arm shall rule for Him, and "like a Shepherd shall He feed His flock", etc. Apocalypse Explained 612.

10. Behold, the Lord Jehovih shall come with power, and His arm shall rule for Him: behold, His reward is with Him, and the recompense of His work before Him.

Verse 10. And in the Apocalypse:

"Behold, I come quickly; and My reward is with Me, to give to every one as his work shall be." (Revelation 22:12)

"Behold, the Lord Jehovih shall come with power", Behold, your salvation cometh" and "Behold, He cometh quickly", signify the first and second advent of the Lord.

"His reward is with Him" signifies heaven and all things belonging thereto, inasmuch as where the Lord is, there is heaven; for heaven is not heaven from the angels there, but from the Lord with the angels.

That they shall receive heaven according to the love and affection of Good and of Truth from the Lord, is understood by "the recompense of His work before Him", and by " giving to every one according as his work shall be"; by the "work" for which heaven shall be given as a reward, nothing else is meant than what proceeds from the love or affection of Good and of Truth, inasmuch as nothing else can produce heaven in man; for every work derives all that it has from the love or affection whence it proceeds, as the effect derives all that it has from the efficient cause; wherefore, according to the quality of the love or affection, such is the work.

Hence it may appear what is understood by "the work according to which it shall be given", and by "the recompense of His work." Apocalypse Explained 695.

As to the true nature of heavenly "reward" and "recompense " see above, Chapter 3:10, the Exposition.

Verses 10, 12. Treating also concerning the Lord, and concerning Divine Truth, from which is heaven and the church, and all wisdom. The advent of the Lord, and the arrangement of all things in the heavens by Him, from His own proper power, is signified by "Behold, the Lord Jehovih shall come with power, and His arm shall rule for Him"; "His arm which shall rule" denoting His own power. The arrangement thence of all things in the heavens by Divine Truth, is signified by "Who has measured the waters in the hollow of His hand; and has meted out the heavens with His span; and has comprehended the dust of the earth in measure; and has weighed the mountains in scales, and the hills in a balance?"

By "measuring the waters", is signified to designate divine Truths; by "meting out the heavens with a span", is signified thence to set in order, or arrange the heavens; by "comprehending the dust of the earth in a measure", is denoted the same with respect to things inferior; by "the hollow of the hand, the span and the measure", are signified the same as by "measures" and by the "hand" namely, the quantity of a thing, and His own or proper power; by "weighing the mountains in scales, and the hills in a balance", is meant to bring all things into subordination and equilibrium; the "scales" and the "balance" denoting just equilibrium, and the "mountains" and "hills" the superior heavens, - the "mountains" those which are principled in love to the Lord, and the "hills" those which are principled in charity to the neighbour. Apocalypse Explained 629.

11. Like a shepherd shall He feed His flock; in His arms shall He gather up the lambs, and shall carry them in His bosom; and He shall gently lead them that give suck.

Verse. 11. By "the flock which He shall feed like a Shepherd", are signified those who are in the good of charity and by "the lambs whom He shall gather up in His arms, are signified those who are in love to Him, which love, viewed in itself, is innocence, and therefore all who are principled in it are in the heaven of innocence, which is the third heaven and inasmuch as that love is signified by "lambs", it is therefore also said:

"He shall gently lead them that give suck." By "sucklings" and infants in the Word, are understood those who are in innocence as may be seen in the work concerning Heaven and Hell 277, 280. Apocalypse Explained 314.

12. Who has measured the waters in the hollow of His hand; and has meted out the Heavens by His span; and has comprehended the dust of the earth in a measure; and has weighed the mountains in scales, and the hills in a balance?

Verse 12. In this passage is described, by "measures", the just arrangement and estimation of all things in heaven and in the church, according to the quality of Good and of Truth. The "measures" by which this is described are the hollow of the hand, the span, the tierce, the scale, and balances. By "waters" are signified truths; by the "heavens", interior or spiritual Truths and Goods; by the "dust of the earth", exterior or natural truths and goods; - each appertaining to heaven and the church. By "mountains", the goods of love; by "hills", the goods of charity; and by "weighing them", the estimation and arrangement of them according to their quality. That these words have such a signification, can only be seen from the science of correspondences. Apocalypse Explained 33.

13. Who has directed the Spirit of Jehovah, and as a man of His counsel has informed Him?

14. With whom has He consulted, that he should instruct Him, and teach Him the path of judgment; that he should teach Him knowledge, and show Him the way of understanding?

15. Behold, the nations are as a drop from the bucket, and are accounted as the small dust of the balance: behold, the islands He takes up as an atom;

Verses 13, 14. The "Spirit of Jehovah" is the Divine Truth; that to "teach Him the path of judgment" is to render Him knowing, intelligent, and wise, is evident. Arcana Coelestia 9857.

Verse 15. Inasmuch as most things in the Word have also an opposite sense, so "islands", in that sense, signify the falsities opposite to the truths which are in the natural man. In that sense "islands" are mentioned in the above passage, where "nations" denote evils, and "islands" falsities. Apocalypse Explained 406.

As to the meaning of "peoples" and "nations", see Chapter 9:2, 3; 25:3, 7, 8, the Exposition.

