THE EXPLANATION of Isaiah Chapter 19

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

1. THE burden concerning Egypt. Behold, Jehovah rides on a light cloud, and He cometh to Egypt! and the idols of Egypt shall be moved at His presence; and the heart of Egypt shall melt in the midst of her.

Verse 1. The burden. concerning Egypt. - [As it is most important that the prophecies respecting "Egypt" should be well understood, in order that a man may see the right application of the Word to his own states, we beg to direct the attention of the reader to the following extracts.]

That by "Egypt" [in a bad sense] is signified the natural man separate from the spiritual, and thence the falsities flowing from the evils of the love of self, consequently from the conceit of self-derived intelligence, shall now be explained; for when the natural principle of man is separated from the spiritual, which takes place chiefly from the love of self, then from the evils of that love falsities flow forth, all the false being derived from evil; for the false is the patron of evil, and the evil of the will is formed in the understanding by the ideas of the thought, which ideas are called falsities; and whereas the falsities flowing forth from the evils of the love of self, are attended with self-conceit, for man then thinks from bis proprium, therefore also by "Egypt" is here signified the conceit of self-derived intelligence. But inasmuch as by "Egypt" is signified the natural man in both senses, namely, as well conjoined 'with the spiritual man as when separated from it, thus in a good sense and in a bad sense, therefore the various things which appertain to tbe natural man are also signified by "Egypt", which in general have reference to knowledges and scientifics, for the truths and falsities of the natural man are called knowledges and scientifics; but the truths themselves, when they have obtained life, which is effected by the life of faith, which is charity, appertain to the spiritual man, or spiritual mind of man, and these with their affections and pleasantnesses do not appear to the manifest sense and sight of the man, as is the case with the knowledges and scientifics of the natural man. The reason of this is, because man, so long as he lives in the world, thinks naturally and speaks naturally, and what is thought and spoken naturally is sensibly felt and perceived by him in a certain sight which appertains to his understanding, whereas his spiritual thought, which is conjoined with the affection of truth or of the false, does not appear before man has put off the natural body, and put on the spiritual body, which takes place after his decease, or departure from this world, and his entrance into the spiritual world, when he thinks spiritually and speaks spiritually, and no longer naturally as before. This comes to pass with every man, whether he be merely natural or at the same time spiritual; and thought with the merely natural man after death is still spiritual, but gross, without intelligence of truth or affection of good, for it consists of correspondent ideas, which indeed appear as material, but still are not so; but coucerning the spiritual thought and the speech also thence derived of merely natural men in the spiritual world, the Lord willing, more will be said elsewhere.

The reason why by " Egypt", in the Word, is signified the natural man in both senses, good and bad, consequently all that which properly belongs to the natural man, is, because in Egypt the sciences were cultivated, especially the science of correspondences and representations, at the time when churches were representative. But whereas they made to themselves resemhlances, according to correspondences, which, when from internal they became altogether external, they began to worship with holy rites, and thus perverted the representatives of things spiritual and celestial to idolatrous purposes, and also to magic : hence it is that by "Egypt", in a bad sense, which is opposite to the former, is signified the false scientific of the natural man, and also what is idolatrous and magical.

That such things are signified by "Egypt" may be abundantly confirmed from the Word; but before we proceed to such confirmation it is proper to be known that with every man there is an internal, which sees from the light of heaven, which is called the internal spiritual man, or the internal spiritual mind, and an external, which sees from the light of the 'world, which is called the external natural man, on the external natural mind. With every man of the church the internal must be conjoined with the external, or the internal spiritual man with the external natural man. When they are thus conjoined, then the spiritual man, inasmuch as it is the light of heaven, has dominion over the natural man, which is in the light of the world, and rules it as a master of a family rules his servant, and teaches it as a master teaches his disciple. From this conjunction man is a man of the church, and an angel; but when the natural man is not conjoined with the spiritual, nor subordinate thereto, as is especially the case when the spiritual man is shut, as it is with those who deny the divine, things of the Word and the church, who thence see nothing from the light of heaven, then the natural man is in blindness as to things spiritual, and by his rational principle perverts all the truths of the church, and by the ideas he has of them turns them into falsities.

This subject, that is, the conjunction of the spiritual man with the natural man, and the separation of the natural man from the spiritual, is much treated of in the Word, especially where treating concerning Egypt, inasmuch as by "Egypt" is signified the natural man as well conjoined, with the spiritual man as separate thereto, and where the natural man, is treated of separate from the spiritual, Egypt, is rebuked and rejected. Whereas "Egypt", in an extensive sense, signifies the natural man, therefore the true scientific and the false scientific is also thereby signified, for truths and falsities in the natural man are called scientifics; and whereas scientifics true and false are signified by "Egypt", faith is also thereby signified, inasmuch as faith, is of truth, and truth is of faith, whence faith conjoined to charity is also signified by "Egypt" in a good sense, and faith separate from charity in the opposite sense; for faith is conjoined to charity when the spiritual man is conjoined with the natural, and then by "Egypt" is signified the true scientific; but faith is separate from charity when the natural man is separate from the spiritual, and then by "Egypt" is signified the false scientific; for when the natural man is separate from the spiritual, man has then no truths, and if he imbibes truths from the Word or from the doctrine of the church he still falsifies them by the ideas of his thought, whence all truth with him becomes false. So far concerning the significations of "Egypt" in the Word; it shall now be demonstrated from the Word itself [and, especially from this chapter], that by "Egypt." [in a good sense] is signified the natural man conjoined to the spiritual, or, the scientific vivified by the influx of spiritual light, or, what is the same, faith conjoined to charity, which in itself is faith; and afterwards it shall also be, demonstrated that by "Egypt", in the opposite sense, is signified the natural man separate from the spiritual, or the scientific not vivified by any influx of spiritual life, or, what is the same, faith separate from charity, which in itself is not faith. Apocalypse Explained 654.

That by "Mizraim", or Egypt, are, in the Word, signified sciences, or various scientifics, applied to explore the arcana of faith, and thence to confirm preconceived principles of the false; and that it also signifies simply sciences, and thus such as are useful, appears from this chapter from beginning to end, and also from many other passages too numerous to quote here. Arcana Coelestia 1165.

That "Egypt" is the science of knowledges in respect to the Lord, but science in general in respect to other men, may appear from its siguification in the Word. For the Ancient Church was seated in Egypt, as in rnany other places; and when the church was there, sciences, above everything else, flourished in that country; whence by "Egypt" is signified science. But after they became desirous to enter by sciences into the mysteries of faith, and thus from their own power to explore the truth of divine arcana, then they became addicted to magic, and by "Egypt" were signified scientifics which pervert, whence come falsities, and from these evils, as appears from Isaiah 19:11. That by " Egypt" are signified useful sciences, and thus, in the present case, that science of knowledges which is capable of serving as recipient vessels for things celestial and spiritual, may appear from the following passages in the Word:

"They have caused Egypt to err, the corner-stone of the tribes"; (Isaiah 19:13) where it is called "the corner-stone of the tribes", as serving for a support to the things belonging to faith, which are signified by "tribes." Again, in the same prophet, "In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to Jehovah of Hosts. In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar by the border thereof to Jehovah; and it shall be for a sign and for a witness to Jehovah of Hosts in the land of Egypt, for they shall cry unto Jehovah because of the oppressors, and He shall send them a Saviour and a Prince, and He shall deliver them, And Jehovah shall be known to Egypt, and the Egyptians shall know Jehovah in that day, and shall offer sacrifice and oblation, and they shall vow a vow unto Jehovah, and shall perform it. And Jehovah shall smite Egypt, smiting and healing her; and they shall turn unto Jehovah, and He will be entreated of them, and will heal them." (Isaiah 19:18-22)

Speaking of "Egypt" in a good sense, to denote those who are attached to scientifics, or natural truths, which are the vessels of spiritual truths.

