THE EXPLANATION of Isaiah Chapter 3

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

1. For, behold, the Lord, Jehovah of Hosts, removes from Jerusalem and from Judah the stay and the staff; the whole stay of bread, and the whole stay of waters;

2. The mighty man, and the man of war, the judge, and the prophet, and the diviner, and the old man;

Verse 1. To "remove the stay and the staff" denotes the power and strength of life from Truth and Good; the "stay of bread" denotes power from Good, the "stay of waters", power from Truth. "Staff", in the original tongue, is an expression implying to lean upon and be supported, which in the spiritual world is effected by Truth and Good. Arcana Coelestia 9028.

Verses 1, 2. The whole stay of bread, and the whole stay of waters; the mighty man, and the man of war, etc. - To "remove the whole stay of bread, and the whole stay of waters, "signifies all the good of love and truth of faith, from which spiritual life exists; "bread" denotes the good of love, and "water" the truth of faith; and a "staff" and a "stay" denote powers, and thence all things appertaining to spiritual life. To "remove the mighty man and the man of war", signifies all resistance against evils and falsities; to "remove the judge and the prophet", signifies all the good and truth of doctrine; and to "remove the diviner and the old man", means all intelligence and wisdom. Apocalypse Explained 433.

3. The commander of fifty, and the honourable, and the counsellor, and the wise in magic, and the intelligent in incantation.

4. And I will make boys their rulers, and infants shall govern them.

5. And the people shall be oppressed, one man by another, and a man by his neighbour: the boy shall raise himself up against the aged, and the despised against the honoured.

Verse 3. Incantations were in use among the ancients, and were performed three ways: First, By keeping another's hearing and thereby his mind continually attending to what they were saying and talking of, by not relaxing their speech or allowing any intermission, and at the same time by aspiring and inspiring thought joined with affection by the breath into the sound of the voice, by which means the hearer could not think anything from himself; in this manner the lovers of falsehood violently infused their falsities. Secondly, They infused a persuasion, which was done by detaining the mind from everything of a contrary nature, and directing the attention solely to the idea of what was said by themselves, hence the spiritual sphere of the enchanter's mind dispelled the spiritual sphere of the other's mind, and stifled it; this was the kind of spiritual fascination which the magi formerly made use of, and it was called tying up or shackling the understanding. This sort of incantation or enchantment appertained only to the spirit or thought, but the former was also for the lips or speech. Thirdly, The hearer kept his mind so fixed in his opinion, that he almost shut his ears against hearing anything from the speaker - which was done by holding his breath, and sometimes by a tacit mussitation, and so by a continued negation of his adversary's sentiment. This kind of incantation was practised by those who heard others; but the two former by those who spake to others. These three kinds of incantation were practised by the ancients, and are still in use among infernal spirits; but among men in the world, there remains only the third kind among those who have confirmed in themselves false principles of religion from the pride of their own intelligence, for these, when they hear things contrary thereto, do not admit them into their thought any nearer than just into contact, and then from the interior bosom of their mind they send forth, as it were, fire which consumes them of which the other does not know anything but by conjecture from the face and sound of the voice in the reply, provided the enchanter does not restrain by dissimulation that fire, that is, the anger of his pride. This incantation is at this day the cause that truths are not accepted, and with many that they are not understood. That in ancient times many magic arts prevailed, and among these incantations, is evident from Moses. (Deuteronomy 18:9-11)

A persuasion of what is false, and the consequent destruction of the Truth is signified in the following passages:

"By the incantation of Babylon all nations were seduced." (Revelation 18:23. See also Isaiah 47:10-12; 2 Kings 9:22)

On the other hand, "incantation" [is used in a good sense], and signifies the rejection of what is false by means of Truths, which was also effected by tacit thought and mussitation, out of zeal for Truth in opposition to what is false, as is plain from Psalm 58:4, 5; Jeremiah 8:17; Isaiah 26:16. (See Hebrew text.) Apocalypse Revealed 462.

6. Then a man shall take hold of his brother of the house of his father [saying], You have raiment; be you a prince over us, and let this [our] ruin be under your hand.

7. In that day shall he lift up [his voice], saying, I will not be a binder up [of wounds]; for in my house is neither bread nor raiment: make me not a prince of the people.

