THE EXPLANATION of Isaiah Chapter 33

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

1. WOE unto you, you spoiler, who has not been spoiled; and who dealest treacherously, and they have not dealt treacherously with you! when you shalt cease to spoil, you shalt be spoiled; and when you shalt make an end to deal treacherously, they shall deal treacherously with you.

VERSE 1. There are two kinds of "desolation" or of "devastation", or of" spoiling", mentioned in the Word. One is predicated of the regenerate, which is apparent only; the other of the unregenerate or of the evil, and is absolute. The man who is born within the church, from earliest childhood learns out of the Word, and from the doctrinals of the church, what the Truth of faith is, and also what the Good of charity is; but when he becomes adult, he begins either to confirm in himself, or to deny in himself, the Truths of faith which he had learnt, for he then looks at them with his own proper sight; thereby he causes them either to be appropriated to himself, or to be rejected: for nothing can be appropriated to anyone which is not acknowledged from his own proper intuition, that is, which he does not know from himself, not from another, to be so. The Truths, therefore, which he had imbibed from childhood, could not enter further into his life than to the first entrance, from which they may be admitted more interiorly, or else be cast forth abroad. With those who are regenerated, that is, who the Lord foresees will suffer themselves to be regenerated, those Truths are exceedingly multiplied, for all such are in the affection of knowing Truths, but when they accede nearer to the very act of regeneration, they are, as it were, deprived of those Truths, which are then drawn inwards, and in this case the man appears in desolaiion; nevertheless those Truths are successively remitted into the natural principle, and are there conjoined with Good, during man's regeneration. But with those who are not regenerated, that is, who the Lord foresees will not suffer themselves to be regenerated, Truths indeed are wont to be multiplied, inasmuch as they are in the affection of knowing such things for the sake of reputation, honour, and gain; but when they come to maturer age, and submit those Truths to their own proper sight, in this case they either do not believe, or they deny, or turn them into falsities; thus Truths with such are not drawn inwards, but are cast forth abroad, yet still they remain in the memory for the sake of ends in the world without life. This state is also called "desolation" or " devastation", but it differs from the former in that the desolation of the former state is apparent, whereas the desolation of this state is absolute: for in the former state man is not deprived of Truths, but in this latter state he is altogether deprived of them. These two kinds of "desolation" and of "devastation" are often mentioned in the Word. (See Chapter 49:17, 18, 19, the Exposition.) How the case is with "desolation", is evident from those who are in desolation in the other life. They are vexed by evil spirits and genii, who infuse persuasions of what is evil and false, insomuch that they are almost overflooded, in consequence of which Truths do not appear; but as the time of desolation comes to an end, they are illustrated by light from heaven, and thus the evil spirits and genii are driven away everyone into his own hell, where they undergo punishments. In Isaiah it is said- "Woe unto you, you spoiler; who has not been spoiled, and who dealest treacherously", etc.; (Isaiah 33:1) by which is meant that the "spoiler", or those [the evil spirits] who devastate and cause devastation to the good, will, in their turn, be devastated of everything true and good in the external which they had assumed, and be cast into hell; hence it is that a "woe" is denounced against them. Arcana Coelestia 5376.

To "deal treacherously", or perfidiously; is to act against revealed Truths.. Apocalypse Explained 710. See above, Chapter 21:2, the Exposition.

2. O Jehovah, have mercy on us; we have waited for You: be You their arm every morning; even our salvation in the time of distress.

Verse 2. We often read of "morning" in the Word, and it has a various signification according to the series of things treated of in the internal sense; in the supreme sense it signifies the Lord, and also His coning; by it, in the internal sense, is signified His kingdom and church, and their state of peace; it signifies, moreover, the first state of a New Church, and also a state of love, likewise a state of illustration, consequently a state of intelligence and wisdom, find also a state of conjunction of Good and Truth, which is when the internal man is conjoined to the external. The ground and reason why "morning" has such various significations is, because in the suprerne sense it signifles the Divine Human of the Lord; and hence it likewise signifies all those things which proceed from Him, so that He Himself is there. The reason why the Divine Human of the Lord in the supreme sense is understood by "morning" is, because the Lord is the Sun of the angelic heaven, and the Sun of that heaven does not make a progression from morning to evening, or from rising to setting, as the sun of the world does to appearances but it remains constant in its place, in front above the heavens; hence it is that it is always in the morninq, and never in the evening; and inasmuch as all intelligence and wisdom which the angels possess, exists with them from the Lord as a Sun, therefore also their state of love, and their state of wisdom and intelligence, and, in general, their state of illustration, is signified by "morning"; for those things proceed from the Lord as a Sun, and what proceeds from Hirn is Himself, for from the Divine nothing but what is Divine proceeds, and everything Divine is Himself. That the Lord is the Sun of the angelic heaven, and that from Him, as a Sun, exists all love, wisdom, and intelligence, and, in general, all illustration as to divine Truths, from which wisdom is derived, may be seen in the work concerning Heaven and Hell 116-125, 126-143, 155, 156. Apocalypse Explained 179.

Be You their arm, every morning. - That the "hands", the "arms", and the "shoulders" correspond to power in the Grand Man, is because the forces and powers of the whole body, and of all its viscera, relate to those members, for the body exercises its powers by the arms and the hands. Hence also it is that, in the Word, powers are signified :by the "'hands", the "arms", and the "shoulders", as might be proved by many passages, as in Isaiah:

"Be You their arm every morning. (See also Isaiah 40:10; 44:12; 51:5) Arcana Coelestia 4933. See also above, Chapter 5:25, the Exposition.

3. At the voice of the tumult the peoples flee; at the lifting up of Yourself the nations are scattered.

Verse 3. "Peoples" here signify falsities, and "nations" evils, which, at the time of Judgment, are said "to flee and to be scattered." Apocalypse Explained 331.

4. And your spoil shall be gathered, as the caterpillar gathereth: as the running to and fro of locusts, so shall he run upon it.

