THE EXPLANATION of Isaiah Chapter 56

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

1. Thus says Jehovah, Keep you judgment, and do justice; for My salvation is near to come, and My justice to be revealed.

VERSE 1. By "judgment" is signified the Truth which is of faith, and by "justice" the Good which is of charity, wherefore it is said, "to do justice." That "justice" is the Good of charity from the Lord, is meant by "My justice is near to be revealed." In other passages also mention is made of "judgment" and "justice"; and by "judgment" is denoted Truth, and by "justice" Good, as in Jeremiah:

"Thus says Jehovah, Do you justice and judgment, and deliver him that is spoiled from the hand of the oppressor. Woe unto him that builds his house in non-justice, and his chambers in non-judgement. Did not your father eat and drink, and did judgment and justice, then he had good?" (Jeremiah 22:3, 13, 15) where "judgment" denotes those things which are of Truth, and "justice" those things which are of Good. A. G. 9263.

2. Blessed is the man that does this, and the son of man that holds it fast; that keeps the Sabbath from profaning it, and that keeps his hand from doing any evil.

Verses 2-7. He who does not know what the "Sabbath" represented, and hence what it signified, must needs be ignorant also why it was accounted the most holy of all things; but the reason why it was accounted most holy was, because, in the supreme sense, it represented the union of the Divine [principle] and of the Divine Human in the Lord; and, in the respective sense, the conjunction of the Divine Human of the Lord with the human race. Hence the "Sabbath" was most holy; and inasmuch as it represented those things, it also represented heaven as to the conjunction of Good and Truth, which conjunction is called the heavenly marriage; and whereas the conjunction of Good and Truth is effected from the Lord alone, and nothing of it from man, and whereas it is effected in a state of peace, therefore it was most severely forbidden that man on this occasion should do any work, insomuch that "the soul which did it was cut off"; on which subject it is thus written in Moses:

"You shall keep the Sabbath, because it is holy unto you; he who profanes it by dying shall die: because every one who does work in it, this soul shall be cut off from the midst of his people." (Exodus 31:14) "Therefore he was stoned who only gathered sticks on that day." (Numbers 15:32-36)

Therefore also the commandment concerning the "Sabbath" is the third commandment in the Decalogue, immediately following the two concernIng the holy worship of Jehovah; (Exodus 20:8; Deuteronomy 5:12) and on this account the "Sabbath" is called "an eternal covenant"; (Exodus 31:10) for by a "covenant" is understood conjunction, n. 665, 666. From these considerations it may now be manifest what is meant, in the internal sense, by those things which are said concerning the "Sabbath" in the following passages, as in Isaiah:

"Blessed is the man that keeps the Sabbath. Thus says Jehovah to the eunuchs who keep My Sabbaths", etc. (Isaiah 56:2-7)

From this passage it is evident that by those who" "sanctify the Sabbath" are meant those who are in conjunction with the Lord. That they shall be in heaven, is signified by "a place and a name, better than of sons and of daughters, being given them in the house of Jehovah; an everlasting name, which shall not be cut off"; and by their being "brought unto the mountain of holiness", Arcana Coelestia 8495. See also Chap, Isaiah 58:13, the Exposition.

3. And let not the son of the stranger, that cleaves unto Jehovah, speak, saying, Jehovah has utterly separated me from His people; neither let the eunuch say, Behold, I am a dry tree.

4. For thus says Jehovah to the eunuchs who keep My Sabbaths, and choose that in which I delight, and take hold of My covenant;

5. To them I will give in My house and within My walls a place and a name, better than of sons and of daughters; an everlasting name will I give them, which shall not be cut off.

Verse 3.The "sons of the stranger" are all the nations who, because they were not in the Jewish church, thought that they could not become heirs [of the Lord's kingdom], as was falsely supposed by many about the time of the first coming of God Messiah; a "eunuch" is one who has no offspring, and on account of impotence thinks he cannot have any. The "eunuch" here is put for the "barren"; (see Chapter Isaiah 54:1) hence it is quite evident that in the internal or spiritual sense a "barren woman and her children" are not treated of, but those things which are in the truly spiritual sense.

