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

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

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

In the same:

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

In the same:

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

In David:

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

In the same:

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

In the same:

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

In Jeremiah:

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

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

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

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

[3] In Moses:

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

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

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

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

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

[5] In the same:

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

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

[6] In the Gospels:

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

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

[7] In Matthew:

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

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

[8] So again in Mark:

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

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

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

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

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

[10] In John:

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

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

[11] In John:

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

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

[12] In Luke:

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

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

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

[13] In the Gospels:

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

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

As in Luke:

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

In Matthew:

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

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

[14] In Mark:

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

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

[15] In Isaiah:

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

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

[16] In the same:

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

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

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

[17] In the same:

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

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

[18] In the same:

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

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

[19] In the same:

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

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

[20] In Ezekiel:

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

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

[21] In David:

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

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

[22] In the same:

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

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

[23] In the same:

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

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

[24] In Jeremiah:

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

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

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

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

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

In the book of Judges:

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

In the first book of Samuel:

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

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

Nearly the same is signified by:

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

namely, attestations respecting conjunction.

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

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

In Jeremiah:

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

In Revelation:

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

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

And again:

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

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

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

In Jeremiah:

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

In the same:

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

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

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

Poznámky pod čarou:

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

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

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

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

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

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

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

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

[3] In Isaiah:

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

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

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

[4] In the same:

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

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

[5] In the same:

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

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

[6] In the same:

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

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

[7] In the same:

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

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

[8] In Jeremiah:

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

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

[9] In David:

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

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

[10] In Isaiah:

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

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

[11] In the same:

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

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

[12] In Jeremiah:

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

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

[13] In the same:

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

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

[14] In the same:

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

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

[15] In Zephaniah:

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

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

[16] In David:

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

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

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

[17] In the same:

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

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

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

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

And in Isaiah:

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

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

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

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

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

In Isaiah:

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

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

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

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

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