THE EXPLANATION of Isaiah Chapter 22

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

1. THE burden of the valley of vision. What ails you now, that you art gone up to the house-tops?

VERSE 1: The "valley of vision" denotes phantasies and reasonings whereby worship is falsified and at length profaned. In Hebrew, or in the original tongue, different terms are used to express a "valley", which are significative in the spiritual sense of what is more or less profane in worship, as in Isaiah:

"For it is a day of trouble, and of treading down, and of perplexity, from the Lord Jehovih of Hosts, in the valley of vision"; (Isaiah 22:1, 5) where the "valley of vision", as said above, denotes phantasies and reasonings by which worship is falsified and at length profaned. So in Jeremiah:

"How canst you say, I am not polluted, I have not walked after Baalim? see your way in the valley"; (Jeremiah 2:23) where the "valley" denotes unclean worship.

Again, in the same prophet:

"They have built the high places of Tophet, which is in the valley of the son of Hinnom. Therefore, behold, the days come, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter." (Jeremiah 7:31, 32; 19:6)

The "valley of Hinnom" denotes hell, and also the profanation of Truth and Goodness. (See also Ezekiel 6:3; 39:11, 15)

The term for "valley" in the above places is (gai). But when worship is not as yet become so profane, the term for a "valley" is (bikoh), as in Isaiah, "I will open rivers in high places, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water"; (Isaiah 41:18) speaking of those who are in ignorance, or who are not instructed in the knowledges of faith and charity, but who nevertheless are principled in charity. Arcana Coelestia 1292.

Verses 1-6. The valley of vision, etc. - The external man and his phantasies are here treated of. The "valley of vision" is phantasy, for the external man [separate from the internal] is in such a valley; concerning whom, when they are said to "ascend upon the roofs or house-tops", is signified the thought thence arising. Their houses had [flat] roofs, which represented lofty things [exceIsaiah. It is called "a city of tumults", or a noisy city, for they are tumultuous, or make a noise like people insane, when the thoughts are not governed by heavenly influences. It is said to be ''joyous, '' because such persons 'have only a sensation of external or bodily pleasures. They are said to be "slain, or stabbed, but not by the sword", when there is no truth, wherefore they are spiritually slain; "nor slain in battle", because they have no [spiritual] temptation in which they can fall; for he who falls in temptation is said to be "slain in battle." "Your rulers have fled together"; "rulers" are truths which should rule. All truths have relation to faith, and by faith to the Lord, thus to His kingdom. "All these rulers-flee together", because there is no truth in such minds. The angels of the Lord are said, to be "bound and flee away", when they cannot operate in such minds; not that angels are bound or flee away, but the minds of of men are in such a state as to prevent their operation. "I will weep bitterly", etc.; it is the Truth which here laments, and, in the inmost sense, the Lord is represented, who wept over Jerusalem; for "the daughter of My people" is the representative church which was with the Jews, but in a state of vastation. "A day of trouble", etc.; the day of judgment is hereby indicated; "a day of treading down, that is, a day of devastation and of "perplexity"; because in the "valley of vision" they have no counsel, for the entire mind is absorbed by phantasy. "Breaking down the walls"; for the "city" is the intelIectual mind, and, in the internal sense, faith; the "wall" is then destroyed when the "city" is laid waste, for the "wall" is the truth of the literal sense of the Word, which is destroyed , when faith does not exist. (Arcana Coelestia 1306) "Crying to the mountains", is, that they may be heard by the Lord. "Elam bears the quiver, with chariots, etc.:, see above; Chap, Isaiah 21:2, respecting " Elam"; and in verse 5, what is meant by the "shield." (Swedenborg' s Notes on Isaiah, p. 54.)

2. O you that wast full of commotions, the noisy city, the joyous city! your slain were not slain by the sword, neither did they die in battle.

3. All your rulers have fled together; by reason of the bow they are bound: all that were found in you are bound together, they have fled far away.

4. Wherefore I said, Look away from me; I will weep bitterly: strive not to comfort me for the desolation of the daughter of my people;

5. For it is a day of trouble, and of treading down, and of perplexity, from the Lord Jehovih of Hosts in the valley of vision: breaking down the wall, and crying to the mountain.