16. And Lebanon is not sufficient to burn; nor the beasts thereof sufficient for a burnt-offering.

17. All the nations are as nothing before Him; they are accounted by Him as less than nothing, and emptiness.

Verse 16. [That is, the forests of Lebanon are not sufficient to supply fuel for burnt-offerings, adequate to the worship and praise of Jehovah. As to the meaning of "sacrifices" and of "burnt-offerings in worship, see Chapter 1:11, the Exposition.]

18. To whom therefore will you liken God ? or what likeness will you compare unto Him?

19. The workman casts a graven image; and the smith overlays it with gold, and casts chains of silver.

Verses 18-20. By these words is described how doctrine is forged and compacted by falsities, thus by such things as are from self-derived intelligence, for all these are falsities.

By the "workman" and "smith", likewise by the "Wise [or skilful] workman" whom he seeks to himself, is understood one that feigns and forms such a doctrine.

That it may appear as good in the external form is signified by "overlaying it with gold"; that falsities may cohere and appear as truths, is signified by "casting chains of silver"; that so it may be acknowledged, and that the false may not be seen, is signified by "Choosing wood that will not rot", and by "preparing a graven image that will not be moved. Apocalypse Explained 587. See also Arcana Coelestia 8869, 10406.

As to "graven and molten images", see above, Chapter 2:7, 8, 20, the Exposition.

20. He that cannot afford an oblation chooses wood that will not rot; he seeks for himself a wise workman to prepare a graven image, which shall not be moved.

Verse 20. By "wood" here signified evil which is adored as good, for the "graven image" denotes the evil of worship; "wood that will not rot signifies some good from the Word which is adulterated, and thence becomes evil. This is said to "choose", because that which is derived from the Word persuades, and thereby does not perish in the mind; for thus it is with every evil and false confirmed from the Word. His "seeking a wise [or skilful] workman", signifies to seek one who, from self-deemed intelligence, has the gift of confirming and falsifying. Apocalypse Explained 1145.

21. Have you not known? have you not heard? has it not been declared unto you from the beginning? have you not understood from the foundations of the earth?

Verse 21. He who does not know what is signified by a "foundation", and what by the "earth", conceives no otherwise than that the bottoms of the earth are here meant "the foundations of the earth", although he may perceive, if he attends, that something else is meant; for what would it be "to know to hear, and to understand the foundations of the earth"? Hence it may be evident that by the "foundations of the earth" are signified such things as are of the church.

That "earth", in the Word, denotes the church, is very manifest from the passages in the Word where "earth" is named; see those which are cited, Arcana Coelestia 9325; and that its "foundations" are the truths of faith, for these truths of the church are foundations, as may also be still further manifest from the following passages:

They do not acknowledge, neither do they understand; they walk in darkness: all the foundations of the earth totter." (Psalm 82:5)

That the "foundations of the earth" do not totter, but the truths of the church, to those who do not acknowledge and do not understand them, and who walk in darkness, is evident. Arcana Coelestia 10043.

That the "earth" signifies the church, see Chapter 14, the Exposition.

Verses 21-23. Have you not understood from the foundations of the earth. It is He that sits upon the circle of the earth, that reduces princes to nothing; that makes the judges of the earth as emptiness.

By the "princes" who shall be reduced to nothing, and by the "judges of the earth" whom He makes as emptiness, are signified those things which are from self-derived intelligence, and from self-derived judgment. Apocalypse Explained 304.

22. It is He that sits upon the circle of the earth, and the inhabitants thereof are as locusts; that extends the heavens as a curtain, and spreads them out as a tent to dwell in:

Verse 22. To "sit upon the circle of the earth", means upon the heavens, for the heavens encompass the earth as a circle a centre; whence the Lord is called the "Most High", and "He that dwells in the highest.

"The inhabitants of the earth are as locusts", signifies men in extremes or outermost principles for the "locust" signifies what is alive in ultimates, specifically truth in ultimates, and, in the opposite sense, the false.

"Who extends the heavens as somewhat thin [or a curtain]", signifies Omnipotence to amplify the heavens at will; and " spreads them out as a tent to dwell in", signifies nearly the same, but the latter expression denotes the amplification of the heavens as to Goods, and the former as to Truths. Apocalypse Explained 799

Concerning "locusts", see above, Chapter 33:4, the Exposition.

23. That reduces princes to nothing; that makes the judges of the earth as emptiness.

Verse 23. "Princes", in a good sense, are primary truths; but in a bad sense, as in this verse they are primary falsities; and "judges" are the evils in connection with those falsities. See Chapter 1:23; 3:6, 7, the Exposition,

24. Yea, they shall not be planted; yea, they shall not be sown: yea, their trunk shall not strike its root in the earth: and He shall also blow upon them, and they shall wither; and the whirlwind shall bear them away like the stubble.

25. To whom then will you liken Me, that I should be equal? says the Holy One.

Verse 24. He shall also blow upon them, and they shall wither; and the whirlwind shall bear them away, etc. - As to "winds" and "tempests" at the period of Judgment, see Chapter 17:13, the Exposition.

26. Lift up your eyes on high, and behold who has created these. He leads forth their army by number; He calls them all by name: through the greatness of His strength, and the mightiness of His power, not a man fails.