Again, in the same prophet, "In that day there shall be a highway- from Egypt to Assyria; and the Assyrian shall come into Egypt, and the Egyptian into Assyria: and the Egyptian shall serve with the Assyrian. In that day shall Israel be a third, together with Egypt and Assyria; a blessing in the midst of the land, whom Jehovah of Hosts shall bless, saying, Blessed be My people, Egypt, and Assyria, the work of My hands; and Israel, Mine inheritance !" (Isaiah 19:23-25)

Where, by "Egypt", is signified the science of natural truths, by "Assyria" reason or things rational, and by "Israel? things spiritual, - which succeed each other in orderly arrangement; wherefore it is said that "in that day there shall be a highway from Egypt to Assyria, and lsrael shall be a third together with Egypt and Assyria."

So in Ezekiel:

"Fine linen in broidered work from Egypt was your spreading forth, that it might be to you for a flag"; (Ezekiel 27:7) speaking of "Tyre", by which is signified the possession of knowledges; "fine linen in broidered work" denotes the truths of sciences which are of service: scientifics, as belonging to the external man, ought to serve the internal.

Again, in the same prophet, "Thus says the Lord Jehovih: At the end of forty years I will gather Egypt from the people whither they were scattered, and I will bring again the captivity of Egypt"; (Ezekiel 20:9, 13, 14) where "Egypt", has a like signification.

So in Zechariah:

"And it shall come to pass, that whoso will not coming up of the families of the earth unto Jerusalem to worship the King Jehovah Zebaoth, even upon them, shall be no rain; and if the family of Egypt go not up, and come not"; (Zechariah 14:17, 18),

where "Egypt" also is used in a good sense, and has the same signification.

That science, or human wisdom, is signified by "Egypt", may appear likewise in Daniel, where the sciences of things celestial and spiritual are called "the treasures of gold and silver", and also "the precious things of Egypt." (Daniel 11:43)

It is said also of Solomon, that his "wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt." (1 Kings 4:30)

The house built by Solomon for Pharaoh's daughter was representative of this alone. (1 Kings 7:8)

The Lord's being brought into Egypt when an infant had no other signification than what is here [Genesis xii.] signified by "Abram"; it being also done that He might "fulfil all things which were represented concerning Him." The emigration of Jacob and his sons into Egypt represented nothing else, in the inmost sense, but the Lord's first instruction in knowledges from the Word; as appears from the following passages.

Concerning the Lord it is thus written in Matthew:

"The angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young Child and His mother, and flee into Egypt, and be you there until I bring you word. When he arose, he took the young Child and His mother by night, and departed into Egypt; and was there until the death of Herod: that it might be fulfilled which was spoken by the prophet, saying, Out of Egypt have I called My Son"; (Matthew 2:13-15) of which it is thus written in Hosea:

"When Israel 'was a child, then I loved him, and out of Egypt have I called My Son." (Hosea 11:1)

Hence it appears that by the child "Israel" is meant the Lord, and that His instruction when a child is signified by these words - "Out of Egypt have I called My Son."

So again in the same prophet:

"By a prophet Jehovah brought Israel out of Egypt, and by a prophet was he preserved"; (Hosea 12:13, 14) where, in like manner, by "Israel" is meant the Lord; by a "prophet" is signified one that teaches, consequently, the doctrine of knowledges.

So in David:

"Turn us again, O God of Hosts, and cause Your face to shine, and we shall be saved. You have brought a vine out of Egypt; You have cast out the nations, and planted it"; (Psalm 80:7, 8) speaking also of the Lord, who is called "a vine out of Egypt", in respect to the knowledges in which He was instructed. Arcana Coelestia 1462.

Behold, Jehovah rideth on a light cloud, and He cometh to Egypt! and the idols of Egypt shall be moved, etc. - Where by "Egypt" is not meant [literally] Egypt, but, the natural man separate from the spiritual, who is then in falsities and evils, and thereby perverts all the Truths and Goods of the church; that those falsities and evils destroy him, when Truth from Good flows in from the Lord, is described by these words of the prophet, understood in the internal sense. "Jehovah rideth on a light cloud", signifies that the Lord enlightens the understanding with truths; to "ride", when predicated of Jehovah, or the Lord, denotes to enlighten the understanding, and a "light cloud" signifies the Truth: that in such case the "idols of Egypt are moved, and, the heart of the Egyptian melteth", signifies that the evils and falsities which are of the natural man separate from the spiritual then destroy him:

"idols" denoting falsities, the "heart" denoting evils, and "Egypt", the natural man. This signification of a cloud is evident from appearances in the spiritual world: likewise from the Word, where "clouds" are mentioned. From appearances in the spiritual world thus, - the universal angelic heaven consists solely of the Divine Truth which proceeds from the Lord, the reception whereof makes them angels. In the supreme heaven this Truth appears as the pure aura, which is called ether; in the inferior heaven as less pure, almost as the atmosphere, which is called air : -in the lowest heaven it appears as a thin watery [element], upon which is vapour like a cloud. Such is the appearance of the divine Truth according to degrees in descent. There is a similar appearance when the angels of the superior heavens speak concerning divine Truths; their discourse in such case being presented to the view of those who are in the lowest heaven under the aspect of a cloud, which floats hither and thither, whilst the more intelligent amongst them know, from its gliding or floating, its brightness and form, what the angels of the superior heavens are discoursing about with each other; hence it may appear whence it is that a "cloud" signifies divine Truth in ultimates. Apocalypse Explained 594.

That the Lord comes in "clouds" to judgment, see Matthew 24:30.

Verses 1-15. The burden, concerning Egypt, etc. - That by "Egypt", in a bad sense, is signified the natural principle of man separate from his spiritual, may appear also from these words viewed in their internal sense; and a man becomes merely natural whe in his life he does not look to the Lord, but only to himself and to the world, whence he comes into the conceit of self-derived intelligence, which is common with the learned, who thereby pervert their rational principle, and shut the spiritual rnind. In order that it may be known that the natural man is signified by "Egypt", self-derived intelligence by "the river thereof", and falsities by "the waters of the river of Egypt", we will explain in a series the things, which are here summarily adduced from that chapter. "Jehovah rideth on a light cloud, and cometh into Egypt", signifies the visitation of the natural man from divine Truth spiritual-natural; for visitation is inquisition into the quality of man, and inquisition is effected by divine Truth; a "light cloud" denotes the divine Truth spiritual-natural, from which it appears what is the quality of man as to his natural principle, whence the "idols of Egypt shall be moved at His presence, and the heart of Egypt shall melt in the midst of her", signifies a heap and crowd of falsities in the natural man, whence worship is derived, and his terror on account of visitation. "I will shut up the Egyptians in the hand of a hard lord, and a fierce king shall rule over them", signifies that the evil of the false and the false of evil shall reign therein; a "hard lord" denoting the evil of the false and a "fierce king" the false of evil. Then "the waters shall fail from the sea, and the rivers shall be wasted and dried up", signifies that in that case there shall not be any truths in the natural man, nor any intelligence thence derived. "And the streams shall recede, the rivers of Egypt shall be dried up", signifies that it shall turn itself from truths to falsities, whence intelligence, being without truths from the light of the spiritual man, will become dead. "The reed and the flags shall wither", signifies that all perception of truth and good from the sense of the letter of the Word, otherwise appertaining to the sensual man, will vanish. Therefore "the fishermen shall mourn, and all they that cast the hook into the rivers shall be sad, and they that spread the net on the face of the waters shall lauguish", signifies that they who teach and instruct will labour in vain by truths from the Word to reform the natural man; "fishermen and they who spread the net on the face of the waters" denoting those that teach and instruct natural men from the Word, specifically from the literal sense thereof; "fish" signify knowledges thence derived, and to be "sad" and to "languish" denote labouring. "They that work threads of silk, and they that weave curtains, shall be confounded", signifies those who teach spiritual truths in a natural manner:

"threads of silk" denoting truths, "curtains" natural truths from a spiritual origin; and to "work and weave them" is to teach. "How will you say unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? Where are they; where, your wise ones?" signifies that the wisdom and intelligence of the natural man from the spiritual are perished, for the natural man is formed to receive intelligence and wisdom. from the spiritual man, which takes place when both act as a one, like cause and effect. "'the princes of Zoan are become fools; the princes of Noph are taken away", signifies, that the truths of wisdom and intelligence derived from spiritual light in the natural man are turned into the falsities of insanity; "Zoan" and "Noph" were in the land of Egypt, and signified the illustration of the natural man from spiritual light: and "they have caused Egypt to err, the corner-stone of the tribes", signifies that the natural man was perverted, in which, notwithstanding, all the goods and the truths of the church have their foundation. "Nor shall there be any work in Egypt, which the head or tail, the branch or rush can perform", signifies that they have no longer any intelligence, nor science of truth, consequently, no truth, either spiritual or natural; Apocalypse Explained 654.