Verses 6. 7. Then a man shall take hold of his brother, etc. - The subject here treated of, in the internal sense, is concerning the perverted state of the church, when Truth is no longer acknowledged to be truth, nor is it known what Good is. "A man's taking hold of his brother in the house of his father", denotes the acknowledging of everything whatsoever to be good; "raiment denotes truth; "prince", the primary principle of doctrine thence derived. "In my house is neither bread nor raiment, means that there was neither Good nor Truth. Arcana Coelestia 3703 Arcana Coelestia 3703[1-23].

Verses 6, 7, 17-24. The "garment" which the prince had, denotes the truth appertaining to doctrine; the various "clothing and ornaments of the daughters of Zion", which are here enumerated are all kinds and species of Good and Truth, whereof they were to be deprived, Arcana Coelestia 2576.

8. For Jerusalem stumbles, and Judah falls; because their tongue and their doings are against Jehovah, to rebel against the eyes of His glory.

9. The obstinacy of their countenance doth witness, against them, and they declare their sin as Sodom; they hide it not. Woe unto their soul! for to themselves have they rewarded evil.

Verse 8. Because their tongue and their doings are against Jehovah, to rebel against the eyes of His glory. - Signifies that all their doctrine and their life is altogether against Divine Truth; "tongue" denoting doctrine; "doings", the life; and "the eyes of the glory of Jehovah", the Divine Truth; to "rebel", is to be against it. Apocalypse Explained 433.

Verses 8, 9. Because their tongue and their doings are against Jehovah, etc. the obstinacy of their countenances, etc. - By Their tongue and their doings which are against Jehovah", are signified thought and affection : by the "tongue", thought, because the tongue speaks what the man thinks; and by the "doings", affection, because a man does what is of his affection. These are "against Jehovah and rebel against the eyes of His glory", when they are against the Divine Good and against the Divine Truth; for by "Jehovah", in the Word, is understood the Lord as to Divine Good proceeding from His Divine Love, and by His "glory" is understood the Divine Truth; to be against this is signified by "rebelling against the eyes of His glory."The"obstinacy of their countenances which witnesses against them", signifies the refusal and non-admission of divine Truth and divine Good into their thoughts and affections, which are their interiors, and are signified by "countenances" or faces. Apocalypse Explained 412.

10. Say you to the just, that good [shall be their portion]; for the fruit of their doings shall they eat.

Verse 10. - By "the just, or righteous, eating the fruit of their doings", is signified the celestial Good which man receives by a life according to divine Truth from the Lord, and, as it were, acquires to himself by his own labour and study. Apocalypse Explained 617.

11. Woe to the wicked! evil [shall be his portion]; for the reward of his hands shall be given him,

Verse 11. - Inasmuch as few know what is properly understood by "reward", it shall here be briefly explained. By "reward", when predicated of the good, is properly understood that delight, satisfaction, and blessedness which is contained in the love or affection of Good and Truth, for that love or that affection has in itself all the joy of heart which is called heavenly joy, and also heaven. The reason is, because the Lord is in that love, or in that affection, and with the Lord is also heaven. This joy, therefore, or this delight, satisfaction, and blessedness is what is properly understood by the reward which they shall receive who do good and speak truth from the love and affection of Good and Truth, thus from the Lord, and by no means from themselves; and whereas they act and speak from the Lord and not from themselves, therefore the reward is not of merit but of grace. From these considerations it may appear that he who knows what heavenly joy is, may know also what reward is; what heavenly joy is, in its essence, may be seen in the work concerning Heaven and Hell 395-414; this, therefore, is signified by the "reward" which is given to those who are in truths from good. But the "reward" of those who are in falsities from evil, is joy or delight, satisfaction, and blessedness in the world, but hell after their departure out of the world. Apocalypse Explained 695.

12. As for My people, children are their oppressors, and - women lord it over them: My people! your leaders cause you to err, and abolish the way of your paths.

Verse 12. By "oppressors or exactors, infants, and women", are signified those who violate, are ignorant of, and, pervert truths; by "oppressors or exactors", those who violate truths; by "infants", they who are ignorant of them; and by "women", the cupidities which pervert them. The "leaders who cause to err", signify those who teach; to "abolish the way of the paths", signifies' not to know the leading truth. Apocalypse Explained 555.

