THE EXPLANATION of Isaiah Chapter 13

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

1. THE burden of Babel, which Isaiah the son of Amoz saw.

VERSE 1. The burden of Babel [or Babylon], which Isaiah the son of Amoz saw. - As in this chapter and in the following [and also in many other parts of the Word, especially in Revelation xvii., xviii.] the subject treated of is concerning Babylon, therefore before we proceed to the explication of these chapters, it shall be shown what is understood by "Babylon" in general and in particular; also what its quality is in the beginning, and what it becomes afterwards by degrees.

By "Babylon" or by "Babel" is understood the church, consisting of those who, by the holy things of the church, aspire to dominion over the universal terrestrial globe, and this by exercising a dominion over the souls of men, claiming to themselves a power of saving whomsoever they will; and who at last seek and appropriate to themselves dominion over heaven and hell; for which end they derive and transfer to themselves all the Lord's power, as if it was given to them by Him. The church, consisting of such in its. beginning, is not the same as it becomes in process of time, In the beginning they are, as it were, in zeal for the Lord, for the Word, for love and faith, and especially for the salvation of men; but in that zeal lies concealed the fire of the love of ruling, which in process of time, as dominion increases, breaks out, and in the degree in which it comes into act, the holy things of the church become the means, and dominion itself the end; and when dominion becomes the end, then the holy things of the church are applied to that end, thus to themselves; and then they not only make the salvation of souls dependent on their own power, but also appropriate to themselves all the divine power of the Lord; and when they do this, they then pervert all the good and all the truth of the church, and thus profane its sanctities; - these things are "Babylon."

That this is the case has been shown to me to the life. In the spiritual world there were such as affected a like dominion: and whereas they knew that all power belonged to the Lord alone, they put on a zeal as it were for Him, and for heaven, and for the church, and laboured with all their might that they might worship the Lord alone, and that all things of the Word might be kept most holy; they also ordered that sanctity and integrity might reign in all; but it was given to know that in that zeal lay concealed an ardent cupidity of ruling over all others, believing that these things which they ordained were accepted by the Lord; for in truth, as soon as they obtained dominion, by degrees the end was revealed, which was not that the Lord, but that themselves, might rule, and thus that the Lord might serve them, and not they the Lord, being indignant if it was not allowed them as gods to dispose all things at their nod; yea, it was apperceived that they made light of the Lord, and even rejected Him, if the power was not granted them of doing all things according to their own pleasure, and unless every decision of theirs was assented to. It was also apperceived that they were desirous, under any pretence, to transfer His divine power to themselves if they dared, but were afraid of being cast down into hell if they did so; hereby it was shown how "Babylon", begins, and how itterminates.

Hence also it was given to conclude, that whilst dominion becomes the end, and the holy things of the church become the means, the worship of God is turned under various pretences into the worship of men, so that they themselves are gods in act, and the Lord is God not in act, but is merely called so for the sake of form. Now, inasmuch as dominion by the holy things of the church over the souls of men, over heaven, and over the Lord Himself, is inwardly profane, it follows that it is infernal; for the devils who are in hell covet nothing more than to exercise dominion over heaven, and over the Lord Himself, which they also attempt under various pretences, but whilst they are in the attempt they are swallowed up by hell. Inasmuch as in the world they who cast down the Lord from the seat of His kingdom, and place themselves upon it, are in heart like to devils, it is evident that the church consisting of them, in process of time, must be devastated as to all the Good and all the Truth thereof; this is its end. That they are devils appears from the same in the spiritual world. They who have exercised the divine power of the Lord in the world, after death speak most holily concerning the Lord and worship Him with all external devotion; but when their interiors are inspected [for they may be uncovered and inspected in the spiritual world], it is given to see that they are profane, because atheistical, and full of diabolical craftiness; hence it was manifested that their holy externals served them only as means to an end, which end was dominion.

It was once a question among certain spirits, whether any devil in hell could do the like, wherefore one of the worst was then called, and it was told him that he might receive dominion over many, if he could worship the Lord with sanctity, and acknowledge His Divine [Principle] equal to the Divine [Principle] of the Father, and perform at the same time all things appertaining to worship: he, when he heard that he could have dominion over many, immediately disposed his interiors to cunning, and his exteriors to holiness, and worshipped the Lord in a more holy manner than many angels, waxing angry against all those who adored Him not; but as soon as he observed that dominion was not given to him he became enraged against the Lord Himself, and not only denied His Divine [PrincipleJ and also the Divine [PrincipleJ of the Father, but cast reproaches upon both, for he was an atheist. That such is also the nature of "Babylon" at this day is manifestly evident from this consideration, that under the pretence of the keys being given to Peter, they have transferred to themselves all the divine power of the Lord, having shut up divine Truth from the people by taking away from thorn the Word, and have attributed to the dictates of the pope a sanctity equal, yea, actually superior to the sanctity of the Word: they also teach but little, if anything, of the fear and worship of God, but the fear and worship of themselves, and also the worship of holy things for the sake of themselves. Hence it is manifest that "Babylon", in its end, is the church void and empty of all the good of love to God, and of all the good of love towards their neighbour, and consequently of all truth, whence it is no longer a church, but an idolatry; and therefore differing very little from the Gentilism of the aucients, who worshipped Baal, Ashtaroth, Beelzebub, and several others, and notwithstanding had temples, stated feasts, altars, sacrifices, incense, drink-offerings, and other things similar to what were in the Jewish church. These things are adduced concerning "Babylon" in its beginning and in its end, in order that it may be known whence it is that "Babel", in the Word, is sometimes extolled even to heaven, and sometimes cast down even to hell. That such is the nature of "Babel" may fully appear from the descriptions and representations thereof in the Prophets, and especially in Daniel. Apocalypse Explained 1029.

2. Upon a lofty mountain erect the standard; exalt the voice unto them; wave the hand; that they may enter the gates of princes.

Verse 2. Upon a lofty mountain erect the standard, etc. - By a "sign" or a "standard", in the Word, is signified a calling together to war, and whereas it is Jehovah who [in this case] calls together for war, protection from Him is also signified by the "standard." That by a "standard" or a sign is signified a calling a together for war is manifest from this consideration, that when convocations were made, whether for journeyings or for festivals, or for war, they sounded the trumpet, and also lifted up a sign or standard upon the mountains. That they "sounded the trumpet", see Numbers 10:1-11; that they "lifted up a sign or standard" is evident from the following passages:

"Announce you in Judah, and in Jerusalem call you to be heard; and say, and sound the trumpet in the earth; proclaim, fill, say, Be gathered together, and let us enter into cities of fortification. Set up a standard towards Zion: assemble, stay not." (Jeremiah 4:5, 6)

And in Isaiah, "All you inhabitants of the globe, and dwellers all the earth, when a standard shall be lifted up, behold you, and when a trumpet sounds, hear you." (Isaiah 18:3)

Again,

"He has lifted up a standard for the Gentiles from far, and has hissed to him from the extremiity of the earth, and behold, the swift one shall quickly come. (Isaiah 5:26)