27. Wherefore say you then, O Jacob, and why speak you thus, O Israel: My way is bidden from Jehovah, and my judgment has passed away from my God?

28. Hast you not known, bast you not heard, that the everlasting God is Jehovah, the Creator of the ends of the earth? He faints not, neither is He weary; His understanding is unsearchable.

Verse 26. By "calling them all by name" is denoted that He knows the qualities of all, and gives to them according to their state of love and faith. Apocalypse Explained 148.

He leads forth their army by number; He calls them all by name, etc.

- By "the host [or army] of the heavens", in the literal sense, are understood the sun, the moon, and the stars, for these, in the Word, are called "the host of Jehovah"; but, in the spiritual sense, by the "host" are signified all the Goods and Truths of heaven and the church in the complex: for by the "sun" is signified the Good of Love, by the "moon" the Good of Faith, and by the "stars" the knowledges of Good and Truth. Hence it is evident what is signified by "Lift up your eyes on high, and behold who has created these."

By "creating", when predicated of Goods and Truths, is signified to form them in man, and so to regenerate him; by "leading forth their armies by number", is signified to arrange Goods and Truths, according to their quality, in those with whom they are; to "call them all by name", signifies to know the quality of all, and to dispose accordingly; for by "name", in the Word, is signified the quality of a thing or state, as in John :

"His sheep hear His voice; and He calls His own sheep by name, and leads them out." (John 10:3)

Where also it is said to "lead out" and to "call by name", as above in Isaiah, and by these expressions the same things are signified as above. Apocalypse Explained 453. See also Arcana Coelestia 10217.

Verses 26, 28. Lift up your eyes on high, and behold who has created these; - Jehovah, the Creator of the ends of the earth, etc.

- These words treat of the reformation of man, which is signified by "to create"; by "the army which He leads forth "are understood all Goods and Truths; and "calling them by name" signifies reception according to the quality of each. By "creating the ends of the earth", is signified the restoration [or establishment] of the church, thus the reformation of those who are there. Apocalypse Explained 294.

What is further signified by a " name", and by being "called by a name", see above, Chapter 4:1; 26:8, the Exposition.

29. He giveth power to the faint; and to him that has no might He increases strength.

Verse 29. "Power" is predicated of Good, and "strength" of Truth. All power in the spiritual world is from Good by Truth, for without Good, Truth bas no power whatever. Truth is as a body, and Good is as the soul of that body; that the soul may do anything, it must be by its body. Hence it is evident that Truth without Good bas no power whatever, just as the body has no power without the soul, for the body is then a carcase; so also is Truth without Good. Arcana Coelestia 6344.

30. The youths shall faint and be weary, and the young men shall utterly fall:

Verse 30. For the meaning of "young men", both in a good and in a bad sense, see Chapter 13:17, 18; 23:4; 31:8, the Exposition.

31. But they that wait upon Jehovah shall renew their strength; they shall mount up with wings like eagles: they shall run, and not be weary; they shall walk, and not faint.

Verse 31. To "renew strength" is to increase as to the willing of Good; to "mount up with wings like eagles" is to increase as to the understanding of Truth, thus as to the rational. The subject here is explained, as elsewhere, by, two expressions, of which the one involves the Good which is of the will, and the other the Truth which is of the understanding: in like manner "to run and not be weary", and "to walk and not faint." Arcana Coelestia 3001.

To "mount up with wings like eagles" is to be elevated to the knowledges of what is True and Good, and hence into intelligence; thus into the light of heaven, which is the Divine Truth, or the Divine-Spiritual principle, from which is all intelligence. Apocalypse Revealed 244; Apocalypse Explained 281, 283.

"Eagles", when mentioned in the Word, signify man's rational principles, which, when predicated of the good, are true rational principles, but when predicated of the wicked, are false rational principles, or principles of mere ratiocination.

"Birds", in general, signify man's knowledges, even in both a good and a bad sense, see n. 40, 745, 776; and each species corresponds to some particular species of knowledge.

"Eagles", as flying aloft and being sharp-sighted, signify rational principles. That this is the case, may appear from several passages in the Word, of which we shall adduce the following by way of confirmation; first, where "eagles" signify true rational principles, as in Moses:

"He found him in a desert land, and, in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirs up her nest, flutters over her young, spreads abroad her wings, takes them, bears them on her wings: so Jehovah alone did lead him." (Deuteronomy 32:10-12)

Instruction in the Truths and Goods of faith is what is here described and compared to an "eagle." In the description and comparison is contained the whole process of instruction until man is made rational and spiritual; all comparisons in the Word are made by significatives, and hence in the present case by an "eagle" denoting the rational principle.

So Again,

"And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt you say to the house of Jacob, and tell the children of Israel: You have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto Myself"; (Exodus 19:3, 4) where the signification is the same.