The "eunuch", therefore, stands-for those who believe that they have no fruit of faith from themselves, because they have no faith; thus for those who acknowledge their impotence, that they can by no means have faith from themselves, thus who think themselves unworthy. This also is what is meant by a "dry tree", namely, barrenness. Such "eunuchs" are here meant as continually keep the kingdom of God represented in themselves, that is, "who keep the Sabbaths, and who choose that in which the Lord delights, and keep His covenant", etc. (Swedenborg's Notes on Isaiah, p. 140.)

To "cleave unto Jehovah", is to keep His precepts, which is the duty of spiritual love; for no one can keep the precepts of God from the heart, but he who is in the Good of charity to the neighbour. Arcana Coelestia 3875.

Verses 3, 4. Neither let the eunuch say, Behold, I am a dry tree; for thus says Jehovah to the eunuchs who keep My Sabbaths, etc. - In Matthew 19:12, the Lord, in His answer to the disciples respecting what He had said to the Pharisees concerning divorcement, speaks of "eunuchs", saying, "There are eunuchs who were so born from the mother's womb; and there are eunuchs of men; and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He that is able to comprehend it, let him comprehend it."

The reason why the Lord afterwards spake concerning "eunuchs" was, because the disciples said, "If the case be so of a man with a wife, it is not expedient to marry"; and because marriages with the Jewish nation, which was "hard of heart", in consequence of being in falsities derived from evil, were not marriages, but adulteries, as understood in the spiritual sense; wherefore, also, that nation was called by the Lord "an adulterous nation"; on which account the Lord spake concerning "eunuchs", by whom are meant those who are not willing to enter into marriage [such as it was understood by the Jews], that is, to be conjoined with the affection of evil, because thus the understanding of Truth and of Good would be perverted and dissipated; thus by "eunuchs" are meant [in the spiritual sense] both the married and unmarried with whom the understanding of Truth and of Good is conjoined with the affection of Truth and Good.

The reason why they are called" eunuchs" is, because they have no lasciviousness, such as appertains to those who, from "hardness of heart", in which the Jews were, married several wives, and divorced each of them upon every occasion. It is first to be noted, that the marriage of the understanding of Truth and of Good with the affection of Truth and of Good, is, in general, from a three-fold origin, and hence in a three-fold degree. In the supreme degree is the marriage of those who are called celestial; in an inferior degree, of those who are called spiritual; and in the lowest degree, of those who are natural; for there are so many degrees of the interiors of man.

Hence there are three heavens, and they who are in the supreme heaven are called celestial; they who are in the inferior heaven are called spiritual; and they who are in the lowest are called natural. The marriage of the understanding of Truth and of Good with the affection of Truth and of Good, amongst the celestial, is meant by "eunuchs who have been born eunuchs from the mother's womb", by reason that they, during regeneration, receive Truths immediately into the life by the love of them; hence it is that they know Truths from the Truths themselves; their regeneration by the Lord, through love to Him, is signified by being made "eunuchs from the womb", thus without the lasciviousness of adultery.

But the marriage of the understanding of Truth and of Good with the affection of Truth and of Good, amongst the spiritual, is meant by "eunuchs who have been made eunuchs by men", for these are not regenerated in the womb, that is, by love, but by Truths first received in the memory, and next intellectually in the thought, and thus, lastly, in the life by a certain spiritual affection; these are said to be made "eunuchs of men", because they are reformed by the understanding grounded in the memory; and "man" signifies that understanding, as also above, where mention is made of "man and wife."

