THE EXPLANATION of Isaiah Chapter 7

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

1. AND it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Retzin, king of Syria, and Pekah the son of Remaliah, king of Israel, came up against Jerusalem to besiege it; but they could not prevail against it.

VERSE 1. All "wars", although they are of a civil nature, are representative in heaven of states of the church, and are correspondences thereto. Such were all the wars which are described in the Word, and such also are all wars at this day. The wars described in the Word are those which were carried on by the children of Israel with various nations as with the Amorites, the Ammonites, the Moabites, the Philistines, the Syrians, the EgyptIans, the Chaldeans, the Assyrians; and when the children of Israel, who represented the church, departed from their precepts and statutes, and fell Into the evils which were signified by those nations (for each particular nation with which the children of Israel waged war signified some particular kind of evil), then they were punished by that nation. For example, when they profaned the holy things of the church by foul idolatries, they were punished by the

Assyrians and Chaldeans, because by "Assyria and Chaldea" is signified the profanation of what is holy. What is signified by "the wars with the Philistines may be seen in The Doctrine of the New Jerusalem concerning Faith 50-54. Similar things are represented by wars at this day, wherever they are; for all the things which are done In the natural world correspond with spiritual things in the spiritual world, and all spiritual things concern the church. It is not known in this world which kingdoms in Christendom represent the Moabites and Ammonites, which the Syrians and Philistines, and which the Chaldeans and Assyrians, and the others with whom the children of Israel carried on wars nevertheless there are kingdoms in Christendom which represent those people. But what is the quality of the church upon earth, and what are the evils into which it falls; and on account of which it is punished with wars, cannot at all be seen In the natural world, because in that world appear externals only which do not constitute the church but it is seen in the spiritual world, where internals appear which do constitute the church, and there all are conjoined according to their various states. The conflicts of those in the spiritual world correspond to wars, which on both sides are, governed correspondentially by the Lord according to His Divine Providence. Divine Providence 251.

Kings of Judah and of Israel. - For the signification of "kings", when mentioned in the Word, see above, Chapter 1:1, the Exposition.

The Lord was called a "Man of war", and "Jehovah Zebaoth" or Jehovah of armies, from this circumstance, that when He was in the world, He alone, that is, of Himself, fought against the hells and subdued them. Hence it is the Lord who alone fights for man, and protects him, when he is assaulted by the hells, and this continually, especially in temptations, which are spiritual combats. In the Word, where mention is made of "war", in the internal sense, is meant spiritual war, which is against falsities and evils, or what is the same thing, which is against the devil, that is, the hells. (See Arcana Coelestia 1664, 2686)

The subject concerning the wars, or combats of the Lord against the hells, is treated of, in the internal sense, both in the histories and prophecies of the Word; in like manner concerning the wars and combats of the Lord for man. Amongst the ancients with whom the church of the Lord was, there was also a Word both historical and prophetical, which at this day is not extant. The historical Word was called The Book of the Wars of Jehovah, and the prophetical Word was called Enunciations [of Jehovah]. This Word is mentioned in Moses. (Numbers 21:24, 27)

That by the expression moshlem, "enunciations" or "proverbs", at verse 27, are signified prophetical declarations, is evident from the signification of that expression in Numbers 23:7, 18; 24:3, 15. By the "Wars of Jehovah" are there meant the Lord's combats and victories, when He was in the world, against the hells; and also His perpetual combats and victories afterwards for man, for the church, and for His kingdom. For the hells continually desire to raise themselves up, inasmuch as they breathe nothing else but dominion; but they are repressed by the Lord alone. Their attempts to climb upwards appear as ebullitions [or bubblings up], and as ejections [or heavings] of the back by man; but as often as they attempt this many are cast down more deeply thither. Arcana Coelestia 8273.

2. And when it was told to the house of David, that Syria did rest upon Ephraim; his heart, and the heart of his people, was moved, as the trees of the forest are moved before the wind.

Verse 2. Syria did rest upon Ephraim. - The understanding of the Word, both true and false, is described in the prophetic writings, particularly in the prophet Hosea, by "Ephraim"; for the understanding of the Word in "the church is signified in the Word by "Ephraim." Inasmuch as the understanding of the Word constitutes the church, therefore Ephraim is called

"a dear son, and a pleasant child"; (Jeremiah 31:20)

"The first-born"; (Jeremiah 31:9)

"The strength of the head of Jehovah"; (Psalm 60:7; 108:8)

"A mighty man"; (Zechariah 10:7)

"filled with the bow"; (Zechariah 9:13)

and the children of Ephraim are called "armed and shooters with the bow" (Psalm 78:9), for by a "bow" is signified doctrine derived from the Word combating with falsities.

For the same reason also, "Israel set his right hand upon Ephraim, and blessed him"; and he was also "accepted in lieu of Reuben"; (Genesis 48:5, 14) and for the same reason, "Ephraim, with his brother Manasseh, under the name of their father Joseph, was exalted by Moses, in his blessing of the children of Israel, above all the rest." (Deuteronomy 33:13-17)

But the state and nature of the church, when the understanding of the Word is destroyed, is also described in the writings of the prophets by "Ephraim", particularly in Hosea; as in these passages:

"Israel and Ephraim shall fall in their iniquity; Ephraim shall be desolate; Ephraim is oppressed and broken in judgment." (Hosea 5:5, 9, 11, 12, 13, 14)

"O Ephraim, what shall I do unto you? for your goodness is as a morning cloud, and as the early dew it goes away." (Hosea 6:4)

"They shall not dwell in the land of Jehovah, but Ephraim shall return to Egypt, and shall eat unclean things in Assyria." (Hosea 9:3)

The "land of Jehovah" is the church:

"Egypt" is the scientific principle of the natural man; and "Assyria" is reasoning founded on it; therefore it is said that "Ephraim shall return into Egypt, and shall eat unclean things in Assyria."

"Ephraim feeds on wind, and follows after the east wind; he daily increases lies and desolations; he makes a covenant with Assyria, and oil is carried into Egypt." (Hosea 12:1)

To "feed on wind", to "follow after the east wind", to "increase lies and desolations", is to falsify truths, and so to destroy the church.

The same is also signified by the "whoredom of Ephraim", for "whoredom" signifies the falsification of the understanding of the Word, that is, of its genuine truth, as in these passages:

"For now, O Ephraim, you committest whoredom, and Israel is defiled." (Hosea 5:3)

"I have seen a horrible thing in the house of Israel; Ephraim has committed whoredom there, and Israel is defiled." (Hosea 6:10)

"Israel" means the church itself, and "Ephraim" the understanding of the Word, which determines the state and quality of the church; wherefore it is said "Ephraim committeth whoredom, and Israel is defiled." But as the church amongst the children of Israel and Judah was totally destroyed by falsifications of the Word, therefore it is said of Ephraim, "I will give you up, Ephraim, I will deliver you up, Israel, I will make you as Admah, I will set you as Zeboim." (Hosea 9:8)

Now since the prophet Hosea, from the first chapter to the last, treats of the falsification of the genuine understanding of the Word, and of the consequent destruction of the church, therefore he was commanded, for the purpose of representing that state of the church, to "take unto himself a wife of whoredoms, and children of whoredoms"; (Hosea 1:2) and again, - to "take to himself an adulteress." (Hosea 3:1)

We have quoted these passages for the sake of showing and proving from the Word that the quality of the church is always determined by its understanding of the Word; and that it is excellent, and precious if its understanding be grounded on the genuine truths of the Word, but that it is destroyed, yea, filthy, 'if it be grounded on truths falsified. True Christian Religion 247.