That "eagles", in an opposite sense, signify rational principles not true, consequently false, is evident from the following passages:

" Jehovah shall bring a nation against you from afar, from the end of the earth, as swift as the eagle flies; a nation whose tongue you shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young." (Deuteronomy 28:49, 50)

"They who pursued us were swifter than eagles; they pursued us on the mountains, they have laid snares for us in the wilderness". (Lamentations 4:19)

And in Micah:

"Make you bald, and shave yourself upon the sons of your delights; dilate your baldness as an eagle, because they have removed from you." (Micah 1:16)

And in Obadiah:

"If you exalt yourself as an eagle, and if you set your nest amongst the stars, I will pull you down from there." (Obadiah 1:4)

In these passages by "eagle" is signified the false principle induced by reasonings grounded in the fallacies of the senses and in external appearances. Arcana Coelestia 3901.

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Isaiah Chapter 40

Prophecies of Comfort

1. COMFORT you, comfort you, My people, says your God.

2. Speak you to the heart of Jerusalem, and proclaim unto her, that her warfare is fulfilled; that her iniquity is pardoned; that she has received from the hand of Jehovah double for all her sins.

3. A voice of one proclaiming in the wilderness, Prepare you the way of Jehovah! make straight in the desert a highway for our God!

4. Every valley shall be exalted, and every mountain and hill be made low; and the crooked shall become straight, and the rough places a plain:

5. And the glory of Jehovah shall be revealed, and all flesh shall see it together: for the mouth of Jehovah has spoken it.

6. A voice says, Proclaim! And I said, What shall I proclaim? All flesh is grass, and all the glory thereof is as the flower of the field:

7. The grass withers, the flower fades, because the spirit of Jehovah blows upon it: verily the people is grass.

8. The grass withers, the flower fades; but the Word of our God shall stand for ever.

9. O [daughter of] Zion, that brings good tidings, get you up into the high mountain: O [daughter of] Jerusalem, that brings good tidings, lift up your voice with strength; lift it up, be not afraid: say unto the cities of Judah, Behold your God!

10. Behold, the Lord Jehovih shall come with power, and His arm shall rule for Him: behold, His reward is with Him, and the recompense of His work before Him.

11. Like a shepherd shall He feed His flock; in His arms shall He gather up the lambs, and shall carry them in His bosom; and He shall gently lead them that give suck.

12. Who has measured the waters in the hollow of His hand; and has meted out the Heavens by His span; and has comprehended the dust of the earth in a measure; and has weighed the mountains in scales, and the hills in a balance?

13. Who has directed the Spirit of Jehovah, and as a man of His counsel has informed Him?

14. With whom has He consulted, that he should instruct Him, and teach Him the path of judgment; that he should teach Him knowledge, and show Him the way of understanding?

15. Behold, the nations are as a drop from the bucket, and are accounted as the small dust of the balance: behold, the islands He takes up as an atom;

16. And Lebanon is not sufficient to burn; nor the beasts thereof sufficient for a burnt-offering.

17. All the nations are as nothing before Him; they are accounted by Him as less than nothing, and emptiness.

18. To whom therefore will you liken God ? or what likeness will you compare unto Him?

19. The workman casts a graven image; and the smith overlays it with gold, and casts chains of silver.

20. He that cannot afford an oblation chooses wood that will not rot; he seeks for himself a wise workman to prepare a graven image, which shall not be moved.

21. Have you not known? have you not heard? has it not been declared unto you from the beginning? have you not understood from the foundations of the earth?

22. It is He that sits upon the circle of the earth, and the inhabitants thereof are as locusts; that extends the heavens as a curtain, and spreads them out as a tent to dwell in:

23. That reduces princes to nothing; that makes the judges of the earth as emptiness.

24. Yea, they shall not be planted; yea, they shall not be sown: yea, their trunk shall not strike its root in the earth: and He shall also blow upon them, and they shall wither; and the whirlwind shall bear them away like the stubble.

25. To whom then will you liken Me, that I should be equal? says the Holy One.

26. Lift up your eyes on high, and behold who has created these. He leads forth their army by number; He calls them all by name: through the greatness of His strength, and the mightiness of His power, not a man fails.

27. Wherefore sayest you then, O Jacob, and why speakest you thus, O Israel: My way is bidden from Jehovah, and my judgment has passed away from my God?

28. Hast you not known, bast you not heard, that the everlasting God is Jehovah, the Creator of the ends of the earth? He faints not, neither is He weary; His understanding is unsearchable.

29. He giveth power to the faint; and to him that has no might He increases strength.

30. The youths shall faint and be weary, and the young men shall utterly fall:

31. But they that wait upon Jehovah shall renew their strength; they shall mount up with wings like eagles: they shall run, and not be weary; they shall walk, and not faint.