13. Jehovah shall set up Himself to plead; He stands to judge the peoples.

Verse 13. Jehovah stands to judge the peoples. - It is also said concerning the Lord Himself, that He "stood to judge", because it is said of the Divine Proceeding from the Lord, which is called Divine Truth, inasmuch as judgment is from it: thus in Isaiah, - "Jehovah has set Himself up to plead, and stands to judge." Apocalypse Explained 639.

14. Jehovah will enter into judgment with the elders of His people, and with the princes thereof: for you have burnt up the vineyard; the plunder of the poor is in your houses.

Verse 14. By "the elders of the people and the princes", are signified the same as by the twelve disciples, namely all of the church who are in the truths and goods thereof, and, in the abstract sense, the truths and goods of the church in every complex. Apocalypse Explained 851.

For, you have burnt up the vineyard. - "Vineyard" manifestly denotes the church as to the good and truth of faith; for the "elders", with whom Jehovah will come into judgment, denote the goods of the church, and "princes" denote the truths thereof. Arcana Coelestia 9130.

The reason why to "desolate" denotes to deprive by lusts, and thereby to consume, is because by the term, which in the original tongue is expressed "to desolate", is properly signified to set on fire and burn up, hence also to devour and consume; and this being the derivation of, that expression, by "desolating" is here signified the consumption which is effected by lusts; since the lusts appertaining to man are fires which consume; for there appertains to man the fire of life, and the light of faith; the fire of life is his love, and the light of life is his faith. The love of good, that is, love to the Lord and love towards the neighbour, constitute the fire of life appertaining to a good man and to an angel of heaven, and the love of truth and the faith, of truth constitute the light of life appertaining to them: but the love of evil, that is, the love of self and the love of the world, constitute the fire of life appertaining to an evil man and to a spirit of hell; and. the love of the false, and the faith of the false, constitute the lumen of life appertaining to them; but the love of evil is called, in the Word, the "burning of fire", because it burns and consumes those things which are of the love of good and truth. That consumption by lusts is signified by that expression in the original tongue, is evident from the following passage :

"Jehovah will come into judgment with the elders of his people, and the princes thereof; you have consumed [set fire to] the vineyard." Arcana Coelestia 9141.

15. What mean you, that you tread down My people, and grind the faces of the poor? says the Lord Jehovih of Hosts.

Verse 15. What mean you, that you tread down My people, and grind the faces of the poor? - To "grind the faces of the poor", signifies to destroy the affections of knowing truth with those who are in ignorance thereof, and yet desire to be instructed; to "grind" signifying to-destroy, and "faces", the affections of knowing truths, and "the 'poor", those who are in ignorance of truth, and desire to be instructed, for these are they who are spiritually poor. Apocalypse Explained 412.

Saith the Lord JEHOVIH of Hosts. - In the Word frequent mention is made of the Lord JEHOVIH, yea, wherever Jehovah the Lord is spoken of, He is called not Lord JEHOVAH but Lord JEHOVIH; and He is especially so called where the subject treated of is concerning temptations; as in Isaiah, - "Behold, the Lord JEHOVIH will come with strong hand, and His arm shall rule for Him: behold, His recompense is with Him, and His work before Him, He shall feed His flock like a shepherd: He shall gather His lambs with His arm, and carry them in His bosom, and shall gently lead those that give suck"; (Isaiah 40:10, 11) where the Lord JEHOVIH "coming with strong hand" denotes victory in temptation-combats, and "His arm ruling for Him "means that it is derived from His own power: What the "recompense" is, which was spoken of in the preceding verse, is here declared, that is, that it is the salvation of the whole human race, which is what is meant by "His feeding His flock as a shepherd; gathering the lambs with His arm, carrying them in His bosom, and gently leading those that give suck"; all which are operations of inmost or Divine Love. Arcana Coelestia 1793. See also Apocalypse Explained 601, 850.

16. Moreover says Jehovah, Because the daughters of Zion are haughty, and walk with the neck stretched forth and with ogling eyes, and mincing as they walk, and tinkling with their feet:

Verses 16-22. The "daughters of Zion: who are haughty, or extol themselves", denote the affections of evil within the church; the "rings. and the ornaments of the nose", which shall be taken away denote Good and its badges; the "dress-vestments, or changeable suits of apparel, and the mantles", denote Truth and its badges. Arcana Coelestia 3013.