3. And Jehovah said to Isaiah, Go out now to meet Ahaz, you, and Shearjashub your son, at the end of the aqueduct of the upper-pool, at the highway of the fuller's field;

4. And you shalt say unto him, Take heed, and be still: fear not, neither let your heart be faint, because of the two tails of these smoking firebrands; for the burning wrath of Retzin and of the Syrian, and of the son of Hemaliah.

5. Because Syria has devised evil against you; Ephraim, and the son of Remaliah,

6. Saying, "We will go up against Judah, and harass it; and we will make a breach into it for ourselves; and we will set a king to reign in the midst of it, even the son of Tabeal:

Verse 3. The upper pool. - The "pools" in Jerusalem signified truths such as are in the exterior and interior senses of the Word. Apocalypse Explained 453.

Verse 4. By "Retzin and Syria" is signified the rational principle perverted, and by "the son of Remaliah, the king of Israel", who is also called Ephraim, is signified the intellectual principle perverted; the intellectual principle, signified by "Ephraim, king of Israel", has relation to the Word; and the rational principle, signified by "Retzin and Syria", has relation to sciences which confirm, for man, in order to have the understanding of the Word, must also have rationality; and when these two principles are perverted, they look only downwards to the earth, and outwards to the world, as sensual men do who are in the falsities of evil; hence they are called "tails"; a "smoking firebrand" signifies the concupiscence of the false, and thence wrath against the truths and goods of the church. Apocalypse Explained 559. See also Arcana Coelestia 6952.

"Retzin, king of Syria", denotes here the knowledges of evil; for "Syria", in a good sense, means the knowledges of good; thus in the opposite sense the knowledges of evil. the "son of Remaliah the king of Samaria" signifies the knowledges of the false; the latter and the former are "tails", because lowest principles; "smoking firebrands" denote wrath, Arcana Coelestia 6952.

As to the meaning of the "tail", see a fuller Exposition below, Chapter 9:13, 14, also at Chapter 19:15.

By "Aram", or Syria, are signified the knowledges of good. "Aram", or Syria, signifies also in an opposite sense the knowledges of good perverted, according to what is usual in the Word, where the same expression is frequently applied in such a twofold signification. That "Aram" is thus used in two senses may be seen in Isaiah 7:4-6. Arcana Coelestia 1232.

7. Thus says the Lord Jehovih, It shall not stand, and it shall not be.

8. For the head of Syria shall be Damascus, and the head of Damascus, Retzin; and within threescore and five years Ephraim shall be broken, that he be no more a people.

9. And the head of Ephraim shall be Samaria, and the head of Samaria, Remaliah's son. If you will not believe, surely you shall not be established.

10. And Jehovah spake yet again to Ahaz, saying,

Verse 7. Lord Jehovih. - See the Exposition of Isaiah Chapter 3:15, and note.

Verse 8. For the head of Syria shall be Damascus, and the head of Damascus, Retzin, etc. - "Damascus" was the principal city of Syria, as appears from Isaiah 7:8; by which is signified nearly the same as by Syria. The last border of the land of Canaan, but beyond Dan, is signified by "Damascus", as in Amos 5:26, 27. The border of the holy land, or of the Lord's kingdom, towards the north, is also called the "border of Damascus." (Ezekiel 47:16) Arcana Coelestia 1715.

11. Ask you a sign from Jehovah your God; ask it either in the depth [beneath], or in the height above.

12. And Ahaz said, I will not ask; neither will I tempt Jehovah.

13. And Isaiah said, Hear you now, O house of David! Is it a small thing for you to weary men, that you should weary my God also?

Verses 11, 14. Ask you a sign, from Jehovah your God, etc. - The reason why these things were said to Ahaz, king of Judah, is, because the king of Syria and the king of Israel made war against him, even unto Jerusalem: on whose side also was the tribe of Ephraim: but still they did not prevail, by reason that the "king of Syria" there represented the external or natural [principle] of the church, the "king of Israel" the internal or spiritual [principle] thereof, and "Ephraim" the intellectual [principle]; but in this case those three principles, namely, the natural, spiritual, and intellectual, perverted, which were desirous to assault the doctrine of Truth, signified by the "king of Judah and Jerusalem", wherefore they did not succeed. But in order that Ahaz might be assured of their attempt being in vain, it is said to him that be might "ask a sign", that is, a testification that he might be assured; and option was given him whether it should be from heaven or from hell, which was signified by "the depth beneath" or in "the height above"; for the king was evil; but whereas "Jerusalem", by which is signified, the doctrine of Truth from the Word, was not to be destroyed by such before the advent of the Lord, therefore a miraculous sign was given to him, testifying concerning that subject, that is, that "a virgin should conceive, and bring forth a Son, whose name should be IMMANUEL", or God with us. That that church should afterwards be destroyed follows in that chapter. Apocalypse Explained 706.

14. Wherefore the Lord Himself shall give you a sign: Behold, a virgin shall conceive, and bear a Son; and she shall call His name IMMANUEL.

Verse14. A virgin shall conceive, and bear a Son, and she shall call His name IMMANUEL. - That by "the Child born and the Son given, here and in chapter 9, is understood the Lord as to the Divine Human is evident; [see Matthew 1:23] and that the Lord as to that [principle] also is God, thus that His Human is Divine, is manifestly declared for it is said, that "His name shall be called God, God-with-us, the Father of Eternity."

Besides these passages, many others might also be adduced to confirm that the Lord by Father, in the Word, meant His own Divine Principle, which was the life or soul of His Human and not another [Person] separate from Himself; neither could He mean any other; hence the Divine and. Human in the Lord, according to the doctrine received in the Christian world are not two but one Person, altogether as soul and body, as is expressed in clear terms in the Athanasian Creed; and whereas God and Man in the Lord, are not two, but one Person, and so united as soul and body, it follows that the Divine [Principle] which the Lord had from conception was what He called Father, and the Divine Human what He called Son, consequently, that each was Himself Apocalypse Explained 852.

15. Butter and honey shall He eat, that He may know to refuse the evil, and to choose the good:

16. For before the Child shall know to refuse the evil, and to choose the good, the land, whose two kings you abhorrest, shall be forsaken.

17. But Jehovah shall bring upon you, and upon your people, and upon your father's house, days such as have not come, from the day that Ephraim departed, from Judah, namely the king of Assyria.