850. And behold a Lamb standing on the Mount Zion, signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment. This is evident from the signification of "Lamb," as being the Lord as to the Divine Human (See above, n. 297, 314, 343, 460, 482); also from the signification of "standing," as meaning to be present and to be conjoined (of which presently); also from the signification of "the Mount Zion," as being heaven and the church, where the Lord reigns by His Divine truth, as can be seen from the passages in the Word where "Mount Zion" is mentioned. But first something shall be said about the Lord's presence in heaven and in the church, for separating the good from the evil and for executing judgment. The presence of the Lord is perpetual in the whole heaven and in the whole church; for heaven is not heaven from what is the angels' own [proprium] in it, nor is the church a church from what is men's own [proprium] in it, but from the Divine of the Lord with them. For an angel's own [proprium] cannot make heaven, nor a man's own [proprium] the church, since the own [proprium], both of angels and of men, is not good. Consequently it is the Divine that goes forth from the Lord, as received by them, that makes heaven and the church in particular with each one, and thus makes heaven and the church in general in all in whom heaven and the church exist. Thence it is evident that the presence of the Lord is perpetual with all who are in heaven and in the church; but it is a presence that is peaceful, tranquil, preserving, and sustaining, by which all things in the heavens and on the earth are held constantly in their order and connection, or are reduced to that order; so, too, in the hells. But the presence that is meant here by "standing upon the Mount Zion" is the unusually active presence of the Lord, for the purpose of effecting an inflow of His Divine through the heavens into the lower parts, that the good there may be separated from the evil, and the evil be cast down from their places where they had formed for themselves a semblance of heavens. But this presence and conjunction of the Lord with the heavens and His consequent influx into the lower parts to effect the judgment has been treated of above (n. 413, 418, 419, 426, 489, 493, 702, 704). It is this presence that is signified elsewhere by "standing," when attributed to the Lord (as in Isaiah 3:13). From all this it can be seen that "behold a Lamb standing on the Mount Zion" signifies the presence of the Lord in heaven and in the church, for separating the good from the evil and for executing judgment.

[2] "Mount Zion" signifies heaven and the church where the Lord reigns by His Divine truth, for the reason that Zion was a city built by David, and in which he afterwards dwelt, and was therefore called "the city of David," and as "David" represented the Lord in respect to His royalty, which is the Divine truth, "Zion" signifies in the Word heaven and the church, where the Lord reigns by His Divine truth. For the same reason the ark of Jehovah, in which the law was deposited, was carried into that city by David; for that law also signifies in a broad sense Divine truth going forth from the Lord. And for the same reason Jerusalem, which lay below that mountain, signifies the church in respect to doctrine; for every doctrine of the church is from the Divine truth that goes forth from the Lord, consequently is from the Word. That city was built upon a mountain for the reason that at that time mountains, because of their height, represented the heavens, and thence also in the Word signify the heavens. The ground of this representation and consequent signification is that the highest heavens, in which are the angels of the third degree, appear at a height above the rest, and before the eyes of others like mountains; and as the highest heavens appear like mountains, and the angels who are upon them are in love to the Lord, so "mountains," and especially "Mount Zion," signify in the Word love to the Lord. (That a "mountain" signifies love see above, n. 405, 510.)

[3] That "Zion" signifies heaven and the church, in which the Lord reigns by His Divine truth, can be seen from the following passages. In David:

I have anointed My king upon Zion, the mountain of My holiness. I will declare the decree, Jehovah hath said unto Me, Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession. Kiss the Son, lest He be angry and ye perish in the way, for His anger will shortly burn forth. Happy are all they that trust in Him (Psalms 2:6-8, 12).

This evidently was not said of David, but of the Lord, for it is said, "Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" also "Kiss the Son, lest He be angry and ye perish in the way; Happy are all they that trust in Him;" nothing of which can be said of David. Therefore "to anoint a king upon Zion, the mountain of holiness," signifies the Lord's rule in heaven and in the church by means of Divine truth. (What "to be anointed" and "one anointed" signify, in reference to the Lord, may be seen above, n. 375.) "King" signifies the Lord in respect to Divine truth, "Zion" heaven and the church, and "to declare the decree" His coming; "Thou art, My Son, this day have I begotten Thee," signifies the Divine Human, which also is the Son of God; that He has all power in the heavens and on earth is meant by "I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" that there must be conjunction with Him by love that there may be salvation is signified by "Kiss the Son, lest He be angry and ye perish in the way." The Last Judgment by Him is signified by "His anger will shortly burn forth;" that those who have faith in Him will then be saved is signified by "Happy are all they that trust in Him." All this makes evident that "Zion" means heaven and the church, where the Lord reigns by means of His Divine truth.

[4] Likewise in Zechariah:

Exult greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold thy king cometh unto thee; He is just and a Deliverer; meek and riding upon an ass, and upon a colt the son of an ass (Zechariah 9:9).

That this was said of the Lord and of His kingdom in the heavens and on earth, which kingdom is meant by "Zion" and by "Jerusalem," is evident in the Gospels, where this, when it is fulfilled, is related:

Jesus sent two disciples that they might bring to Him an ass and her colt. This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold thy King cometh to thee, meek, sitting upon an ass, and upon a colt, the son of a beast of burden (Matthew 21:1, 2, 4, 5; John 12:14, 15).

That "riding upon an ass and upon a foal of an ass" was a sign of royalty, and therefore the Lord so rode when He entered Jerusalem, and He was therefore called King by the multitude crying aloud, and branches of palm trees and garments were strewn upon the way before Him (verses 7-9), may be seen above n. 31, and as the Lord thus entered Jerusalem as a King it is evident that "Zion" means heaven and the church, in which the Lord reigns by means of His Divine truth. That the kings of Judah and Israel represented the Lord as to the Divine truth, and that consequently "kings" mean those who are in truths from good from the Lord can be seen above (n. 31, 553, 625); and that especially David represented in the Word the Lord as to royalty, which is the Divine truth (n. 205).