6. And Elam bears the quiver; with chariots of men, and with horsemen; and Kir uncovers the shield.

Verses 2, 3. The noisy city, the joyous city; your slain were not slain by the sword, neither did they die in battle, etc. - Speaking of the fallacies from sensual things [the valley of visions, by which the truths of the church cannot be seen. Those who are in these fallacies, and thus in negative doubts, are said to be "stabbed, or slain, but not by the sword." Arcana Coelestia 4503. See also above, Chapter 14:9, the Exposition.

7. And the choice of your valleys shall be filled with chariots; and the horsemen have set themselves in array towards the gate.

Verses 7, 8. The choice of your valleys shall be filled with chariots, and the horsemen have set themselves in array, etc. - In this passage also the destruction of the church is treated of; and by "gates are here signified introductory truths, which are destroyed. Those truths are called the "covering of Judah", because by "Judah" is signified celestial love; as may be seen above, n. 119; and those truths cover and protect that love. Apocalypse Explained 208.

8. And he shall uncover the covering of Judah: and you [O Judah] shalt look in that day towards the arsenal of the house of the forest.

Verse 8. The arsenal of the house of the forest. - A "forest signifies the sensual man who is in mere fallacies and thence in falsities; hence a "forest" [in a bad sense] signifies what is merely natural, also the external natural man as to all things there. Apocalypse Explained 388, 403, 405.

9. And the breaches of the city of David, you shall see that they are many; and you shall collect the waters of the lower fish-pool.

Verse 9. "Breaches", or ruptures, signify the. infraction and perversion of Truth by separating it from Good, as is evident from many passages in the Word, as in Isaiah. Isaiah 22:9. "The breaches of the city of David signify falsities of doctrIne. "The waters of the lower fish-pool which they gathered together, signify the traditions by which they made breaches or infractions upon the truths of the Word and thus perverted them. Arcana Coelestia 4926. See also 9163.

Verses 9, 10. And the breaches of the city of David, you shall see that they are many; and you shall collect the waters of the lower pool. And the houses of Jerusalem you shall number, that you might break down the houses to fortify the wall. - Bu the "City of David" is understood the church as to truths of doctrine; and by the breaches thereof are signified falsities breaking in. By "collecting the waters of the lower fish-pool", is signified to collect many things from the literal sense of the Word, and from the natural man; the "fish-pools" in Jerusalem signified truths, such as are in the exterior and interior senses of the Word; the "waters of the higher fish-pool" such truths as are in the interior sense of the Word, and the "waters of the lower fish-pool" such as are in the exterior sense of the Word, which is the sense of the letter; for "waters" denote truths, and the "fishpools" in Jerusalem signify the same as the "lakes" and the "seas" without Jerusalem, that is, the collection of them. By "numbering the houses of Jerusalem" is signified to falsify the goods of truth; for the "houses of Jerusalem" signify the goods of truth appertaining to the church, and to "number" here signifies to apprehend them from a sinister view and evil arrangement, which is to interpret falsely, or to falsify them. "That you might break down the houses to fortify the wall", signifies to destroy those goods, in order to build up a doctrine consisting of mere falsities; a "wall" denoting the truth of doctrine defending, - in the present case, falsified, because destitute of good. From these observations it may appear what is signified by numbering "days", "steps", and "hairs" in the following passages, as, in David:

"So teach us to number our days." (Psalm 90:1)

In Job:

"Are not our steps numbered! " (Job 14:16),

and again,

"Doth He not see my ways, and number all my steps?" (Job 31:4)

In Luke:

"The hairs of your head are all numhered" (Luke 12:7),

where, to "number", signifies to know the quality from the least to the greatest, and according there to to arrange and dispose, that is, to provide. What is signified in particular by "days", "steps", and "hairs", has been shown elsewhere. Apocalypse Explained 453.

10. And the houses of Jerusalem you have numbered, that you might break down the houses to fortify the wall.

Verse 10. You have numbered the houses of Jerusalem, etc. - [To "number the houses of Jerusalem" has a similar signification here to that involved in David's "numbering the people of Israel and Judah." (2 Samuel 24:1, and following verses.) Not that the numberinq itself was a sin, but because the "numbering of the sons of Israel" by David signified the ordination and arrangement of all things of faith and of love from self, and not from the Lord. This great sin, which is to take all power out of the Lord's hands, as the Babylonians do, and consequently to assume the authority of opening and shutting heaven, was represented by this act of David; hence the severe punishment which followed. See Arcana Coelestia 10218.]

11. And you shall make a reservoir between the two walls to [receive] the waters of the old fish-pool: but you have not looked to Him that has made this; and Him that formed it of old you regard not.