Verses 14-16. That the "Son whom a virgin shall conceive and bear, and whose name shall be called GOD-WITH-US", is the Lord as to His Human, is manifest. The appropriation of divine good spiritual and natural, as to the Human, is understood by "butter and honey shall He eat; divine good spiritual by "butter", and divine good natural by "honey", and appropriation by "eating"; and inasmuch as it is known how to refuse, or to reprobate evil, and to choose good in proportion as Divine Good spiritual. and natural is approprIated, therefore it is said that "He may know to refuse or to reprobate evil and choose good." That the church was deserted and vastated as to all Good and Truth by scientifics falsely applied, and by reasonings thence derived, is signified by the "land which they shall abhor, being then deserted by or from before her two kings"; the "land" signifies the church; the desertion thereof is understood by being "deserted and abhorred"; and the "two kings", who are the king of Egypt and the king of Assyria, signify scientifics ill applied, and reasosings thence derived; the king of Egypt those scientifics, and the king of Assyria those reasonings. That these are the kings who are here understood is evident from what presently follows in the same chapter, verses 17, 18, where Egypt and Assyria are mentioned; these things also are what principally devastate the church. Apocalypse Explained 617. See also 619.

That the "left" signify remains, see above, Chapter 1. 9, the Exposition.

Verse 16. By "the land being forsaken is signified the church, or the true doctrine of faith. Arcana Coelestia 566.

That these things are said of the Lord and of His coming is known. The "butter and honey which He shall eat" signify the goods of love; "butter" the good of celestial and spiritual love, and "honey" the good of natural love. By these things is understood that the Lord would appropriate to Himself the Divine, even as to His Humanity. To" eat "signifies to appropriate; that "the land would be forsaken or deserted before He knew to refuse evil and to choose good", signifies that nothing of the church would remain upon the earth, when He should be born; and because those, where the church was, rejected all divine Truth, and perverted all things of the Word, and explained them to favour their own purposes of self-love, wherefore it is said of the land, that is, the church, "which you abhorrest before her two kings"; "kings" signify the Truths of heaven and the church; "two kings", the Truth of the Word in its internal or spiritual sense, and the Truth of the Word in its external or natural sense. "Milk" (in verse 22), signifies Truth by which is Good; and because "butter" is Good thence derived, it is said that "of the abundance of milk [which the young cow and the two sheepwould give] everyone left in the midst of the land should eat" which signifies that all Truth should be of Good, [that is, derived from Good and Influenced by it.] Apocalypse Explained 304.

18. And it shall be in that day, that Jehovah shall hiss for the fly that is in the extremity of the rivers of Egypt, and for the bee that is in the land of Assyria:

19. And they shall come, and they shall rest all of them on the rivers of desolation, and in the clefts of the rocks, and on the thickets, and on all the courses.

Verses 18, 19. Jehovah shall hiss for the fly that is in the extremity of the rivers of Egypt, etc. - Thus is described the church vastated by scientifics falsely applied, and by reasonings thence derived, whereby the knowledges of truth from the good are perverted. The "fly in the extremity of the rrvers of Egypt signifies the false in the extreme parts or principles of the natural man. The extremes of the natural man are what are called things sensual, for the natural man is interior, middle, and exterior; the interior communicates with the spiritual man by means of the rational principle, but the exterior communicates with the world by the bodily senses, and the middle depends upon the senses of the body, and thence derives all that belongs to it; the falsities which are therein, and thus derived, are 'signified by "the fly in the extremity of the rivers of Egypt"; but by "the bee in the land of Assyria" are signified false reason!ngs thence derived; for by "Assyria" is signified the rational principle, and by "Egypt", the scientific principle of the natural man; and inasmuch as the rational principle derives all that it has from the scientifics of the natural man, hence the reasonings thereof are signified by "bees"; because bees suck out and derive their store from the flowers, as the rational [principle] of man does from the scientifics of the natural; here, however, by "bees" are signified false reasonings, because the rational principle collects what belongs to it from scientifics falsely applied. The reason why these things are likened to "flies" and "bees" is also grounded in correspondence, for, in the spiritual world, there appear flying insects of various kinds, but they are appearances from the ideas of the thoughts of spirits; and amongst the noxious are flies and bees of such a kind. The flies in "the extremity of the rivers of Egypt" derive their correspondence from their birth being from the filth of rivers. It is said that "they shall come and rest in the rivers of desolations, and in the clefts of the rocks", and thereby is signified that the falsities originating in scientifics and in reasonings thence derived, shall reside where there are no truths, but a faith originating in the false; "the rivers of desolations" denoting where there are no truths, and "the clefts of the rocks" denoting where is the faith of what is false it is also said "in all shrubs and in all courses", and thereby is signified that the knowledges and perceptions of truth are falsified by them; the "shrubs" denote the knowledges of truth, and "courses or ducts", perceptions which are falsified when the falsities above mentioned flow in. No one could see the arcana contained in these words, except from the internal sense, and at the same time from seeing and knowing what is in the spiritual world. Apocalypse Explained 410. See also Arcana Coelestia 7441.

20. In that day the Lord shall shave with a hired razor, by those beyond the river, by the king of Assyria, the head, and the hair of the feet; and it shall also consume the beard.

Verse 20. Treating of the state of the church in its end, when the Lord was about to come.That reasonings grounded in falsities would then deprive the men of the church of all wisdom and spiritual intelligence is described by the above words; the reasonings are signified by "the king of Ashur in the passages of the river", that is, Euphrates; the deprivation of essential Wisdom and intelligence thence derived, is signified by the hairs of the head and of the feet being shaved by a hired razor", and by the "beard being consumed" for by "hairs" are signified natural things into which spiritual things operate and into which they close, wherefore they signify, in the Word, the ultimates of wisdom and intelligence; the "hairs of the head", the ultimates of wisdom; the "beard", the ultimates of intelligence; and the "hairs of the feet", the ultimates of science; when these ultimate things do not exist, things prior cannot exist, as when there is no basis to a column, or foundations to a house. That they who have deprived themselves of intelligence by reasonings from fallacies and from falsities, appear in the spiritual world as bald, may be seen above, n. 66. Apocalypse Explained 569.

21. And it shall be in that day, that a man shall keep alive a young cow, and two sheep; .

22. And it shall be, that for the abundance of milk which they shall produce, he shall eat butter: for butter and honey shall everyone eat that is left in the midst of the land.

Verse 21. That "pasture", on which sheep and oxen feed, denotes Good and Truth which recreate and sustain the soul or spirit of man, is plain from the Lord's words in John 10:9, there "pasture" signifies the goods and truths pertaining to those who acknowledge the Lord and seek life from Him alone. Thus to "find pasture", signifies to be taught, illustrated, and nourished in divine Truths. Arcana Coelestia 6078. See also Apocalypse Revealed 914.

Because a shepherd signifies one who leads to the good of charity by the truth of faith, in the supreme sense a "Shepherd" denotes the Lord Himself. (John 10:11) Arcana Coelestia 6426.

Verse 22. The abundance of milk which they shall produce etc. - Treating of the New Church to be established by the Lord; and by "butter and honey" is signified spiritual and natural good, and by "eating" is signified to appropriate, as above; by" milk" is signified what is spiritual from a celestial origin, from which those goods are. Apocalypse Explained 617.