[5] In Isaiah:

O Zion, proclaimer of good tidings, get thee up into the high mountain; O Jerusalem, proclaimer of good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! behold the Lord Jehovih cometh in strength (Isaiah 40:9, 10).

As this is said of the Lord and of His Kingdom, and this is signified by "Zion and Jerusalem," it is said that "Zion and Jerusalem should proclaim it as good tidings," Zion from good of love, and Jerusalem from truths of doctrine. To proclaim good tidings from good of love is meant by "getting up into a high mountain;" and proclaiming good tidings from truths of doctrine is meant by "lifting up the voice with strength;" "the cities of Judah" signify the doctrine of love to the Lord and love towards the neighbor in the whole complex. The Lord as to the Divine truth and the Divine good, who was to come and execute judgment, is meant by, "Behold your God! behold the Lord Jehovih cometh in strength;" for the Lord is called "God" in the Word from Divine truth, and "Jehovah," and also "Lord Jehovih," from Divine good; and "to come in strength" is to execute judgment, and thus to subjugate the hells.

[6] In Micah:

In the end of the days it shall be that the mountain of the house of Jehovah shall be established in the head of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall come and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob, that He may teach us of His ways and that we may go in His paths; for from Zion shall go forth the law, and the word of Jehovah from Jerusalem. Then shall He judge among many nations, and shall reprove numerous nations, even afar off. Jehovah shall rule in Mount Zion from henceforth even forever. Thou, O tower of the flock, O hillside of the daughter of Zion, unto thee shall come and shall return the former kingdom, the kingdom of the daughter of Jerusalem (Micah 4:1-3, 7, 8).

Anyone can see that the coming of the Lord and of His kingdom in the heavens and in the earth are here described; therefore His kingdom, which is heaven and the church, is meant by "the mountain of the house of Jehovah" that will then be established in the head of the mountains. And as "Zion" means heaven and the church in which the Lord is to reign by His Divine truth, while "Jerusalem" means heaven and the church as to doctrine from that Divine truth, it is said, "from Zion shall go forth the law, and the word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what then follows.

[7] In Isaiah:

Cry out and sing for joy, O inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Isaiah 12:6).

In the same:

The redeemed of Jehovah shall return to Zion with singing, and the joy of eternity shall be upon their head (3 Isaiah 35:10).

In Zephaniah:

Sing for joy, O daughter of Zion; shout, O Israel; be glad and exult with all the heart, O daughter of Jerusalem; Jehovah hath taken away thy judgments; He hath overturned thine adversary. Jehovah is in the midst of thee (Zephaniah 3:14, 15).

In Zechariah:

Sing for joy and be glad, O daughter of Zion; for lo, I come that I may dwell in the midst of thee; and many nations in that day shall cleave to Jehovah. I will dwell in thee (Zechariah 2:10, 11).

In the same:

I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness (Zechariah 8:3).

In David:

Who shall give in Zion the salvation of Israel? When Jehovah shall bring back the captivity of his people Jacob shall exult and Israel shall be glad (Psalms 14:7; 53:6).

In Isaiah:

The Lord Jehovih shall lay in Zion for a foundation a tried stone, a precious corner stone of a well-founded foundation; he that believeth shall not make haste. Then I will set judgment for a rule and justice for a plummet; your covenant with death shall be abolished, and your vision with hell shall not stand (Isaiah 28:16-18).

In the same:

In that day a present unto Jehovah of Hosts shall be brought, a people distracted and plundered, from a terrible people, to the place of the name of Jehovah of Hosts, to Mount Zion (Isaiah 18:7).

In the same:

I have made near My justice, it is not far off, and My salvation shall not tarry; I will place salvation in Zion, My adornment for Israel (Isaiah 46:13).

In the same:

Then a Redeemer shall come to Zion (Isaiah 59:20).

These passages treat of the Lord's coming and of His kingdom in the heavens and on the earth, and as that kingdom is meant by "Zion and Jerusalem" it is said that they shall come thither, and that Jehovah the Holy One and the King of Israel shall dwell there; "Jehovah the Holy One and the King of Israel" meaning the Lord as to Divine truth. This makes clear that "Zion" means heaven and the church, in which the Lord reigns by Divine truth, and "Jerusalem" heaven and the church as to doctrine from that Divine truth. Who does not see that Zion and Jerusalem, to which the nations should be brought back, and where the Lord should dwell, do not mean Zion and Jerusalem where the Jewish nation was?

[8] It can also be seen from the following passages that "Zion" means heaven and the church, in which the Lord reigns by Divine truth. In Isaiah:

Zion shall be redeemed with judgment, and those of her that are brought back in justice (Isaiah 1:27).

In the same:

He that is left in Zion and he that remaineth in Jerusalem shall be called holy to Him, everyone that is written unto life in Jerusalem. Jehovah will create over every dwelling of Mount Zion, and over her assemblies, a cloud by day and a smoke and the shining of a flame of fire by night (Isaiah 4:3, 5).

In the same:

Jehovah of Hosts shall reign in Mount Zion and in Jerusalem, and before His elders shall be glory (Isaiah 24:23).