17. The Lord will make bald the crown of the daughters of Zion; and Jehovah will lay bare their nakedness,

Verse 17. - The "daughters of Zion" signify the celestial church, and the things belonging to that church, but in this case perverted; by the "crown of the head which shall be made bald" is signified intelligence, of which it shall be deprived; and the "buttock which shall be made naked" signifies the love of evil and of the false. Apocalypse Explained 240

18. In that day the Lord will remove the ornament of their ankle-bands, and of their networks, and of their moon -like crescents ;

19., And the ear-rings, and the bracelets, and the thin veils;

20. The turbans, the stepping-chains, and the head-bands, and the scent-boxes, and the amulets;

21. The finger-rings, and the ornaments of the nose ;

22. The dress-vestments, and the tunics, and the shawls, and the purses;

23. The min-ors, and the fine linen [shifts], and the hoods, and the large veils.

24. And instead of perfume there shall be putridity; and instead of a girdle, a rent; and instead of braided-work [of hair], baldness; and instead of a robe, a wrapper of sackcloth; and a brand [mark] instead of beauty.

25. Your men shall fall by the sword, and your strength in the war.

Verses 18-25. They who do not think beyond the sense of the letter, know no other than that all those things, with which the daughters of Zion are said to be adorned, are to be understood according to the letter; and that on account of their ornament, and the loftiness and pride thence derived, the men of that kingdom would perish, for it is said that "your men shall fall by the sword, and your strength in "war"; but that such things are not meant, may be known to those who elevate the mind in some degree above the letter; these know, from various passages in the Word, that by "the daughters of Zion" are not meant the daughters of Zion, but such things as are of the church; as also by "the daughters of Jerusalem", "the daughters of Judah", and several others. When therefore the church, and those things which are of the church, are signified by "the daughters of Zion", it follows that, by their" ornaments", recounted in the above passage, are signified the truths and goods of the church, and that each ornament denotes some specific truth and good; for in the Word nothing is said without a meaning, not even one expression; and whereas that church was to be deprived of its truths and goods, which are signified by those ornaments; therefore it is said, that "instead of a perfume, shall be putridity; instead of a girdle, a rent; instead of braided-work [of hair], baldness; instead of a robe, a wrapper or girding of sackcloth; a brand or burning, instead of beauty"; and also that "your men should fall by the sword, and your-strength in war:" for by "perfume" is signified Divine Truth, as to its perceptive principles; by "putridity" [or a stench], its privation; by a "girdle" is signified the bond containing truths and goods in their connection; a "rent" instead of it, denotes their dissolution and dissipation; by "braided-work [of hair]", scientific truth; by "baldness", the deprivation of the intelligence of truth and of the wisdom of good; by "burning", their consumption by the evils of self-love; by "beauty", the form of truth derived from good in the church, thus its perfection; and by a "sword", whereby men shall fall, , the false principle destroying truth and good; by "no strength in war" is signified not any resistance against evil and the false, for "war" denotes spiritual combat and temptation. From these consideratlons, it is now evident that by "ornaments" in general, is signified the Divine Truth of the church. Arcana Coelestia 10540 See also Apocalypse Explained 637.

Verse 24. "Perfume" [or sweet smell], denotes interior truth; "putridity" [or stench], the privation thereof. Arcana Coelestia 10199.

26. And her gates shall lament and mourn; and she being desolate shall sit on the ground.

Verse 26. By "gates" are signified knowledges of what is true and good out of the Word, because by them man is introduced [as through gates] into the church. Apocalypse Revealed 899.

"Lamentation and mourning" [here predicated of the gates of

Jerusalem], signify grief on account of the devastation of the church as to Truths and as to Good. Apocalypse Explained 555.

To be "desolate and naked", signifies to be destitute of all Truth and Good. Apocalypse Explained 1081.

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Isaiah Chapter 3

1. For, behold, the Lord, Jehovah of Hosts, removes from Jerusalem and from Judah the stay and the staff; the whole stay of bread, and the whole stay of waters;

2. The mighty man, and the man of war, the judge, and the prophet, and the diviner, and the old man;

3. The commander of fifty, and the honourable, and the counsellor, and the wise in magic, and the intelligent in incantation.