But the marriage of the understanding of Truth and of Good with the affection of Truth and of Good, amongst the natural, is meant by "eunuchs who have made themselves eunuchs"; for the natural, by knowledges and sciences, procure to themselves natural light, and by Good of life, according to those sciences, they procure affection, and thence conscience; and because they know no other than that they themselves do this (for the natural man does not enjoy intelligence like the spiritual man, nor perception like the celestial man), hence it is that they are those "who make themselves eunuchs"; but it is so said from the appearance, and from the obscure faith appertaining to them. These, therefore, are the things that are meant by being made "eunuchs for the sake of the kingdom of God"; and whereas few comprehend these things, it is said by the Lord "He who is able to comprehend, let him comprehend it." Apocalypse Explained 710.

Verse 5. To them I will give in My house and within My walls a place and a name, etc. - That the literal sense of the Word is signified by a "wall", see Arcana Coelestia 811, 1307, 1311; and what it is to be "called by a name", see Chapter 4:1; also Chapter 26:8, the Exposition.

6. And the sons of the stranger, who cleave unto Jehovah, to minister unto Him, and to love the name of Jehovah, and to become His servants: everyone that keeps the Sabbath from profaning it, and that takes hold of My covenant;

7. Them will I bring unto the mountain of My holiness, and I will make them rejoice in the house of My prayer: their burnt-offerings and their sacrifices shall be well-pleasing on Mine altar; for My house shall be called the house of prayer for all peoples.

Verse 6. Because to "minister" is predicated of the Good of love, it is therefore said, "to minister unto Jehovah, and to love His name"; and, therefore, concerning the Lord Himself, that He was about to "minister." From these considerations it may now appear that by "ministering" is meant all which is done from the Good of love itself. Apocalypse Explained 155.

Verses 6, 7. Every one that keeps the Sabbath from profaning it, and that takes hold of My covenant; them will I bring unto the mountain. of My holiness, and I will make them rejoice in the house of My prayer, etc. - By the "Sabbath" is signified the conjunction of the Lord with heaven and the church, thus with those who are therein; wherefore by "keeping the Sabbath" is understood to be in conjunction with the Lord; and by "observing His covenant" is meant conjunction by a life according to the precepts of the Lord, for a "covenant" denotes conjunction, and conjunction is effected by a life according to the precepts, whence the precepts of the Decalogue were called a covenant." "Them will I bring unto the mountain of My holiness, signifies that they shall be gifted with the Good of love; the "mountain of holiness" denoting the heaven where the Good of love to the Lord prevails, and consequently also the Good of love accordIng to its quality in that heaven. "I will make them rejoice in the house of My prayer", signifies that they shall be gifted with spiritual Truths; the "house of prayer", or the temple, denoting the heaven where spiritual Truths are, and thus also such spiritual Truths as there prevail. "Their burnt-offerings and their sacrifices shall be well-pleasing on Mine altar", signifies acceptable worship from the Good of love by spiritual Truths; "burnt-offerings" denoting worship from the Good of love, and "sacrifices" worship from Truths derived from that Good; Truths from Good are what are called spiritual Truths; "upon the altar" signifies in heaven and in the church. Apocalypse Explained 391.

8. Thus says the Lord Jehovih, who gathers together the outcasts. of Israel: Yet will I gather others unto him, beside those that are gathered.

9. All you beasts of My fields, come to devour; all you, beasts in the forest!

Verses 8, 9. By "the outcasts of Israel, whom the Lord gathers together", are signified all in the church who are in Truths from Good, and separated from those therein who are in falsities from evil. The same are also understood by "the wild beasts of the fields of the Lord Jehovih"; for by "field" is signified the church as to the implantation of the Truth of doctrine. But the Gentiles who are without the church are understood by "the wild beasts in the forest"; the "forest" denoting the natural and sensual man and the "wild beast" his science and obscure intelligence thence derived. That such things are signified by "the wild beast of the field" and by "the wild beast in the forest", is evident, for it is said, "All you beasts of My fields, come to devour; all you beasts in the forest!" - to "eat" '[or to devour] denoting instruction and appropriation. Inasmuch as most things in the Word have also an opposite sense, so likewise have "beasts" and "Wild beasts", in which sense the former signify evil affections, which are cupidities of adulterating and destroying the Goods of the church; and the latter the cupidities of falsifying and thus of destroying the Truths of the church. Apocalypse Explained 650.