In the same:

Jehovah, who hath His fireplace in Zion, and His oven in Jerusalem (Isaiah 31:9).

In the same:

Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and justice. Look upon Zion, the city of our set feast; let thine eyes see Jerusalem, a quiet habitation, a tabernacle that shall not be destroyed (Isaiah 33:5, 20).

In the same:

The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head after thee, because thou hast blasphemed and reviled the Holy One of Israel (Isaiah 37:22, 23).

In David:

That I may recount all Thy praises in the gates of the daughter of Zion (Psalms 9:14).

The sides of the north, the city of the great King; God is known in her streets (Psalms 48:2, 3).

In the same:

Encompass ye Zion, and encircle her, number her towers, set your heart to her bulwarks, examine her palaces; and ye shall tell to the generation following that this God is our God forever and ever; He will lead us (Psalms 48:11-14).

In the same:

In Salem is the tabernacle of God, and his dwelling place in Zion (Psalms 76:2).

In the same:

The Lord hath chosen the tribe of Judah, the mountain of Zion which He hath loved (Psalms 78:68).

In the same:

Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are to be spoken in thee, O city of God; Jehovah shall count when He describeth the peoples, This one was born there. All my fountains are in thee (Psalms 87:2, 3, 6, 7).

In the same:

When Jehovah shall bring back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing (Psalms 126:1, 2).

In the same:

Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of my ¹ life; that thou mayest see the sons of thy sons, peace upon Israel (Psalms 128:5, 6).

In the same:

Jehovah hath chosen Zion, He hath desired it for a seat for Himself; this is My rest forever, here will I dwell, for I have desired it (Psalms 132:13, 14).

In the same:

Jehovah shall bless thee out of Zion (Psalms 134:3).

In the same:

Blessed be Jehovah out of Zion, who dwelleth in Jerusalem (Psalms 135:21).

In the same:

Jehovah shall reign forever thy God, O Zion, in generation and generation (Psalms 146:10).

In the same:

Let the sons of Zion exalt in their king; let them praise His name in the dance; let them sing psalms with timbrel and harp (Psalms 149:2, 3).

These passages respecting Zion are quoted that everyone may see that in the Word "Zion" does not mean Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these are also prophetic of the Lord, that when He came He would love Zion and dwell there forever; and yet He did not love that city nor Jerusalem, as is evident from His words respecting them; but He loved heaven and the church, where He is received through His Divine truth. This is why Zion is called "His rest," "His dwelling place," "the mountain of Jehovah," "the city of God," "the city of the great King," "the city of truth," and it is said that His kingdom shall be there "to eternity," "forever," and "to generation and generation;" none of which things could by any means be said of the Zion of David, or be meant by it.

[9] As the Lord came into the world to execute judgment, and thereby reduce all things in the hells and in the heavens to order; and as judgment is effected by Divine truth, since this, according to reception, is what makes man spiritual, and according to its laws, which are the Divine commandments in the Word, all judgments are effected in the spiritual world, so the Lord assumed the Human, and during His life in the world made it Divine truth, to the end that He might execute judgment, as has been said. That the Lord made His Human Divine truth is meant in John by:

The Word that was with God, and that was God, and by which all things were made that were made, and by which the world was created (1 :1, seq.).

"The Word" means Divine truth. That the Lord became Divine truth as to His Human is clearly stated as follows:

And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the only-begotten from the Father, full of grace and truth (John 1:14).

The Lord as to Divine truth is also meant by "the Son of man," as the Lord frequently calls Himself in the Gospels; of whom He also says that judgment is to be wrought by Him. Since, then, the Lord executed judgment by His Divine truth, and since "Zion" means heaven and the church, in which the Lord reigns by His Divine truth, it is said in this chapter of Revelation, which treats of the separation of the good from the evil before the Last Judgment, that "a Lamb was seen standing upon the Mount Zion," which signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment, as has been said above.

[10] Because "the mount of Zion" has the same signification elsewhere in the Word, it is said that the Lord will fight from Mount Zion for the church against the evil, and will destroy them; as in the following passages. In Isaiah:

Jehovah of Hosts shall come down to fight upon the mount of Zion and upon the hill thereof (Isaiah 31:4).

This, too, treats of the coming of the Lord and of the redemption or deliverance of the faithful; therefore "to fight upon the mount of Zion and upon the hill thereof" signifies to execute judgment by Divine truth, by which judgment is executed because all are judged according to their reception of it; since Divine truth, or the Word and doctrine therefrom, teach life, and everyone is judged according to the life.

[11] In David:

Jehovah will send help for thee out of the sanctuary, and will sustain thee out of Zion. We will sing of thy salvation, and in the name of our God we will set up our banners. I know that Jehovah saveth His anointed; He answereth him from the heaven of His holiness with the might of the salvation of His right hand (Psalms 20:2, 5, 6).

This, too, was said of the Lord and of His victory over the hells, and the consequent salvation of men. Combats and victories are meant by "answering His anointed from the heaven of His holiness with the might of the salvation of His right hand," and the salvation of the faithful thereby is meant by "His sustaining us out of Zion," and by "singing of His salvation. "

[12] In the same:

Jehovah shall speak, and shall call the earth from the rising of the sun even unto its going down. Out of Zion, the perfection of beauty, God shall shine forth, our God shall come. He shall cry out to heaven above and to the earth to judge His people. Gather My saints together unto Me (Psalms 50:1-5).