The idols of Egypt. - As to the meaning of "idols", see above, Chapter 2:20, the Exposition.

2. And I will mingle the Egyptians with the Egyptians: and they shall fight, every man against his brother, and every man against his neighbour; city against city, kingdom against kingdom.

Verse 2. By the "Egyptian" here is signified the natural man separate from the spiritual, who, inasmuch as he is in no light of Truth, disputes continually concerning what is good and evil, and concerning what is true and false: and that disputation is signified by "I will mingle the Egyptians with the Egyptians, and they shall fight, every man against his brother, and every man against his neighbour"; by "brother" and "neighbour" is signified Good from which is Truth, and Truth from Good, and, in the opposite sense, evil from which is the false, and the false from evil; wherefore it is also said "city against city, kingdom against kingdom"; "city" denoting doctrine, and "kingdom" the church from it, which, in like manner, were about to combat with each other. Apocalypse Explained 746.

The crowds of falsities appertaining to a man (when his external is separated. from his internal, as is signified by "Egypt" in this case), reasoning and combating against the truths of the spiritual mall, is signified by "I will mingle the Egyptians with the Egyptians, andthey shall fight", etc. A "man" and his "brother" signify Truth and Good, and, in the opposite sense, the false and evil; and a "man" and his "neighbour" signify truths amongst themselves, and, in the opposite sense, falsities among themselves, This dissension and this combat take place when falsities reign, inasmuch as falsities continually dispute with falsities, but not truths with truths. That similar contentions of the doctrines among themselves, or of churches among themselves, will take place, is signified by "city shall fight against city, and kingdom against kingdom"; "city" denoting doctrine, and "kingdom" the church thence derived. Apocalypse Explained 734. See also Arcana Coelestia 2547.

3. And the spirit of Egypt shall fail in the midst of her; and I will swallow up her counsel: and they shall seek to the idols, and to the sorcerers, and to them that have familiar spirits, and to the wizards:

Verse 3. Familiar spirits. - See above, Chapter 8:19, the Exposition:

4. And I will shut up the Egyptians in the hand of a hard lord; and a fierce king shall rule over them, says the Lord, Jehovah of Hosts.

Verse 4, 5. By the "Egyptians" are here signified the knowledges which belong to the natural man; by the "hard lord in whose hand they shall be shut up", is signified the evil of self-love; by a "fietce king", the false principle thence derived. By "the waters failing from the sea", is signified that although there is an abundance of knowledges, or scientifics, still there are no truths [in such minds]; and by "the rivers being wasted and dried up", is meant that there is no doctrine of Truth, and hence no intelligence. Apocalypse Explained 275.

Jehovah of Hosts. - See above, Chapter 1:9, 24, the Exposition.

5. And the waters shall fail from the sea, and the rivers shall be wasted and dried up.

Verses 5-7. These things are said concerning "Egypt", whereby is signified the scientific principles which is of the natural man; and by "the rivers thereof" is signified the knowledge and apperception of truth; that these would perish, is signified by "the stream being wasted and dried up"; that thus there would be no longer any truths, not even such as are natural and sensual, which are the lowest of all, is signified by "the reed and the flags withering, the papyrus by the stream, and fill that is sown by the river, withering, and being driven away, so as to beno more." Apocalypse Explained 518; See also Arcana Coelestia 9755.

6. And the streams shall recede; the rivers of Egypt shall be diminished and dried up: the reed and the flags shall wither.

Verse 6. By these words, in the spiritual sense, is understood that all intelligence of divine Truth should perish. "The streams shall recede", signifies . that all things of spiritual intelligence shall depart; "the rivers of Egypt shall be diminished and dried up", signifies that all things of natural. intelligence shall perish; "the reed and the flags shall wither", signifies that ultimate truth, which is called sensual, and is only scientific, shall vanish; "streams and rivers" denote the things appertaining to intelligence. "Egypt" is the natural principle; the reed and flags", scientific sensual truth, or the sensual scientific principle; to "recede", "diminish", "dry up", and to "wither", denote to perish and disappear. Apocalypse Explained 627.

Verses 6-8. And the streams shall recede, and the fishermen shall mourn, etc. - By the "river and streams of Egypt" are not signified a river, nor by "fishermen" flshermen; but other things are thereby signified, which do not appear except it be known what is signified by "Egypt", and by its" river", and by "fishermen." If these things are known, then the sense becomes evident. Arcana Coelestia 6693.

7. The papyrus by the river, even at the mouth of the river, and all that is sown by the river, shall wither, be driven away, and be no more.

8. And the fishermen shall mourn, and all they that cast the hook into the rivers shall be sad, and they that spread the net on the face of the waters shall languish.

Verse 8. And the fishermen shall mourn, and all they that cast the hook into the rivers shall be sad, etc. - Where, by "the fishermen who cast the hook into the rivers, and spread the net", are understood those who desire to procure to themselves knowledges, and thereby intelligence; in this case, that they are not able to procure these knowledges by reason of there not being anywhere any knowledge of Truth. Apocalypse Explained 513.

A "fisherman", in the spiritual sense of the Word, signifies a man who investigates and teaches natural truths, and afterwards spiritual truths in a rational manner, as may be demonstrated from these passages:

"The fishermen shall mourn, and all they that cast the hook", etc. (Isaiah 19:8)

In another place it is said respecting the sea whose waters were healed, "The fishers shall stand upon it from Engedi even unto En-eglaim; they shall be present to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many." (Ezekiel 47:10)

And in another place, "Behold, I will send for many fishers, says Jehovah, and they shall fish them."(Jeremiah 16:16) . Hence it is evident why the Lord chose fishermen for His disciples, and said "Follow Me, and I will make you fishers of men"; (Matthew 4:18, 19; Mark 1:16, 17) and He said to Peter, after he had caught a rnultitude of fishes, "Henceforth you shalt catch men." (Luke 5:10)

The origin of this signification of "fishermen" may be seen demonstrated in the Apocalypse Revealed namely, that since "water" signifies natural truths, (n. 50, 932) as does also a "river"; (n. 409, 932) a "fish" signifies those who are in possesslon of natural truths; (n. 405.) and thence" fishermen", those who investigate and teach truths. Doct. of Influx, 20.

9. And they that work threads of silk, and they that weave curtains, shall be confounded.

Verse 9. Here, as said of Egypt in a bad sense, to "work threads of silk", signifies to feign or counterfeit truths. That "flax" [linum], or linen, signifies Truth, is from representatives in heaven, for in heaven they who are in the Truth of the natural principle, that is, from a spiritual origin, appear clothed in white, which white appears as of [fine] linen. The Truth itself of the rational principle is also there represented as texture of the purer [or finer] threads of flax, which threads appear like the threads of silk, splendid, beautifully translucent [or shining], and soft; and the garment from those silky threads appears in like manner, if the Truth thus represented is from Good. On the contrary, those threads which are like the threads of linen do not appear translucent, nor splendid, nor soft, but as hard and fragile, but still white, if the Truth which is thus represented, is not from Good. From this it is evident why angels appeared in "linen and shining garments." (Matthew 28:3; John 20:11, 12) Arcana Coelestia 7601.

10. And her foundations shall he broken up; all that make a gain of pools for fish [shall be confounded].

11. Surely, the princes of Zoan are fools; [as to] the wise counsellors of Pharaoh, their counsel has become brutish. How will you say unto Pharaoh, I am the son of the wise, the son of the kings of antiquity?