4. And I will make boys their rulers, and infants shall govern them.

5. And the people shall be oppressed, one man by another, and a man by his neighbour: the boy- shall raise himself up against the aged, and the despised against the honoured.

6. Then a man shall take hold of his brother of the house of his father [saying], You have raiment; be you a prince over us, and let this [our] ruin be under your hand.

7. In that day shall he lift up [his voice], saying, ~ will not be a binder up [of wounds]; for in my house is neither bread nor raiment : make me not a prince of the people.

8. For Jerusalem stumbles, and Judah falls; because their tongue and their doings are against Jehovah, to rebel against the eyes of His glory.

9. The obstinacy of their countenance doth witness, against them, and they declare their sin as Sodom; they hide it not. Woe unto their soul! for to themselves have they rewarded evil.

10. Say you to the just, that good [shall be their portion]; for the fruit of their doings shall they eat.

11. Woe to the wicked! evil [shall be his portion]; for the reward of his hands shall be given him,

12. As for My people, children are their oppressors, and - women lord it over them: My people! your leaders cause you to err, and abolish the way of your paths.

13. Jehovah shall set up Himself to plead; He stands to judge the peoples.

14. Jehovah will enter into judgment with the elders of His people, and with the princes thereof: for you have burnt up the vineyard; the plunder of the poor is in your houses.

15. What mean you, that you tread down My people, and grind the faces of the poor? says the Lord Jehovih of Hosts.

16. Moreover says Jehovah, Because the daughters of Zion are haughty, and walk with the neck stretched forth and with ogling eyes, and mincing as they walk, and tinkling with their feet:

17. The Lord will make bald the crown of the daughters of Zion; and Jehovah will lay bare their nakedness,

18. In that day the Lord will remove the ornament of their ankle-bands, and of their networks, and of their moon-like crescents ;

19., And the ear-rings, and the bracelets, and the thin veils;

20. The turbans, the stepping-chains, and the head-bands, and the scent- boxes, and the amulets;

21. The finger-rings, and the ornaments of the nose ;

22. The dress-vestments, and the tunics, and the shawls, and the purses;

23. The min-ors, and the fine linen [shifts], and the hoods, and the large veils.

24. And instead of perfume there shall be putridity; and instead of a girdle, a rent; and instead of braided-work [of hair], baldness; and instead of a robe, a wrapper of sackcloth; and a brand [mark] instead of beauty.

25. Your men shall fall by the sword, and your strength in the war.

26. And her gates shall lament and mourn; and she being desolate shall sit on the ground.

240. But that "naked" signifies those who are without the understanding of truth because without the will of good, is evident from the passages in the Word where "naked" and "nakedness" occur, which will be cited below. This is what "naked" and "nakedness" signify, because "garments" signify truths that are of the understanding, and he that is without truths is also without good, for all spiritual good is procured by means of truths; without truths, or except by means of truths, there is no spiritual good; spiritual good is charity. "Naked" and "nakedness" signify lacking in, or the lack of, intelligence and love, thus of the understanding and will of good; also for the reason that garments cover the body and flesh, and "body" and "flesh" signify good, therefore "garments" signify the things that cover good.

[2] There is the understanding of truth, and the understanding of good; the understanding of truth is the understanding of such things as are of faith, and the understanding of good is the understanding of such things as are of love and charity. There is also the will of truth and the will of good; the will of truth is with those who are of the Lord's spiritual kingdom; but the will of good with those who are of His celestial kingdom. The latter, because they are in love to the Lord, and from this in mutual love, which is to them charity towards the neighbor, have truths inscribed on their hearts, and thence do them; and what proceeds out of the heart is out of the will of good, "heart" meaning the will of good. But those who are in love towards the neighbor, which love is charity, have truths inscribed not on their hearts but on the memory, and therefore on the intellectual mind, and what proceeds therefrom out of the affection is the will of truth. Thus it is that spiritual angels are distinguished from celestial angels. The latter appear naked in heaven, but the former clothed. Celestial angels appear naked because they have no need of the memory to retain truths, nor of understanding therefrom to comprehend them, because they have them inscribed on the heart, that is, on the love and will, and thence see them. But spiritual angels appear clothed because they have truths inscribed on the memory and thence on the understanding, and truths of the memory and of the understanding therefrom correspond to garments; they therefore all appear clothed according to their intelligence. (That angels are thus clothed, see in the work on Heaven and Hell 177-182.) From this it can be seen what "naked" signifies in both senses, namely, in the one sense it signifies those who are in celestial good, but in the other those who are not in good because not in truths.