Again - "LIft you up a standard on a lofty mountain, lift up a voice unto them, shake the hand, that the gates of the princes may come." (Isaiah 13:2)

Again,

"Thus says the Lord Jehovih, Behold, I Will lift up My hand towards the nations, and towards the people will lift up My standard, that, they may bring your sons in the bosom, and may carry your daughters upon the shoulder." (Isaiah 49:22)

Frorn these passages it is evident that by a "standard" is signified a gathering together. That a "standard" or a sign, when it is predicated of the Lord, signifies also protection, is manifest from Isaiah, "They shall fear from the west the name of Jehovah, and from the rising of the sun His glory, because He shall come as a strait river, the Spirit of Jehovah shall set up a standard in it; then shall the Redeemer come to Zion." (Isaiah 59:19)

Again,

"It shall come to pass in that day, the Root of Jesse, which stands for a standard of the people, the nation shall seek; and His rest shall be glory." (Isaiah 11:10)

Inasmuch as a "sign", which in the original tongue is expressed by the same expression as a "standard", signified a gathering together, and when it was said of the Lord, signified also protection, therefore it was expressly commanded that a brazen serpent should be set for a sign, concerning which it is thus written in Moses "Jehovah said to Moses, Make to yourself a serpent, and set it upon a standard; and it shall come to pass, that everyone who has been bitten, and shall look at it, shall live. And Moses made a serpent of brass, and set it upon a standard; whence it came to pass, if a serpent bit a man, and he looked on the serpent of brass, he revived." (Numbers 21:8, 9)" That the "brazen serpent" represented the Lord, see John 3:14, 15; that it also signified protection is evident, for the healing effected by "looking on the serpent which was on the standard", signified healing from evils of the false by looking on the Lord through faith in Him; for the Lord says in the passage quoted from John "As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whosoever believes in Him may not perish, but have eternal life." Arcana Coelestia 8624.

3. I have commanded My sanctified ones; I have also called My mighty ones to [execute] My wrath;. those that exult in My greatness.

Verse 3. I have commanded My sanctified ones; I have also called My mighty ones, etc. - [These words signify that the Lord, as the Word, arranges His divine Truths, "His sanctified ones", -, - and His divine Goods "His mighty ones", for the execution of judgment, denoted by His "wrath." Similar things are meant by these words as by the Lord's "coming to judgment with His angels." Matthew 24:31.]

4. The voice of a multitude in the mountains, the likeness of much people; the voice of the tumult of kingdoms, of nations gathered together! Jehovah of Hosts musters the host for the battle.

Verse 4. The voice of the tumult of kingdoms, of nations gathered together, etc. - By the "kingdoms of the nations gathered together", of which a tumult is predicated, are not understood nations gathered together from the kingdoms [of this world], for this is a prophetic, and not an historical passage; but by the "kingdoms of the nations gathered together", are signified the falsities of evil which they have made to cohere, and by their "tumult" is understood their threats and eagerness of desire to combat against truths; for "kingdoms" are predicated of truths, and, in the opposite sense, of falsities, and "nations" signify goods, and, in the opposite sense, evils, as may be seen above, n. 175, 331; and "tulmult" is predicated of the eager desire of combating, in the present case, against truths; "Jehovah rnusters the host", signifies the arrangement of truths from good by the Lord against the falsities from evil; the Lord, is the Word, is called " Jehovah Zebaoth", from truths and goods comating against falsities and evils, for "Zebaoth" signifies hosts, and "hosts" signify the truths and goods of heaven and the church; and to "number" or muster, signifies to arrange them, and "war" spiritual combat. Apocalypse Explained 453.

As to the meaning of "Jehovah Zebaoth", or of Hosts, see above, Chapter 1:9, 24, the Exposition.

5. They come from a distant land, from the extremity of the heavens; Jehovah, and the weapons of His wrath, to destroy the whole land.

Verse 5. They come front a distant land, from the extremity of the heavens, etc. - To be at a distance [or to "come from a distant land "] signifies to be in externals, because a man is in himself when he is in his internals, for his love resides there, and hence is his life. The internals of man are such things as belong to his spirit, and in the Word are understood by "things near"; wherefore externals, which are remote from internals, are understood by "things distant." Every evil man also, whilst he is in externals, is not like himself such as he is in internals; for he then speaks and acts otherwise than he thinks and wills. For his thought and his will then is that be may appear a civil, moral, and also a spiritual man, and this either on account of the law and its penalties, or on account of fame and of honour and gain, thus on account of the fear of the loss of those things. That then rnan was at a distance from himself is evident from this circumstance, that when he returns from his externals into his internals, which is the case when he is alone, he then thinks and wills altogether otherwise, and also speaks otherwise with his companions who are like himself; hence it is evident that to "stand at a distance" is to be in things external. What is signified, in a good sense, by "coming from afar" or a distance, see below, Chap, Isaiah 43:6; 49:1, 12, the Exposition; and in Zechariah-

"They shall come from afar, and build the temple of Jehovah." (Zechariah 6:15)

Those "coming from afar" are the nations who are receptive of what is good and true; the "temple which they shall build" is the church. But in the opposite sense, by "afar off", and "the extremity of the earth or of heaven", is signified evil, because this is the external man; for all who are in evils, and thence in falsities, are external men. These are understood by "the nations and the peoples at a distance, and coming from the extremities of the earth", in the following passages, as in Isaiah,

"The nations afar off and coming from the end of the earth"; (Isaiah 5:26; 13:5), and in Jeremiah 4:16; 5:15. Apocalypse Explained 1133. See also above, Chapter 5:26, the Exposition.

[They who "come from a distance to destroy the land", that is, the church as fallen under the dominion of Babylon, or as actuated by the love of dominion by means of the truths of the Word and the holy things of the church, are here represented as "the weapons of Jehovah's wrath", which are evils and falsities of every kind arising from Babylonish principles, For Babylon must not be thought of as a distant city long since destroyed, but as a state of things existing in the fallen church and in the unregenerate mind. It should be observed that Jehovah is said to "commancl His sanctified ones", and to "call His mighty ones", (verse 3.) which signify the Lord's coming to judgment in the Truths conjoined with the Goods of His Word, by the influx and power of which, evils and falsities, signified by those "from a distance", are laid bare and overwhelm them with destruction. Why evils and falsities are said to be "the weapons of Jehovah's wrath", see above, in respect to "anger", when ascribed to Jehovah, Chapter 9:12, 17, 21; see also Chapter 1:24, the Exposition.]

6. Howl you, for the day of Jehovah is near; as a devastation from the Almighty shall it come.

7. Therefore shall all hands be slackened, and every heart of man shall melt;

Verses 6-8. Howl you, for the day of Jehovah is near, etc. - The "day of Jehovah which is near", signifies the Last Judgment performed by the Lord when He was in the world; their terror on account of the destruction then impending, is signified by "all hands are slackened, and every heart of man melteth, and they are sore afraid"; that their attempts to receive the goods and truths of heaven and the church are then in vain, by reason of the falsities of evil in which they were and still are, is signified by "pangs and sorrows seizing them, as a woman in travail"; that they are in the evils of hatred and anger, is signified by their "faces being faces of flames." Apocalypse Explained 721.