"Milk" signifies the truth by which is good, and inasmuch as butter signifies the good thence derived, therefore "for the abundance of milk shall everyone eat butter that is left in the midst of the land" signifies that all Truth shall be of or from Good. Apocalypse Explained 304.

23. And it shall be in that day, that every place, where there were a thousand vines for a thousand pieces of silver, shall be for briers and thorns.

24. With arrows and with the bow shall they come thither; for the whole land shall become briers and thorns.

Verses 23, 24. Describing the church vastated as to all Truth and Good. The quality of the church before, when genuine truths, which are truths from good, were in abundance, is described by there being a "thousand vines for a thousand pieces of silver"; a "thousand vines " denoting truths from good in abundance, and a "thousand pieces of silver" denoting their very high estimation as being genuine; "silver" signifies truth and a "thousand" signifies many, consequently, abundance. But what became the quality of the church when it was vastated as to all Truth and Good is described by these words :

"With the arrows and with the bow shall he come thither because, the whole land is a place of briers and thorns"; the "arrows" denote falsities destroying truths, and the "bow" is the doctrine of the false; a "place of briers" signifies the false from evil, and a "place of thorns", the evil from the false; the "land" is the church. Apocalypse Explained 357.

25. But as to all the mountains which are weeded with the mattock, thither shall not come the fear of briers and, of thorns: but it shall be for the sending forth of the ox, and for the treading of sheep.

Verse 25. The mountains which are weeded with the mattock, etc. - By "the mountains which are weeded with the mattock" are signified those who do good from the love of good; that the false and the evil shall not be with them, but good, as well natural as spiritual, is signified by "there not coming thither the fear of the briers and thorns, but it shall be for the sending forth of the ox and the treading of the sheep", or thither shall the ox be sent, and there the sheep shall tread; the "ox" signifying natural good, and the "sheep" spiritual good. Apocalypse Explained 304.

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Isaiah Chapter 7

1. AND it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Retzin, king of Syria, and Pekah the son of Remaliah, king of Israel, came up against Jerusalem to besiege it; but they could not prevail against it.

2. And when it was told to the house of David, that Syria did rest upon Ephraim; his heart, and the heart of his people, was moved, as the trees of the forest are moved before the wind.

3. And Jehovah said to Isaiah, Go out now to meet Ahaz, you, and Shearjashub your son, at the end of the aqueduct of the upper-pool, at the highway of the fuller's field;

4. And you shalt say unto him, Take heed, and be still: fear not, neither let your heart be faint, because of the two tails of these smoking firebrands; for the burning wrath of Retzin and of the Syrian, and of the son of Hemaliah.

5. Because Syria has devised evil against you; Ephraim, and the son of Remaliah,

6. Saying, "We will go up against Judah, and harass it; and we will make a breach into it for ourselves; and we will set a king to reign in the midst of it, even the son of Tabeal:

7. Thus says the'Lord Jehovih, It shall not stand, and it shall not be.

8. For the head of Syria shall be Damascus, and the head of Damascus, Retzin; and within threescore and five years Ephraim shall be broken, that he be no more a people.

9. And the head of Ephraim shall be Samaria, and the head of Samaria, Remaliah's son. If you will not believe, surely you shall not be established.

10. And Jehovah spake yet again to Ahaz, saying,

11. Ask you a sign from Jehovah your God; ask it either in the depth [beneath], or in the height above.

12. And Ahaz said, I will not ask; neither will I tempt Jehovah.

13. And Isaiah said, Hear you now, O house of David! Is it a small thing for you to weary men, that you should weary my God also?

14. Wherefore the Lord Himself shall give you a sign: Behold, a virgin shall conceive, and bear a Son; and she shall call His name IMMANUEL.

15. Butter and honey shall He eat, that He may know to refuse the evil, and to choose the good:

16. For before the Child shall know to refuse the evil, and to choose the good, the land, whose two kings you abhorrest, shall be forsaken.

17. But Jehovah shall bring upon you, and upon your people, and upon your father's house, days such as have not come, from the day that Ephraim departed, from Judah, namely the king of Assyria.

18. And it shall be in that day, that Jehovah shall hiss for the fly that is in the extremity of the rivers of. Egypt, and for the bee that is in the land of Assyria:

19. And they shall come, and they shall rest all of them on the rivers of desolation, and in the clefts of the rocks, and on the thickets, and on all the courses.

20. In that day the Lord shall shave with a hired razor, by those beyond the river, by the king of Assyria, the head, and the hair of the feet; and it shall also consume the beard.

21. And it shall be in that day, that a man shall keep alive a young cow, and two sheep; .

22. And it shall be, that for the abundance of milk which they shall produce, he shall eat butter: for butter and honey shall everyone eat that is left in the midst of the land.

23. And it shall be in that day, that every place, where there were a thousand vines for a thousand pieces of silver, shall be for briers and thorns.

24. With arrows and with the bow shall they come thither; for the whole land shall become briers and thorns.

25. But as to all the mountains which are weeded with the mattock, thither shall not come the fear of briers and, of thorns: but it shall be for the sending forth of the ox, and for the treading of sheep.

706. Verse 1. And a great sign was seen in heaven, signifies Divine attestation respecting the coming church and the reception of its doctrine, and by whom it will be assaulted. This is evident from the signification of "a great sign in heaven," as being Divine manifestation and attestation; that it has reference to the church and the reception of its doctrine, and also to assault upon it, is evident from what follows, for the "woman" means the church, her "son a male" doctrine, and "the dragon and his angels" and afterwards "the beasts," mean those who will assault the church and its doctrine. This vision is called "a great sign" because a "sign" means Divine manifestation respecting things to come, and attestation, here respecting the coming church and its doctrine, and also the assault upon it by those who are meant by "the dragon" and "the beasts." This is called a "sign," because it manifests and attests. "Sign" and "wonder" are mentioned in many passages in the Word, "sign" meaning that which indicates, witnesses, and persuades respecting the subject of inquiry, and "wonder" meaning that which stirs up, strikes dumb, and fills with amazement; thus a sign moves the understanding and faith, but a wonder the will and its affection, for the will and its affection are what are stirred up, stricken dumb, and filled with amazement, while the understanding and its faith are what are persuaded and moved by indications and proofs.

[2] That there is a difference between a sign and a wonder is evident from the fact that the Jews, although they had seen so many wonders performed by the Lord, still sought signs from Him; and also from the fact that the prodigies wrought in Egypt and in the wilderness are sometimes called "signs" and sometimes "wonders," and sometimes both. It is further evident from this, that in every particular of the Word there is a marriage of truth and good, and thus also of the understanding and will, for truth is of the understanding and good of the will, consequently "signs" there have reference to things pertaining to truth, and to faith and the understanding, and "wonders" to the things pertaining to good, and to affection and the will. Thence is clear the meaning of "signs" and of "wonders," where they are both mentioned in the Word, as in the following passages. In Moses:

I will harden Pharaoh's heart, that I may multiply My signs and My wonders in the land of Egypt (Exodus 7:3).

In the same:

Jehovah gave signs and wonders great and evil upon Egypt, upon Pharaoh, and upon all his men ¹ (Deuteronomy 6:22).