[3] But these things can be better seen from the passages in the word where "naked" and "nakedness" occur, which now follow. In Isaiah:

Jehovah said to the prophet, Put off the sackcloth from upon thy loins, and put off thy shoe from upon thy foot. And he did so. Then Jehovah said, Like as My servant Isaiah hath gone naked and barefoot, so shall the king of Assyria lead the captivity of Egypt, and the crowd of Cush that is to be carried away, lads and old men, naked and barefoot, and with buttocks bare, the nakedness of Egypt (Isaiah 20:2-4).

What of the church and of heaven lies hidden in these words no one can see unless he knows their spiritual sense; for in every particular of the Word there is something of the church and of heaven, because the Word is spiritual; this shall therefore be explained. By "prophet" the doctrine of the church is here meant; "putting off the sackcloth from his loins," or presenting the loins naked, means to disclose filthy loves; the customary "sackcloth" of the prophet here means the breeches that cover, and "the loin" signify such loves; "putting off the shoe from upon his foot," or unshoeing the soles of the foot, signifies to disclose the filthy things of nature; that "the king of Assyria shall lead the captivity of Egypt, and the crowd of Cush that is to be carried away," means that the perverted rational will confirm evils and falsities by means of knowledges [scientifica] and by means of fallacies; "lads and old men" means by means of all things both general and particular; "naked and barefoot" means that they are deprived of all truth and all good; "buttocks bare" means the evils of self-love; "the nakedness of Egypt" means falsities therefrom. From this it is clear what things of the church and of heaven are here treated of, namely, that the perverted rational, which is the rational that denies God and attributes all things to nature, confirms itself by means of knowledges [scientifica] and fallacies, until it is destitute of all the understanding of truth and the will of good.

(That "prophet" in the Word means doctrine, see Arcana Coelestia, n. 2534, 7269;

That the "loins" signify loves in both senses, n. 3021, 4280, 5059;

That "feet" signify the natural things with man, and "the soles of the feet" the things that are in ultimates, n. 2162, 3147, 3761, 3986, 4280, 4938-4952;

That "shoes" signify these same things in respect to their covering, n. 1748, 2162, 4835, 6844;

That "the king of Assyria" signifies the rational in both senses, n. 119, 1186;

That "Egypt" signifies the faculty of knowing [scientificum] of the natural man, in both senses, good and bad, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391.

That "Cush" signifies the fallacies of the senses, n. 1163, 1164, 1166)

[4] In Ezekiel:

When I passed by thee, and saw thee, I covered thy nakedness, and I washed thee, and I clothed thee. But thou didst trust in thy beauty and play the harlot, and thou hast not remembered the things ¹ of thy youth, when thou wast naked and bare; thou hast committed whoredom with the sons of Egypt, and with the sons of Asshur. And thou hast multiplied thy whoredom even unto Chaldea. Moreover, thy nakedness was revealed through thy whoredoms. Therefore they shall stone thee with stones, and shall cut thee in pieces with swords; and shall burn up thine houses with fire (Ezekiel 16:6).