Verse 6. As a devastation from the Almighty shall it come. - The "devastation from the Almighty" [Shaddai] , signifies devastation in temptations. That God, as to temptations, was called by the ancients Shaddai, see Arcana Coelestia 1992, 3667.

"God Shaddai" signifies temptations and consolations after them, because Truths from Good [the source of consolations], are implanted in man by temptations, Arcana Coelestia 5376, and Apocalypse Explained 283.

8. And they shall. be terrified: pangs and sorrows shall seize them; as a woman in travail they shall be pained: they shall be astonished every man at his companion; their faces shall be faces of flames.

Verse 8. They shall be terrified; pangs and sorrows shall seize them, as a woman in travail, etc. - These words treat of the Last Judgment [specifically upon those understood by Babylon], when the evil are let into their interiors. The interiors of those who are in the love of self and of the world, and thence, in hatred and revenge, are understood by "their faces being faces of flames", for so they appear. The torments they then suffer from the influx of divine Good and of divine Truth, are signified by the "pangs and sorrows as of a woman in travail." Their torments are compared to the "pangs and sorrows of a woman in labour", from a similar cause to that stated in Genesis 3:16; for evils and falsities are then conjoined; in which case, when divine Good and Truth flow in, "pangs and sorrows seize upon them." Apocalypse Explained 412.

9. Behold, the day of Jehovah cometh! cruel with indignation, and with burning wrath: to make the land a desolation; and the sinners thereof He shall destroy from out of her.

Verses 9, 10, 12, 13. Behold, the day of Jehovah cometh, to make the land a desolation; etc. - That the "land" here denotes the church, is evident from each expression understood in a spiritual sense. The subject treated of is concerning its end, when Truth and Good, or Faith and Charity, are no more; for by "the constellations and stars which do not shine", are signified the knowledges of Truth and Good; by "the sun which is darkened in its rising", is signified love; by "the moon which causes not its light to shine", is signified faith; by "man who shall be rendered more rare than pure gold," is signified intelligence and wisdom. Hence it is manifest what is meant by "Behold, the day of Jehovah cometh, to make the earth a desolation; I will make the heavens tremble, and, the earth [or land] shall be shaken out of her place." The "day of Jchovah" is the end of the church, when judgment takes place; the "earth" [or land] is the church; that the earth itself is not shaken out of its place is evident, but that the church where there is not Love and Faith is removed; to be " shaken out of her place" is to be removed Irom a former state. Apocalypse Explained 304.

Verses 9, 13. Behold, the day of Jehovah cometh, cruel with indignation etc. - By a "cruel day" and the "burning wrath of Jehovah" is understood the Last Judgment; and because it is the evil which waxes hot and the false which is angry, it is therefore called "the day of the wrath of anger"; by "the earth which shall be made a desolation, and which shall be shaken out of her place", is understood the earth. which is in the spiritual world, for in that world there are earths as in our world; and when the Last Judgment is performed, the earths in that world are "made a desolation", and are "shaken out of their places", the mountains and hills being overturned, and the valleys sinking into marshes, where the face of things is entirely changed. By the "earth", in the spiritual sense, is everywhere understood the church; for in the spiritual world the face of the earth is similar to the state of the church with those who dwell there, wherefore when the church perishes the earth also perishes, for they make one; and then in place of the former earth a new one exists. But these changes are unknown to us on our earth, which nevertheless are to be declared and manifested, in order that the spiritual sense of such expressions as we are treating of may be unrlerstood. A Apocalypse Explained 413.

The devastation and destruction of the church at its end are described by the "indignation, anger, and wrath of Jehovah", whereas it is quite the contrary, namely, that instead of the Lord it is man who as being in evil, is "indignant, angry, and burns with wrath", and opposes himself to what is Good and True. The punishment which is from evil is ascribed to Jehovah on account of the appearance. Elsewhere, frequently, in the Word, the last time of the church and its destruction is called "the day of the anger of Jehovah." Arcana Coelestia 5798.

As to the meaning of "anger", when ascribed in the Word to the Lord, see above, Chapter 9:12, 17, 21, the Exposition.

10. For the stars of heaven, and the constellations thereof, shall not shine forth with their light: the sun shall be darkened at his rising, and the moon shall not cause her light to shine.

Verses 9-18. The day of Jehovah cometh, cruel with indignation, and with burning wrath, etc. - The subject here treated of is concerning the last time of the churoh, when there is no longer any faith and charity, which time is "the day of Jehovah, cruel with indignation, and with burning wrath." Every one may see that something else is meant than what the words barely dictate; but what is meant cannot be known but from the significatives of the expressions in the spiritual sense, in which sense that "earth" [or land] denotes the church, see Arcana Coelestia 566, 662; hence "to make the land a desolation, and to destroy sinners from out of her", signifies the man of the church at that time without faith and charity. That "stars and constellations" denote the knowledges of truth and good, see Arcana Coelestia 2120; which are said "not to shine with their light", when they are no longer illustrated by the light of heaven which flows in by [or through] the faith of charity; that the "sun" denotes love to the Lord, and the "moon" faith in Him, see Arcana Coelestia 2120, 2441; hence "the sun being darkened in his rising", signifies that love to the Lord cannot exist with man, and "the moon not causing her light to shine", signifies that neither can charity and faith exist, thus that man cannot any longer be regenerated. To "make a man more rare than fine gold, and [the son of] man than the gold of Ophir", signifies that good is no longer seen, nor truth, for by "man" is signified the good of the church, Arcana Coelestia 4287, and by the "son of man" truth derived from good; in the supreme sense the Divine Truth proceeding from the Lord, Arcana Coelestia 1724, 1733. "Everyone that is found shall be thrust through", signifies that all would perish by reason of the evil of the false; and "everyone that is gathered together shall fall by the sword", signifies that they should perish by reason of the false; that to be "thrust through" denotes to perish by reason of the evil of the false, see Arcana Coelestia 4503; and that to "fall by the sword" denotes to perish by reason of the false, see Arcana Coelestia 2799. "Their infants shall be dashed before their eyes", signifies that they were about extinguish innocence altogether, for" infants" denote innocence, Arcana Coelestia 430; "their wives being ravished", signifies that the goods of truth were perverted, for" wives" denote the goods of truth, Arcana Coelestia 2517, 4510, and to be "ravished" denotes to be perverted, Arcana Coelestia 2466, 4865. "their bows shall dash the young men to pieces", signifies that the truths of good were about to perish by doctrines of the false derived from evil, for a "bow" denotes the doctrine of truth, and, in the opposite sense, the doctrine of the false, Arcana Coelestia 2686; "young men" denote truths confirmed, Arcana Coelestia 7668; and "their eye shall not spare the sons", signifies that he who understands truths still extinguishes them, for "sons" denote truths, Arcana Coelestia 489, 491, and the "eye" denotes the understanding of truth, Arcana Coelestia 2701. From these considerations it is now plain what is meant by the above prophetic words, that is, that when the church comes to its end, all Truth and all Good are about to perish. Arcana Coelestia 8902.