Verse 11. But you have not looked to Him that has made this; and Him that formed it of old you regard not. - This is not to acknowledge, still less to have faith [in the Lord]. Arcana Coelestia 897.

12. And the Lord Jehovih of Hosts shall call in that day to weeping, and to lamentation, and to baldness, and to girding with sackcloth:

13. And, behold, joy and gladness, slaying of oxen, and killing of sheep : eating of flesh, and drinking of wine: [saying] Let us eat and drink; for to-morrow we die.

Verses 12, 13. The devastation of the church, and lamentation over it, is signified by being "called in that day to weeping, wailing, and putting on of sackcloth"; lamentation for the destruction of truth is signified by "weeping"; of good, by'" wailing"; of all the affection of good and all the affection of truth, by "sackcloth." By "slaying oxen and killing sheep" is signified to extinguish natural good and spiritual good; by "eating flesh and drinking wine" is signified to appropriate what is evil and false; "flesh", in this place, denoting evil, and "wine" the false of evil; and to "eat and drink" thereof signifies to appropriate them. Apocalypse Explained 617.

14. And the [voice] of Jehovah of Hosts was revealed to mine ears: Surely, this your iniquity shall not be expiated till you die, says the Lord Jehovih of Hosts.

15. Thus says the Lord Jehovih of Hosts, Go, enter in to this treasurer, unto Shebna, who is over the household [and, say unto him],

Verses 14, 15. Jehovih of Hosts. - See above, Chapter 13:15, the Exposition; also note.

16. What have you here? and whom have you here, that you have hewn out here a sepulchre for yourself, O you that hews out your sepulchre on high, that engraves in the rock a habitation for yourself?

Verse 16. You that hews out your sepulchre on high, that engraves in the rock a habitation for yourself. - The subject treated of in this chapter is concerning "the valley of vision", by which is signified the false of doctrine confirmed by the sense of the letter of the Word. The love of the false is signified by "the sepulchre on high", and the faith of the false by "dwelling in the rock"; their making such things for themselves is signified by "hewing out and graving them for themselves." Apocalypse Explained 411.

As to what is signified by a "rock", in a good sense, see above, Chapter 1, the Exposition.

17. Behold, Jehovah will cast you out, O man, violently; and will surely cover you [with shame].

18. He will whirl you round and round, and. cast you away, like a ball, into a wide country: there shalt you die; and there shall the chariots of your glory become the shame of your Lord's house.

19. And I will drive you from your station, and from your place pull you down.

20. And in that day I will call My servant, Eliakim the son of Hilkiah:

Verses 17 20. Jehovah will cast you out, O man, etc. - [These words are said of "Shebna the treasurer", etc., who signifies the church in possession of the Word and the treasures of knowledge of what is Good and True, and likewise of every individual of the church who is in the same possession, but who applies these knowledges to the aggrandizement of himself, signified by "hewing out on high a sepulchre, and by graving a habitation in the rock for himself." The punishment of such a life and state is signified by being, at the time of judgment, "violently cast out, and whirled round and round like a ball, by a violent, tempest." (See above, p. 196, as to "winds and storms" in the spiritual world.)

In this case, "the chariots of glory"; which are the doctrinals in which such minds boast and glory, are turned eventually into shame and contempt. That to "hew' out a sepulchre for himself" is the Love of the false and of self-aggrandizement may be seen above, Chapter 14:19, 20, the Exposition.

"Eliakim", who was to succeed "Shebna", signifies those who make a proper use of the treasures of knowledge from the Word, by ackowledging the Lord in His Humanity as the nail or peg upon which everything in heaven and the church depends.]

21. And I will clothe him with your robe, and with your girdle will I strengthen him: and your government will I give into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.

22. And I will lay the key of the house of David upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open.

Verses 21, 22. Your government will I give into his hand; and he shall be a father to the inhabitants of Jerusalem, etc.; - By "the house of the king", over which he was to be, is signified the church which is in Truth grounded in Good from the Lord. By "opening and shutting, and by "binding and loosing", is understood in general to save, as may be seen above, n. 86. Apocalypse Explained 200.

Verse 22. And I will lay the Key of the house of David upon his shoulder; etc.

- By "David" is understood the Lord as to Divine Truth; by the "Key" is signified the Omnipotence of the Lord over heaven and by "opening that no one can shut, and shutting that no one can open", is signified to lead forth out of hell, and introduce into heaven, consequently to save, in like manner as above, Apocalypse Revealed 62, where it is explained.