12. Where are they; where, your wise ones? let them now tell you, and let them know what Jehovah of Hosts has determined upon Egypt.

Verse 10. All that make a gain of pools for fish [animae, see note], etc. - "Pools for fish" [animae] signify those things which are of intelligence from knowledges; and because Egypt is here treated of "pools for fish" are those things which are of intelligence from the scientifics of the church; for Egypt is a type of those scientifics which are knowledges, but in an inferior degree. Arcana Coelestia 7324.

[That to "make a gain" of these things, is to investigate, to learn, and to teach truths from merely selfish and mercenary motives relating to honour and gain, see above. Chapter 16:14, the Exposition; see also the note, In which the "foundations being broken up" is explained.]

That the "fish-pool of Siloam" signifies the Word in the sense of the letter, is evident from Isaiah 8:6; (see above, the Exposition, p. 88.) and, in general, the "fish-pools" that were at Jerusalem. A.. Apocalypse Explained 239.

Verses 11, 12. The princes of Zoan are fools; the wise counsellors of Pharaoh have become brutish, etc. - "Pharaoh" signifies here the scientific principle of the church in general; hence he is called "the son of the kings of antiquity", -the "wise" and the "kings of antiquity for the truths of the ancient church. But that scientific principle is here understood to be infatuated, or foolish, for it is said, "The princes of Zoan are fools; their counsel has become brutish." " !hat Pharaoh is here called "the son of the kings of antiquity, is because the scientifics, signified by "Egypt", were from the truths of the ancient church. Arcana Coelestia 5044. 6015.

By the "wisdom " of Egypt nothing else is signified than the science of natural things, and by "magic" the science of spiritual things; thus by "the wise of Egypt" are understood exterior scientifics, and by "the magi of Egypt" interior scientifics, and by "Egypt" itself, scence In general. Arcana Coelestia 5223.

13. The princes of Zoan are become fools, the princes of Noph are deceived; and they have caused Egypt to err, the corner-stone of her tribes.

14. Jehovah has mingled in the midst of her a spirit of perversities; and they have caused Egypt to err in all her works, as a drunkard staggers in his vomit:

15. Nor shall there be any work in Egypt, which the head or tail, the branch or rush, can perform.

Verse 13. The princes of Zoan and Noph, etc. - Zoan and Noph were ancient places in Egypt, (Numb. Xlll. 22.) the princes of which being "taken away" [or deceived], signified that ancient wisdom was taken away, and that Egypt was led astray. (Swedenborg's Notes on Isaiah, p. 46.)

Verse 14. Jehovah has mingled in the midst of her [Egypt] a spirit of perversities, etc. - By "Egypt" is signified the science of things as well spiritual as natural; by "mingling in the midst thereof the spirit of perversities" is signified to pervert and falsify those things"; by "the drunkard" are signified those who are insane in spiritual things; and inasmuch as truths commingled with falsities are cast out [like vomit], it is therefore said, "Even as a drunkard staggers In his vomit." Apocalypse Explained 235.

As a drunkard staggers in his vomit. - I have spoken with spirits respecting "drunkenness", and it was declared by them to be an enormous sin; for a man thereby becomes a brute, and is no longer a man, because a man is a man by virtue of his intellectual faculty, which, when destroyed, he becomes a brute. Moreover, by drunkenness he brings destruction upon his body, and hastens his death; besides which, he destroys in luxury what would be of use to others. Wherefore drunkenness appears so filthy to spirits, that they abhor such a life which, nevertheless, mortals [in this age] have permitted among themselves as belonging to civil life. June 27, 1748. Spiritual Diary, 2422.

As to what "strong drink" signifies, see above, Chapter 5:11, 22, the Exposition.

For the signification of "drunkenness", in its spiritual sense, see below" Chapter 28:1-8, the Exposition.

Verse 15. Nor shall there be any work in Egypt, which the head or tail, the branch or rush, can do. - By "Egypt" is signified the science as well of spiritual things as of natural; by "there being no work for it which the head and the tail can do", is signified that it has no spiritual things, nor natural things, by which the spiritual are confirmed; the "head" denoting the knowledges of things spiritual, by which comes intelligence, and the "tail" natural scientifics, which are serviceable to things spiritual as means of intelligence; similar things are signified by "the branch and the rush" the "branch" denoting spiritual truth, and the "rush" the sensual scientific, which is ultimate truth; for if the former and the latter, or first and ultimate principles, do not make one in man, he has not "the head and the tail", [that is, he is not a perfect man.] Apocalypse Explained 559.

16. In that day Egypt shall be as women; it shall tremble and be afraid at the shaking of the hand of Jehovah of Hosts, which He shall shake over it.

Verse 16. - "Women", in a good sense, signify those who are in good from the affection of Truth, and in the opposite sense [as in this passage], those who are in evils from the affection of the false. Apocalypse Explained 55.

Shall tremble at the shaking of the hand of Jehovah. - What is meant by "the stretched out hand of Jehovah", see above, Chapter 5:25, the Exposition.

17. And the land of Judah shall be a terror to Egypt; everyone that makes mention thereof unto them shall tremble, because of the counsel of Jehovah of Hosts, which He has determined against it.

Verse 17. The land of Judah shall be a terror to Egypt, etc. - The "land of Judah" is faith from a celestial origin, separate from the proper intelligence of man. Here it signifies heaven and the church. Whilst the natural man is being regenerated, especially when he is in false principles, at the approach of heaven, or of heavenly influences, as at the time of judgment, he is borne away with terror. (See Swedenborg's Notes on Isaiah, p. 47.)

Verses 18, 19. In that day there shall be five cities in the land of Egypt, speaking the language of Canaan, etc. "Five cities in the land of Egypt, speaking the language of Canaan", signify truths of doctrine in abundance, according to the genuine truths of the church; "five" denote many, or abundance; "cities" denote truths of doctrine; "the lip [or language] of Canaan" signifies the genuine truths of the church. The "altar to Jehovah" means worship from the good of love. Apocalypse Explained 223.

18. In that day there shall be five cities in the land of Egypt speaking the language of Canaan, and swearing unto Jehovah of Hosts; one of them shall be called, The city of the Sun.

19. In that day there shall be an altar to Jehovah in the midst of the land of Egypt; and a pillar by the border thereof to Jehovah:

20. And it shall be for a sign and for a witness to Jehovah of Hosts in the land of Egypt; for they shall cry unto Jehovah because of oppressors, and He shall send unto them a Saviour and a Prince, and He shall deliver them.

Verses 18-25. The land of Egypt, etc. - Here "Egypt" is put for the natural man conjoining to the spiritual, thus for the nations and people who were without the church, and who, not being in truths, were natural men, but who, when they heard the Gospel, acknowledged the Lord, and, being thence instructed in the truths of doctrine, received faith. The advent of the Lord is understood by "in that day", which is here five times mentioned, "In that day there shall be five cities in the land of Egypt, speaking with the language of Canaan", signifies that there shall be with them several doctrinals, according to the truths of the doctrine of the church itself; "five" denoting several:

"cities", doctrinals; the "land of Egypt", the church of such nations; and the "lip [or language] of Canaan", the truths of the doctrine of the church. "Everyone shall be called, The city Cherez" [or, of the Sun], signifies the doctrine of the good of charity in everyone; "city" denoting doctrine, and "Cherez", which, in the Hebrew tongue, signifies the sun and the beaming of its splendour, denotes the good of charity, and faith thence derived. "In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar by the border thereof to Jehovah", signifies the worship of the Lord from the goods of charity, and thence from the truths of faith, in all things appertaining to the natural man; by the "altar to Jehovah" is signified worship from the good of charity, and by the "pillar" worship from the truths of faith; by "in the midst of the land of Egypt", is signified everywhere and in all things of the natural man; and by the "border" or boundary, scientific truth. "They shall cry unto Jehovah because of oppressors, and He shall send unto them a Saviour and a Prince", signifies their grief on account of the defect or want of truth, and thence of spiritual good, and the advent of the Lord, from whom they will receive them; to "cry" denotes grief; "oppressors" signify the want of truth, and thence of spiritual good; and "Saviour and Prince" signify the Lord, who is called "Saviour" from the Good of love, and "Prince" from the Truth of faith. "Jehovah shall be known to Egypt, and the Egyptians shall know Jehovah in that day", signifies the acknowledgement of the Lord, and of His Divine [Principle]; and "they shall offer sacrifice and oblation", signifies the worship of the Lord according to His precepts from the Word, thus from truths of doctrine and from the good of love. "And Jehovah shall smite Egypt, smiting and healing her; and they shall turn unto Jehovah, and He will be entreated of them, and will heal them", signifies temptations, and thus conversion and healing from falsities by truths. "In that day there shall be a highway from Egypt to Assyria; and the Assyrian shall come into Egypt, and the Egyptian into Assyria, signifies that then the rational principle shall be opened to them by scientific truths, and man shall view the scientifics appertaining to the natural man rationally, and thus intelligently; "Egypt" is the scientific principle which appertains to the natural man, and "Assyria" is the rational.