11. And I will visit upon the world its wickedness, and upon the wicked their iniquity; and I will cause the arrogance of the proud to cease; and I will lay low the haughtiness of the terrible.

Verse 11. I will visit upon the world its wickedness, and upon the wicked their iniquity. - By the "world" here also are understood those of the church who are in evils, and by the "impious" those who are in falsities; wherefore it is said, "I will visit upon the world its wickedness, and upon the wicked their iniquity"; "evil or 'wickedness" denoting evil, and "iniquity" is predicated of falsities. Apocalypse Explained 741.

Verses 11, 15. I will visit upon the world its wickedness; everyone found therein shall be thrust through, etc. - Treating also of Babylon. That "everyone found therein shall be thrust through", signifies that they shall perish by evil; and "everyone that is gathered together shall fall by the sword", signifies to perish by falsities. Apocalypse Explained 315.

12. I will make a man more rare than fine gold; and [the son of] man than the gold of Ophir.

13. Wherefore I will make the heavens tremble; and the earth shall be shaken out of her place: in the indignation of Jehovah of Hosts;. and in the day of His burning anger.

Verse 12. I will make a man more rare than fine gold, etc. - By a "man" [virum hominem] is signified intelligence, and by a "man" [hominem], wisdom: and that these were about to cease, is signified by its being said that "they shall be rendered rare." Intelligence is distinguished from wisdom by this, that intelligence is the understanding of truth, such as the spiritual man has, and wisdom is the understanding of truth, such as the celestial man has; the understanding of the latter being from the will of good. Hence it is evident what is signified bythe "man" [virum hominem] and what by the "man" [hominem], in the above passage. Apocalypse Explained 280.

By a "man" is there understood intelligence, the scarcity of which Is understood by being "more rare than fine gold; by intelligence is meant that which is derived from truths, truths being the foundation of all intelligence.

By "shaking the heavens, and the earth being moved out of its place", is signified the dissipation of the good of love and the truth of faith, and worship in the externals thence derived; "the heavens and the earth" signifying here, as above, the internal and external of the church, the former being the good of love and faith; and the latter the worship thence derived; for according to the quality of the internal of the man of the church, such is his external, inasmuch as the latter proceeds entirely from the former. Without this there is external inanimate worship and expression without spirit, and without thought from which expression flows, and will from which gesture comes, without life, for there is no spiritual principle therein from which life is derived. Apocalypse Explained 400.

14. And it [Babel] shall be as a roe chased, and as sheep when there is none to gather them: they shall look everyone to his own people, and they shall flee everyone to his own land.

15. Everyone that is found shall be thrust through; and everyone that is gathered together shall fall by the sword.

16. And their infants shall be dashed before their eyes; their houses shall be plundered, and their wives ravished.

Verse 14., And it [Babel] shall be as a roe chased, etc. - [The "roe" or gazelle chased", and the "sheep having none to gather them", etc., signify when predicated of Babel, as in this case, those who are in external good as represented by those animals, but not in internal good. At the period of Judgment there are many who have the semblance of good in the external, but not the reality thereof in the internal. "They seem to have", (Luke 8:18) but this semblance is then taken away, when "they look to their own people, and flee to their own land", which signifies that they come to their own states, and put on externals corresponding to their internals.]

17. Behold, I will raise up against them the Medes, who do not esteem silver; and as to gold, have no delight in it.

18. Their bows shall dash the young men to pieces; and all the fruit of the womb they shall have no pity: their eye shall not spare the sons.

Verses 17, 18. Behold, I will raise up against them the Medes, etc. By the "Medes" are understood those who make no account of the Truth and Good of the church, and destroy those things which are thence of the understanding and love; by the "silver which they shall not esteem", and by the "gold with which they shall not be delighted", is signified the Truth and Good of heaven and the church; by "silver" their truth, and by "gold" their good. "Their bows shall dash the young men to pieces, and on the fruit of the womb they shall have no pity, " signifies that falsities of doctrine will destroy all the understanding of truth and all the good of love; "bows" denotin the falsities of doctrine, "young men" the intelligence of truth, and "the fruit of the "womb" the good of love; "their eye shall not spare the sons", signifies that their perverted understanding and insanity will devastate all the truth of the church; "sons" denoting truths, and the "eye" the understanding perverted, which is insanity. It is to be observed that by the "Medes" are not understood the Medes, but such persons and things in the church as devastate it. Apocalypse Explained 710.

19. And Babel, the beauty of kingdoms, the glory of the magnificence of the Chaldeans, shall become as the overthrow by God of Sodom and Gomorrah.

Verse 19. Inasmuch as all the evil with them is from the love of self, and all the false is from that evil, and that evil and the false thence derived is condemned to hell, therefore it is said, "So shall Babel be, as the overthrow by God of Sodom and Gomorrah"; the "overthrow by God" signifying condemnation to hell, and "Sodom and Gomorrah", the evils originating in the love of self and the falsities thence derived. That these things are signified by "Sodom and Gomorrah", may be seen in the Arcana Coelestia 220, 2246, 2322. Apocalypse Explained 357.

For the signification of "Sodom and Gomorrah", see above, ChapterIsaiah 1:9, the Exposition.

Verses 19-22. Babel [or Babylon], etc. - The subject treated of in the whole of this chapter is concerning the total devastation of all things appertaining to the Good, and of all things appertaining to the Truth of the church, with those who are signified by "Babylon."

By "so shall Babel be", in the sense of the letter, is understood the great city called "Babel", but in the spiritual sense is understood thereby the church which became "Babylon." Babel is called "the beauty of the kingdoms, and the glory of the magnificence of the Chaldeans", from the wisdom of that church in its beginning, as has been said before; but, in general, by "Babylon" or "Babel" is understood the church in which all the goods of love are destroyed, and at last profaned, and by "Chaldeans", the church in which all the truths of faith are destroyed; hence it is that it is called "the overthrow by God of Sodom and Gomorrah"; "Sodom" also signifying the destruction of all good by the love of self, and "Gomorrah" the destruction of all truth thence derived. "It shall not be inhabited for ever, nor shall it be dwelt in from generation to generation", signifies the destruction thereof to eternity; "not to be inhabited for ever" having respect to the destruction of Good, and "not to be dwelt in from generation to generation" having respect to the destruction of Truth, for they who destroy Good and Truth, and afterwards embrace what is evil and false in the place thereof, cannot be reformed. It is otherwise with those who are in evils and falsities, but yet have not destroyed Good and Truth, as is the case with the nations or Gentiles who are ignorant of Good and Truth. "The Arab shall not pitch [his] tent there, neither shall the shepherds make their flocks to lie there", signifies that the church will become such a wilderness; the "Arab" denoting those who live in a wilderness, but do not continue there, because there is no corn nor fruit, as is the case also with "the flocks of the shepherds", when there is no pasture. "The zijim shall lie there, and the ochim shall fill their houses", signifies infernal falsities and evils appertaining to them; the "zijim" infernal falsities, and the "ochim" infernal evils; and the "house" is the mind of those who are of such a quality. "The daughters of the owl shall dwell there, and there shall the satyrs dance", signifies that falsified truths and adulterated goods are there; falsified truths are "the daughters of the owl", and adulterated goods are the "satyrs"; and to "dance or leap" denotes the joy arising from the' filthy lust [of dominion] whereby the good of love to the Lord is adulterated. "The ijim shall howl in their houses, and dragons in their palaces of delights" [or voluptuousness], signifies those adulterations and falsifications in their doctrines. Apocalypse Explained 1029.