This plainly treats of judgment upon all from Zion, that is, from the Lord by the Divine truth. The separation of the good from the evil is meant by "He shall call the earth from the rising of the sun to its going down." Judgment upon all is meant by "He shall cry out to heaven above and to the earth to judge the people." The gathering together of the good and their salvation is meant by "gather My saints together unto Me." Divine truth, in which the Lord is in His glory, is meant by "Out of Zion the perfection of beauty God shall shine forth."

[13] In the same:

The saying of Jehovah to my lord, Sit thou at My right hand, until I make thine enemies a stool for thy feet. Jehovah shall send to thee the staff of thy strength out of Zion; rule thou in the midst of thine enemies (Psalms 110:1, 2).

The words of the Lord Himself in Matthew (Matthew 22:44) show that this was said of the Lord. "To sit at the right hand" signifies the Lord's Divine omnipotence; "to make his enemies a stool for his feet" signifies the complete subjugation and surrender of the hells; "the staff of strength out of Zion" signifies Divine truth, which is omnipotent, "Zion" meaning heaven, where the Lord reigns by His Divine truth. His rule over the hells by means of it is signified by "rule thou in the midst of thine enemies." That omnipotence belongs to the Lord alone, and this He has by His Divine truth, may be seen above n. 726. That truths have all power from good, and that good and truth therefrom are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).

[14] In Isaiah:

Awake, awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness (Isaiah 52:1).

As "Zion" signifies heaven, where the Lord reigns by His Divine truth, and as Divine truth has all power, it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the "garments of beauty" that Jerusalem will put on.

[15] In Joel:

Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem, that the heavens and the earth may shake. Then shall ye know that I am Jehovah, dwelling in Zion the mountain of My holiness, and that Jerusalem is holiness; no strangers shall pass through her any more (Joel 3:16, 17, 21).

In Amos:

Jehovah shall roar out of Zion, and utter His voice from Jerusalem (Amos 1:2).

"To roar," and the "roaring of a lion," when predicated of Jehovah, signify an ardent zeal for protecting heaven and the church, and for saving those who are therein by the Divine truth and its power, which is done by destroying the evils and falsities that rise up out of hell (See above, n. 601), and as "Zion" signifies heaven where the Lord reigns by the Divine truth, and "Jerusalem" signifies doctrine therefrom, it is clear what is signified by "Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem." That the Lord is present where He reigns by His Divine truth, both with the angels of heaven and with the men of the church, is signified by "ye shall know that I am Jehovah, dwelling in Zion, the mountain of My holiness." That there shall be no falsities of evil there is signified by "no strangers shall pass through her," "strangers" being the falsities of evil.

[16] In Isaiah:

The day of vengeance of Jehovah, the year of retribution for the controversy of Zion (Isaiah 34:8).

"The day of vengeance of Jehovah and the year of retribution" signifies the Last Judgment, and the condemnation of those who through falsities and evils have laid waste all the truths of the church; which is what is meant by the words "for the controversy of Zion." In David:

Jehovah is great out of Zion, and He is high above all the peoples, the king's strength (Psalms 99:2, 4).

Here Zion is called "the king's strength" from the Divine truth which has power itself.

[17] In the same:

O Jehovah, Thou shalt arise and have mercy upon Zion, for it is time to pity her, for the set time is come; for Thy servants desire the stones thereof, and pity the dust thereof, that the nations may fear the name of Jehovah, and all the kings of the earth Thy glory; because Jehovah hath built up Zion, and hath appeared in His glory. The name of Jehovah shall be declared in Zion, and His praise in Jerusalem, when the peoples shall be gathered together, and the kingdoms, to serve Jehovah (Psalms 102:13-16, 21, 22).

This treats of the Lord's coming and of the redemption of the faithful by Him. His coming is signified by "the time to pity her," and by "the set time;" truths that are to be restored and truths that have been restored are signified by the "stones" which the servants desire; the establishment of the church and the worship of the Lord from Divine truths is described by what follows.

[18] The devastation of the church by the Jewish nation, by this that they had falsified every Divine truth, is also described throughout the Word by the vastation of Zion. As in Isaiah:

The cities of Thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a waste (Isaiah 64:10).

In Lamentations:

The precious sons of Zion, esteemed equal to pure gold, how are they reputed as earthenware bottles, the work of the hands of the potter (Lamentations 4:2-22 to the end; likewise in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12 here).

"The virgin" and "the daughter of Zion" are mentioned in many places, as in the following: 2 Kings 19:21; Isaiah 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zephaniah 3:14; Zechariah 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15 and elsewhere. "The daughter of Zion" signifies the spiritual affection for the Divine truth, which is the love of truth for the sake of truth, and the desire for it for the sake of the uses of eternal life. From all this it is now evident what is signified by "the Lamb was seen standing upon the Mount Zion," namely, that in what here follows the separation of the good from the evil for the execution of judgment is treated of.

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