As by ", wild beast" [fera] is signified, in a bad sense, the false, and as the false is from a two-fold origin, namely, from what is evil, and from probity, therefore by "wild beast" in the Word are also signified the well-disposed nations which, although they are in the false, are yet in probity of life. In this sense the term is used in David:

"Every wild beast of the forest is Mine, and the beasts upon a thousand hills. I know every bird of the mountains; and the wild beast of My fields is with Me." (Psalm 50:10, 11) Arcana Coelestia 9335.

"Animals", when mentioned in the Word, signify man as to his affections; harmless and useful "beasts" signify man as to his good affections, and noxious and useless "beasts" signify him as to his evil affections; wherefore the men of the church, in general, are called "sheep", a congregation of them is called a "flock" and he who teaches is called a "shepherd." AR 567.

10. His watchmen are blind, all of them; they have no knowledge: they are all dumb dogs, they cannot bark; going about, lying down, loving to slumber.

Verse 10. "Dogs" signify those who, in the church, are vile [or unregenerate], likewise those who are out of the church, also those who babble much about the things of the church, and understand little; and, in the opposite sense, those who are altogether, out of the Faith of the church, and speak disrespectfully of those things which are of Faith. That "dogs" signify those who are out of the church, is manifest from Matthew:

"Jesus said to the woman, who was a Greek, a Syro-Phoenician, It is not good to take the bread of the sons, and cast it to the dogs. But she said, Certainly, Lord; yet the little dogs also eat of the crumbs which fall from their master's tables. Then Jesus answering, said unto her, O woman, great is your faith; be it unto you even as you will. And her daughter was healed from that very hour"; (Matthew 15:26-28; and Mark 7:27, 28) where by "sons" are meant those who are within the church, and by "dogs" those who are without.

The same is signified by "the dogs who licked the sores of Lazarus"; (Luke 16:21) for by the "rich man", in the internal sense, is there meant one who is within the church, and hence abounds with spiritual riches, which are the knowledges of Truth and of Good.

"Dogs" denote also those who, within the church, are in the lowest place, who babble much about the things of the church, and understand little; and, in the opposite sense, who speak disrespectfully of the things of Faith, as in Isaiah:

"His watchmen are blind, all of them; they have no knowledge: they are all of them dumb dogs, they cannot bark; going about, lying down, loving to slumber." (Isaiah 56:10)

And in David:

"They make a noise like a dog; they go about in the city. Behold, they belch with their mouth; swords are in their lips", etc. (Psalm 59:6, 7, 14)

And in Matthew:

"Give not that which is holy to the dogs, neither cast your pearls before swine; lest peradventure they trample them with their feet, and turn again and rend you." (Matthew 7:6)

Hence the vilest of all things which was to be cast away, was a "dead dog." (1 Samuel 17:43; 2 Samuel 9:8; 16:9) Arcana Coelestia 7784.

Verses 10, 11. The "blind watchmen" are those who from ratiocination are in falsity. (Arcana Coelestia 2383)

Here the "blind" denote those who do not understand Truths, although they have the Word. That such are signified by the "blind", is evident, for it is said, "They know not, and cannot understand", Apocalypse Explained 239.

11. They are dogs obstinate in soul, they know not to be satisfied; and they are shepherds that cannot understand: they all look to their own way, each to his own lucre; from the lowest of them [to the highest].

12. [Saying] Come, I will fetch wine, and we will be drunk with strong drink; and to-morrow shall be as this day, and much more abundant.