"In that day Israel shall be a third, together with Egypt and Assyria, a blessing in the midst of the land", signifies influx into each from spiritual light; "Israel" is the spiritual man who has light from heaven; "Egypt" is the natural man who has light from the world; and "Assyria" is the rational man who is middle or mediate, and who receives light from the spiritual, and transmits it into the natural, whom it thereby illustrates.

"Whom Jehovah of Hosts shall bless", signifies influx from the Lord; "saying, Blessed be My people, Egypt", signifies the natural man Illustrated; and "AssyrIa, the work of My hands", signifies the rational, not from self, but from the Lord; and "Israel, Mine inheritance", signifies the spiritual man, who is called "inheritance" because all the spiritual principle is of the Lord, for it is His Divine Proceeding, from which is heaven and the church. Without such spiritual sense, how could these prophecies be understood? Apocalypse Explained 654. See also Arcana Coelestia 6017.

21. And Jehovah shall be known to Egypt, and the Egyptians shall know Jehovah in that day; and they shall offer sacrifice and oblation, and they shall vow a vow unto Jehovah, and shall perform it.

22. And Jehovah shall smite Egypt, smiting and healing her; and they shall turn unto Jehovah, and He will be entreated of them, and will heal them.

Verse 21. They shall vow a vow unto the Lord, and shall perform it. - By "vowing a vow" denotes, in the internal sense, to will that the Lord may provide; hence in the supreme sense, in which the Lord is treated of, it denotes a state of Providence. The reason why "vowing a vow", in the internal sense, denotes to will that the Lord may provide, is grounded in this, that in vows there is a desire and an affection that what is willed may come to pass, thus that the Lord may provide. Somewhat also of stipulation is implied, and at the same time somewhat of debt on the part of man, which he engages to discharge in case he comes to possess the object of his wish" Arcana Coelestia 3732.

23. In that day there shall be a highway from Egypt to Assyria; and the Assyrian shall come into Egypt, and the Egyptian into Assyria: and the Egyptian shall serve with the Assyrian.

24. In that day Israel shall be a third, together with Egypt and Assyria; a blessing in the midst of the land:

25. Whom Jehovah of Hosts shall bless, saying, Blessed be My people, Egypt; and Assyria, the work of My hands; and Israel, Mine inheritance!

Verses 23-25. By "Israel, Assyria, and Egypt", are signified the three principles which appertain to the men of the church, namely, the spiritual, rational, and scientific; by "Israel" the spiritual, by "Assyria" the rational, and by "Egypt" the scientific; inasmuch as all the rational principle of man is formed by scientifics, and both from the spiritual, which is out of heaven from the Lord, for all intelligence of truth, and all applications of the sciences to truths, is thence. It is therefore said that "in that day there shall be a highway from Egypt to Assyria; and the Assyrian shall come into Egypt, and the Egyptian into Assyria: and the Egyptian shall serve with the Assyrian; and afterwards, that "Israel shall be a third, together with Egypt and Assyria; a blessing in the midst of the land"; the "midst" signifies the inmost, from which the rest or from which the whole is derived, as may be seen above. n. 213 and "land", or earth, denotes the church, where these things are; and, inasmuch as it is the spiritual [principle] from which the rational and scientific are applied to genuine truths, therefore Israel is called the "inheritance", or the heir of the house who possesses all things; and Assyria "the work of My hands", because the rational is thence formed; and Egypt is called "a people blessed", because in the scientific, as In their ultimate, all things are together; hence also it is evident that by "blessing", in the Word, is understood spiritual blessing. Apocalypse Explained 340. .

By these words, in their spiritual sense, is signified that, at the time of the Lord's coming, the scientific, the rational, and the spiritual should make a one, and that then the scientific should serve the rational, and both the spiritual. By the repetition of the words "in that day", is meant the first and second coming of the Lord True Christian Religion 200.

How a man thinks, and how angels think, when these words are read, can be evident from the literal sense of the Word, and from its internal sense. A man, from the literal sense, thinks that the EgyptIans and Assyrians are to be converted to God, and accepted, and that they will make one with the Israelitish people. But the angels think, when these words are read, according to the internal sense, respecting the man of the spiritual church, which in that sense is there described; whose spiritual principle is "Israel", whose natural is "Egypt", and whose rational, which is intermediate, is "Assyria." But both these senses make a one, because they correspond. Wherefore when the angels think thus spiritually, and man thus naturally, they are conjoined together almost like the soul and the body. The internal sense of the Word is also its soul, and the literal sense its body. Such a nature is the Word in every part; hence it is evident that it is the medium of conjoining heaven with man, and that the literal sense serves as a basis and foundation. Heaven and Hell 307.

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Isaiah Chapter 19

1. THE burden concerning Egypt. Behold, Jehovah rides on a light cloud, and He cometh to Egypt! and the idols of Egypt shall be moved at His presence; and the heart of Egypt shall melt in the midst of her.

2. And I will mingle the Egyptians with the Egyptians: and they shall fight, every man against his brother, and every man against his neighbour; city against city, kingdom against kingdom.

3. And the spirit of Egypt shall fail in the midst of her; and I will swallow up her counsel: and they shall seek to the idols, and to the sorcerers, and to them that have familiar spirits, and to the wizards:

4. And I will shut up the Egyptians in the hand of a hard lord; and a fierce king shall rule over them, says the Lord, Jehovah of Hosts.

5. And the waters shall fail from the sea, and the rivers shall be wasted and dried up.

6. And the streams shall recede; the rivers of Egypt shall be diminished and dried up: the reed and the flags shall wither.

7. The papyrus by the river, even at the mouth of the river, and all that is sown by the river, shall wither, be driven away, and be no more.

8. And the fishermen shall mourn, and all they that cast the hook into the rivers shall be sad, and they that spread the net on the face of the waters shall languish.

9. And they that work threads of silk, and they that weave curtains, shall be confounded.

10. And her foundations shall he broken up; all that make a gain of pools for fish [shall be confounded].

11. Surely, the princes of Zoan are fools; [as to] the wise counsellors of Pharaoh, their counsel has become brutish. How will you say unto Pharaoh, I am the son of the wise, the son of the kings of antiquity?

12. Where are they; where, your wise ones? let them now tell you, and let them know what Jehovah of Hosts has determined upon Egypt.

13. The princes of Zoan are become fools, the princes of Noph are deceived; and they have caused Egypt to err, the corner-stone of her tribes.

14. Jehovah has mingled in the midst of her a spirit of perversities; and they have caused Egypt to err in all her works, as a drunkard staggers in his vomit:

15. Nor shall there be any work in Egypt, which the head or tail, the branch or rush, can perform.

16. In that day Egypt shall be as women; it shall tremble and be afraid at the shaking of the hand of Jehovah of Hosts, which He shall shake over it.

17. And the land of Judah shall be a terror to Egypt; everyone that makes mention thereof unto them shall tremble, because of the counsel of Jehovah of Hosts, which He has determined against it.