Jerusalem is here treated of, by which the church in respect to doctrine is meant, and these and many other expressions in the same chapter describe what the church was in its beginning, and what it became when it turned away from good and from truth. What the church was when it was established by the Lord, thus what it was in the beginning, is described by these words, "When I passed by thee, and saw thee, I covered thy nakedness, I washed thee and clothed thee." "To cover the nakedness" signifies to remove the evils of the will and the falsities of the understanding; "to wash" signifies to purify from evils, and "to clothe" signifies to instruct in truths. But what the church became when it turned away from good and truth is described by what follows; "thou didst trust in thy beauty" signifies intelligence from one's own [ex proprio], and that this gave delight; "committing whoredom" signifies that thus it was imbued with falsities; "committing whoredom with the sons of Egypt, and with the sons of Asshur," signifies falsifications confirmed by knowledges [scientifica] and by things rational therefrom; "multiplying whoredom even unto Chaldea" signifies even to the profanation of truth. This shows what is signified by "Moreover thy nakedness was revealed through thy whoredoms," namely, that the church through falsities and falsifications was deprived of all the understanding of truth. "They shall stone thee with stones" signifies that the church will die through falsities; "they shall cut thee in pieces with swords" signifies that the church will utterly die through the falsifications of truth; and "they shall burn up thy houses with fire" signifies that it will wholly perish through infernal loves, "houses" meaning all things with man, and "fire" meaning infernal love. From this it is clear what is contained in these words relating to heaven and the church, and that this can be seen only from the spiritual sense. (That "to wash" signifies to purify from evils and falsities, see Arcana Coelestia 3147[1-10], 10237, 10240, 10243; that "to clothe" signifies to instruct in truths, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536; that "beauty" signifies intelligence, n. 3080, 4985, 5199, here intelligence from one's own [ex proprio]. That "to commit whoredom" means to become imbued with falsities, see above, n. 141; that "Egypt" means the faculty of knowing [scientificum]; and "Asshur" the rational, see just above. That "Chaldea" is the profanation of truth, Arcana Coelestia 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326; that "to stone with stones" signifies to die through falsities, n. 5156, 7456, 8575, 8799; that "sword" signifies falsity combating against truth and destroying it, n. 2799, 4499, 7102; therefore "to cut in pieces with swords" means to die utterly through falsifications of truth. That "fire" signifies infernal love, n. 1861, 5071, 6314, 6832, 7575, 10747; and that "house" signifies the whole man, and the things which are with him, thus that are of his understanding and will, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150. From this it is clear what is signified by "they shall burn up thy houses with fire.")

[5] In Hosea:

Strive with your mother, that she may put away her whoredoms and her adulteries; lest I strip her naked, and make her as the wilderness, as a land of dryness, and let her die with thirst; and on her sons I will not have compassion, because they are the sons of whoredoms (Hosea 2:2-4).

Here also the church fallen into falsities and evils is treated of; "the mother with whom they should strive" signifies the church; "whoredoms" and "adulteries" signify falsities and evils therefrom; "to make her as the wilderness, and as a land of dryness," signifies to be without good and truth; "to let her die with thirst" signifies a total lack of truth; "her sons whom I will not have compassion on" signify all the falsities thereof in general, and they are therefore called "sons of whoredoms." (That "mother" signifies the church, see Arcana Coelestia 289, 2691, 2717, 3703, 4257, 5581, 8897; that "wilderness" signifies where there is no good, because no truth, n. 2708, 4736, 7055; "a land of dryness" signifies where there is no truth, because "water" signifies the truth of faith, n. 2702, 3058, 5668, 8568, 10238; that "to cause to die with thirst" signifies to perish from the lack of truth, n. Arcana Coelestia 8568[1-10] end. That "sons" signify the affections of truth and truths in general, n. 2362, 3963, 6729, 6775, 6779, 9055; thus, in the opposite sense, the affections of falsity and falsities in general. From this it can be seen what is signified by "stripping her naked," namely, that the church will be without good and truth.)

[6] In Lamentations:

Jerusalem hath sinned a sin; therefore all that honored her hold her vile, because they have seen her nakedness (Lamentations 1:8).

In Ezekiel:

Oholah, which is Samaria, committed whoredom with the Egyptians and with the sons of Asshur; these uncovered her nakedness, they took her sons and daughters, and her they finally slew with the sword; therefore will I give thee into the hand of those whom thou hatest, that they may deal with thee in hatred, and take away all thy labor, and leave thee naked and bare, that the nakedness of thy whoredoms may be uncovered (Ezekiel 23:4, 8-10, 18, 28-29).

In this chapter Samaria, which is called "Oholah," and Jerusalem, which is called "Oholibah," are treated of, and by both the church is signified. "Samaria," where the sons of Israel were, signifies the church in which there are not truths but falsities, and "Jerusalem" the church where there are not goods but evils. What is signified by "committing whoredom with the Egyptians, and with the sons of Asshur," and by "slaying her daughters and sons with the sword," was explained above. From this it is clear that "leaving her naked and bare" signifies without truth and good.

[7] In Isaiah:

The Lord will make bald the crown of the head of the daughters of Zion, and Jehovah will make naked their buttocks (Isaiah 3:17).

"The daughters of Zion" signify the celestial church and the things of that church, but here that church perverted. "The crown of their head which shall be made bald" signifies intelligence of which the church shall be deprived; and "the buttocks which shall be made naked" signify the love of evil and falsity.

[8] In Nahum:

Woe to the city of bloods; it is all full of lies and rapine, because of the multitude of her whoredoms. I will uncover thy skirts upon thy faces; and will show the nations thy nakedness, and the kingdoms thy disgrace (Nahum 3:1, 4-5).

"The city of bloods" signifies the doctrine of falsity which offers violence to the good of charity.

[9] In Habakkuk:

Woe unto him that maketh his companion drink, also making him drunken; that thou mayest look on their nakednesses; drink thou also, that thy foreskin may be uncovered (Habakkuk 2:15-16).

"To make a companion drink, and drunken," signifies to so imbue one with falsities that he does not see the truth; "to look on nakednesses" means so that falsities which are of the understanding and evils which are of the will are seen; "that the foreskin may be uncovered" means so that filthy loves are seen. (That "to drink" is to be instructed in truths, see Arcana Coelestia 3069, 3772, 4017, 4018, 8562, 9412; in the contrary sense, therefore, it means to be imbued with falsities. That "to be made drunken" means to become insane from falsities, thus not to see truths, n. 1072; that "the foreskin" signifies corporeal and earthly loves, n. 4462, 7045) From this it can be seen what is signified by:

Noah's drinking wine and becoming drunken, so that he lay naked in the midst of his tent, and that Ham laughed at the nakedness of his father; but Shem and Japheth covered his nakedness, and turned away their faces that they might not see the nakedness of their father (Genesis 9:21-23).

(But these things may be seen explained in the Arcana Coelestia, where they are treated of.)

[10] In Lamentations:

O daughter of Edom, the cup shall pass over unto thee also; thou shalt be drunken, and shall be made naked (Lamentations 4:21).

Here, "being drunken and made naked" signify the like as above. (But who those are who are meant by "Edom," see Arcana Coelestia, n. 3322, 8314.) In Isaiah:

Daughter of Babylon and of Chaldea, sit upon the earth. Take the millstone, and grind meal; uncover thy locks, uncover the thigh, pass through the rivers. Thy nakedness shall be uncovered, yea, thy reproach shall be seen (Isaiah 47:1-3).

By "the daughter of Babylon and of Chaldea" those are meant who profane the goods and truths of the church. "To grind meal" means to falsify truths; "to uncover the locks and the thigh" means to be deprived of the intelligence of truth and of the will of good; the like is meant by "passing through the rivers," and "uncovering nakedness."

[11] Because "nakedness" signified the deprivation of the understanding of truth and of the will of good, it was commanded:

That Aaron and his sons should not ascend by steps upon the altar, that their nakedness be not discovered thereon (Exodus 20:26);

Also that they should make them linen breeches to cover the flesh of their nakedness, and that these should be upon them when they went in unto the tent of meeting, and when they came near to the altar, and that otherwise they should bear iniquity and die (Exodus 28:42-43).

From this it is clear what is signified by the words in the following verse of this chapter: "I counsel thee to buy of Me white garments, that thou mayest be clothed, and that the shame of thy nakedness be not manifest." Also in the following passages of this book, of Revelation:

Blessed is he that is wakeful and keepeth his garments, lest he walk naked, and his shame be seen (Revelation 16:15).

[12] Moreover, "the naked" in the Word mean those also who are not in truths and thence not in good, being ignorant of truths and yet longing for them. This is the case with those within the church when those who teach are in falsities, and with those outside of the church who do not have the Word and consequently do not know truths and thence know nothing about the Lord. Such are meant in the following passages.

In Isaiah:

Is not this the fast that I choose, To break bread to the hungry, and when thou seest the naked that thou cover him? (Isaiah 58:6-7).

In Ezekiel:

He giveth his bread to the hungry, and covereth the naked with a garment (Ezekiel 18:7);

and in Matthew:

I was naked, and ye clothed Me not (Matthew 25:43).

"To cover with a garment," and "to clothe," signify to instruct in truths. (That "garments" are truths, see above, n. 195. That "naked" signifies also the good of innocence, see Arcana Coelestia 165, 8375, 9960; and in the work on Heaven and Hell 179, 180, 280.)

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