Verse 11. They all look to their own way, each to his own lucre. - "Lucre" signifies everything false from evil which perverts the judgment of the mind" and withdraws it from Truth and Good, as may be evident to everyone who reflects; in which sense "lucre" [or gain] is mentioned many times in the Word, as in Isaiah 33:15; 56:11; 57:17; (Jeremiah 6:13; 8:10. Arcana Coelestia 8711.

Verses 11, 12. They are dogs obstinate in soul, they know not to be satisfied, etc. - These things are said of those who care about nothing but worldly and earthly things, whereby the internal spiritual man is shut up. As they have no perception of Good and no understanding of Truth, they are called "dogs obstinate in soul, which know not to be satisfied, or satiety", that is, who cannot receive Good; to "know" having respect to ability, and "satiety" [or to be satisfied], which is predicated of "food", whereby spiritual nourishment is signified, having respect to Good.

By "they are shepherds that cannot understand", is meant that they have no understanding of Truth; those being called "shepherds" who believe themselves able to instruct others, for to "feed" signifies to instruct; and inasmuch as such love things false and falsified, it is therefore added "Come, I will fetch wine, and we will be drunk with strong drink." Apocalypse Explained 376 Apocalypse Explained 376[1-40].

As to "drunkenness", see above, Chapter 28:1, the Exposition.

---

Isaiah Chapter 56.

1. Thus says Jehovah, Keep you judgment, and do justice; for My salvation is near to come, and My justice to be revealed.

2. Blessed is the man that does this, and the son of man that holds it fast; that keeps the Sabbath from profaning it, and that keeps his hand from doing any evil.

3. And let not the son of the stranger, that cleaves unto Jehovah, speak, saying, Jehovah has utterly separated me from His people; neither let the eunuch say, Behold, I am a dry tree.

4. For thus says Jehovah to the eunuchs who keep My Sabbaths, and choose that in which I delight, and take hold of My covenant;

5. To them I will give in My house and within My walls a place and a name, better than of sons and of daughters; an everlasting name will I give them, which shall not be cut off.

6. And the sons of the stranger, who cleave unto Jehovah, to minister unto Him, and to love the name of Jehovah, and to become His servants: everyone that keeps the Sabbath from profaning it, and that takes hold of My covenant;

7. Them will I bring unto the mountain of My holiness, and I will make them rejoice in the house of My prayer: their burnt-offerings and their sacrifices shall be well-pleasing on Mine altar; for My house shall be called the house of prayer for all peoples.

8. Thus says the Lord Jehovih, who gathers together the outcasts. of Israel: Yet will I gather others unto him, beside those that are gathered.

9. All you beasts of My fields, come to devour; all you, beasts in the forest!

10. His watchmen are blind, all of them; they have no knowledge: they are all dumb dogs, they cannot bark; going about, lying down, loving to slumber.

11. They are dogs obstinate in soul, they know not to be satisfied; and they are shepherds that cannot understand: they all look to their own way, each to his own lucre; from the lowest of them [to the highest].

12. [Saying] Come, I will fetch wine, and we will be drunk with strong drink; and to-morrow shall be as this day, and much more abundant.

483. And shall guide them unto living fountains of waters, signifies in Divine truths. This is evident from the signification of "living fountains of waters," as being Divine truths, "living" signifying living from the Divine, "fountain" the Word, and "waters" truths therefrom. "Living waters" are often mentioned in the Word, and by them are meant truths that come from the Lord and are received. These are living, because the Lord is Life itself, as He Himself teaches, and that which comes from Life itself is living; while that which comes from man is dead. That the Lord may give life to truths, He flows into them through good, and good makes alive. The Lord also flows in out of the higher or interior parts, and opens the spiritual mind, and imparts to it the affection of truth; and the spiritual affection of truth is the very life of heaven with man. This life is what the Lord insinuates into man by means of truths. This makes clear what is meant here by "living fountains of waters," and by "living waters" in the following passages.