20. It shall not be inhabited for ever; nor shall it be dwelt in from generation to generation: the Arab shall not pitch [his] tent there; neither shall the shepherds make their flocks to lie there.

Verse 20. It shall not be inhabited for ever; nor shall it be dwelt in from generation to generation; etc. - Whereas the love of self does not acknowledge any truth of the church, it is said "not a man shall dwell there, nor shall the son of man tarry therein"; by "man" [vir] is signified intelligence, and by "the son of man " [filius hominis], the truth of the church. Apocalypse Explained 653.

21. But monsters [Zijim] shall lie there; and doleful creatures [Ochim] shall fill their houses: and the daughters of the owl shall dwell there; and there shall the satyrs dance.

22. And wild beasts [Ijim] shall howl in their houses, and dragons in their palaces of voluptuousness: and her time is near to come; and her days shall not be prolonged.

Verse 21. But monsters [Zijim] shall lie there; and doleful creatures [Ochim] shall fill their houses: and the daughters of the owl shall dwell there; and there shall the satyrs dance. - These things are said concerning Babel. That such merely natural and corporeal concupiscences appertain to those who are understood by "Babel", and constitute the life of their mind, is signified by their "houses" being filled with such things, and by their" dwelling and dancing there"; by "house" is signified the mind [mens], or the merely external rnind [animus] of man, with the things therein contained; by "the daughters of the owl" are signified falsities, and by "the demons of the forest, or satyrs", cupidities merely corporeal. Apocalypse Explained 586. See also Apocalypse Revealed 756, 757.

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Isaiah Chapter 13.

1. THE burden of Babel, which Isaiah the son of Amoz saw.

2. Upon a lofty mountain erect the standard; exalt the voice unto them; wave the hand; that they may enter the gates of princes.

3. I have commanded My sanctified ones; I have also called My mighty ones to [execute] My wrath;. those that exult in My greatness.

4. The voice of a multitude in the mountains, the likeness of much people; the voice of the tumult of kingdoms, of nations gathered together! Jehovah of Hosts musters the host for the battle.

5. They come from a distant land, from the extremity of the heavens; Jehovah, and the weapons of His wrath, to destroy the whole land.

6. Howl you, for the day of Jehovah is near; as a devastation from the Almighty shall it come.

7. Therefore shall all hands be slackened, and every heart of man shall melt;

8. And they shall. be terrified: pangs and sorrows shall seize them; as a woman in travail they shall be pained: they shall be astonished every man at his companion; their faces shall be faces of flames.

9. Behold, the day of Jehovah cometh! cruel with indignation, and with burning wrath: to make the land a desolation; and the sinners thereof He shall destroy from out of her.

10. For the stars of heaven, and the constellations thereof, shall not shine forth with their light: the sun shall be darkened at his rising, and the moon shall not cause her light to shine.

11. And I will visit upon the world its wickedness, and upon the wicked their iniquity; and I will cause the arrogance of the proud to cease; and I will lay low the haughtiness of the terrible.

12. I will make a man more rare than fine gold; and [the son of] man than the gold of Ophir.

13. Wherefore I will make the heavens tremble; and the earth shall be shaken out of her place: in the indignation of Jehovah of Hosts;. and in the day of His burning anger.

14. And it [Babel] shall be as a roe chased, and as sheep when there is none to gather them: they shall look everyone to his own people, and they shall flee everyone to his own land.

15. Everyone that is found shall be thrust through; and everyone that is gathered together shall fall by the sword.

16. And their infants shall be dashed before their eyes; their houses shall be plundered, and their wives ravished.

17. Behold, I will raise up against them the Medes, who do not esteem silver; and as to gold, have no delight in it.

18. Their bows shall dash the young men to pieces; and all the fruit of the womb they shall have no pity: their eye shall not spare the sons.

19. And Babel, the beauty of kingdoms, the glory of the magnificence of the Chaldeans, shall become as the overthrow by God of Sodom and Gomorrah.

20. It shall not be inhabited for ever; nor shall it be dwelt in from generation to generation: the Arab shall not pitch [his] tent there; neither shall the shepherds make their flocks to lie there.

21. But monsters [Zijim] shall lie there; and doleful creatures [Ochim] shall fill their houses: and the daughters of the owl shall dwell there; and there shall the satyrs dance.

22. And wild beasts [Ijim] shall howl in their houses, and dragons in their palaces of voluptuousness: and her time is near to come; and her days shall not be prolonged.

652. Verse 8. And their bodies shall be upon the street of the great city, signifies their extinction by the evils and falsities of doctrine. This is evident from the signification of "bodies" as being that the good of love and the truth of doctrine signified by "the two witnesses" have been extinguished; for "to be killed" signifies to be extinguished, here spiritually, because it refers to those who have wholly destroyed these things in themselves. In like manner the Lord is said "to have been slain" and "to be dead," to signify that the Divine proceeding from Him, which is Divine good and Divine truth, has been rejected, that is, the Lord has been slain and is dead with those by whom that has been rejected (See above, n. 83). This is evident also from the signification of "the street of the great city," as being the truth and good of doctrine, and in the contrary sense the falsity and evil of doctrine; for "street" signifies truth leading, and in the contrary sense falsity leading (of which presently); and "city" signifies doctrine (of which above, n. 223. It is said "great city," because "great" is predicated of good, and in the contrary sense of evil, as "many" is predicated of truth, and in the contrary sense of falsity (See above, n. 223, 336, 337). This now makes clear that "the bodies of the two witnesses upon the street of the great city" signifies the extinction of the good of love and charity and of the truth of doctrine and faith by the falsities and evils of doctrine. As the evils and falsities of doctrine are signified, it is next said "which great city is spiritually called Sodom and Egypt," "Sodom" signifying the evils of the love, and "Egypt" the falsities therefrom, each pertaining to doctrine, by which the church at its end is destroyed (concerning which in the following articles).