Verse 4. The false in extremes, or the most dense false, is here signified [by the "caterpillar" and] by the "locusts", as is evident from many passages in the Word, especially from the Apocalypse, Chapter ix., "where" locusts" were seen ascending from the bottomless pit. The "locust" specifically signifies the sensual principle, which is the ultimate of the life of man, or the ultimate in which terminates and upon which rests the understanding of man. Hence this ultimate is like a basis upon which interior or superior principles, which belong to the will and to the understanding of man, rest as upon their foundation. In like manner the interior and superior things of the Word, which are called spiritual and celestial, since they must have a foundation upon which they can stand and subsist, wherefore the literal sense of the Word, which is its ultimate and its basis, is natural and sensual, and is also, in a good sense, understood by the "locust"; consequently the Good and Truth of the literal sense is understood by "locusts." Hence it was that John the Baptist "fed upon locusts", (Matthew 3:4; Mark 1:6) and that the, people of Israel were "permitted to eat them." (Leviticus 11:20-22) Apocalypse Explained 543.

5. Jehovah is exalted; yea, He dwells on high: He has filled Zion with judgment and justice.

Verse 5. What is Divine is signified by what is "exalted" and "high"; hence it is that Jehovah, or the Lord, is said "to be exalted, and to dwell on high." See also Isaiah 57:15, and many other passages. Arcana Coelestia 8153.

6. And wisdom and knowledge shall be the stability of your times, the strength of [your] salvations: the fear of Jehovah, this shall be his treasure.

Verse 6. "Wisdom" and "knowledge" signify the Good of faith conjoined with its Truth. The fear of Jehovah, a treasure", is the Good of love. Arcana Coelestia 2826.

7. Behold, the mighty men shall cry without: the angels of peace shall weep bitterly [saying],

Verses 7, 8. Inasmuch as peace is of the Lord, and in heaven from Him, therefore the angels are there called "the angels of peace:" and as there is no peace to those upon earth who are in evils and falsities thence derived, therefore it is said that "they weep bitterly [saying], The highways are devastated; the wayfaring man ceases"; "paths" and "ways" signifying the goods of life and truths of faith; wherefore "the highways being devastated" signify the goods of life being no more, and "the wayfaring man having ceased." signifies the same with respect to the truths of faith. A.. Apocalypse Explained 365.

8. The highways are devastated; the wayfaring man ceases: he has broken the covenant; he has despised the cities; he regards no man,

Verse 8. The devastation of the church is here treated of. "The highways are devastated, the wayfaring man ceases", signifies that the goods and truths which lead to heaven were no more; "he has broken the covenant", signifies that there was no conjunction with the Lord; "he has despised the cities", denotes that they refuse doctrine; "he regards no man", signifies that they make no account of wisdom. Apocalypse Explained 280.

Verses 8, 9. To "despise the cities", denotes to despise truths of doctrine; to "regard no man", is not to consider Truth and Good. "The earth mourns, it langnisheth", is the church as to Good; "Lebanon is ashamed, it withers", is the church as to Truth. Apocalypse Explained 223.

9. The earth mourns, it languishes: Lebanon is ashamed, it withers: Sharon is become like a desert; and Bashan and Carmel shake off [their leaves].

Verse 9. Where also the "earth" denotes the church, which is said to "mourn" and to "languish" when falsities begin to be apprehended and acknowledged for Truths, wherefore it is said "Lebanon is ashamed, it withers"; by "Lebanon" is signified the same as by the "cedar", namely, the Truth of the church. Apocalypse Explained 304.

Sharon is become like a desert. - "Sharon" is the internal of the celestial church. Arcana Coelestia 10609.

Basham and Carmel, etc. - "Bashan" is the good of the natural principle. (Arcana Coelestia 3923)

But what it means, in a bad sense, and what the "Oaks of Bashan " signify, see Chapter 2:12-17, the Exposition.

10. Now will I arise, says Jehovah; now will I lift up Myself; now will I be exalted.

Verses 10, [The Lord's rising to Judgment is here described, and, instead of producing the fruits represented by "Sharon", "Bashan", and "Carmel", which denote the celestial, spiritual, and natural good of the church, which the wicked, or the "hypocrites", had assumed in the external whilst they lived in the world, they will now" conceive chaff, and bring forth stubble", which are the fallacies and falsities conjoined with the evils in their internal, which at Judgment are brought forth to their condemnation.]

11. You shall conceive chaff; you shall bring forth stubble: as to your spirit, fire shall consume you.

Verse 11. "The spirit whichfire shall consume" signifies the understanding of Truth, thus intelligence; "fire" is lust or concupiscence which, because it is from evil, destroys. Arcana Coelestia 9818. See also True Christian Religion 156.

Verses 11, 12, 14. As to your spirit, fire shall consume you" etc.Where "fire", in the Word, is predicated of the evil and of the hells, it signifies the love of self and of the world, and thence every evil affection and cupidity which torment the wicked after death in hell. The reason of this opposite signification of "fire" is, because the Divine Love, when it descends out of heaven, and falls into the societies where the evil are, is turned into a love contrary to the Divine Love, and thence into various burnings of concupiscences and cupidities, and thus into evils of every kind; and inasmuch as evils carry with them the punishments of evil, hence arise their torments from this conversion of the Divine Love into infernal love with the evil. The hells, where the love of self and of the world, and thence hatred and revenge, have rule, appear as in a flaming fire, both within and round about, although no fire is perceived by the diabolic crew who are in those hells; from these loves, also, the diabolic crew themselves, who are in such hells, appear with their faces inflamed and reddening as from fire. Hence may appear the signification of "fire" in the above passage, and in the following:

"Wickedness burns like a fire: the brier and the thorn it shall consume, and it shall kindle the thicket of the wood; and they shall mount up in a volume of smoke, And the people shall be as food for the fire: a man shall not spare his brother." (Isaiah 9:18, 19)

And Again,

"All the people shall be for burning, even food for the fire." (Isaiah 9:5) Apocalypse Explained 504.

12. And the peoples shall be as the burnings of lime; as the thorns are cut up, and burned in the fire.

Verse 12. "Thorns burned in the fire" signify falsities, which catch fire and consume Goods and Truths. Arcana Coelestia 9144.

As to what is understood by "thorns" and "briers", see above, Chapter 7:23, 24, 25, the Exposition.