[2] In Isaiah:

When the poor and needy seek water and there is none, their tongue faileth for thirst. I will open rivers on the bare heights, and fountains will I place in the midst of the valleys; I will make the wilderness into a pool of waters, and the dry land into springs of waters (Isaiah 41:17, 18).

This treats of the saving of the nations by the Lord, who are called "poor and needy" from the lack and ignorance of truth; their desire to learn truths from those who are in the church, where there were no truths, is described by "they seek waters and there are none, and their tongue faileth for thirst," "water," meaning truth, and "thirst" the desire for truth. That the Lord will instruct them is signified by "I will open rivers on the bare heights, and fountains will I place in the midst of the valleys;" "to open rivers" meaning to give intelligence, "on the bare heights" meaning in the interior man, "in the midst of the valleys" in the exterior man, and "to place fountains" to instruct in truths; "to make the wilderness into a pool of waters, and the dry land into springs of waters" signifies abundance of truth with those who before were in the lack and ignorance thereof, "wilderness" meaning where there is no good because there is no truth, and "dry land" where there is no truth and thence no good; a "pool of waters" and "fountains of waters" signify abundance of the knowledges of truth. This makes clear that "waters," "fountains," "springs," "rivers," and "pools of water," are not here meant, but the knowledges of truth and intelligence therefrom, whence comes salvation.

[3] In the same:

Behold your God will come for vengeance, and will save you. Then the dry place shall become a pool, and the thirsty place springs of water (Isaiah 35:4, 7).

This, too, is said of the instruction of the nations in truths, and their reformation by the Lord when He should come into the world; and "the dry place shall became a pool, and the thirsty place springs of waters," has a similar signification as "the wilderness shall become a pool (or collection) of waters, and the dry land springs of waters," in the passage above.

[4] In Jeremiah:

They shall come with weeping and with supplication will I lead them; I will make them go unto the brooks ¹ of waters in the way of right, they shall not stumble in it (Jeremiah 31:9).

This, too, treats of reception of the Lord by the Gentiles; that He would instruct them in genuine truths is signified by "He will lead them unto brooks of waters in the way of right, they shall not stumble in it." In Isaiah:

They shall not hunger nor thirst, neither shall the heat or the sun smite them; for He that hath compassion on them shall guide them, and unto fountains of waters shall He lead them (Isaiah 49:10).

This also is said of the instruction of the Gentiles by the Lord; instruction in truths is meant by "unto fountains of waters shall He lead them." (What "to hunger" and "to thirst" signify see above, n. 480; also what "heat" and "sun" signify, n. 481)

[5] In Joel:

It shall come to pass in that day that the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim (Joel 3:18).

What is signified by "the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters," may be seen explained above n. 433; and that "a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim" signifies that there shall be truth out of heaven from the Lord illustrating the knowledges and cognitions that are in the natural man.

[6] In David:

Before Thee thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7, 8).

"Pool of waters" and "fountain of waters" here mean truths in abundance, by means of which is the church; for "thou art in travail, O earth," signifies the commencement of the church, which is said "to be in travail" when truths are brought forth therein, "the earth" meaning the church.

[7] In the same:

Jehovah sendeth forth springs into the brooks; they go between the mountains. They give drink to the wild beast of the fields; the wild asses quench their thirst. By them the fowl of the heavens dwell (Psalms 104:10-12).

"To send forth springs into the brooks" signifies to give intelligence by means of truths from the Word; "they go between the mountains" signifies that truths will be from the good of love; "the springs" meaning truths from the Word, "the brooks" the things that are of intelligence, and "mountains" the good of love. The instruction of those who are in the good of the church is signified by "they give drink to the wild beast of the fields;" the instruction of those in the church who desire truths is signified by "the wild asses quench their thirst;" that the understanding is thus perfected is signified by "the fowl shall dwell by them." "The wild beast of the fields" mean in the spiritual sense the Gentiles that are in the good of life, "the wild asses" natural truth, "thirst" the desire for truths, and "the fowl of the heavens" thoughts from the understanding.