[2] "Street" signifies the truth of doctrine, and in the contrary sense the falsity of doctrine, because in the spiritual sense a "way" signifies truth leading to good, and in the contrary sense falsity leading to evil (See above, n. 97); and streets are ways in a city, and as a "city" signifies doctrine, so a "street" signifies the truth and the falsity of doctrine. Moreover, in the spiritual world there are cities, and streets in them, as in the cities of the world; and what each one is in respect to the affection of truth and intelligence therefrom is known there merely from the place where he dwells and from the streets in which he walks. Those who are in a clear perception of truth dwell in the southern quarter of the city and also walk there; those who are in a clear affection of the good of love dwell in the eastern quarter and also walk there; those who are in an obscure affection of the good of love dwell in the western quarter and also walk there; and those who are in an obscure perception of truth dwell in the northern quarter and also walk there. But in the cities where those live who are in the persuasion of falsity from evil the reverse is true. This makes clear why it is that a "street" signifies truth or falsity leading.

[3] That "streets" have this signification can be seen from the following passages. In Jeremiah:

Run ye to and fro through the streets of Jerusalem, and see, I pray, and know, and seek in the open places thereof if ye can find a man [vir] that doeth judgment, that seeketh truth; then will I pardon her (Jeremiah 5:1).

Because "the streets of Jerusalem and the open places thereof" signify the truths of doctrine, according to the states of affection and perception of those who are of the church, and because "Jerusalem" signifies the church in respect to doctrine it is said, "Run ye to and fro through the streets of Jerusalem, and see and know, and seek in the open places thereof;" and because "judgment" is predicated of truths, since all judgment comes from laws and precepts, which are truths, and because "truth" signifies the truth of doctrine and of faith it is said, "if ye can find a man [vir] that doeth judgment and that seeketh truth."

The "open places" mean particularly the corners of the city, thus the quarters where the dwelling places are; and as each one in the cities in the spiritual world has his dwelling place in accordance with his affection of good and his perception of truth, clear or obscure, therefore "open places" signify truths and goods according to each one's affection and perception.

[4] In Isaiah:

Judgment hath been rejected backward, and justice hath stood afar off; for truth hath stumbled in the street, and rectitude cannot enter (Isaiah 59:14).

"Judgment and justice" signify in the Word truth and good; that these no longer exist is signified by "judgment hath been rejected backward, and justice has stood afar off;" that they have wandered away from the truths of doctrine, and consequently there is no truth in the life, which is the good of life, is signified by "truth hath stumbled in the street, and rectitude cannot enter," for all good of life is acquired by means of the truths of doctrine, for it is by them that a man learns how he ought to live. Because "street" signifies where truth leads, it is said "truth hath stumbled in the street."

[5] In Nahum:

The chariots raged in the street, they ran to and fro in the open places (Nahum 2:4).

Because "chariots" signify the doctrinals of truth, and "streets" and "open places" what is in accord with each one's affection and perception, as above, it is said "the chariots raged in the streets, they ran to and fro in the open places," "to rage" signifying to call falsities truths, and "to run to and fro" signifying to wander off.

[6] In the book of Judges:

In the days of Jael the ways ceased, they that go in footpaths went in crooked paths, they ceased, the open places ceased in Israel (Judges 5:6, 7).

This is in the Song of Deborah and Barak, which treats of the desolation of truth in the church, and afterwards of its restoration; the desolation is described by "the ways ceased, they that go in footpaths went in crooked paths, they ceased, the open places ceased in Israel;" "ways and paths" having the same signification as "streets and open places," namely, truths of doctrine leading, and "to go in crooked ways" signifies to wander away from truths.

[7] In Isaiah:

The city of emptiness shall be broken down, every house shall be shut that no one may enter; a cry over the wine in the streets; every joy shall be mixed, the gladness of the earth shall be banished (Isaiah 24:10, 11).

"The city of emptiness" signifies doctrine in which there is falsity and no truth; "house" signifies the good of the will and thus of the life; thence is evident what is signified by "the city of emptiness shall be broken down, every house shall be shut that no one may enter;" "a cry over the wine in the streets" signifies lamentation on account of the lack of truth and the mingling of truth with falsity, "wine" signifying the truth of the church from the Word; therefore it is said "in the streets," because "street" too signifies truth, and where truth is sought. "Joy and gladness" are mentioned, because "joy" is predicated of the delight that is from the affection of good, and "gladness" of the delight that is from the affection of truth; that these delights will cease is signified by "every joy shall be mixed, the gladness of the earth shall be banished," the earth signifying the church.

[8] In Jeremiah:

How is the city of glory forsaken, the city of my joy! Therefore her young men shall fall in the streets, and all the men of war shall be cut off (Jeremiah 49:25, 26; 50:30).

"The city of glory" signifies the doctrine of Divine truth, and "the city of joy" signifies the delight from the affection of good and truth therein; "young men" signify those who are made intelligent by means of truths; and that the understanding of truth would perish is signified by "the young men shall fall in the streets;" "men of war" signify truths combating against falsities; that there will be no defense of truth against falsities is signified by "all the men of war shall be cut off."

[9] In Ezekiel:

You have multiplied your slain in this city, so that you have filled the streets thereof with the slain (Ezekiel 11:6).

The "slain" mean in the Word those who are destroyed by falsities; for the "sword," by which they are slain, signifies falsity destroying truth; "city" signifies here, as above, the doctrine of truth; thence appears what is signified by "the slain in the city;" "to fill the streets with the slain" signifies to lay waste the truth by falsities.

[10] In Lamentations:

They that did eat delicacies are laid waste in the streets; and they that were brought up in crimson have embraced dunghills. The form of the Nazirites is darker than blackness, they are not recognized in the streets. They have wandered about blind in the streets, they are polluted with blood. They have hunted our steps so that we cannot go in the streets (Lamentations 4:5, 8, 14, 18).

Here, too, "streets" signify the truths of doctrine leading to the good of life, or truths according to which one must live. This treats of the church where the Word is, and its devastation in respect to truths; therefore "they that did eat delicacies are laid waste in the streets" signifies that those who have imbibed genuine truths from the Word have no longer any truths, "delicacies" meaning genuine truths from the Word; "they that were brought up in crimson have embraced dunghills" signifies that those who had imbibed genuine goods from the Word have nothing but the falsities of evil, "crimson" signifying the genuine good of the Word, in particular the celestial love of truth, and "dunghills" signifying the falsities of evil; "the form of the Nazirites is darker than blackness, they are not recognized in the streets," signifies that Divine truth is in such obscurity that it is apparent to no one; "the Nazirites" represent the Lord in relation to Divine truth, and therefore signify Divine truth from the Lord; "they have wandered about blind in the streets, they are polluted with blood," signifies that the truths of the Word are no longer seen because they have been falsified, "the blind" signifying those who do not see truths. "They have hunted our steps, so that we cannot go in the streets," signifies leading astray, so that it is not known how to live, "to hunt the steps" signifying to lead astray by falsities, and "to go" signifying to live, therefore "to go in the streets" signifies to live according to truths.

[11] In Zephaniah:

I will cut off the nations, their corners shall be laid waste; I will make desolate their streets, that none may pass through; their cities shall be laid waste, that there may be no man nor inhabitant (Zephaniah 3:6).

The "nations that shall be cut off," signify the goods of the church; the "corners that shall be laid waste" signify the truths and goods of the church in the whole complex (that this is the signification of "corners" see above, n. 417; the "streets that shall be made desolate, that no one may pass through," signify the truths of doctrine; for the "cities that shall be laid waste, that there may be no man nor inhabitant," signify doctrinals, "man" and "inhabitants" meaning in the Word in the spiritual sense all who are in truths and goods, thus in an abstract sense, truths and goods.

[12] In Zechariah:

I will return to Zion, and will dwell in the midst of Jerusalem, whence Jerusalem shall be called the city of truth. There shall yet old men and women dwell in the streets of Jerusalem, and the streets shall be full of boys and girls playing in the streets thereof (Zechariah 8:3-5).

This is said of the Lord's coming, and of the New Church to be established by Him; "Zion" means the church in respect to the good of love, and "Jerusalem" the church in respect to the truths of doctrine, therefore Jerusalem is called "the city of truth;" "the old men and women who shall dwell in the streets of Jerusalem" mean those that are intelligent and wise through the truths of doctrine; "the boys and girls playing in the streets, of whom the streets of the city shall be full," signify the affections of truth and good and their delights, in which those shall abound who live in the truths of doctrine.

[13] In Jeremiah:

According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to shame, altars to burn incense to Baal (Jeremiah 11:13).

"According to the number of thy cities were thy gods, O Judah," signifies that there were as many falsities as doctrinals, "cities" signifying doctrinals, and "gods" falsities of religion; "according to the number of the streets of Jerusalem have ye set up altars to shame" signifies that there were as many kinds of worship as there were falsities of doctrine, "streets" here signifying the falsities of doctrine, and "altars" worship; worship from falsities is what is meant, because the altars meant were altars of incense, for it is said, "altars to burn incense to Baal," and "incense" signifies spiritual good, which in its essence is truth from good, and in the contrary sense falsity from evil.

(That this is the signification of "incense" and its "altar," see above, n. 324, 491, 492, 567.)

[14] In the same:

Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The sons gather wood and the fathers kindle the fire, the women knead dough to make cakes to the queen of the heavens, and to pour out drink-offerings to other gods; I will make to cease in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness (Jeremiah 7:17, 18, 34).

What these words signify in the spiritual sense may be seen fully explained above n. 555; also that "the cities of Judah" signify the doctrinals of the church, and "the streets of Jerusalem" its truths of doctrine.

[15] In the same:

Have ye forgotten the evils which they did in the land of Judah and in the streets of Jerusalem? (Jeremiah 44:9)

"The land of Judah" signifies the church in respect to good, but here in respect to evil; and "the streets of Jerusalem" signify the truths of doctrine, but here its falsities of doctrine.

[16] In Ezekiel:

With the hoofs of his horses Nebuchadnezzar king of Babylon shall trample down all thy streets; he shall slay thy people with the sword, and he shall bring down the pillars of strength to the earth; they shall make a spoil of thy wealth (Ezekiel 26:11, 12).

"Nebuchadnezzar king of Babylon" signifies the profanation of truth and its consequent destruction; "to trample down all thy streets with the hoofs of his horses" signifies that all the truths of the church will be destroyed by the fallacies of the sensual man; "he shall slay the people with the sword" signifies that truths will be destroyed by falsities; that thus also all worship from truths will be destroyed is signified by "he shall bring down the pillars of strength to the earth," for "pillars" signify holy worship from truths, and because all power is of truth from good they are called "pillars of strength;" that knowledges of truth will also be destroyed is signified by "they shall make a spoil of thy wealth." (That "wealth" and "riches" mean the knowledges of truth, see above, n. 236.)

[17] In the same:

Thou hast built thee an eminent place and hast made thee an exalted place in every street, upon every head of the way thou hast made thee thy eminent place, and thou hast made thy beauty abominable (Ezekiel 16:24, 25, 31).

"Eminent place" and "exalted place" with the ancients signified heaven; from this came the practice of sacrificing upon high mountains, or in place of these upon places built up high, therefore worship from evils and from the falsities of doctrine is signified by "making an eminent and an exalted place in every street, and upon every head of the way;" and as that worship became idolatrous it is said that "they made their beauty abominable," "beauty" meaning truth and intelligence therefrom; for everyone in the spiritual world is beautiful according to truths from good, and intelligence therefrom.

[18] In Amos:

Lamentations shall be in all the streets, and they shall say in all the open places, Alas, alas! and they shall call the husbandman to mourning (Amos 5:16).

"Lamentations shall be in all the streets, and they shall say in all the open places, Alas, alas!" signifies grief because truth and good are everywhere laid waste; "and they shall call the husbandman to mourning" signifies the grief of the men of the church on this account, "husbandman" signifying the man of the church, because a "field" signifies the church in respect to the implantation of truth.

[19] In David:

Our garners are full, affording food on food; our flocks are thousands and ten thousands in our streets; our oxen are laden, there is no breach nor fleeing away, nor outcry in our open places (Psalms 144:13, 14).

"Garners which are full of food" signify the doctrinals from the Word, thus the Word itself, wherein are all truths of doctrine which furnish instruction and spiritual nourishment; "flocks are thousands and ten thousands in the streets" signifies spiritual goods and truths, "thousands of flocks" goods, and "ten thousands" truths; "oxen laden" signify natural goods and their affections; "no breach" signifies their coherence; "no fleeing away" signifies no loss of any of these; "no outcry in the open places" signifies no lamentation anywhere over the lack of these.

[20] In Job:

God, who giveth rain upon the faces of the earth, and who sendeth waters upon the faces of the streets (Job 5:10).

"To give rain upon the faces of the earth" signifies the influx of Divine truth into all things with those who are of the church; and "to send waters upon the faces of the streets" signifies Divine influx into the truths of doctrine, that man may be rendered spiritual thereby.

[21] In Isaiah:

In its streets they have girded themselves with sackcloth, upon its roofs and in its streets he shall howl, flowing down in weeping (Isaiah 15:3).

This is said of the city Ar in the land of Moab, which signifies the doctrine of those who are in truths from the natural man; grief over their falsities of doctrine, from the first to the last, is signified by "they have girded themselves with sackcloth, upon its roofs and in its streets he shall howl," "roofs" meaning interior things, and "streets" exterior things with such. In Jeremiah:

Upon all the roofs of Moab and in its streets, lamentation everywhere (Jeremiah 48:38).

The signification here is similar, as above.

[22] In Daniel:

Know and perceive that from the going forth of the Word even to the restoration and building of Jerusalem, even to Messiah the prince; after sixty and two weeks it shall be restored and built, street and ditch, but in straitness of times (Daniel 9:25).

He who knows not the spiritual sense of the Word may think that by "Jerusalem" here Jerusalem is meant, and that it is to be restored and built; also that "the street and ditch" which it is said will be restored and built mean a street and ditch of that city; but "Jerusalem" means the church that is to be established by the Lord, and "street and ditch" mean the truth of doctrine; "street" truth, and "ditch" doctrine. What is there signified by the number of weeks is not to be explained in this place.

[23] This makes evident that "the street of the New Jerusalem" has a like signification in the following passages in Revelation:

The twelve gates were twelve pearls and the street of the city was pure gold, as it were transparent glass (Revelation 21:21).

And afterwards:

He showed me a pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb; in the midst of the street thereof and of the river on either side was the tree of life, bearing twelve fruits (Revelation 22:1, 2).

But these passages will be explained hereafter.

[24] In Isaiah:

Thy sons have fainted, they lay at the head of all the streets, as an antelope in a net (Isaiah 51:20).

This, too, is said of Jerusalem, that is, the church vastated in respect to doctrine, "sons" meaning those who are in the truths of doctrine; "to faint and to lie at the head of all the streets" signifies to be deprived of all truth, "head or beginning of the streets" signifying entrance to truth, thus all truth.

[25] In Lamentations:

The infant and the suckling faint in the streets of the city. Lift up thy hands to the Lord respecting the souls of thine infants, who have fainted from famine at the head of all the streets (Lamentations 2:11, 19).

"Infant and suckling" signify innocence, and also the goods and truths that are first born and made alive by knowledges from the Word with men who are regenerating, and which, being the first, are faultless and blameless; entire lack of these is signified by "they have fainted in the streets of the city, and at the head of all the streets;" it is said "from famine," because "famine" signifies loss, lack, and ignorance of knowledges, and at the same time desire for them (See above, n. 386).

[26] In Nahum:

Her infants were dashed in pieces at the head of all the streets, and over her honorable ones they cast a lot, and all her great ones were bound with chains (Nahum 3:10).

Here also "infants" mean the truths that are firstborn and vivified, and "to be dashed in pieces at the head of all the streets" signifies to be scattered and to perish; "honorable ones" signify the goods of love; "to cast a lot over them" signifies dispersion of these; "great ones" signify the truths of good; and "to be bound with chains" signifies to be tied by falsities so that truth cannot come forth. This is said of "the city of bloods" which signifies the doctrine in which the truths of the Word are falsified.

[27] In Jeremiah:

Death cometh up through our windows, it cometh into our palaces, to cut off the infant from the street, the young men from the open places (Jeremiah 9:21).

"Death" means here spiritual death, which takes place when falsity is believed to be truth and truth to be falsity, and the life is in accordance therewith; "windows" signify the thoughts from the understanding, "palaces" the interior and thus the more sublime things of the human mind; this makes clear what is signified by "death cometh up through the windows and cometh into our palaces;" "infant" signifies here as above the truths that are firstborn through knowledges from the Word; "young men" signify truths acquired, from which comes intelligence; and "streets and open places" signify the truths of doctrine and the truths of life which lead to intelligence and wisdom; this makes clear what is signified by "cutting off the infant from the street, the young men from the open places."

[28] In the same:

I am full of the anger of Jehovah, I am weary with holding in; pour out upon the infant in the street, and upon the assembly of young men; for even the man with the woman shall be taken, the old man with him that is full of days (Jeremiah 6:11).

Here "the infant in the street" and "the young men" have a similar signification as above; "man [vir] and woman" signify truth conjoined to good and intelligence therefrom; and "old man" and "one full of days" signify wisdom.

[29] As "street" signifies the truth of doctrine leading, and in the contrary sense falsity, "the clay of the streets," "the mire," and "dung" signify the falsity of the love of evil, in the following passages. In Isaiah:

Their carcass has become as the dung of the streets (Isaiah 5:25).

He shall make him to be trodden down like the clay of the streets (Isaiah 10:6).

In Micah:

She shall be trodden down like the mire of the streets (Mic. Micah 7:10).

In David:

I will beat them small as the dust before the faces of the wind, I will spread them out as the mire of the streets (Psalms 18:42).

All this, too, is from the appearances in the spiritual world; in the cities there in which falsities from evil reign the streets appear full of dung, mire and clay. This makes evident what is signified by:

The Lord's commanding the seventy whom He sent out to preach the Gospel, Into whatever city ye enter and they receive you not, go out into the streets thereof and say, Even the dust of your city that cleaveth unto us do we shake off from us ¹ (Luke 10:10, 11).

[30] Because "the streets of a city" signify the truths of doctrine, according to which one should live, it was customary to teach and to pray in the streets. Thus in the second book of Samuel:

Tell it not in Gath, publish it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice (2 Samuel 1:20).

In Matthew:

When thou doest alms sound not a trumpet before thee, as the hypocrites do in the synagogues and in the open places that they may have glory of men. And when thou prayest thou shalt not be as the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets where they may be seen of men (Matthew 6:2, 5).

And in Luke:

Then shall ye begin to say, We did eat before Thee and drink, and Thou didst teach in our streets; but He shall say, I tell you I know you not whence ye are (Luke 13:26, 27).

[31] Furthermore, from the signification of "street," as meaning the truth of doctrine, it is also evident why the Lord said in the parable that:

The master of the house commanded his servants to go out quickly into the streets and open places of the city and bring in the poor, the maimed, the lame, and the blind (Luke 14:21).

"The poor, the maimed, the lame, and the blind," do not mean such in a natural sense, but such in a spiritual sense, that is, such as had not the Word, and were therefore in ignorance of truth and in lack of good, but still desired truths by means of which they might obtain good; such were the Gentiles with whom the church of the Lord was afterwards established.

[32] Because "the street of a city" signified either truth or falsity teaching and leading, therefore:

The angels that came to Sodom said that they would lodge all night in the street (Genesis 19:2).

And for the same reason it was commanded that:

If the sons of Israel observed that those in any city served other gods they should smite the inhabitants of the city with the sword, utterly destroying the city, and they should bring all the spoil of it into the midst of the street, and burn the city and all the spoil with fire (Deuteronomy 13:14, 16, 17).

"Other gods" signify the falsities of worship, "the sword" the destruction of falsities by truths; "spoil" the falsification of truth; and "fire" the punishment of the love of evil and its destruction.

[33] From these passages cited from the Word it can be seen what is signified by "the bodies of the two witnesses were cast forth upon the street of the great city which spiritually is called Sodom and Egypt," and afterwards that "they were not suffered to be placed in sepulchers;" for it was a custom with the Jewish and Israelitish nation to cast out the slain that were enemies into the ways and streets, and not to bury them, as a sign of their hatred of such; but still this represented that by such enemies infernal evils and falsities that could not be raised again to life were meant, that is, those who were in infernal evils and falsities.

[34] This is evident in Jeremiah:

The prophets prophesy, saying, Sword and famine shall not be in this land; by sword and by famine shall these prophets be consumed, and the people to whom they prophesy shall be cast out into the streets of Jerusalem, and there shall be no one to bury them (Jeremiah 14:15, 16).

A "prophet" means the doctrine of truth, here the doctrine of falsity, because they prophesied falsities; and as "streets" signified where falsities are, it is said that "they were to be cast out into the streets of Jerusalem."

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