That by "David" is meant the Lord as, to Divine Truth, may be seen in the Doctrine of the New Jerusalem concerning the Lord 43, 44. The same which is here signified by the "Key of David", is also signified by the "Keys of Peter"; (Matthew 16:15-19) which may be seen explained above, Chapter 16:1, the Exposition; as also by these words to all the disciples-

"Whatsoever you shall bind on earth, shall be bound in heaven; and whatsoever you shall loose on earth, shall be loosed In heaven"; (Matthew 18:18),

for the "twelve disciples" represented all things appertaining to the church with respect to its goods and truths, and "Peter" represented it as to truth; and Truths and Goods save man, consequently the Lord alone, from whom they are derived.

The same is also signified by the "Key of David" which was given to Eliakim, concerning which it is thus written:

"I will give the government into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And I will lay the Key of the house of David upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open." (Isaiah 22:21, 22)

He was over the King's house, and by the "King's house is signified the church as to divine Truth. That in these passages a "Key" signifies power, is evident; and that this power belongs to the Lord alone. Hence it is evident what the quality of those is who are in the external sense of the Word separate from the internal, namely, that they can have no conjunction with heaven, thus no conjunction with the Lord; like those who explain the words of the Lord concerning the "keys" given to Peter, and to the disciples, according to the letter. By which explanation they arrogate to themselves the power of saving the human race, and make themselves the gods of heaven and earth; and tbis from the insane love of self and of the world. Whoever thinks from sound reason can see and understand that no man can absolve or remit a single sin, because sin is not remitted or absolved but by the formation of a new life, that is, by regeneration from the Lord. Apocalypse Revealed 174; also Arcana Coelestia 9410.

23. And I will fasten him as a nail in a firm place; and he shall become a throne of glory to his father's house.

Verses 23, 24. "Nails" and "pegs" denote the conjoining and securing; the reason is, because their use is to conjoin and secure, as may be seen from Isaiah 22:23, 24; 54:2.

Again - , "Look unto Zion: let thine eyes see Jerusalem, a quiet habitation; its nails shall not be removed for ever, and none of its ropes shall be plucked away; (Isaiah 32:20) where "walls" and "ropes" in like manner denote things conjoining and securing. By a "nail", upon which a thing is hanged, is signified affixion and adjunction as in Isaiah 22:23, 24; Ezekiel 15:3. Arcana Coelestia 9777.

Verse 23. A throne of glory to his father's house. - As by a kingdom is represented the divine Truth, wherefore the throne upon which kings were accustomed to sit, whilst they judged, was called "the throne of glory", as in Isaiah 22:23; Jeremiah 14:21; 17:12; and in Matthew:

"The Son of Man will sit upon the throne of His glory." (Matthew 19:28)

"Glory", in the supreme sense, is the Lord as to Divine Truth, thus it is the Divine Truth which proceeds from the Lord. But" glory", in the representative sense, is the good of love towards the neighbour, or charity, which is the external good of the celestial kingdom, and the internal of the spiritual kingdom of the Lord, for this good, in the genuine sense, is the Divine Truth in heaven.

The "glory of Jehovah" is so said in respect to the inmost heaven, and the "glory of the God of Israel" in respect to the middle spiritual heaven. That the Divine Truth appears in the heavens in glory, is because Truth itself in the spiritual heaven appears before the eyes as a white cloud, which it has also been given me sometimes to see; but Good in that Truth appears there as a fiery principle from which a cloud variegated by fire presents wonderful aspects, which glory in the external sense; but "glory", in the internal sense, is intelligence and wisdom, which are represented by those wonderful phenomena. Arcana Coelestia 5922.

24. And they shall hang upon him all the glory of his father's house, the offspring and the issue; every small vessel, from every vessel of basons, to every vessel [or instrument] of viols.

Verse 24., Every small vessel, from every vessel, etc.