[8] In the highest sense, a "fountain" means the Lord in relation to Divine truth or Divine truth from the Lord, consequently the Word, as can be seen from the following passages. In Jeremiah:

My people hath done two evils; they have forsaken Me, the fountain of living waters, to hew out for themselves cisterns, broken cisterns, that hold no waters (Jeremiah 2:13).

Here Jehovah, that is, the Lord, calls Himself "the fountain of living waters," which signifies the Word, or Divine truth, consequently the Lord Himself, who is the Word; for it is said, "they have forsaken Me, the fountain of living waters." "To hew out for themselves cisterns, broken cisterns, that hold no waters," signifies to frame for themselves doctrinals from self-intelligence, in which there are no truths, "cisterns" meaning doctrinals, "broken cisterns" doctrinals that do not hold together, "that hold no waters" signifies in which there are no truths. Such are the doctrinals that are not from the Word, that is, from the Lord through the Word (for the Lord teaches through the Word), but are from self-intelligence; that these are not from the Lord through the Word is meant by "they have forsaken the fountain of living waters."

[9] In the same:

All that forsake Thee shall be ashamed, and they that depart from Me shall be written on the earth, because they have forsaken the fountain of living waters, Jehovah (Jeremiah 17:13).

Here in like manner Jehovah, that is, the Lord, calls Himself "the fountain of living waters" from the Divine truth, which is from Him; "to be written on the earth" signifies to be damned (See above, n. 222).

[10] In David:

They shall be filled with the fatness of Thy house; and Thou makest them drink of the brook of Thy delights; for with Thee is the fountain of life, in Thy light shall we see light (Psalms 36:8, 9).

"Fatness" signifies the good of love, and "the brook of delights" truth from that good; "to make to drink" means to teach; "with Thee is the fountain of life" signifies that with the Lord and from Him is Divine truth; because that is what is signified by "the fountain of life" it is added, "in Thy light shall we see light," for "the light of the Lord" means Divine truth.

[11] In Zechariah:

In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for impurity. And in that day I will cut off the names of the idols out of the land; and I will cause the prophets and the unclean spirit to pass out of the land (Zechariah 13:1, 2).

This also treats of the Lord's coming. That those who are in the Lord's kingdom will then understand the Word, that is, the Divine truth therein, is signified by "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem," "a fountain" signifying the Word, "the house of David and the inhabitants of Jerusalem" the Lord's spiritual kingdom. The Lord's spiritual kingdom is with those in the heavens and on the earth who are in Divine truths; "for sin and for impurity" signifies the removal of evils and falsities by means of truths from the Word. Because the Word or the Divine truth therein is meant by a "fountain" it is said, "In that day I will cut off the names of the idols out of the land, and I will cause the prophets and the unclean spirit to pass out of the land;" "idols" signifying a false religion, "prophets" false doctrine, and "the unclean spirit" evils flowing from the falsities of doctrine; for when a man lives according to the falsities of religion and doctrine he becomes an unclean spirit.

[12] That Divine truth from the Lord is meant by a "fountain" the Lord Himself teaches in plain words in John:

When the Lord sat by Jacob's fountain in the field of Samaria, He said to the woman of Samaria, Everyone that drinketh of this water shall thirst again; but whosoever shall drink of the water that I shall give him shall not thirst forever; but the water that I shall give him shall become in him a fountain of water springing up unto everlasting life (John 4:5-20).