["Burnings of lime" signify evils of life, and "thorns" are falsities conjoined with those evils.]

13. Hear, O you that are afar off, what I have done; and acknowledge, O you that are near, My power.

14. The sinners in Zion are afraid; terror has seized the hypocrites. Who among us can abide this devouring fire? who among us can abide these everlasting burnings?

Verse 13. What is meant by being "far off" and "near", see Chapter 5:26, 28; also Chapter 34:1, the Exposition.

15. He who walks in justice, and speaks right things; who despises the gain of oppressions; who shakes his hands from holding a bribe; who stoppeth his ear from the hearing of bloodshed; who shutteth his eyes from seeing evil:

16. He shall dwell in the high places; the strongholds of the rocks shall be his place of defence: his bread shall be given him; his waters shall be sure.

Verses 15, 17. To "walk in justice" and to "speak right things", signifies to live in the Good of love and charity, and to think and perceive Truths; for to "walk" signifies to live, "justice" is predicated of Good, and "right things" of Truth. To "see the King in His beauty", signifies to attain to wisdom; for "king" denotes Truth from Good, and "beauty" its wisdom, forasmuch as in wisdom Divine Truth is in its beautiful form. "They shall behold the land far extended", signifies the extension of wisdom into heaven; for "land" or the "earth" signifies the church and also heaven, and "far extended" signifies extension there. Apocalypse Explained 453.

Who shutteth his eyes from seeing evil: thine eyes shall see the King in His beauty. - To "shut the eyes from seeing evil", denotes not to admit evil into the thought. That "the eyes should see the King in His beauty", signifies that they should understand Truth in its own light with pleasantness; for by the "King" in this passage is not understood any king, but Truth, as may be seen above, n. 31. Apocalypse Explained 152.

17. Thine eyes shall see the King in His beauty: they shall behold the land far extended.

Verse 17. They shall behold the land far extended, etc. - To "see the King in His beauty", denotes genuine Truth which is from the Lord; to "behold the land far extended" [or of far distances], signifies the extension of wisdom and intelligence. Apocalypse Explained 304.

18. Thine heart shall meditate terror. Where is the scribe ? where is the weigher? where is he that numbered the towers?

19. You shalt not see a fierce people, a people of a deep speech, which you couldst not hear; and of a barbarous tongue of no understanding.

Verses 18, 19. The above words signify remembrance of the state of the church when there is no intelligence nor wisdom, and when interior Truths are falsified. "Terror" denotes that state; "scribe" means intelligence; the "weigher" denotes wisdom; "towers" denote interior Truths; and to destroy the quality thereof by falsifications is here signified by "numbering" them. "You shalt not see a fierce [or obstinate] people", signifies those who are in the falsities of evil, and, abstractedly, those falsities; "a people of a deep speech", signifies falsities of doctrine confirmed until they appear as Truths; "speech" denoting the Truth of doctrine, but, in the present case, the false not visible. Apocalypse Explained 453.

Verse 18. Where is he that numbered the towers ?-As to the signification of "numbering", in a bad sense, see Chapter 22:10, the Exposition.

20. Look unto Zion, the city of our appointed feasts: thine eyes shall behold Jerusalem, a quiet habitation, a tabernacle that shall not be taken down: whose stakes shall not be removed for ever, and of whose cords none shall be plucked up.

21. But Jehovah shall be magnificent unto us, a place of rivers and of streams, and of broad spaces, in which no ship with oars shall pass, neither shall any magnificent vessel go through.

Verse 20. By " Zion" is not understood Zion, nor by "Jerusalem " Jerusalem, but heaven and the church, as to the Good of Love and the Truth of Doctrine. These are "a quiet habitation", and "a tabernacle which shall not be taken down" or dissipated. By "the stakes that shall not be removed", is signified confirmation by divine Truths; and by "the cords which shall not be plucked up [or rent asunder]", is signified conjunction by divine Good. Apocalypse Explained 709.

A tabernacle that shull not be taken down, etc. - The reason why a "tabernacle" signifies the church as to doctrine and worship, is, because they who were of the church in the most ancient times dwelt in tabernacles and tents, with which also they journeyed; for in those times they were mostly feeders of sheep, and the father of the family taught those who were descended from his house the precepts of charity, and thence the life of love, in tabernacles, as was the case afterwards, in temples, Hence the "tabernacle" signified the same as the "house of God", that is, the worship of God according to doctrine, consequently also the church, inasmuch as the church is a church from a life according to doctrine, and a life according to doctrine is worship. Inasmuch as those most ancient people, with whom the church was, adored God under a human form, ' and under a human form is the Lord, they consequently worshipped Him; hence their church was a celestial church, which is distinguished from the spiritual church in this, that the celestial church, is in love to the Lord and in worship from that love, and the spiritual church is in love towards the neighbour and in worship from that love; and whereas such was the quality of the church with the most ancient people, and the doctrine of love to the Lord was taught in their tabernacles, and, hence tabernacles were loved by the Lord above temples, therefore, by command of the Lord on Mount Sinai, a tabernacle was built, in which the Israelitish nation might perform holy worship; and afterwards, in memory of this most holy worship, the "feast of tabernacles" was instituted. Apocalypse Explained 799.

Verses 20, 21. By "Zion and Jerusalem." is understood the church of the Lord; by "Zion" the church where the Good of love is the ruling principle, and by "Jerusalem" the church where the Truth of doctrine is the ruling principle. Jehovah is called "magnificent" when the men of the church are of such a nature and quality as to be receptive of divine Good and Truth from the Lord; and Zion and Jerusalem are called "a place of rivers and of streams, and of broad spaces", when all their intelligence and wisdom, and Good and Truth, are from the Lord; "rivers" denoting wisdom, "streams" intelligence, and the "broad spaces" Truths from Good in multitude and extension. "No ship wth oars shall pass, neither shall any magnificent vessel go through", signifies that in the church there shall be no lntelhgence and wisdom from the proprlum; for the "ship with oars" is intelligence from the proprium, because it is moved by men by means of oars; and the "magnificent vessel" is wisdom from the proprium, because man, by reason of that wisdom, glories and is proud, for a "ship", when it is going along and paesmg through the sea, being then in its course, carrying its wealth, signifies intelligence and wisdom. That a ship is not here [literally] understood, is evident, for it is said concerning Zion and Jerusalem. Apocalypse Explained 514.