The subject now treated of, in the internal and representative sense, is concerning the Lord's Divine Human, and that by It and from It are are Truths and Goods from first to last. Scientific truths from a celestial stock are "vessels of basons", and scientific truths from a spiritual stock are "vessels of viols." The reason why scientifics denote "vessels", and in the Word are signified by "vessels" of every kind, as by goblets, cups, buckets, and the like, is, because every scientific is somewhat common [or general], which contains in it particulars and singulars agreeing with the common [or general] things; and such common [or general] things are arranged into series, and, as it were, into bundles; and those bundles and series are so arranged together as to resemble a celestial form, and this in order, in things the most singular to things the most common [or general]. An idea of such series may be formed from the muscular series and bundles in the human body; every bundle therein consists of several moving fibres, and every moving fibre of blood-vessels and nervous fibres; every muscular bundle also which by a general term is called a muscle, is encompassed with its coat by which it is distinguished from others, - in like manner the interior fascicles which are called moving fibres; nevertheless, all the muscles and. moving fibres in them which are in the body throughout, are so arranged as to concur in every action according to the pleasure of the will, and this in a manner incomprehensible. The case is similar with the scientifics of the memory, which also are exerted by the delight of man's love which is of his will, but by means of the intellectual part; the excitation is oocasioned by that which is made the life of man which is that which is made of his will or love; for the interior man has his view continually in those things, and is delighted with them so far as they agree with his loves; and those which absolutely enter into the loves and become spontaneous, and, as it were, natural, vanish out of the external memory but remain inscribed on the internal memory, whence they are never blotted out: thus scientifics become of the life. From these considerations it is also evident that scientifics are as the vessels of the interior life of man; and that hence it is that scientifics are signified by "vessels" of various kinds. Arcana Coelestia 9394.

25. In that day, says Jehovah of Hosts, the nail [once] fastened in a firm place shall be removed; and it shall be: hewn down, and it shall fall; and the burden which was upon it shall be cut off: for Jehovah has spoken it.

Verse 25. The nail fastened in a firm place shall be removed, etc. [As everything hanging upon a nail depends upon it for its security and protection, so everything in the church depends upon the Lord in His Divine Humanity. To deny the Lord, is to "remove the nail from its place", when everything that is Good and True falls to the ground.]

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Isaiah Chapter 22

1. THE burden of the valley of vision. What ails you now, that you art gone up to the house-tops?

2. O you that wast full of commotions, the noisy city, the joyous city! your slain were not slain by the sword, neither did they die in battle.

3. All your rulers have fled together; by reason of the bow they are bound: all that were found in you are bound together, they have fled far away.

4. Wherefore I said, Look away from me; I will weep bitterly: strive not to comfort me for the desolation of the daughter of my people;

5. For it is a day of trouble, and of treading down, and of perplexity, from the Lord Jehovih of Hosts in the valley of vision: breaking down the wall, and crying to the mountain.

6. And Elam bears the quiver; with chariots of men, and with horsemen; and Kir uncovers the shield.

7. And the choice of your valleys shall be filled with chariots; and the horsemen have set themselves in array towards the gate.

8. And he shall uncover the covering of Judah: and you [O Judah] shalt look in that day towards the arsenal of the house of the forest.

9. And the breaches of the city of David, you shall see that they are many; and you shall collect the waters of the lower fish-pool.

10. And the houses of Jerusalem you have numbered, that you might break down the houses to fortify the wall.

11. And you shall make a reservoir between the two walls to [receive] the waters of the old fish-pool: but you have not looked to Him that has made this; and Him that formed it of old you regard not.

12. And the Lord Jehovih of Hosts shall call in that day to weeping, and to lamentation, and to baldness, and to girding with sackcloth:

13. And, behold, joy and gladness, slaying of oxen, and killing of sheep : eating of flesh, and drinking of wine: [saying] Let us eat and drink; for to-morrow we die.

14. And the [voice] of Jehovah of Hosts was revealed to mine ears: Surely, this your .iniquity shall not be expiated till you die, says the Lord Jehovih of Hosts.

15. Thus says the Lord Jehovih of Hosts, Go, enter in to this treasurer, unto Shebna, who is over the household [and, say unto him],

16. What have you here? and whom have you here, that you have hewn out here a sepulchre for yourself, O you that hews out your sepulchre on high, that engraves in the rock a habitation for yourself?

17. Behold, Jehovah will cast you out, O man, violently; and will surely cover you [with shame].

18. He will whirl you round and round, and. cast you away, like a ball, into a wide country: there shalt you die; and there shall the chariots of your glory become the shame of your Lord's house.

19. And I will drive you from your station, and from your place pull you down.

20. And in that day I will call My servant, Eliakim the son of Hilkiah:

21. And I will clothe him with your robe, and with your girdle will I strengthen him: and your government will I give into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.

22. And I will lay the key of the house of David upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open.

23. And I will fasten him as a nail in a firm place; and he shall become a throne of glory to his father's house.

24. And they shall hang upon him all the glory of his father's house, the offspring and the issue; every small vessel, from every vessel of basons, to every vessel [or instrument] of viols.