In the same:

Hath Jehovah tried to come to take to Him a nation out of the midst of a nation, by wonders, by signs, and by prodigies? (Deuteronomy 4:34)

In David:

They remembered not the day in which Jehovah set His signs in Egypt, and His prodigies in the field of Zoan (Psalms 78:42, 43).

In the same:

They set among them the words of their ² signs and wonders in the land of Ham (Psalms 105:27).

In the same:

He sent signs and wonders into the midst of thee, O Egypt, upon Pharaoh and all his servants (Psalms 135:9).

In Jeremiah:

Who hast set signs and wonders in the land of Egypt, and even to this day, both in Israel and in men, and hast led forth Thy people Israel out of the land of Egypt by signs and by wonders (Jeremiah 32:20, 21).

This shows that the prodigies wrought in Egypt, and afterwards among the sons of Israel, are called "signs and wonders," "signs" because they attested and persuaded, and "wonders" because they stirred up and filled with amazement; yet they agree in this, that the things that stir up and fill with amazement also attest and persuade, as those things that stir up the will also persuade the understanding, or as those things that move the affection also move the thought by persuading. Likewise in the Gospels:

In the consummation of the age there shall arise false Christs and false prophets, they shall show great signs and wonders, so as to lead astray, if possible, even the elect (Matthew 24:24; Mark 13:22).

Here "great signs and wonders" have a like signification, namely, that they will attest and persuade, and that they will strike dumb and fill with amazement, which will cause a strong persuasion. Who are meant by "false Christs and false prophets," and who by "the elect," may be seen above (n. 624, 684).

[3] In Moses:

If there shall arise in the midst of thee a prophet or a dreamer of dreams who shall give thee a sign or a wonder, and if the sign or the wonder come to pass whereof he spake unto thee, saying, Let us go after other gods, thou shalt not obey (Deuteronomy 13:1-3).

Here a "prophet" and a "dreamer of dreams," also "sign" and "wonder" are mentioned, because a "sign" has reference to a prophet, and a "wonder" to a dreamer of dreams, because a "prophet" means one who teaches truths, and in the abstract sense the doctrine of truth, and a "dreamer" means one who stirs up to doing, and in the abstract sense the stirring up from which a thing is done; this, too, pertains to a "wonder," and the former to a "sign;" for prophets were instructed by a living voice from the Lord, and "dreamers" by representatives exciting to doing, which flowed into the affection of the dreamer, and from that into the sight of the thought, for when a man dreams his natural understanding is laid asleep and his spiritual sight is opened, which draws its all from the affection. But in this passage the sight that draws its all from an evil affection is meant, for it treats of prophets who teach falsities and who dream vain things, for "other gods" mean the falsities and vain things that such heard and saw.

[4] That "signs" signify attestations which indicate and persuade to the belief that a thing is so, is evident from the following passages. In Moses:

If they will not believe thee nor hear the voice of the first sign, yet they will believe the voice of the latter sign. And if they will not believe these two signs nor hear thy voice, thou shalt take of the waters of the river and they shall become blood (Exodus 4:8, 9).

This is said of the wonders wrought by Moses, when the Lord appeared to him in the bush, which are called "signs" because they were to attest and persuade that Moses was sent to lead them out of Egypt; this is why it is three times said "that they may believe," and also "that they may hear his voice."

[5] In the same:

Jehovah said unto Moses, How long will the people not believe in Me for all the signs which I have done in the midst of them? All the men that have seen My glory and the signs which I wrought in Egypt and in the wilderness, they shall not see the land (Numbers 14:11, 22, 23).

These miracles, too, are called "signs," because mention is made of believing; for as has been said, miracles are called "signs" because they persuade and induce faith; and as signs did not induce faith with those who were unwilling on account of fear to enter into the land of Canaan, therefore it is said of them that "they should not see the land." "Signs" have a like signification in Exodus 4:17; and Jeremiah 10:1, 2.

[6] In the Gospels:

The Scribes and Pharisees said, Master, we would see a sign from Thee. But He answering, said, An evil and adulterous generation seeketh after a sign, but no sign shall be given to it but the sign of Jonah the prophet; for as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the belly ³ of the earth (Matthew 12:38-40; Luke 11:16, 29, 30).

A "sign" plainly means attestation that they may be persuaded and believe that the Lord was the Messiah and the Son of God who was to come, for the miracles that the Lord wrought in abundance, and that they saw, were no signs to them, because miracles, as has been said above, are signs only with the good. "Jonah was three days and three nights in the belly of the whale," and this was taken for a "sign," because it signified the burial and resurrection of the Lord, thus the complete glorification of His Human, "three days and three nights" also signifying completeness.

[7] In Matthew:

The Pharisees and the Sadducees, tempting, asked Jesus to show them a sign from heaven. He answering, said to them, When it is evening ye say, It will be fair weather, for the heaven is red. And in the morning, There will be storm today, for the heaven is red and gloomy. Ye hypocrites, ye know how to discern the face of heaven, but not the signs of the times. A wicked and adulterous nation requireth a sign, but no sign shall be given unto it but the sign of the prophet Jonah (Matthew 16:1-4).

Here, too, the "sign" asked from heaven means attestation that they might be persuaded and might believe that the Lord was the Son of God, although miracles were wrought that they did not call signs. The Lord then spoke of evening and of morning because "evening and morning" signifies the Lord's coming; here it means when the church with the Jews was laid waste, who then had "fair weather," because they had no knowledge of the Lord, and lived securely in falsities from evil; this is the "evening;" but when they knew Him, and because of falsities from evils in which they were denied and assaulted Him, this is signified by "the morning when there is a storm." This is why the Lord said, "Ye hypocrites, ye know how to discern the face of heaven, but not the signs of the times," that is, the Lord's coming; and because they were "a wicked and adulterous nation," that is, one that adulterated the Word, He said that "no sign should be given unto them."

[8] So again in Mark:

The Pharisees began to dispute with Jesus, seeking of Him a sign from heaven; and He, sighing in His spirit, said, Why doth this generation seek a sign? Verily I say unto you, There shall no sign be given unto this generation (Mark 8:11, 12).

That a "sign" here signifies attestation by which they might plainly know, acknowledge, and believe, that the Lord was the Messiah and Son of God whom they expected from the predictions in the prophets, is evident from this, that "sighing in spirit, He said, Why doth this generation seek a sign? Verily I say unto you, There shall no sign be given unto this generation;" and this was because if this had been plainly revealed or told them from heaven, and if thus persuaded they had acknowledged and believed it, they would nevertheless have rejected it afterwards, and to reject after acknowledgment and faith is to profane, and the lot of profaners in hell is the worst of all.

[9] That for this reason plain attestation was not given them from heaven is evident from these words in John:

He hath blinded their eyes and hardened their hearts lest they should see with their eyes and understand with their heart, and should turn themselves, and I should heal them (John 12:40).

"To turn themselves and be healed" means here to profane, which is done when truths and goods are acknowledged, especially when the Lord is acknowledged and afterwards denied; so would it have been if the Jews had turned themselves and been healed by a sign. "To see with the eyes and understand with the heart" signifies to receive in the understanding and will, or in faith and love. From this it is clear that a "sign" signifies a plain testification. (On the lot of profaners see The Doctrine of the New Jerusalem, n.172.)

[10] In John:

The disciples ⁴ said unto Jesus, What doest Thou for a sign, that we may see and believe Thee, what workest Thou? Our fathers ate the manna in the wilderness, as it is written, He gave them bread out of heaven to eat. Jesus said unto them, Verily, verily, I say unto you, Moses gave you not the bread out of heaven; but my Father giveth you the true bread out of heaven; for the bread of God is He who cometh down out of heaven and giveth life unto the world (John 6:30-33).

Here also the disciples ⁴ desired a sign; that this signifies attestation that they might believe is clear from their saying, "That we may see and believe, what workest Thou?" They then spoke of "manna," and the Lord answered respecting "bread from heaven," because "bread" signifies all good and truth that nourishes the soul, and in the highest sense the Lord Himself, from whom is everything of doctrine and everything of spiritual nourishment, whereby he gave attestation that they might see and believe. Nevertheless attestation, that is, a sign from heaven, was given to the three disciples, Peter, James, and John, as can be seen from the Lord's transfiguration, for they then saw His glory, and heard a voice out of heaven saying, "This is My beloved Son, hear ye Him" (Mark 9:7; Luke 9:35; Matthew 17:5).

[11] In John:

When Jesus cast out of the temple them that sold therein, the Jews said, What sign showest Thou, that Thou doest these things? Jesus answered and said to them, Destroy this temple, yet in three days I will raise it up (John 2:16, 18, 19).

Here evidently "to show a sign" signifies to give attestation by something wonderful, or by a voice out of heaven. But because such an attestation would have damned rather than saved them, as has been said just above, He answered them concerning "the temple," by which He meant His body, that this should be destroyed, that is, should die, and should rise again glorified on the third day. This too is what the Lord meant by "the sign of Jonah in the belly of the whale three days and three nights." (That "temple" in the highest sense signifies the Lord's body, see John 2:21.)

[12] In Luke:

The angels said to the shepherds, There is born to you this day in the city of David a Savior, who is Christ the Lord; and this is a sign unto you, ye shall find the babe wrapped in swaddling clothes lying in a manger (Luke 2:11, 12, 16).

Since a "sign" means attestation that they might believe that the Savior of the world was born, it is said that "they should find Him lying in a manger wrapped in swaddling clothes;" but that this was an attestation no one can know until it is known what is meant by a "manger" and by "swaddling clothes." "A manger" means the doctrine of truth from the Word, because "horses" signify the understanding of the Word (as can be seen from what has been shown above, n. 355, 364, and in the small work on The White Horse 2-4); and thus a manger, as a feeding place for horses, signifies the doctrine of truth from the Word. It is said in the seventh verse of the same chapter that this was done "because there was no place in the inn," an "inn" signifying a place of instruction. (This is the signification of "inn" also in Luke 10:34; 22:11; Mark 14:14; and elsewhere.)

Because this was the state with the Jews, who were then in mere falsities, through the adulteration of the Word, this was signified by "there was no place in the inn;" for if it had pleased the Lord He might have been born in a most splendid palace, and have been laid in a bed adorned with precious stones; but He would thus have been with such as were in no doctrine of truth, and there would have been no heavenly representation. He is also said to have been "wrapped in swaddling clothes," because "swaddling clothes" signify first truths, which are truths of innocence, and which are also truths of the Divine love; for "nakedness," in reference to a babe, signifies deprivation of truth. From this it is clear why it was said by the angels, "This is a sign unto you, ye shall find the babe wrapped in swaddling clothes lying in a manger."

[13] In the Gospels:

The disciples said to Jesus, What shall be the sign of Thy coming and of the consummation of the age? (Matthew 24:3; Mark 13:4; Luke 21:7)

"The coming of the Lord and the consummation of the age" signifies the beginning of the New Church and the end of the former church, "the coming of the Lord" the beginning of the New Church, and "the consummation of the age" the end of the old church, therefore in these chapters the Lord instructs His disciples respecting the successive vastation of the former church, and at its end the establishment of the New Church; but He instructs and teaches them by mere correspondences, which cannot be unfolded and made known except by means of the spiritual sense; and because the Lord spoke by correspondences, all of these were signs and thus attestations. Moreover, the Lord calls them "signs."

As in Luke:

And there shall be fearful things, great signs from heaven. There shall be signs in the sun, moon, and stars, and upon the earth distress of nations in desperation, the sea and the waves roaring (Luke 21:11, 21:25).

In Matthew:

And then shall appear the sign of the Son of man; and then shall all the tribes of the earth lament, and they shall see the Son of man coming In the clouds of heaven with power and glory (Matthew 24:30).

The signification in the spiritual sense of these and the other things contained in the twenty-fourth chapter of Matthew have been explained in the Arcana Coelestia, and of "the appearing of the sign of the Son of man in the clouds of heaven" in the work on Heaven and Hell 1), therefore further explanation is unnecessary.

[14] In Mark:

Jesus said unto the disciples, These signs shall follow them that believe, In My name shall they cast out demons; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the infirm and they shall be well. And they went forth and preached everywhere, the Lord working with them by signs following (Mark 16:17, 18, 20).

These were miracles, yet still they are called "signs" because they were attestations of the Divine power of the Lord who wrought them; therefore it is said, "The Lord working with them by those signs." If these had been applied to the evil they would have been called "wonders," for with the evil such things only fill with amazement and strike the mind, and still do not persuade to belief; but with the good it is otherwise, for with them the same things are attestations that persuade to belief, and therefore they are called "signs," and it is said "these signs shall follow them that believe." But how these signs can persuade to belief shall be briefly told. These miraculous signs, as that "they should cast out demons," "should speak with new tongues," "should take up serpents," "if they drank any deadly thing it should not hurt them," and "they should become well by the laying on of hands," were in their essence and in their origin spiritual, from which these flowed forth and came forth as effects; for they were correspondences that derived their all from the spiritual world by influx from the Lord. For instance, that "they should cast out demons in the name of the Lord" derived its effect from this, that the name of the Lord understood spiritually means everything of doctrine out of the Word from the Lord, and that "demons" mean falsities of every kind, and these are thus cast out, that is, taken away, by the doctrine out of the Word from the Lord; that "they should speak with new tongues" derives its effect from this, that "new tongues" mean doctrinals for the New Church; "they should take up serpents" was because "serpents" signify the hells in respect to malice, and thus they would be safe from infestation by it; "they would not be hurt if they drank any deadly thing" meant that they would not be contaminated by the malice of the hells; and "the infirm would become well by the laying on of hands" meant to be healed of spiritual diseases, which are called iniquities and sins, by communication and conjunction with heaven, thus with the Lord; the laying on of the hands of the disciples corresponding to communication and conjunction with the Lord, and thus to the removal of iniquities by His Divine power.

[15] In Isaiah:

Jehovah said unto Ahaz, Ask thee a sign of Jehovah, direct it into the deep, or lift it up on high. The Lord giveth you a sign, Behold, a virgin shall conceive and shall bear a son, and shall call His name God-with-us (Isaiah 7:11, 14).

This was said to Ahaz king of Judah, because the king of Syria and the king of Israel made war against him, even to Jerusalem, and they also had on their side the tribe of Ephraim, and yet they did not prevail, for the reason that "the king of Syria" here represented the external or natural of the church, "the king of Israel" its internal or spiritual, and "Ephraim" its intellectual; but here these three, the natural, the spiritual, and the intellectual, perverted, and these wished to attack the doctrine of truth, signified by "the king of Judah" and by "Jerusalem," wherefore they did not succeed. Nevertheless, in order that Ahaz might be assured of the frustration of their attempt he was told "to ask a sign," that is, an attestation that he might be assured, and the choice was granted him whether it should be from heaven or from hell; this was signified by "direct it into the deep, or lift it up on high," for the king was evil. But because "Jerusalem," which signifies the doctrine of truth from the Word, was not to be destroyed by such before the Lord's coming, there was given him, as an attestation of this, a miraculous sign, namely, that "a virgin shall conceive and shall bear a son, whose name shall be God-with-us." That this church would subsequently be destroyed is indicated further on in the same chapter.

[16] In the same:

This shall be a sign to thee from with Jehovah, behold, I will bring back the shadow of the steps which is gone down on the steps of Ahaz before the sun, ten steps backward, that the sun may return ten steps on the steps which it has gone down (Isaiah 38:7-8).

This sign was given to King Hezekiah as an attestation that the Lord would defend him and Jerusalem from the king of Assyria (as is said in the sixth verse of that chapter), Isaiah 38:6 that king signifying the perverted rational destroying all things of the church; therefore this sign represented also a New Church that was to be established by the Lord, but here that the time would be protracted beyond that indicated to Ahaz just above; "bringing back the shadow that had gone down on the steps of Ahaz before the sun" signifies a drawing back of the time before this should be done, "steps of Ahaz" signifying a time, here even until the coming of the Lord, and the "shadow" signifying the progress of time from the rising to the setting; that the shadow "should be drawn backwards ten degrees" signifies the prolongation of the time for many years still, "ten" signifying many, and the "sun" which should go back signifying the Lord's coming.

But this shall be further illustrated. The Lord's coming took place when the Jewish Church was at an end, that is, when there was no good or truth left in it; this is meant by "when iniquity was consummated," also by "the fullness of times," in which the Lord was to come. The entire period of the duration of the Jewish Church was represented by "the steps of Ahaz," its beginning by the first step there, which is when the sun is in its rising, and its end by the last when it is at its setting. This makes evident that by "the drawing back of the shadow" from the setting towards the rising means the prolongation of the time. This should take place "in the steps of Ahaz," because Ahaz was a wicked king, and profaned the holy things of the church, consequently if his successors had done the same, the end of that church would have quickly come; but as Hezekiah was an upright king the time was prolonged, for on that account the iniquity of that nation was not so soon to reach its consummation, that is, its end.

[17] In the same:

Say to King Hezekiah, This shall be the sign unto thee, Ye shall eat this year that which springeth up of itself, and in the second year that which groweth of its own accord; but in the third year sow ye, reap, and plant vineyards, and eat the fruit thereof (Isaiah 37:30).

This was said to King Hezekiah when Sennacherib, king of Assyria, made war against him, and spoke proudly of himself and insolently of God and of Israel; in consequence of which also one hundred and eighty ⁵ thousand were smitten in his camp, and he was himself killed by his sons. This was done because "Assyria" signifies the rational, and "the king of Assyria" the like, and "Judea" the celestial of the church, and "its king" the spiritual of the church; but here "the king of Assyria" signifies the perverted rational, which destroys by false reasonings all the celestial and spiritual things of the church, which are its goods and truths. And as "Judea and its king" signify the celestial and spiritual of the church which will be from the Lord when He comes into the world, therefore these things are said by which is described the regeneration of those who will be of that church. So the sign that the first year "they shall eat that which springeth up of itself" signifies celestial good that the Lord will implant in them; "in the second year that which groweth of its own accord," signifies the truth of that good which shall come from it; "to sow, to reap, to plant vineyards, and to eat the fruit thereof," signifies all the goods and truths that flow forth therefrom, "to sow and reap" signifying the implantation of good and its reception; "to plant vineyards" the implantation of truth and its reception; and "to eat the fruits thereof" the enjoyment of good and joyous things therefrom which the regenerate man has. These things are called "a sign" because they are attestations of a celestial church with those who are meant in the spiritual sense by "Judah," whose regeneration is effected by the Lord by the implantation of celestial good, afterwards by the implantation of spiritual good, which in its essence is the truth of celestial good, and finally by multiplication and fructification in the natural man.

[18] In the same:

Thus said Jehovah, the Holy One of Israel and his Former, They have asked Me signs respecting My sons, and respecting the work of My hands they command Me. I have raised him up in righteousness, and I will make straight all his ways. He shall build My city, and he shall send forth My captivity, not for price nor reward (Isaiah 45:11, 13).

This also treats of the Lord's coming and of the establishment of a church by Him. The Lord is meant by "Jehovah, the Holy One of Israel, and his Former," who is called "the Holy One of Israel" from Divine truth, and his "Former" from the establishment of the church by means of truth; and "Israel" means the church; therefore "His sons, respecting whom they asked signs," mean those who are in truths from the Lord, and "the work of His hands" means their formation, and the establishment of a church among them. "I have raised him up in righteousness, and I will make straight all His ways" signifies that Divine good and Divine truth are the Lord's, for "righteousness" is predicated in the Word of good, and "ways" signify truths that lead, here Divine truths, because they are predicated of the Lord; "he shall build My city, and he shall send forth My captivity" signifies that He will restore the doctrine of truth, and that He will deliver those who are in falsities from ignorance, "city" signifying the doctrine of truth, and "captivity" the falsities of ignorance in which the Gentiles were, and through which they were in spiritual captivity; "not for price nor reward" signifies freely given from Divine love.

[19] In the same:

Let them declare to you ⁶ the things that shall happen, declare ye the former things, that we may set our heart and may know the latter end of them; or make us to hear things to come, declare to us a sign for the future, that we may know that ye are gods (Isaiah 41:22, 23).

That to tell things past and to come belongs to the Lord alone, and not to any man or any spirit, is expressed by "declare a sign for the future, that we may know that ye are gods;" this concludes what precedes, therefore "to declare a sign" means to testify by persuading to believe.

[20] In Ezekiel:

Take to thee a pan of iron, and set it for a wall of iron between thee and the city; and thou shalt set thy faces against it, that it may be for a siege, and thou shalt lay siege to it; this shall be a sign to the house of Israel (Ezekiel 4:3).

These and the rest of the things in this chapter are representatives of the state of the church with the Jewish nation, signifying that they had no truth that was not falsified and adulterated, which in itself is falsity. Such truth is signified by "the pan of iron" that he should set for a wall between him and the city; and because this, like iron, is hard, shutting out and not admitting any genuine truth, it is said, "that it may be for a siege, and thou shalt lay siege to it;" that this sign should be a witness that the church is such is signified by "this shall be a sign to the house of Israel," "sign" meaning an attestation, and "house of Israel" the church.

[21] In David:

The adversary hath destroyed all things in the sanctuary; the adversaries have roared in the midst of Thy feast; they have set up their own signs for signs. We see not our signs; there is no more a prophet (Psalms 74:3, 4, 9).

"The adversary hath destroyed all things in the sanctuary" signifies that evil has destroyed the holy things of the church; "the adversaries have roared in the midst of Thy feast" signifies that falsities have destroyed all things of worship; "they have set up their own signs for signs" signifies that they have given attestation and persuaded by every means; "we see not our signs" signifies that no attestations of truth were accepted in the church; "there is no more a prophet" signifies no doctrine of truth.

[22] In the same:

Jehovah make a sign with me for good, that they that hate me may see and be ashamed, because Thou, O Jehovah, hast helped me and comforted me (Psalms 86:17).

"To make a sign for good" signifies attestation that Jehovah will help and comfort him, as follows, for this is the good for which Jehovah makes a sign; and because a sign is an attestation of this it is said "that they that hate me may see and be ashamed."

[23] In the same:

God who setteth fast the mountains by His power is girded with might; He maketh the tumult of the seas to cease, the tumult of its waves and the noise of the peoples, that the dwellers in the uttermost parts may fear because of Thy signs (Psalms 65:6-8).

This describes the Lord's Divine power through attestations that cause belief; but attestations that are signs are not that "He setteth fast the mountains, maketh the tumult of the seas and of its waves, and the noise of the people to cease," for these are not such signs as convince those who ascribe all things to nature; but the things meant in the spiritual sense, in which sense heaven and the church are treated of, are the signs that give attestation of the Lord's Divine power, for in that sense, the "mountains" that God setteth fast by His power mean the higher heavens, because the angels of those heavens dwell upon mountains; and in the abstract sense love to the Lord and charity towards the neighbor are meant; these are what the Lord "girded with might, setteth fast by His power," that is, makes them to stand fast forever; that "mountains" have such a signification may be seen above n. 405; "the tumult of the seas" and "the tumult of the waves" mean the disputations and reasonings of those who are beneath the heavens, and who are natural and sensual; that "seas" signify the things of the natural man, thus those who are natural, therefore their tumults and waves signify disputations and reasonings, may be seen also above n. 342. "The noise of the peoples" mean contradictions from falsities, for "peoples" signify those who are in truths, and in the contrary sense those who are in falsities (See above, n. 175, 331, 625). "That the dwellers in the uttermost parts may fear because of Thy signs" signifies holy worship from faith in regard to Divine power with those who are in the ultimates of heaven and the church; that "to fear" means to worship the Lord from charity and faith may be seen above n. 696; and that "dwellers in the uttermost parts" mean those who are in the ultimates of heaven and the church, and are in the faith of charity there, is evident, since "the uttermost parts" mean the ultimates of heaven and the church. From this it is clear that "signs" here signify attestations respecting the Lord's Divine power.

[24] In Jeremiah:

This shall be the sign unto you that I will visit upon you in this place, that ye may know that My words shall stand against you for evil. Behold, I give the king of Egypt into the hand of his adversaries and into the hand of them that seek his soul (Jeremiah 44:29, 30).

This treats of those of the church who have become natural, who are meant by those who sojourned in Egypt and returned therefrom. That such would be destroyed by evils and falsities is meant by "He will give the king of Egypt into the hand of his adversaries and into the hand of them that seek his soul," "adversaries" here meaning those who are in evils, and "them that seek the soul" those who are in falsities, thus in an abstract sense evils and falsities (that "Egypt" means the natural man see above, n. 654.

This is called a "sign," because it is an attestation that this will be done; therefore it is added, "that ye may know that my words shall stand against you for evil."

[25] That a "sign" means attestation of certainty is evident from the following passages. In Isaiah:

Hezekiah said, What is the sign that I am to go up into the house of Jehovah? (Isaiah 38:22)

In the book of Judges:

Gideon said to the angel of Jehovah, Show me a sign that it is thou that speakest to me; and the sign was, that when he touched with the staff the flesh and unleavened bread which Gideon had offered, a fire went up out of the rock and consumed them (Judges 6:17, 21).

In the first book of Samuel:

This shall be the sign unto thee that shall come upon thy two sons, in one day they shall die, both of them (1 Samuel 2:34).

If the Philistines say, Come up unto us, then will we go up, for Jehovah hath given them into our hand; this shall be the sign unto us (1 Samuel 14:10).

Nearly the same is signified by:

The signs of the covenant (Genesis 9:13; 17:11; Ezekiel 20:12, 20; and elsewhere);

namely, attestations respecting conjunction.

[26] Attestations are signified also by "signs" wrought by the evil that appeared like miracles, as in the following passages. In Isaiah:

Jehovah maketh void the signs of the liars, He rendereth the diviners mad, He turneth wise men backward, and maketh their knowledge stupid (Isaiah 44:25).

In Jeremiah:

Jehovah hath said, Learn not the way of the nations, and be not dismayed at the signs of the heavens; for the nations are dismayed at them. The statutes of the nations ⁷ are vanity (Jeremiah 10:2, 3).

In Revelation:

The beast coming up out of the earth did great signs, so that he even maketh fire to come down from heaven unto the earth before men, and seduceth them that worship ⁸ upon the earth, because of the signs that were given him to do (Revelation 13:13, 14).

They are the spirits of demons doing signs to go forth unto the kings of the earth, to gather them together unto the war of that great day (Revelation 16:14).

And again:

The beast was taken, and with him the false prophet that did signs before him, by which he seduced them that had received the mark of the beast (Revelation 19:20).

But what is meant by "signs upon the hand and in the forehead" may be seen above n. 427. Again, the "signs" that were set upon mountains to gather the people together to war, to battle, and so on, signified indications to do the things commanded. As in Isaiah:

It shall be in that day that the root of Jesse, which standeth for an ensign of the peoples, the nations shall seek, and his rest shall be glory. When he shall lift up an ensign to the nations, and shall gather together the outcasts of Israel and the dispersed of Judah from the four winds of the earth (Isaiah 11:10-12).

In Jeremiah:

Set thee up signs, place for thee columns, set thine heart to the highway, the way thou mayest go (Jeremiah 31:21).

In the same:

Declare ye among the nations, and make to be heard, and lift up an ensign; Babylon is taken (Jeremiah 50:2).

Lift up an ensign against the walls of Babylon, keep the watch, set the watchmen. Lift up an ensign in the land, sound the trumpet among the nations (Jeremiah 51:12, 27);

and elsewhere, especially in the historical parts of the Word. From all these passages quoted from the Word it is clear that "a great sign seen in heaven" signifies Divine manifestation and attestation (as also in the third verse of this chapter, an (Revelation 12:3) d afterwards in chap. Revelation 15:1).

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