As to the signification of "ships", and especially of the "ships of Tarshish", see above, Chapter 23:1-3, the Exposition.

22. For Jehovah is our Judge; Jehovah is our Lawgiver; Jehovah is our King: He shall save us.

Verse 22. The Lord is a "Judge", because He acts from Good; He is a "Lawgiver" or "Legislator", because He acts from Truth by that Good; and He is a "King", because He acts from Truth; thus these things follow in order. Arcana Coelestia 6372.

23. Your cords are loosed; they could not well strengthen their mast; they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.

Verse 23. That "cords" and "ropes" signify coujunction mediums, see Chap: Isaiah 5:18, the Exposition. [When Truths are separated from Good, as in this verse, they have no longer any power to support the doctrine (ship) In which the mind of man can trust for salvation; see verse 20, where "cords" are used in a good sense.]

The lame take the prey. - By the "lame", in the Word, are signified [In a bad sense] those who are in no good, and hence in no truth as in Isaiah 33:23. In the original tongue, "to be lame" is expressed by one term, and "to halt" by another. By the "lame", in a proper sense, are signified those who are In natural good, into which spiritual truths cannot flow, on account of the natural appearances and fallacies of the senses; and, in the opposite sense, those who are in no natural good, but in evil, which entirely prevents the influx of spiritual Truth. But by "halting", in a proper sense, are signified those who are in natural good in which common [or general] truths are admitted, but not particular and singular truths, because of ignorance; but, in the opposite sense, those who are in evil, and thus who do not even admit general truths. Arcana Coelestia 4302.

[By the "prey" which the lame are here said to take is signified the literal sense, the spoil of the Assyrian army, which, as it signified falsified and perverted truths and adulterated goods, was taken, .according to the above extract, by the "lame" in a bad sense' that is appropriated to the evil when separated at the time of Judgment from the good, and cast into hell, which was signified by the total destruction of the Assyrian army, as recorded in Chapter Isaiah 37:36.]

24. And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.

Verse 24. As to what is signified by "sickness", "diseases", "wounds", "bruises" and "sores" when mentioned in the Word, see Chapter 1:6, 7, the Exposition.

The people that dwell therein shall be forgiven their iniquity. - It is commonly supposed that when sins are remitted, they, are wiped away or washed off as filth is by water; but sins are not wiped Rway, but removed, that is, man is withheld from them when he is kept in good by the Lord; and, when this is the case, it appears to him as if he were without his sins, thus as if they were wiped away. And, so far as man is reformed, so far he is capable of being kept in good. How this reformation is effected, will be shown in the following chapter on Regeneration. He who supposes that sins are remitted in any other way is greatly deceived. The evidences that accompany the remission, that is, the removal, of sins, are the following. They whose sins are remitted experience a delight in worshipping God for His own sake, and in serving the neighbour for the sake of the neighbour; in doing good for the sake of good, and in speaking truth for the sake of truth. Such persons disclaim all merit in the exercise of their charity and faith; they are utterly averse to all evils, as enmity, hatred, revenge, adultery; and not only do they shun them, but they abhor the very thought of them connected with any intention. But the evidences that sins are not remitted, or removed, are these. They whose sins are not remitted do not worship God for His own sake, or serve the neighbour for his own sake; thus they do not do good and speak truth for the sake of good and truth, but for the sake of themselves and the world. They claim merit on account of their deeds; they perceive nothing undelightful in evils, such as enmity, hatred, revenge, and adultery; and, influenced with these lusts, they cherish the thought of them in all licentiousness. The New Jerusalem and its Heavenly Doctrine 166, 167.

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Isaiah Chapter 33

1. WOE unto you, you spoiler, who has not been spoiled; and who dealest treacherously, and they have not dealt treacherously with you! when you shalt cease to spoil, you shalt be spoiled; and when you shalt make an end to deal treacherously, they shall deal treacherously with you.

2. O Jehovah, have mercy on us; we have waited for You: be You their arm every morning; even our salvation in the time of distress.

3. At the voice of the tumult the peoples flee; at the lifting up of Yourself the nations are scattered.

4. And your spoil shall be gathered, as the caterpillar gathereth: as the running to and fro of locusts, so shall he run upon it.

5. Jehovah is exalted; yea, He dwelleth on high: He has filled Zion with judgment and justice.

6. And wisdom and knowledge shall be the stability of your times, the strength of [your] salvations: the fear of Jehovah, this shall be his treasure.

7. Behold, the mighty men shall cry without: the angels of peace shall weep bitterly [saying],

8. The highways are devastated; the wayfaring man ceases: he has broken the covenant; he has despised the cities; he regards no man,

9. The earth mourns, it languishes: Lebanon is ashamed, it withers: Sharon is become like a desert; and Bashan and Carmel shake off [their leaves].

10. Now will I arise, says Jehovah; now will I lift up Myself; now will I be exalted.

11. You shall conceive chaff; you shall bring forth stubble: as to your spirit, fire shall consume you.

12. And the peoples shall be as the burnings of lime; as the thorns are cut up, and burned in the fire.

13. Hear, O you that are afar off, what I have done; and acknowledge, O you that are near, My power.

14. The sinners in Zion are afraid; terror has seized the hypocrites. Who among us can abide this devouring fire? who among us can abide these everlasting burnings?

15. He who walks in justice, and speaks right things; who despises the gain of oppressions; who shakes his hands from holding a bribe; who stoppeth his ear from the hearing of bloodshed; who shutteth his eyes from seeing evil:

16. He shall dwell in the high places; the strongholds of the rocks shall be his place of defence: his bread shall be given him; his waters shall be sure.

17. Thine eyes shall see the King in His beauty: they shall behold the land far extended.

18. Thine heart shall meditate terror. Where is the scribe ? where is the weigher? where is he that numbered the towers?

19. You shalt not see a fierce people, a people of a deep speech, which you couldst not hear; and of a barbarous tongue of no understanding.