25. In that day, says Jehovah of Hosts, the nail [once] fastened in a firm place shall be removed; and it shall be: hewn down, and it shall fall; and the burden which was upon it shall be cut off: for Jehovah has spoken it.

5923. 'And all that you see' means whatever is recognized and perceived there. This is clear from the meaning of 'seeing' as understanding, and from this perceiving and recognizing, dealt with in 2150, 2325, 2807, 3764, 3863, 4407-4421, 4567, 4723, 5400.

3863. 'For she said, Because Jehovah has seen' in the highest sense means foresight, in the internal sense faith, in the interior sense understanding, and in the external sense sight - faith received from the Lord being meant here. This is clear from the meaning of 'seeing', dealt with below. What has been presented above shows that the twelve tribes, named after the twelve sons of Jacob, meant all things forming part of truth and good, or of faith and love, and so all aspects of the Church. It also shows that each tribe meant some universal division, and so the twelve tribes the twelve universal divisions which embrace and include within themselves every specific thing which is part of the Church, and in the universal sense everything that is part of the Lord's kingdom. The universal division meant by 'Reuben' is faith. The reason faith is the first universal division is that when a person is being regenerated, or becoming the Church, he must first learn and absorb aspects of faith, that is, of spiritual truth, for it is by means of doctrine about faith or truth that he is led into regeneration. For man is such that of himself he does not know what heavenly good is but has to learn about it from doctrine, which is called the doctrine of faith. Every doctrine of faith has life as the end in view, and because it has life it also has good in view, for good is the sum and substance of life.

[2] Controversy existed among the ancients over which was the firstborn of the Church, whether it was the truth of faith or whether it was the good of love. Those who said that the truth of faith was the firstborn based their conclusions on the outward appearance and decided that such truth was the firstborn because it is and must be learned first and because a person is led by means of it into good. But they did not know that good is essentially the firstborn and that it is instilled by the Lord through the internal man so that he may adopt and accept the truth which is brought in by way of the external. They did not know that good holds life from the Lord within it, or that truth does not possess any life except that which comes through good, so that good is the soul of truth by making truth its own and clothing itself with it as the soul does the body. From this it may be seen that to outward appearance truth occupies first place and is so to speak the firstborn while a person is being regenerated, though essentially good occupies first place and is the firstborn, and does actually come to occupy it once he has been regenerated. For the truth of this, see 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701.

[3] The subject in this and previous chapters being the regeneration of the natural - at this point its first state, which is a state of being led by means of truth into good - the first son of Jacob, who was Reuben, was so named from the phrase Jehovah seeing, which in the internal sense means faith originating in the Lord. Regarded in itself faith consists in faith in the understanding and faith in the will. Knowledge and understanding of the truth of faith is called faith in the understanding, but willing the truth of faith is called faith in the will. The former - faith in the understanding - is the faith meant by 'Reuben', but the latter - faith in the will - is that meant by 'Simeon'. It may be seen by anyone that faith existing in the understanding, or the ability to understand truth, comes before faith existing in the will, or the actual willing of it. For when a person does not know of something, such as heavenly good, he must first come to know of its existence and then to understand what it is before he is able to will it.

[4] 'Seeing' in the external sense means sight, as is clear without explanation. 'Seeing' in the interior sense means the understanding, as is likewise clear, for the sight that the internal man has is nothing else than the understanding, which also is why in everyday speech the understanding is called internal sight, and the word light is used in reference to it as well as to external sight and is called the light of the understanding. 'Seeing' in the internal sense means faith received from the Lord, as is clear from the consideration that interior understanding has no other objects than those of truth and good, for these are the objects of faith. This interior understanding, or internal sight, which has truths of faith as its objects, does not show itself so plainly as the understanding does which has truths to do with public and private life as its objects, the reason being that it exists inside this latter understanding and dwells in the light of heaven, which light is in obscurity as long as a person dwells in the light of the world. Nevertheless it does reveal itself with those who are regenerate, in particular by means of conscience. 'Seeing' in the highest sense clearly means foresight, for the intelligence spoken of in reference to the Lord is an infinite intelligence, which is nothing else than foresight.

[5] That 'seeing' after which Reuben was named means in the internal sense faith received from the Lord is evident from very many places in the Word, of which let the following be brought forward: In Moses,

Jehovah said to Moses, Make a serpent and set it on a standard, and it will be that everyone who has been bitten, when he sees it, will live. And Moses made a serpent of bronze and set it on a standard. And so it was, if a serpent had bitten a man, when he looked at the serpent of bronze, that he was restored to life again. Numbers 21:8-9.

'The bronze serpent' represented the Lord's external sensory perception, which is natural, see 197 - 'bronze' meaning that which is natural, 425, 1551. Faith in Him was represented by the restoration to life again of those who saw it, that is, looked at it, as the Lord Himself teaches in John,

As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that everyone who believes in Him may not perish but have eternal life. John 3:14-15.

[6] In Isaiah,

The Lord said, Go and say to this people, Hearing, hear - but do not understand; and seeing, see - but do not comprehend. Make the heart of this people fat and their ears heavy, and plaster over their eyes, lest they see with their eyes and hear with their ears, and their heart understands. Isaiah 6:9-10.

Here it is quite evident that 'seeing, see - but do not comprehend' means understanding what is true and yet not acknowledging. The words 'plastering over their eyes, lest they see with their eyes' means depriving them of the understanding of truth, faith in the Lord being meant in this case by 'seeing', as is clear from the Lord's words in Matthew 13:13-14, and in John 12:36-37, 39-40.

[7] In Ezekiel,

Son of man, you are dwelling in the midst of a rebellious house, who have eyes to see but they do not see, who have ears to hear but they do not hear. Ezekiel 12:2

'Eyes to see but they do not see' stands for their being able to understand the truths of faith but not willing them. They do not will them on account of evils, meant by 'a rebellious house', which bring an untrue light to falsities and darkness to truths, in accordance with the following in Isaiah,

They were a rebellious people, lying sons, sons who did not wish to hear the law of Jehovah, who said to the seers, Do not see; and to those who had visions, Do not see for us things that are right, tell us smooth things, see illusions. Isaiah 30:9-10.

In Isaiah,

This people walking in darkness have seen a great light; those dwelling in the land of the shadow of death, upon them has the light shone out. Isaiah 9:2.

'Seeing a great light' stands for receiving and believing the truths of faith. It is over those who have faith that heavenly 'light' is said 'to shine out', for the light which is shed in heaven is Divine Truth coming from Divine Good.

[8] In the same prophet,

Jehovah has poured out over you a spirit of slumber, and has closed your eyes, the prophets and your heads, the seers, He has covered. Isaiah 29:10.

'Closing the eyes' stands for closing the understanding of truth - 'the eye' meaning the understanding, see 2701. 'Covering the seers' stands for covering those who know and teach the truths of faith. 'Seers' in former times were called prophets, and prophets mean those who teach as well as meaning the truths of doctrine, see 2534. In the same prophet,

The priest and the prophet err through strong drink, they err among those who see, they are tottery in judgement. Isaiah 28:7.

Here the meaning is similar. 'The judgement in which they are tottery' means the truth of faith, see 2235. In the same prophet,

The eyes of those who see will not be closed, and the ears of those who hear will listen. Isaiah 32:3.

Here the meaning is similar.

[9] In the same prophet,

Your eyes will behold the king in his beauty, they will see a land stretching far. Isaiah 33:17.

'Beholding the king in his beauty' stands for beholding truths of faith which come from the Lord and are called beautiful by virtue of good. 'Seeing a land stretching far' stands for seeing the good of love. For 'the king' means the truth of faith, see 1672, 2015, 2069, 3009, 3670, this being called beautiful by virtue of good, 553, 3080, 3821; and 'a land' means the good of love, 620, 636, 3368, 3379. In Matthew,

Blessed are the pure in heart, for these will see God. Matthew 5:8.

Here it is quite evident that 'seeing God' means believing in Him, and so seeing Him by faith, for people who possess faith, from faith see God, since God is within faith and is that within faith which constitutes true faith.

[10] In the same gospel,

If your eye causes you to stumble pluck it out. It is better for you to enter into life one-eyed than having two eyes to be thrown into the Gehenna of fire. Matthew 18:9.

Here, as is quite evident, 'the eye' does not mean the eye. Nor does it mean that the eye has to be plucked out, for it is not the eye that causes the stumbling but the understanding of truth meant here by 'the eye', 2701. The law that it is better not to know and grasp the truths of faith than to know and grasp them and yet to lead a life of evil is what is meant by 'better to enter into life one-eyed than having two eyes to be thrown into the Gehenna of fire'.