18. In that day there shall be five cities in the land of Egypt speaking the language of Canaan, and swearing unto Jehovah of Hosts; one of them shall be called, The city of the Sun.

19. In that day there shall be an altar to Jehovah in the midst of the land of Egypt; and a pillar by the border thereof to Jehovah:

20. And it shall be for a sign and for a witness to Jehovah of Hosts in the land of Egypt; for they shall cry unto Jehovah because of oppressors, and He shall send unto them a Saviour and a Prince, and He shall deliver them.

21. And Jehovah shall be known to Egypt, and the Egyptians shall know Jehovah in that day; and they shall offer sacrifice and oblation, and they shall vow a vow unto Jehovah, and shall perform it.

22. And Jehovah shall smite Egypt, smiting and healing her; and they shall turn unto Jehovah, and He will be entreated of them, and will heal them.

23. In that day there shall be a highway from Egypt to Assyria; and the Assyrian shall come into Egypt, and the Egyptian into Assyria: and the Egyptian shall serve with the Assyrian.

24. In that day Israel shall be a third, together with Egypt and Assyria; a blessing in the midst of the land:

25. Whom Jehovah of Hosts shall bless, saying, Blessed be My people, Egypt; and Assyria, the work of My hands; and Israel, Mine inheritance!

746. For the accuser of our brethren is cast down, signifies when those have been separated from heaven and condemned to hell who have assaulted the life of faith, which is charity. This is evident from the signification of "cast down," as being, in reference to the dragon, that those who are meant by "the dragon" have been separated from heaven and condemned to hell (of which above, n. 739, 742); also from the signification of "the accuser of our brethren," as being those who have assaulted the life of faith, which is charity, for an "accuser" signifies one who attacks, denounces, and reproaches, for he that accuses also attacks, denounces, and reproaches. Moreover, the same term in the original tongue means an adversary and one who reproaches; and what is wonderful, those who are "dragons," although they make no account of the life, yet in the spiritual world they accuse the faithful if they observe any evil of ignorance, for they inquire into their life for the purpose of arraigning and condemning, and thence they are called accusers.

[2] But "the brethren" whom they accuse mean all who are in the heavens as well as all on the earth who are in the good of charity; such are called "brethren" because they all have one Father, namely, the Lord, and those who are in the good of love to the Lord and in the good of charity towards the neighbor are His sons, and are called "sons of God," "sons of the kingdom," and "heirs." It follows, therefore, that as they are the sons of one Father they are brethren. Moreover, it is the primary commandment of the Lord, the Father, that they should mutually love one another, consequently it is love from which they are brethren; and love also is spiritual conjunction. From this it came that with the ancient people in the churches in which charity was the essential, all were called brethren, so likewise in our Christian Church at its beginning. This is why "brother" in the spiritual sense signifies charity. That formerly all who were of one church called themselves brethren and that the Lord calls those brethren who are in love to Him and in charity towards the neighbor, can be seen from many passages in the Word. But in order that what is signified by "brother" may be distinctly perceived it shall be illustrated from the Word.

[3] 1. That all who were of the Israelitish Church called themselves "brethren" can be seen from the following passages. In Isaiah:

Then shall they bring all your brethren out of all nations an offering unto Jehovah (Isaiah 66:20).

In Jeremiah:

No one shall cause a Jew to serve his brother (Jeremiah 34:9).

In Ezekiel:

Son of man, thy brethren, thy brethren, the sons ¹ of thy kindred, and the whole house of Israel (Ezekiel 11:15).

In Micah:

Until the remnant of his brethren return unto the sons of Israel (Micah 5:3).

In Moses:

Moses went out unto his brethren that he might see their burdens (Exodus 2:11).

Moses said unto Jethro his father-in-law, Let me return to my brethren that are in Egypt (Exodus 4:18).

When thy brother shall be waxen poor (Leviticus 25:25, 35, 47).

But in reference to your brethren, the sons of Israel, a man shall not rule over his brother with rigor (Leviticus 25:46).

Would that we had died when our brethren died before Jehovah (Numbers 20:3).

Behold a man of the sons of Israel came and brought unto his brethren a Midianitish woman (Numbers 25:6).

Thou shalt open thine hand to thy brother; when thy brother, a Hebrew man or a Hebrew woman, shall be sold to thee he shall serve thee six years (Deuteronomy 15:11, 12).

If anyone shall steal a soul of his brethren, and he shall make gain of him (Deuteronomy 24:7).

Forty times thou shalt strike ² him, and he shall not add, lest thy brother be accounted vile in thine eyes (Deuteronomy 25:3; and elsewhere).

From this it can be seen that all the sons of Israel were called brethren among themselves; the primary reason of their being so called was that they were all descendants of Jacob, who was their common father; but the remote reason was that "brother" signifies the good of charity, and as this good is the essential of the church, all are also spiritually conjoined by it. Another reason is that "Israel" in the highest sense signifies the Lord, and thence "the sons of Israel" signify the church.

[4] 2. They also called themselves "man and brother," likewise "companion and brother," as in the following passages. In Isaiah:

The land has been darkened, and the people have become as food of the fire; they shall not spare a man his brother; they shall eat every man the flesh of his own arm, Manasseh Ephraim, and Ephraim Manasseh (Isaiah 9:19-21).

"Man and brother" signify truth and good, and in the contrary sense falsity and evil, therefore it is said "Manasseh shall eat Ephraim, and Ephraim Manasseh," for "Manasseh" signifies voluntary good, and "Ephraim" intellectual truth, both of the external church, and in the contrary sense evil and falsity. (But this may be seen explained above, n. 386, 440, 600, 617.)

[5] In the same:

I will commingle Egypt with Egypt, that they may fight a man against his brother and a man against his companion, city against city, and kingdom against kingdom (Isaiah 19:2).

"Egypt" here signifies the natural man separated from the spiritual; and because this is in no light of truth it is continually contending about good and evil and truth and falsity, and this contention is signified by "I will commingle Egypt with Egypt, that they may fight a man against his brother and a man against his companion," "brother and companion" signifying good from which is truth and truth from good, and in the contrary sense evil from which is falsity and falsity from evil; therefore it is added, "city against city, and kingdom against kingdom;" "city" signifying doctrine, and "kingdom" the church from doctrine, which will contend in like manner.

[6] In the same:

They help a man his companion, and he saith to his brother, Be strong (Isaiah 41:6).

"Companion and brother" have here a similar signification as above. In Jeremiah:

Take ye heed a man of his companion, and trust ye not in any brother; for every brother supplanteth, and every companion doth slander (Jeremiah 9:4).

In the same:

I will scatter them, a man with his brother (Jeremiah 13:14).

In the same:

Thus shall ye say a man to his companion and a man to his brother, What hath Jehovah answered? (Jeremiah 23:35)

In the same:

Ye have not hearkened unto Me, to proclaim liberty a man to his brother and a man to his companion (Jeremiah 34:9, 17).

In Ezekiel:

A man's sword shall be against his brother (Ezekiel 38:21).

In Joel:

They shall not thrust forward a man his brother (Joel 2:8).

In Micah:

They all lie in wait for bloods, they hunt a man his brother with a net (Mic. Micah 7:2).

In Zechariah:

Do mercy and compassion a man with his brother (Zechariah 7:9).

In Malachi:

Wherefore do we deal treacherously a man against his brother? (Malachi 2:10)

In Moses:

There was thick darkness of darkness over all the land of Egypt; a man saw ³ not his brother (Exodus 10:22, 23).

In the same:

At the end of seven years every creditor shall remit his hand when he hath loaned anything to his companion, and he shall not exact from his companion or his brother (Deuteronomy 15:1, 2);

and elsewhere. In the nearest sense a "man" means everyone, and "brother" one of the same tribe because in blood-relationship, "and companion" one of another tribe because allied only by affinity; but in the spiritual sense "man" signifies anyone who is in truths, then also anyone who is in falsities; "brother" signifies anyone who is in the good of charity, and in an abstract sense that good itself, and "companion" anyone who is in truth from that good, and in an abstract sense that truth itself; and in the contrary sense these signify the evil opposite to the good of charity and the falsity opposite to the truth from that good. Both terms, "brother" and "companion," are used because ⁴ there are two things, namely, charity and faith, that constitute the church, as there are two things that make up the life of man, will and understanding; so there are two parts that act as one, as the two eyes, two ears, two nostrils, two hands, two feet, two lobes of the lungs, two chambers of the heart, two hemispheres of the brain, and so on, of which the one has reference to good from which is truth, and the other to truth from good. This is why it is said "brother and companion," and why "brother" signifies good, and "companion" its truth.

[7] 3. The Lord calls those of His church "brethren" who are in the good of charity, as can be seen from the following passages. In the Gospels:

Jesus stretching out His hand over His disciples said, Behold My mother and My brethren; whosoever shall do the will of My Father, he is My brother and sister and mother (Matthew 12:49, 50; Mark 3:33-35).

The "disciples" over whom the Lord stretched out his hand signify all who are of His church; "His brethren" signify those who are in the good of charity from Him, "sisters" those who are in truths from that good, and "mother" the church constituted of these.

[8] In Matthew:

Jesus said to Mary Magdalene and to the other Mary, Fear not; go tell My brethren to go into Galilee, and there shall they see Me (Matthew 28:10).

Here, too, "brethren" mean the disciples by whom are signified all those of the church who are in the good of charity. In John:

Jesus said to Mary, Go to My brethren, and say unto them, I ascend unto My Father (John 20:17).

The disciples are here again called "brethren" because "disciples," the same as "brethren," signify all those of His church who are in the good of charity.

[9] In Matthew:

The King answering said unto them, I say unto you, Inasmuch as ye did it unto one of the least of these My brethren ye did it unto Me (Matthew 25:40).

It is evident from what there precedes that those whom the Lord here calls "brethren" are such as have done the good works of charity; but let it be known that although the Lord is their Father He still calls them "brethren;" He is their Father from the Divine love, but brother from the Divine that proceeds from Him. This is because all in the heavens are recipients of the Divine that proceeds from Him; and the Divine that proceeds from the Lord, of which they are recipients, is the Lord in heaven and also in the church; and this is not of angel or man, but is of the Lord with them; consequently the good of charity itself with them, which is the Lord's, He calls brother, in like manner also angels and men, because they are the recipient subjects of that good. In a word, the Divine proceeding, which is the Divine of the Lord in the heavens, is the Divine born of the Lord in heaven; from that Divine, therefore, angels who are recipients of it are called "sons of God," and as these are brethren because of that Divine received in themselves, it is the Lord in them who says "brother," for when angels speak from the good of charity they speak not from themselves but from the Lord. This, then, is why the Lord says, "Inasmuch as ye did it unto one of the least of these My brethren ye did it unto Me." So in the spiritual sense the brethren of the Lord are the goods of charity that are enumerated in the verses preceding, and these are called by the Lord "brethren" for the reason just given. Moreover, "the King," who so calls them, signifies the Divine proceeding, which in one word is called Divine truth or the Divine spiritual, which in its essence is the good of charity.

[10] It is therefore to be kept in mind that the Lord did not call them "brethren" because He was a man like them, according to an opinion that is received in the Christian world; and for this reason it is not allowable for any man to call the Lord "brother," for He is God even in respect to the Human, and God is not a brother, but the Father. In the churches on the earth the Lord is called brother, because the idea of His Human which they have formed is the same as their idea of any other man's human, when yet the Lord's Human is Divine.

[11] As "kings" formerly represented the Lord in relation to Divine truth, and as Divine truth received by angels in the Lord's spiritual kingdom is the same as Divine spiritual good, and as spiritual good is the good of charity, therefore the kings appointed over the sons of Israel called their subjects "brethren," although on the other hand the subjects were not permitted to call their king "brother," still less should the Lord be so called, who is the King of kings and Lord of lords. So in David:

I will declare Thy name to my brethren; in the midst of the congregation will I praise Thee (Psalms 22:22).

In the same:

I am become a stranger to my brethren, and an alien to my mother's sons (Psalms 69:8).

In the same:

For the sake of my brethren and companions I will speak, Peace be in thee (Psalms 122:8).

This was said by David as if respecting himself, and yet in the representative spiritual sense David here means the Lord. In Moses:

Out of the midst of thy brethren shalt thou set a king over them; ⁵ thou mayest not put a man that is an alien over them, who is not thy brother; but let him not exalt his heart above his brethren (Deuteronomy 17:15, 20).

The "brethren" from whom a king might be set over them signify all who are of the church, for it is said, "Thou mayest not put over them a man that is an alien;" "a man that is an alien" and a "stranger" signifying one who is not of the church.

[12] In the same:

Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren like unto me; unto him shall ye hearken (Deuteronomy 18:15, 18).

This is a prophecy respecting the Lord, who is meant by "the prophet" that Jehovah God will raise up of the brethren. They are called "thy brethren," that is, of Moses, because "Moses" means in a representative sense the Lord in relation to the Word, and a "prophet" means one who teaches the Word; thus also the Word and doctrine from the Word are meant, and this is why it is said, "like unto me." (That "Moses" represented the Lord in relation to the law, thus in relation to the Word, may be seen in the Arcana Coelestia 4859 at the end, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 9372, 10234.)

[13] 4. That all those are called "brethren" by the Lord who acknowledge Him and are in the good of charity from Him, follows from this, that the Lord is the Father of all and the Teacher of all, and from Him as Father is every good of charity, and from Him as Teacher is every truth of that good. Therefore the Lord says in Matthew:

Be ye not called teacher, for one is your Teacher, Christ; but all ye are brethren. And call no man your father upon earth, for one is your Father who is in the heavens (Matthew 23:8, 9).

From this it is clearly evident that the words of the Lord must be understood spiritually; for who that is a teacher may not be called teacher? Or who that is a father may not be called father? But as "father" signifies good, and "the Father in the heavens" Divine good, and as "teacher" or "rabbi" signifies truth, and "the Teacher, Christ," Divine truth, so on account of the spiritual sense in all things of the Word it is said, "Call no man your father upon earth, nor anyone teacher," that is, in the spiritual sense, not in the natural sense. In the natural sense men may be called teachers and fathers, but representatively; that is to say, teachers in the world teach truths indeed, but from the Lord, not from themselves, and fathers in the world are good, and lead their children to good, but from the Lord, not from themselves. From this it follows that although they are called teachers and fathers still they are not teachers and fathers, but the Lord alone is Teacher and Father. "To call" and "to call by a name" signifies in the Word to recognize the quality of anyone. Because all in heaven and in the church are disciples and sons of the Lord, who is their Teacher and their Father, the Lord says, "all ye are brethren;" for the Lord calls all in heaven and in the church "sons and heirs" from their consociation by love from Him, and thus by mutual love, which is charity; therefore it is from the Lord that they are brethren. In this way the common saying that all are brethren in the Lord is to be understood.

[14] From this also it is clear whom the Lord means by "brethren," namely, all who acknowledge Him and are in the good of charity from Him, consequently who are of His church. Such are meant by the Lord by "brethren" in the following passages. In Luke:

Jesus said to Peter, When thou shalt be converted strengthen thy brethren (Luke 22:32).

The term "brethren" here does not mean the Jews, but it means all who acknowledge the Lord and are in good from charity and faith, thus all who were to receive the gospel through Peter, both Jews and Gentiles, for "Peter" in the Word of the Gospels means truth from good, thus also faith from charity; but here "Peter" means faith separated from charity, for just before it is said of him:

Simon, behold Satan demanded you that he might sift you as wheat. But I prayed for you that your faith fail not (Luke 22:31-32);

and afterwards it is said to him:

I tell thee, Peter, the cock shall not crow this day until thou hast thrice denied that thou knowest Me (Luke 22:34).