20. Look unto Zion, the city of our appointed feasts: thine eyes shall behold Jerusalem, a quiet habitation, a tabernacle that shall not be taken down: whose stakes shall not be removed for ever, and of whose cords none shall be plucked up.

21. But Jehovah shall be magnificent unto us, a place of rivers and of streams, and of broad spaces, in which no ship with oars shall pass, neither shall any magnificent vessel go through.

22. For Jehovah is our Judge; Jehovah is our Lawgiver; Jehovah is our King: He shall save us.

23. Your cords are loosed; they could not well strengthen their mast; they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.

24. And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.

406. Thus far it has been shown what "mountain" signifies; it remains to be shown what "island" signifies, for it is said, "Every mountain and island were moved out of their places;" and elsewhere:

Every island fled away, and the mountains were not found (Revelation 16:20).

"Islands" in the Word do not mean islands nor those who dwell upon islands, but the natural man in respect to the truths that are in it is meant, and thus, in an abstract sense, the truths of the natural man are signified. The truths of the natural man are true knowledges [scientifica], which are under the intuition of the rational man, and the cognitions of truth which are under the intuition of the spiritual man; the cognitions of truth are such as the natural man knows from the Word, while true knowledges [scientifica] are such as the natural man sees from the rational, and by which he is accustomed to confirm the truths of the church. There are with man two minds, one higher or interior, which is called the spiritual mind; and the other lower or exterior, which is called the natural mind. The natural mind is first opened and cultivated with men, because this most nearly stands forth in the world; and afterwards the spiritual mind is opened and cultivated, but only to the extent that man receives in the life the cognitions of truth from the Word, or from doctrine from the Word; consequently with those who do not apply knowledges to the life it is not opened. But when the spiritual mind is opened the light of heaven flows in through that mind into the natural mind and enlightens it, whereby the natural mind becomes spiritual-natural; for the spiritual mind then sees in the natural almost as a man sees his face in a mirror, and acknowledges the things that are in agreement with itself. But when the spiritual mind is not opened, as is the case with those who do not apply to their life the cognitions of truth and good that are in the Word, there is nevertheless formed in man a mind in the interior part of the natural; but this mind consists of mere falsities and evils; because the spiritual mind, by which the light of heaven is let into the natural by a direct way is not opened; but [light is let in] only through chinks round about; from this a man has the faculty to think, reason, and speak, and also the faculty to understand truths, but not the faculty to love them, or to do them from affection. For the faculty to love truths because they are truths is given only through an influx of the light of heaven through the spiritual mind; for the light of heaven through the spiritual mind is conjoined with the heat of heaven, which is love, which is comparatively like the light of the world in the time of spring; but the light of heaven flowing only through chinks into the natural is a light separated from the heat of heaven which is love, and this light is comparatively like the light of the world in the time of winter. This makes clear that a man in whom the spiritual mind is opened is like a garden and a paradise; but a man in whom the spiritual mind is not opened is like a wilderness, and like land covered with snow. Because the mind makes the man (the mind consisting of understanding and will) it is the same whether you say the mind or the man, thus whether you say the spiritual and natural mind or the spiritual and natural man.

The natural mind or natural man, in respect to its truths and its falsities, is signified by "islands" in the Word, in respect to truths with those in whom the spiritual mind is opened, and in respect to falsities with those in whom the spiritual mind is closed.

[2] That these are signified by "islands" can be seen from the following passages in the Word. In Ezekiel:

Thus said the Lord Jehovih to Tyre: Shall not the islands quake at the sound of thy fall, when the wounded shall groan, when the slaughter shall be accomplished in the midst of thee? And all the princes of the sea shall come down from ¹ their thrones. The islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted at thy departure. All the inhabitants of the islands were astonished at thee, and their kings shuddered shuddering, their faces were troubled (Ezekiel 26:15-16, 18; 27:35).

These two chapters treat of Tyre, which signifies the church in respect to the knowledges of truth and good, and in an abstract sense the knowledges of truth and good. In the first place the intelligence and wisdom of the men of the church through the knowledges of truth and good from the Word is treated of, and afterwards the church vastated in respect to these. The church vastated in respect to these, or where the knowledges of truth and good have perished is described by what is said by the prophet in these verses; the vastation of the knowledges of truth and good by "when the wounded shall groan, and when the slaughter shall be accomplished in the midst of thee," "the wounded" meaning those in whom truths are extinguished, and "slaughter" meaning the very extinction of truth and good.

That all knowledges that man from his infancy has imbibed from the Word, also all true knowledges by which he has confirmed them, are then disturbed, moved out of their place, and recede is signified by "the islands shall tremble, and all the princes of the sea shall come down from their thrones," also by "the islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted," "islands" meaning these cognitions and knowledges in the natural man; "the princes of the sea" primary things therein, "sea" signifying the natural man and all things therein in general. That all goods of truth of the natural man, because of the vastation of the knowledges of truth, shall be changed as to their state is signified by "all the inhabitants of the islands were astonished at thee, and their kings shuddered, their faces were troubled;" "the inhabitants of the islands" mean the goods of truth of the natural man, for "to inhabit," in the Word, signifies to live, and "inhabitants" the goods of life; "kings" mean all truths from good; "faces" signify the interiors and the affections; "to be astonished," "affrighted," and "troubled" signify to be entirely changed as to state. This makes clear what these things involve in the internal sense, namely, that all cognitions of truth and good and the confirming knowledges that man from infancy has imbibed from the Word and from teachers, will change their places and their state in the natural man and perish out of sight when falsities enter.

[3] In Isaiah:

The king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away; then shall they be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of this island shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from before the king of Assyria; and how shall we escape? (Isaiah 20:4-6).

No one can perceive anything about the church in these words, but only something obscurely historical, which is not known to have occurred, as that the king of Assyria will lead away Egypt and Cush into captivity, and that the dwellers of some island would grieve in heart over it; yet, here as elsewhere, some matter of the church is treated of, and this matter becomes manifest when it is known that "the king of Assyria" signifies the rational perverted, and thence the reasoning from false knowledges which favor the delight of natural loves, over which the natural man grieves because it is perverted thereby; for "the king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away" signifies that the perverted rational will claim to itself the knowledges of the natural man, and will confirm itself by these and by its delights, which these favor, "the king of Assyria" meaning the rational perverted, "to lead the captivity" and "to carry away the crowd" meaning to claim for itself and to confirm itself by reasonings, "Egypt" meaning the knowing faculty of the natural man, and "Cush" the delight which it favors.

That the goods of truth of the natural man grieve on this account, or that the natural man, in which are the goods of truth, grieves is signified by all the things that follow, namely, that "they shall be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of the island shall say in that day," and what follows; "the inhabitant of the island" meaning the good of truth, of the natural man, or the natural man in whom is the good of truth, "inhabitant" signifying good, and "island" truth, both in the natural man (as above). That there is such a sense in these words can hardly be believed, and yet it is there.

[4] In the same:

These shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea; therefore glorify Jehovah in Urim, the name of [Jehovah] the God of Israel in the islands of the sea (Isaiah 24:14-15).

This chapter treats of the vastation of the church, and in these verses of the establishment of a new church among the gentiles; the joy of these is described by "they shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea," or from the west; "the sea" when it means the west signifying the natural, for the reason that those who dwell in the western quarter in the spiritual world are in natural good, while those who dwell in the eastern quarter are in celestial good; and as the Gentiles of whom the church was constituted were in natural good it is said "glorify Jehovah in Urim, the name of the God of Israel in the islands of the sea," which signifies that they were to worship the Lord from the goods and truths in the natural man, for "Urim" means a fire and a hearth, and these signify the good of love of the natural man; "the islands of the sea" signify the knowledges of truth and good, which are the truths of the natural man; and "to glorify" signifies to worship and adore; "Jehovah" and "God of Israel" mean the Lord, who is called "Jehovah" where good is treated of, and "the God of Israel" where truth is treated of; it is therefore said "glorify Jehovah in Urim," that is, from good, "and the name of the God of Israel in the islands of the sea," that is, from truths. This makes clear that "islands of the sea" signify the truths of the natural man.

[5] In the same:

He shall not quench nor break till He have set judgment in the earth; and the islands shall hope in His law. Sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, its fullness, ye islands and the inhabitants thereof. Let the wilderness and its cities extol, the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains. Let them give glory unto Jehovah, and declare His praise in the islands (Isaiah 42:4, 10-12).

This, too, treats of the Lord and of a new church to be established by Him, and "islands" mean those who are merely in truths from the natural man, and are therefore as yet remote from true worship; so, "till He have set judgment in the earth, and the islands shall hope in His law," signifies until He shall have given intelligence to those who are of the church, and the knowledges of truth to those who are more remote from the church; "to set judgment" meaning to give intelligence; "to hope in the law" meaning to give the knowledges of truth, for "the earth" signifies those who are of the church, and in an abstract sense the church itself in respect to intelligence from spiritual truths, and "the islands" signify those who are remote from the church, and in an abstract sense the church in respect to the knowledges of truth and good, or the church in respect to the truths of the natural man that correspond to spiritual truths; "sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, and its fullness, ye islands and the inhabitants thereof," signifies the worship of the Lord by those who are remote from the church, and in an abstract sense, the worship of the natural man from truths and goods; "to sing a song" and "to praise" signify worship from a glad mind; "the end of the earth" signifies those who are in the ultimates of the church, and in an abstract sense its ultimates; "the sea and its fullness" signify the natural man and all things therein; "islands and inhabitants" signify the truths and goods of the natural man, "islands" its truths, and "inhabitants" its goods (as above). What is signified by "let the wilderness and its cities extol, and the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains," see above n. 405, where this is explained; "let them give glory unto Jehovah, and let the islands declare His praise," signifies worship from internals and externals; "to give glory" meaning worship from internals, and "to declare praise" worship from externals, for externals declare, and "islands" mean the truths of the natural man from which is worship.

[6] In the same:

Attend unto Me, My people, and give ears unto Me, O My nation; for the law shall go forth from Me, and I will arouse My judgment for a light of the peoples. My righteousness is near, My salvation is gone forth, and Mine arms shall judge the peoples; the islands shall hope in Me, and on Mine arm shall they trust (Isaiah 51:4-5).

This is said of the Lord; "Attend unto Me, My people, and give ears unto Me, O My nation," signifies all who are of the church who are in truths and goods, "people" meaning those who are in truths and "nation" those who are in goods. It is said "attend" and "give ears," in the plural, because all are meant; "the law shall go forth from Me, and I will arouse My judgment for a light of the peoples," signifies that from Him are Divine good and Divine truth, from which is illustration; "law" signifying the Divine good of the Word, and "judgment" the Divine truth of the Word, "for a light of the people" signifying illustration; "My righteousness is near, My salvation is gone forth," signifies the judgment, when those who are in the good of love and in truths therefrom are saved, "righteousness" having reference to the salvation of those who are in good at the day of judgment, and "salvation" of those who are in truths; "Mine arms shall judge the peoples" signifies judgment upon those of the church who are in falsities, "peoples" here having the contrary sense; "the islands shall hope in Me, and on Mine arm shall they trust," signifies the approach of those to the church who are remote from the truths of the church, and their trust in the Lord; "the islands" signifying those who are remote from the truths of the church because they are in natural light and not yet in spiritual light from the Word, and "to trust on His arm" signifies trust in the Lord who has all power, "arm" in reference to the Lord meaning omnipotence.

[7] In the same:

Hear, O islands, and attend ye peoples from afar (Isaiah 49:1).

"The islands" stand for those who are in truths, and "the peoples from afar" for those who are in goods, and in an abstract sense, truths and goods, both in the natural man; "from afar" is predicated of the goods that are in the natural man, while "near" is predicated of the goods that are in the spiritual man. "Peoples" here signify goods, because in the original a different word is used from that which signifies truths; for this word is also applied to nations, whereby goods are signified (as is evident from the same word in Genesis 25:23).

[8] In Jeremiah:

Hear the word of Jehovah, ye nations, and declare it in the islands afar off (Jeremiah 31:10).