[11] In the same gospel,

Blessed are your eyes, for they see, and your ears, for they hear. Truly, I say to you, many prophets and righteous men desired to see what you see, but did not see. Matthew 13:13-17; John 12:40.

'Seeing' stands for knowing and understanding the things that constitute faith in the Lord, and so stands for faith. For it was not their seeing the Lord and seeing His miracles that made them 'blessed' but their believing, as becomes clear from the following words in John,

I said to you that you have both seen Me and not believed. This is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have eternal life. No one has seen the Father except Him who is with the Father; He has seen the Father. Truly, truly, I say to you, He who believes in Me has eternal life. John 6:36, 40, 46-47.

'Seeing and not believing' stands for knowing the truths of faith and not accepting them, 'seeing and believing' for knowing them and accepting them. The words 'No one has seen the Father except Him who is with the Father' stands for not being able to acknowledge Divine Good except through Divine Truth - 'the Father' being Divine Good and 'the Son' Divine Truth, see 3704. Consequently the internal sense is that nobody is able to possess heavenly good unless he acknowledges the Lord.

[12] Similarly in the same gospel,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

And in the same gospel,

Jesus said, He who sees Me sees Him who sent Me. I have come as Light into the world in order that everyone who believes in Me may not remain in darkness. John 12:45-46.

Here it is explicitly stated that 'seeing' means believing or possessing faith. And in the same gospel,

Jesus said, If you know Me you know My Father also. And from now you know Him and have seen Him. He who has seen Me has seen the Father. John 14:7, 9.

In the same gospel,

The Spirit of truth the world cannot receive because it neither sees Him nor knows Him. I will not leave you orphans, I am coming to you. Yet a little while, the world will see Me no longer, but you will see Me; because I live you will live also. John 14:17-19.

'Seeing' stands for possessing faith, for it is solely through faith that the Lord is seen. Actually faith is the eye of love, since it is from love through faith that the Lord is seen, love being the life of faith. Hence His statement, 'You will see Me; because I live you will live also'.

[13] In the same gospel,

Jesus said, For judgement I came into this world, that those who do not see may see, but that those who see may become blind. The Pharisees said, Are we also blind? Jesus said to them, If you were blind you would have no sin; but now you say, 'We see', therefore your sin remains. John 9:39-41.

'Those who see' stands for those who imagine themselves to be more intelligent than everybody else. Of them it is said that they will become blind, that is, will not acquire faith. 'Not seeing' or being blind is used in reference to those immersed in falsities, and also to those who have no knowledge [of the truth], see 2383. In Luke,

To you it has been given to know the mysteries of the kingdom of God, but for everyone else in parables, that seeing they may not see, and hearing they may not hear. Luke 8:10.

Here the meaning is similar. In the same gospel,

I tell you truly, There are some of those standing here who will not taste death until they see the kingdom of God. Luke 9:27; Mark 9:1.

'Seeing the kingdom of God' stands for believing. In the same gospel,

Jesus said to the disciples, The days will come when you will desire to see one of the days of the Son of Man, but you will not see. Luke 17:22.

This refers to the close of the age or last period of the Church when no faith exists any longer.

[14] In the same gospel,

It happened, when Jesus was at table with them, that He took the bread and said a blessing, and broke it and gave to them. Then their eyes were opened and they recognized Him. Luke 24:30-31.

The meaning of this event was that the Lord comes into sight through good, but not through truth devoid of good; for 'bread' means the good of love, 276, 680, 2165, 2177, 3478, 3735, 3813. From these and many other places it is clear that 'seeing' in the internal sense means faith received from the Lord, for no other faith exists which is truly faith except faith which comes from the Lord. This is also the faith that enables a person to see, that is, to believe. But faith originating in self or a person's proprium is not truly faith, for it causes him to see falsities as truths and truths as falsities; or if he does see truths as truths he does not truly see them because he does not believe them. For in them he sees himself and not the Lord.

[15] That 'seeing' means possessing faith in the Lord is quite evident from what has been stated often about the light of heaven, namely that because it flows from the Lord the light of heaven holds intelligence and wisdom within it, and so holds faith in Him since faith in the Lord is inwardly present in intelligence and wisdom. Consequently seeing by that light, as angels do, can mean nothing else than faith in the Lord. The Lord Himself too is within that light because it proceeds from Him. That light is also the light which shines within the conscience of those who possess faith in Him, though no one is directly conscious of its doing so as long as he lives in the body, for during that time the light of the world is obscuring that light.