Such is faith without charity. But "Peter converted" signifies truth from good, which is from the Lord, or faith from charity, which is from the Lord; therefore it is said, "When thou shalt have been converted strengthen thy brethren. "

[15] In Matthew:

Peter said, Lord, how oft shall my brother sin against me and I should forgive him? (Matthew 18:21)

In the same:

So also shall My heavenly Father do to you if ye from your hearts forgive not everyone his brother their trespasses (Matthew 18:35).

In the same:

If thy brother hath sinned against thee go and reprove him between thee and him alone; if he hear thee thou hast gained thy brother (Matthew 18:15).

Here "brother" means the neighbor in general, thus every man; but in particular it means one who is in the good of charity and thence in faith from the Lord, whoever he may be; for these passages treat of the good of charity, since to forgive one who sins against you is of charity; also it is said, "if he hear, thou hast gained thy brother," which signifies, if he acknowledges his trespasses and is converted.

[16] In the same:

Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say unto thy brother, Let me cast out the mote out of thine eye, when yet there is a beam in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then thou shalt see clearly to cast out the mote out of thy brother's eye (Matthew 7:3-5).

Here too, because this treats of charity the term "brother" is used, for "to cast out the mote out of a brother's eye" signifies to instruct respecting falsity and evil, and to reform. It is said by the Lord, "a mote out of the brother's eye," and "a beam out of one's own eye," because of the spiritual sense in every particular of what the Lord said; for without that sense, of what consequence would it be to see a mote in the eye of another and not consider a beam in one's own eye, or to cast a beam out of one's own eye before he casts a mote out of another's eye? A "mote" signifies a slight falsity of evil, and a "beam" a great falsity of evil, and the "eye" signifies the understanding and also faith. "Mote" and "beam" signify the falsity of evil, because "wood" signifies good; and thus a "beam" signifies the truth of good, and in the contrary sense the falsity of evil, and the "eye" signifies the understanding and faith. This shows what is signified by "seeing the mote and the beam," and by "casting them out of the eye." (That "wood" signifies good, and in the contrary sense evil, may be seen in (Arcana Coelestia 643[1-4] Arcana Coelestia 643[1-4], 3720, 4943, 8354, 8740; and that the "eye" signifies the understanding, and also faith, n. 2701, 4403-4421, 4523-4534, 9051, 10569; also above, n. 37, 152) Moreover, in some passages "beam" is mentioned, and it signifies the falsity of evil (as in Genesis 19:8; 2 Kings 6:2, 5, 6; Habakkuk 2:11; Song of Solomon 1:17).

[17] In the same:

Whosoever doeth and teacheth, he shall be called great in the kingdom of the heavens. I say unto you, Except your righteousness shall exceed the righteousness of the scribes and Pharisees ye shall not enter into the kingdom of the heavens. Ye have heard that it was said to them of old time, Thou shalt not kill, but whosoever shall kill shall be liable to the judgment. But I say unto you, that whosoever is angry with his brother without cause shall be liable to the judgment; but whosoever shall say to his brother, Raca, shall be liable to the council; but whosoever shall say, Thou fool, shall be liable to the hell of fire. If thou offer thy gift upon the altar, and shalt there remember that thy brother hath aught against thee, leave there ⁶ the gift before the altar, and go, first be reconciled to thy brother, and then coming offer thy gift (Matthew 5:19-24).

This whole chapter treats of the interior life of man, which is the life of his soul, consequently of his will and thought therefrom; thus it treats of the life of charity, which is the spiritual moral life. This life the sons of Jacob knew nothing about before, because from their fathers down they were external men. For this reason also they were kept in the observance of external worship, according to statutes that were external, representing the internal things of worship and of the church. But in this chapter the Lord teaches that the interior things of the church must not only be represented by external acts, but must also be loved and done from the soul and heart; therefore "whosoever doeth and teacheth, he shall be called great in the kingdom of the heavens," signifies that he will be saved who from interior life does and teaches the external things of the church. "Except your righteousness shall exceed the righteousness of the scribes and Pharisees ye shall not enter into the kingdom of the heavens," signifies that unless the life is internal, and from that is external, heaven is not in man and man is not received into heaven; "righteousness" signifies the good of life from the good of charity, and "to exceed that of the scribes and Pharisees" signifies that the life must be internal, and not external without internal. The scribes and Pharisees were only in representative externals, and not in internals. External life from the internal is taught in the commandment of the Decalogue, "Thou shalt not kill;" but they did not know that wishing to kill a man is killing him; therefore it is first said, "Ye have heard that it was said to them of old time, Thou shalt not kill, and whosoever shall kill shall be liable to the judgment;" for the doctrine had prevailed with the Jews from ancient time, that it was admissible to kill those who injured them, especially the Gentiles, and that they were to be punished for this lightly or grievously according to the circumstances of the hostility, consequently in reference to the body only and not as to the soul; this is meant by "he shall be liable to the judgment."

[18] That one who thinks ill of his neighbor without adequate cause, and turns himself away from the good of charity, will be punished lightly as to his soul, is signified by "Whosoever is angry with his brother without cause shall be liable to the judgment;" "to be angry," signifies to think ill, for it is distinguished from "saying Raca," and "saying, Thou fool." "Brother" means the neighbor, and also the good of charity, and "to be liable to the judgment" means to be examined and to be punished according to circumstances. That one who from wrong thought slanders the neighbor, and thus despises the good of charity as of little value, will be punished grievously, is signified by "whosoever shall say to his brother, Raca, shall be liable to the council," for "to say Raca" signifies to slander the neighbor from evil thought, thus to hold the good of charity to be of little value, for "to say Raca" means to hold as useless and as of little value, and "brother" means the good of charity. That one who hates the neighbor, that is, one who is altogether averse to the good of charity, is condemned to hell, is signified by "whosoever shall say, Thou fool, shall be liable to the hell of fire," to say "Thou fool" meaning to be altogether averse to, "brother" meaning the good of charity, and "the hell of fire" the hell where those are who hate that good and thence the neighbor. These three describe three degrees of hatred: the first is from evil thought, which is "to be angry," the second is from consequent evil intention, which is "to say Raca," and the third is from an evil will, which is "to say Thou fool." All these are degrees of hatred against the good of charity, for hatred is the opposite of the good of charity. The three degrees of punishment are signified by "the judgment," "the council," and "the hell of fire;" the punishments for lighter evils are signified by "the judgment," the punishments for the more grievous evils, by "the council," and the punishments for the most grievous evils, by "the hell of fire."

[19] As the universal heaven is in the good of charity towards the neighbor, and the universal hell is in anger, enmity, and hatred against the neighbor, and hence these are the opposites of that good; and as worship of the Lord because it is internal is worship from heaven, but it is no worship if anything of it is from hell, and yet external worship without internal is from hell, therefore it is said, "If thou offer thy gift upon the altar, and shalt there remember that thy brother hath aught against thee, go, first be reconciled to thy brother, and then coming offer thy gift upon the altar;" "the gift upon the altar" signifying the worship of the Lord from love and charity, "brother" meaning the neighbor, and in an abstract sense the good of charity; "having aught against thee" signifying anger, enmity, or hatred, and "to be reconciled" the dispersion of these and the consequent conjunction by love.

[20] From this it can be seen that the Lord means by "brother" the like as by "neighbor," and "neighbor" signifies in the spiritual sense good in the whole complex, and good in the whole complex is the good of charity. "Brother" has a similar meaning in the spiritual sense in many passages in the Old Testament. As in Moses:

Thou shalt not hate thy brother in thy heart (Leviticus 19:17).

In David:

Behold how good and how pleasant it is for brethren to dwell together in unity (Psalms 133:1).

In this sense, also:

Lot called the inhabitants of Sodom brethren (Genesis 19:7).

And this is meant by:

The covenant of brethren between the sons of Israel and Edom (Amos 1:9).

And by the brotherhood between Judah and Israel (Zechariah 11:14).

For by "the sons of Israel and Edom," as also by "Judah and Israel," these are not meant in the spiritual sense, but the goods and truths of heaven and the church, all of which are conjoined with each other.

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