"Nations" stand for those who are in goods, and in an abstract sense for goods; and "islands" for those who are in truths, and in an abstract sense, for truths in the natural man; "afar off" signifies remote from the truths of the church, which are spiritual (that "afar off" has this signification, see Arcana Coelestia 8918). But these words in a purely spiritual sense, signify that the internal man shall teach the external, or the spiritual the whole natural man, the truths of the Word, for it is this that "the nations declare in the islands afar off;" but this pure sense, which is for angels, is with difficulty perceived by men, for it is with difficulty that men can think abstractedly from persons and places, for the reason that the thought of men is natural, and natural thought differs from spiritual thought in this, that it is tied down to places and persons and is consequently more limited than the spiritual. And this is why many things that have been explained will perhaps with difficulty fall into the ideas of the thought of those who keep the sight of the mind fixed on the sense of the words.

[9] In David:

The kings of Tarshish and of the islands shall bring an offering; the kings of Sheba and Seba shall offer a gift (Psalms 72:10).

This is said of the Lord, and "to bring and offer a gift" means to worship; and "kings of Tarshish and of the islands" mean the interior and exterior truths of the natural man, "the kings of Tarshish" its interior truths, and "islands" its exterior truths; "the kings of Sheba and Seba" mean the interior and exterior goods of the natural man, "Sheba" its interior goods, and "Seba" its exterior goods. By the truths of the natural man the knowledges of truth are meant, and by the goods of the natural man the knowledges of good are meant. (That these are meant by "Sheba and Seba," see Arcana Coelestia, n. 1171, 3240; and that the interior truths of the natural man are meant by "Tarshish," see just below.) And because these are meant, those who are in the knowledges of truth and good are also meant.

[10] In Isaiah:

Who are these that fly as a cloud, and as doves to their windows? Because the islands shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far (Isaiah 60:8-9).

This, too, is said of the Lord, and it signifies that those will receive and acknowledge Him who are in simple truth and good, who are such as perceive the truths of the Word in a natural way, that is, according to the sense of the letter, and do them, "the islands" signifying those who perceive the Word in a natural way, that is, according to the sense of the letter, "the ships of Tarshish in the beginning" meaning the goods that they bring forth and do, for "Tarshish" signifies the natural man in respect to knowledges, and "Tarshish in the beginning" the natural man in respect to the knowledges of good, because Tarshish abounded in gold and silver, and these the ships brought away thence (1 Kings 10:22); at first, gold, which signifies good; and as truths are from good it is also said "to bring thy sons from far." And as "islands" and "ships of Tarshish" signify the knowledges of truth and good of the natural man, it is said, "Who are these that fly as a cloud and as doves to their windows?" "cloud" signifying the truths of the sense of the letter of the Word, "doves" the goods therein, and "windows" truths from good in light. (That "ships" signify the knowledges of truth and good from the Word, see Arcana Coelestia 1977, 6385; and that "windows" signify truths in light, and therefore the intellectual, n. 655, 658, 3391)

[11] In the same:

Howl, ye ships of Tarshish; for Tyre is laid waste, so that there is no house, nor doth anyone enter; from the land of Kittim it shall plainly come to them. The inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee. Be ashamed, O Zidon, for the sea saith, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins. When the report comes from Egypt they shall be in travail, as at the report respecting Tyre. Pass ye over into Tarshish; howl, ye inhabitants of the island (Isaiah 23:1-2, 4-6).

This describes the desolation of truth in the church; for "the ships of Tarshish" signify the knowledges of good from the Word, and "Tyre" the knowledges of truth therefrom. That there is no good because there are no truths is signified by "howl, ye ships of Tarshish, for Tyre is laid waste, so that there is no house, nor doth anyone enter," that falsities then enter until there are no longer any goods of truth and truths of good in the natural man, is signified by "from the land of Kittim it shall plainly come to them; the inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee;" "the land of Kittim" signifies falsities; "the inhabitants of the island" signify the goods of truth in the natural man (as above); "the merchant of Zidon" signifies the knowledges from the Word; "passeth over the sea" signifies which are in the natural man; "they have filled thee" (that is, the ships of Tarshish) signifies, they have enriched thee by them. The vastation of truth and good in the natural man is further described by "Be ashamed, O Zidon, for the sea said, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins;" "Zidon," as well as "Tyre," signifies the knowledges of truth and good in the church; "the sea, the stronghold of the sea," signifies the whole natural man; "I have not travailed, neither brought forth," signifies that there is nothing of the church conceived or generated; "young men" signify the affections of truth, and "virgins" the affections of good. This took place because cognitions from the Word and confirming knowledges [scientifica] were applied to falsities and evils which is signified by "when the report comes from Egypt they shall be in travail, as at the report respecting Tyre;" "Egypt" signifying knowledges [scientifica]; "Tyre," the cognitions from the Word, here those vastated by the falsities and evils to which they have been applied; and as there is lamentation on this account it is said "they shall be in travail." That all good in the natural man and all truth there would thus perish is signified by "pass ye over into Tarshish; howl, ye inhabitants of the island;" "Tarshish" signifying interior goods and truths in the natural man; "the inhabitants of the island" signifying exterior goods and truths therein (as above), "to howl" signifying grief on account of vastation.

[12] In Jeremiah:

I took the cup out of Jehovah's hand, and made all the nations to drink, unto whom Jehovah sent me, all the kings of Tyre, and all the kings of Zidon, and the kings of the island which is in the crossing (beyond) the sea (Jeremiah 25:17, 22).

Many nations are enumerated in this chapter that are not cited here, all of which signify the goods and truths of the church in general and in particular that are vastated; and "the kings of Tyre and Zidon" signify the knowledges of truth and good from the Word in the natural man; for all the knowledges of truth and good, so far as they are knowledges, are in the natural man; they become truths and goods when men live according to them, because it is by means of the life that they are received in the spiritual man; "the kings of the island which is in the crossing beyond the sea" signify the knowledges of truth in the ultimate of the natural man, which is called the natural-sensual, because through this there is a crossing into the interiors of the natural man, "sea" signifying the natural man in general (See above, n. 275, 342). The vastation of these things is meant by "the cup of Jehovah which the prophet made the nations to drink."

[13] In the same:

Because of the day that cometh to devastate all the Philistines, to cut off from Tyre and Zidon every residue that helpeth; for Jehovah devastates the Philistines, the remnant of the island of Caphtor (Jeremiah 47:4).

"The Philistines" mean those who are in faith alone, or in faith separate from charity, therefore they are also called "the uncircumcised," which signifies that they have no charity (See Arcana Coelestia 2049, 3412, 3413, 8093, 8313); "to cut off from Tyre and Zidon every residue that helpeth" signifies that they have no knowledge of truth and good; "the residue that helpeth" signifying that they are no longer concordant; "the remnant of the island of Caphtor" has a like signification.

[14] In the same:

Pass over into the islands of the Kittim and see; send into Arabia and consider well, and see whether there hath been such a thing, whether a nation hath changed gods (Jeremiah 2:10-11).

"To pass over and to send into the islands of the Kittim and into Arabia" does not signify to send to those places, but to all who live naturally in truths and goods according to their religious principle; "the islands of the Kittim" meaning where those are who live naturally in truths, and "Arabia" where those are who live naturally in goods, that is, according to their religious principle; "the Kittim" and "Arabia" signify such persons and things; for all who do not have the Word or any revelation from heaven, and live according to their religious principle, live naturally; for to live spiritually is to live solely in accordance with truths and goods from the Word and from revelation out of heaven.

[15] In Zephaniah:

Jehovah will be fearful upon them; for He will make lean all the gods of the earth, ² that they may worship Him, every man from his place, all the islands of the nations, ye Kushites also, slain by my sword shall they be (Zephaniah 2:11-12).

This, in the internal sense, signifies that the falsities of evil will be dispersed, and truths and goods given to those who are in falsities indeed, but not in the falsities of evil; "the gods of the nations that He will make lean" signify the falsities of evil, "gods" signifying falsities, "nations" evils, and "to make lean" to remove evils from falsities; "the islands of the nations" and "the Kushites" signify those who are in falsities indeed, but not in the falsities of evil; and in an abstract sense they signify falsities, but not falsities of evil; and as falsities not of evil are in the natural man, therefore "the islands of the nations" signify the natural man in respect to such falsities, or in respect to falsities in the natural man; these falsities are signified by "slain by my sword." (Respecting the falsities of evil, and the falsities not of evil, see The Doctrine of the New Jerusalem 21.)

[16] In David:

He shall have dominion from sea to sea, and from the river even unto the uttermost parts of the earth. The islands shall bow low before Him; and His enemies shall lick the dust (Psalms 72:8-9).

This is said respecting the Lord; and "to have dominion from sea to sea, and from the river even unto the uttermost parts of the earth," means His dominion over all things of heaven and the church; for the boundaries in the spiritual world are seas, and the intermediate regions are lands, where there are habitations for angels and spirits; therefore "from sea to sea" signifies all things of heaven, and because all things of heaven, it signifies also all things of the church; for the goods of love and the truths therefrom are what constitute both heaven and also the church, so "from sea to sea" signifies also all things of the church.

All things of heaven and of the church are signified by "from the river even unto the uttermost parts of the earth;" but this signifies all things of heaven and of the church in respect to truths, while "from sea to sea" signifies all things of heaven and of the church in respect to goods; for in the spiritual world the seas are the boundaries of the land east and west, and in the lands from the east to the west those dwell who are in the good of love; while "the river" means the first boundary, and "the uttermost parts of the earth" the last boundaries from south to north, where those dwell who are in truths from good; these boundaries were represented in respect to the land of Canaan by the rivers Jordan and Euphrates. Because the places that are about the last boundaries are meant by "islands," these signify truths in last things; and these, although they are not truths, are accepted as truths; for genuine truths are diminished from the midst towards the borders, since those who are about the borders are in natural light, and not so much in spiritual light. "Enemies" signify evils, of whom it is said that they "shall lick the dust," that is, that they are damned.

[17] In the same:

Jehovah reigneth; the earth shall exult; many islands shall be glad (Psalms 97:1).

This signifies that the church where the Word is and the church where the Word is not, consequently those who are in spiritual truths and those who are in truths not spiritual, shall rejoice on account of the Lord's kingdom. "The earth" signifies the church where the Word is, and "the islands" the church where the Word is not, consequently those who are far away from spiritual truths; for the truths of the Word only are spiritual, whereas those who are outside the church, as they do not have the truths of the Word, have only natural truths; this is why they are called "islands."

[18] By "islands" in the Word certain islands of the sea are not meant, but places in the spiritual world inhabited by those who have a natural knowledge of cognitions that in some measure agree with the cognitions of truth and good that are in the Word; and these places sometimes appear there as islands in a sea; so in an abstract sense "islands" signify the truths of the natural man. This is so called from a sea in which there are islands, for "the sea" signifies the generals of truth, or the truths of the natural man in general. This is the signification of "islands" in Genesis:

The sons of Javan were Elisha and Tarshish, Kittim, and Dodanim. From these were the islands of the nations separated in their lands; everyone after his tongue, after their families, in their nations (Genesis 10:4-5).

And in Isaiah:

He will come to gather all nations and tongues that they may come and see My glory; and I will set a sign among them, and I will send those of them that escape unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the islands afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isaiah 66:18-19; likewise Isaiah 11:10-11).

[19] As most things in the Word have also a contrary sense, so have islands; and in this sense "islands" signify the falsities opposed to the truths in the natural man. In this sense "islands" are mentioned in the following passages. In Isaiah:

I will make waste mountains and hills and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15-16).

This may be seen explained in the preceding article, n. 405. In Ezekiel:

I will send a fire upon Magog, and upon the secure inhabitants of the islands (Ezekiel 39:6).

In Isaiah:

[He will repay] wrath to His adversaries, retribution to His enemies; to the islands He will repay retribution (Isaiah 59:18).

Behold, the nations are as a drop from a bucket, and are reckoned as the dust of the balance; behold, He taketh up the islands as a very little thing (Isaiah 40:15).

"Nations" here stand for evils, and "the islands" for falsities. In the same:

Keep silence, O islands; let the peoples renew power; let them draw near, then let them speak; let us come near together for judgment. The islands saw and feared; the ends of the earth trembled (Isaiah 41:1, 5).

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