It is clear that the "water" that the Lord gives does not mean water, but Divine truth; for it is said that in drinking of the water the woman of Samaria came to draw, one thirsts again, but not of the water that the Lord gives. That "that water shall become in him a fountain of water springing up unto everlasting life" means that in that truth is life. That there is life in truths when the Lord gives them may be seen in this article above. The Lord said these things to the woman of Samaria, when He sat by Jacob's fountain, because by the "Samaritans" the Lord meant the Gentiles that were to receive Divine truths from Him; and by the "woman of Samaria" a church constituted of such; and by "Jacob's fountain" Divine truth from Himself, that is, the Word.

[13] In Moses:

Thus Israel dwelt securely alone by the fountain of Jacob (Deuteronomy 33:28).

This is in the prophecy of Moses respecting the sons of Israel, in the conclusion of that prophecy. Because "Israel" here signifies the church that is in Divine truths from the Word, therefore it is said "by the fountain of Jacob," which means the Word; so, too, the Lord in relation to the Word, for He is the Word because He is Divine truth, as He Himself teaches in John (John 1:1-3, 14). This is said at the end of that prophecy, because in that prophecy the Word is treated of. "Fountain" has a similar meaning in the prophecy of Israel the father respecting Joseph:

The son of a fruitful one is Joseph, the son of a fruitful one by the fountain (Genesis 49:22).

"Fountain" here means the fountain of Jacob, for the field that contained that fountain was given to Joseph by his father (John 4:5, 6). What is signified by "Joseph the son of a fruitful one, the son of a fruitful one by the fountain," may be seen above n. 448. A "fountain" also means the Word, and "fountains" mean Divine truths from the Word, in David:

Bless ye God in the congregations, the Lord from the fountain of Israel (Psalms 68:26).

In Revelation:

I will give unto him that is athirst of the fountain of the water of life freely (Revelation 21:6).

In Isaiah:

Then with gladness shall ye draw waters out of the fountains of salvation (Isaiah 12:3).

In David:

All my fountains are in Thee, Jehovah (Psalms 87:7).

[14] As most things in the Word have also a contrary sense, so have "fountain" and "fountains," and in that sense they signify the doctrine of falsities, and falsities of doctrine. Thus in Jeremiah:

I will dry up her sea and make her fountain dry (Jeremiah 51:36).

This is said of Babylon; and her "sea" signifies falsities in one complex, and "fountain" the doctrine of falsity.

[15] In Hosea:

An east wind shall come, the wind of Jehovah, coming up from the wilderness; and his fountain shall become dry, and his spring shall be dried up (Hosea 13:15).

This is said of Ephraim, and by him is here meant a perverted understanding of the Word which confirms falsities by means of the Word; its destruction is signified by "his fountain shall become dry, and his spring shall be dried up by the east wind, the wind of Jehovah from the wilderness;" "his fountain" meaning the doctrine of falsity thence, "spring" its falsity, and "the east wind from the wilderness" its destruction by fallacies that are from external sensual things; for external sensual things, when they are not illustrated from things internal, destroy man's understanding, because all fallacies are from that source.

[16] In David:

Thou hast broken up the sea by Thy strength; Thou hast broken the heads of the whales in the waters. Thou hast crushed in the heads of leviathan, and hast given him to be food to the people, for the Ziim. Thou didst cleave fountains and brooks; Thou hast dried up the rivers of strength (Psalms 74:13-15).

Here, too, "fountains" and "brooks" signify false doctrine, which is from self-intelligence; "the rivers of strength" are confirmed principles of falsity therefrom; "the whales" and "leviathan" signify knowledges [scientifica] belonging to the sensual and natural man, from which is all falsity when the spiritual man is closed over them. The sensual and natural man are the seat of what is man's own [proprium], therefore conclusions drawn from those alone are conclusions from one's own [proprium] or from self-intelligence; for the Divine flows in through the spiritual man into the natural, and not into the natural when the spiritual is closed over it, but the spiritual man is opened by means of truths and a life according to them. The "people, the Ziim to whom leviathan is to be given for food," signify those who are in infernal falsities.

Poznámky pod čarou: