THE EXPLANATION of Isaiah Chapter 41

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

1. KEEP silence before Me, O islands; and let the peoples renew their strength: let them come near; then let them speak: let us come near together to judgment.

VERSE 1. ["Silence" is predicated of the church and of the individual when Judgment approaches. "When the interiors of the evil are opened, astonishment is occasioned, to which "silence" corresponds; thus when "the seventh seal was opened, (Revelation 8:1) there was silence in heaven for the space of half an hour", which signified the astonishment of the angels at the evil states of the church, when the interiors were opened, as signified by "the opening of the seals." "Silence" also corresponds to any strong emotion of the mind, by whatever cause excited. See Apocalypse Explained 487; Apocalypse Revealed 389.]

2. Who has raised up [One in] justice from the East, has called Him to His foot? has subdued nations before His face, and given Him dominion over kings? has made them like the dust to His sword, and like the driven stubble to His bow?

Verse 2. These things are said concerning the Lord, and concerning His dominion over evils and falsities. By "the unions which He subdued before Him", are signified evils; and by "the kings over whom He gave Him dominion, ' are signified falsities.

That both the former and the latter are dissipated as nothing by His Divine Truth, and by doctrine thence derived, is signified by "He gave them as dust to His sword, and as driven stubble to His bow"; His "sword" denoting Divine Truth, and His "bow" doctrine.

That evils and falsities are dispersed as nothing, is signified by "as the dust, and as driven stubble." It is said that" evils and falsities are so dispersed", and thereby are understood those who are in evils, and thence in falsities, in the other life. Apocalypse Explained 357.

These words relate to the Lord, who is said to be "raised up from the East", because He was conceived of the Divine Itself, which in its essence is Divine Love, from which also the Lord is the Sun of the angelic heaven.

To "call in justice" signifies to restore heaven and the church; for the "justice" of the Lord signifies, in the Word, that from His own power He saved the human race, which was effected by reducing all things in the heavens and the hells into order. Apocalypse Explained 422.

That the subjugation of the hells and the arrangement of the heavens by the Lord, likewise the glorification of His Humanity, and hence the salvation of those who receive the Lord in faith and love, is "Justice" and "Merit", which belong to the Lord alone, may be confirmed from many passages in the Word.

But they who do not know that spirits from the hells are with man, and that thence be has evils and falsities; and also that angels from heaven are with him, whence he has Goods and Truths, and that thus the life of man on the one hand is joined to the hells, and on the other to the heavens, that is, by the heavens to the Lord: and, further, they who do not know that man can by no means be saved, except the hells are subjugated and the heavens reduced to order, and thus all things made subject to the Lord, cannot understand this.

From this it is evident that the Good of the Lord's Merit is the only Good which reigns in heaven; for the Good of the Lord's Merit is also now the continual subjugation of the hells, and thus the safety or salvation of the faithful. That Good is the Good of the Lord's Love, for from Divine Love, whilst He was in the world, He fought and overcame. From divine power in the Human, hence acquired, He alone to eternity fights and conquers for heaven and the church, thus for the universal human race, and thus saves them.

This now is the Good of Merit which is called "Justice", because it is of Justice to subdue the efforts of the hells to destroy the human race, and thus to guard and to save the good and the faithful. Arcana Coelestia 9715.

3. He pursued them; He passed in peace; by a way He had not gone with His feet.

4. Who has performed and done it, calling the generations from the beginning? I Jehovah, the first; and with the last, I am He.

Verses 3, 4. It should be known that one thing in the Word, especially in the Prophets, is described by a twofold expression, as in Isaiah:

"He passed in peace", etc.; "Who has performed and done It?" etc., where one expression relates to Good and the other to Truth or one to the things of the will, and the other to the things of the understanding; thus to "pass in peace" involves the things which are of the will:

"the way He had not gone with His feet", the things of the understanding; in like manner" to perform and to do."

Thus the things which are of the will and of the understanding, are in the Word conjoined, consequently the things which are of love and of truth or which is the same, celestial and spiritual things, that in every particular of the Word there may be something like a marriage, and may thus relate to the heavenly marriage [of the Good and the True] Arcana Coelestia 683.

5. The islands saw, and were afraid; the ends of the earth trembled: they drew near; and they came.

6. Everyone helped his neighbour; and said to his brother, Be strong.

Verse 5. Speaking of the advent of the Lord. By "the islands and the ends of the earth" are understood the nations which are remote from thw Truths of the church; and by "their fear and trembling" are signified commotions of mind, arising from the dread of perishing [at the period of Judgment] Apocalypse Explained 677.

Verses 5, 18. The islands saw, and were afraid, etc. I will make the desert a pool of waters, and the dry ground springs of waters. - The establishment of the church amongst the Gentiles is thus described they being signified by the "islands" and the "ends of the earth", for these expressions in the Word signify those who are further distant from the Truths and Goods of the church, inasmuch as they have not the Word; and consequently are in ignorance.

That the church shall be established among them, is signified by "I will make the desert a pool of waters, and the dry ground springs of waters"; it is called a "desert where there is not yet Good, because there is not yet Truth, from which it is also called the "dry land"; a "pool of waters" and "springs of waters" signify Good, because Truth; for all spiritual Good, which is the Good of the church, is procured by Truths. Apocalypse Explained 304.

Verse 6. Everyone helped his neighbour, etc.

- As to "neighbour" and "brother", see Chapter 19:2, the Exposition.

7. And the carpenter encouraged the founder; he that smooths with the hammer, him that smote the anvil, saying of the soldering, It is good: and he fixes it with nails, that it may not be moved.

Verse 7. Here "the carpenter encouraged [or strengthened] the founder" is predicated of what is evil; "he that smooths", etc., of the false. That what is "smooth" is predicated, in a good sense, of what is True, and, in the opposite sense, of what is false, may be proved from the following passages:

"Inflaming yourselves with idols under every green tree; among the smooth [things] of the valley is your portion"; (Isaiah 57:5, 6) where to be " inflamed "is said of evil, and "the smooth things of the valley" of what is false.

Again,

"Their throat is an open sepulchre; with their tongue they speak smooth things." (Psalm 5:9) Arcana Coelestia 3527.

Saying of the soldering, It is good.

- [The "soldering" (junctura) denotes, by correspondence, a conjoining medium, by which falsities are made to cohere together as though they were Truths. This "soldering" or this conjoining medium is, especially, fallacious reasoning, either from the letter of the Word not understood, or from false doctrines taken as principles of thought. As to "nails" and "pegs", which also signify conjoining mediums, see above, Chapter 22:23, the Exposition.]

8. But you, O Israel, My servant; you, O Jacob, whom I have chosen; the seed of Abraham, My friend:

9. You whom I have taken from the ends of the earth, and have called you from the sides thereof: and I said unto you, You art My servant; I have chosen you, and have not rejected you:

Verse 8. The regeneration of man is here treated of, where "Israel" and "Jacob", as in many other passages, are distinguished; and by " Israel" is signified the spiritual internal church, and by "Jacob" the external of the same. Both are called "the seed of Abraham", that is, of the celestial church, because the celestial, the spiritual, and the natural thus succeed each other. Arcana Coelestia 1025. See also 3441.

Verses 8, 9. By "Israel", in the supreme sense, is, understood the Lord as to the internal of the church, wherefore by "the seed of Israel" likewise is signified the divine Truth which is with those who are of the church signified by him; for by "Israel" is also understood the church with those who are interiorly natural, and in truths there from a spiritual origin, wherefore the church, which is spiritual-natural, is also thereby signified. Apocalypse Explained 768.

10. Fear not, for I am with you; be not dismayed, for I am your God: I have strengthened you, I have also helped you; yea, I have supported you with the right hand of My justice.

11. Behold, all they that were incensed against you shall be ashamed and confounded; the men that contended with you shall become as nothing, and shall perish.

12. You shalt seek them, and shalt not find them, even the men that strove with you: they shall become as nothing, and as a thing of nought, even the men that warred against you.

13. For I am Jehovah your God, holding your right hand; saying unto you, Fear not; I will help you.

Verses 10, 13. I have strengthened you, I have also helped you; yea, I have supported you with the right hand of My justice, etc. "I have strengthened you, I have also helped you", signifies to give power and intelligence from Omnipotence and Omniscience, which is from Divine Good by Divine Truth; wherefore it is said - "I have supported you with the right hand of My justice"; by the "right hand" is signified Divine Truth, and by "justice?' Divine Good.

The power and wisdom thence derived to man, is denoted by "holding [or confirming] your right hand." Forasmuch as both, namely, Omnipotence and Omniscience, which appertain to the Lord from Divine Good by Divine Truth, are here understood, He is therefore called "Jehovah God"; for the Lord is called "Jehovah" from Divine Good, and "God" from Divine Truth, as may be seen in the Arcana Coelestia 709, 732. Apocalypse Explained 298.

14. Fear not, you worm Jacob; you mortals of Israel: I will help you, says Jehovah, and your Redeemer, the Holy One of Israel.

15. Behold, I will make you a new sharp threshing instrument having teeth: you shalt thresh the mountains, and beat them small and shalt make the hills as chaff.

16. You shalt winnow them, and the wind shall bear them away; and the tempest shall scatter them: but you shalt rejoice in Jehovah; in the Holy One of Israel shalt you glory.

Verse 14. I will help you, says Jehovah; and your Redeemer, the Holy One of Israel. - To "redeem'' signifies, in a proper sense, to restore and to appropriate to one's self what had been one's own, and it is predicated of slavery, of death, and of evil; when of slavery, "those are understood who, having been made slaves, are, in the spiritual sense, delivered from hell; when of death, those who are in damnation are understood; and when of evil, those are understood who are in hell, for the evil from which the angel redeemed Jacob, (Genesis 48:16) is hell. (Whereas the Lord delivered man from these things by making the Human in Himself Divine, therefore it is His Divine Human which, in the Word, is called "Redeemer", as in Isaiah 41:14; 49:7, 26; 54:5. In these passages is distinguished the Divine Itself, which is called "Jehovah", from the Divine Human, which is called "Redeemer" and the "Holy One of Israel." Arcana Coelestia 6281.

Verses 14-16. By "Jacob" is understood the external church as to Good and Truth, and hence also external Good and Truth, which is Good and Truth from the sense of the letter of the Word, in which they are principled who belong to the external Church. The reason why these are compared to a "new sharp threshing instrument having teeth" is, because a "threshing instrument" separated the wheat, barley, and other grain from the ear, and by these are signified the Goods and Truths of the church, as may be seen above, Apocalypse Explained 374, 375.

But here the comparison is used to denote the bruising and breaking up of evils and falsities: wherefore it is said "You shalt thresh the mountains, and beat them small, and shalt make the hills as chaff", by which is signified the destruction of evils arising from the loves of self and of the world, and also of the falsities thence derived. Hence it is also said, "You shalt winnow them and the wind shall bear them away, and the tempest shall scatter them", by which is signified that they shall be as of no account; "wind" and "tempest" are both mentioned, because evils and falsities are understood, for "wind" is predicated of truths, and, in an opposite sense, of falsities, and "tempest" or "storm" of the evils of the false. Apocalypse Explained 405.

As to "storms" and "whirlwinds" at the time of Judgment see Chapter 17:13, the Exposition.

17. The poor and the needy seek waters, and there are none; their tongue is parched with thirst: I Jehovah will hear them; the God of Israel, I will not forsake them.

Verses 17, 18. The subject here treated of is concerning the salvation of the Gentiles by the Lord who are called "poor and needy" from a defect and ignorance of Truth. Their desire of knowing Truths from those who are in the church, where there were not Truths, is described by "their seeking waters where there are none", and "their tongue being parched or failing for thirst"; "water" denoting Truth, and "thirst" the desire thereof.

That they shall be instructed by the Lord, is signified by "I will open in the high places rivers, and in the midst of the valleys fountains", to "open rivers", denoting to give intelligence; "in the high places", in the interior man; "In the midst of the valleys" denotes the exterior man; and to "make fountains", to instruct in Truths.

To "make the desert into a pool of waters, and the dry ground into springs of waters", signifies abundance of Truth with those who before were in defect and ignorance thereof; the "desert" denotes where there is no Good because no Truth, and the "dry ground" where there is no Truth and thence no Good; the "pool of waters" and the "springs of waters" signify abundance of the knowledges of Truth.

From these considerations it is evident that waters, fountains, springs, rivers, and pools of water are not here [literally] meant, but the knowledges of Truth and intelligence thence derived, whence comes salvation. Apocalypse Explained 483,

To "open rivers in the high places" denotes to give interior intelligence; "fountains in the midst of the valleys" signifies to instruct the external man in Truths. Apocalypse Explained 518.

18. I will open in the high places rivers, and in the midst of the valleys fountains: I will make the desert into a pool of waters, and the dry ground in to springs of waters,

Verses 18, 19. These words signify to give intel]igence from spiritual Truth and from natural truths; "rivers in the high places" signifying intelligence from spiritual Truths, and "fountains in the midst of the valleys" intelligence from natural truths by "making the desert into a pool of wafers, and the dry ground into spring waters", is signified to fill with truths the spiritual man and the natural man, where before there were not any truths: the spiritual Ulan, in whom before there was not any truth, is understood by a "desert", and the natural man, into whom there was not before any spiritual influx, is understood by the "dry ground."

Truths in abundance, appertaining to the spiritual man, are understood by the "pool of waters" and truths in abundance, appertaining to the natural man, by "springs of waters." By "giving in the desert the cedar of Shittah, the myrtle, and the oil-tree", is signified to give rational truths and the perception thereof; and by "setting in the wilderness the fir, the pine, and the box", are signified, in like manner, natural truths, which are scientifics and knowledges, with the understanding thereof. The "cedar" denotes rational truth of a superior order, the "myrtle" rational truth of an inferior order, and the "oil-tree" the perception of Good and thence of Truth; the "fir" denotes natural truth of a superior order, the "pine", natural truth of an inferior order, and the "box", the understanding of Good and Truth in the natural principle. Apocalypse Explained 730.

19. In the desert I will give the cedar of Shittah, the myrtle, and the oil-tree: I will set the fir-tree in the wilderness; the pine, and the box together:

Verse 19. These things are said concerning the establishment of the church by the Lord amongst the nations. By the "wilderness" and "desert" is signified where there was before no Good because no Truth; by "the cedar of Shittah, the myrtle, and the oil-tree, is signified spiritual and celestial Good; and by "the fir, the pine, and the box", the Good and Truth thence derived in the natural principle; for every "tree" mentioned in the Word has a particular signification which relates to the Good and Truth of the church; and the "cedar of Shittah", the "myrtle", and the "oil-tree", signify such things as are in the spiritual or internal man, and the "fir", the "pine", and the "box", such as are in the natural or external man. Apocalypse Explained 875.

The "wood and timber of Shittah" was the wood of the most excellent species of cedar, and by the "cedar" is signified the spiritual principle of the church. That the "wood of Shittim" was a species of cedar, is evident from Isaiah 41:19, where the "cedar of Shittah" stands for spiritual Good, and the "oil-tree" for celestial Good. "Shittim-wood" is the Good of Merit, which is of the Lord alone, and which is the only Good that reigns in heaven and which makes heaven; hence it was that that wood was the only wood which was employed in the construction of the Tabernacle, by which heaven was represented; and also of the Ark in which was the Testimony, - its bars or staves; also the Table upon which was the shew-bread, and its bars or staves; likewise the boards of the Sanctuary, and the bars and columns of the Covering; in like manner the Altar, and its bars or staves, were all made of this wood, as may be seen from Exodus 25:10, 13, 23, 28; 26:15, 26, 37.

The Good of Merit is the Good proceeding from the Divine Human of the Lord, which is Christian Good, or spiritual Good with man; it is this Good by which man is saved, for the good which is from any other source is not good, because the Divine is not in it, thus heaven is not in it; and consequently there is no salvation in it. Arcana Coelestia 9172.

20. That they may see, and may know, and may consider, and understand together, that the hand of Jehovah has done this, and that the Holy One of Israel bath created it.

Verse 20. The subject here treated of is concerning the establishment of the church amongst the nations. "Desert" signifies their not being in Good, because in ignorance of Truth; for all Good into which man is reformed is given only by Truths. "That they may see, and may know, and may consider, and understand together", signifies knowledges, understanding, perception, and affection, which are of the love of Good and Truth. From such significations it is evident that by "the Holy One of Israel creating this" is signified reformation, consequently that to "create" is to reform. Apocalypse Explained 294. See also True Christian Religion 573.

The Holy One of Israel has created it.

- As to "creating" and the end for which the Universe has been "created", see Chapter 43:1, 7. Exposition.

21. Produce your cause, says Jehovah: bring forth your strong [reasons], says the King of Jacob.

Verse 21 That the Lord invites man to "reason" with Him, in order that his rational mind and his reflective faculties may be directed to spiritual things, see Chapter 1:18, the Exposition.

As to the negative employment of our "reason", when exercising it from the fallacies of our sensual mind and from negative principles against the Word, which is the origin of all infidelity, and as to the affirmative or right use of our "rational faculties", when reasoning respecting the Divine Word and its Truths, see above, Chapter 36:1, the Exposition.

22. Let them bring them forth, and tell us what shall happen: I let them show the former things, what they are; and we will lay them to heart, and we shall know the event thereof: or declare to us things to come hereafter.

23. Show us the signs of what will be the future, that we may know that you are gods: yea, do good, or do evil; that we may be dismayed, and behold. it together.

Verses 22, 23. That to speak of things future is of the Lord alone, and not of any man or of any spirit, is expressed by "Show us the signs of the future that we may know that you are gods." This is the conclusion of those thIngs which precede, wherefore to "show a sign" is to testify by persuasion that what is saId may be believed. Apocalypse Explained 706.

As to the further meaning of a "sign", see Chapter 45:11, 13.; see also above, Chapter 8:18, the Exposition.

24. But, behold, you are less than nothing; and your work is less than nought: an abomination is he that chooses you!

Verse 24. You are less than nothing; - an abomination is he that chooses you. - [These words imply that whatsoever in the church does not exist from faith in the Lord, and from the Truths of the Word, is of no use whatever to the salvation of man.]

25. I will raise up one from the north, and he shall come; from the rising of the sun shall he call upon My name: and he shall trample on princes as upon mire, even as the potter treads down the clay.

Verse 25. The reason why "from the rising of the sun unto the setting thereof" signifies all from first to last who are in the Good of love to the Lord, is because all who are in heaven have their habitations according to the quarters; and they who are in the Good of love to the Lord dwell from the east to the west, - in th e east those who are in the clear Good of love, and in the west those who are in the obscure Good of love; hence by "from the rising of the sun to the setting" are signified all who are in that Good from first to last. Its being said in Isaiah "I will raise up one from the north, and he shall come; from the rising of the sun", etc., signifies those who are without the church, and those who are within it; for by the "north" is signified where Truth is in obscurity, and thus those who are without the church, because they are in an obscure principle as to Truths, by reason that they have not the Word, and hence do not know anything concerning the Lord; and by "the rising of the sun" are signified those who are within the church, because they have the Word, in which the Lord is always present, and so in His rising. That by "the east, or rising of the sun", and by "the west, or setting of the sun", are understood the Good of love in clearness, and the Good of love in obscurity, may be seen in the work concerning Heaven and Hell 141, 148; and that by the "north" is signified Truth in obscurity, may be seen in the same chapter, the quarters in the spiritual world being there treated of. By "the setting of the sun" is also signified the state of the church when it is in ignorance, which is its first state; and by "the rising of the sun" is signified its state when it is in light." By "the setting of the sun", is also signified the state of the church when it is in evils and falsities thence derived; and by "the rising of the sun", when it is in Goods and Truths thence derived. Apocalypse Explained 401.

As to the "Sun" of the spiritual world, see Chapter 30:26, the Exposition.

He shall trample on princes as upon mire, etc. - That "princes" in a good sense signify primary Truths, but in an opposite sense primary falsities, see Chapter 1:23; 10:7, 8, the Exposition. As to "mire" and "mud", see Chapter 5:25, the Exposition.

26. Who has declared this from the beginning, that we, should know it? and beforehand that we might say, It is just? There was not one that showed it; not one that declared it. there was not one that heard your words.

27. [I] first [said] to Zion, Behold, behold them! and I gave to Jerusalem the messenger of good tidings.

Verses 26, 27. [It does not appear that Swedenborg has quoted these verses, but they evidently imply that the Lord, by His Word, is the only Source of all Truth and Goodness to His church and to the human mind, and that "idols" and "graven images, as denoting false doctrines, the traditions of men, and the figments of self-derived intelligence, are "less, or worse than nothing."]

28. But I looked, and there was no man; and from among them, and there was no counsellor, that, when I inquired of them, could return a word.

Verse 28. In the Word, and especially in the Prophets, the term "man" [vir] is often named, namely, "man and wife", "man and woman", "man and inhabitant", and also "man [vir] and man [homo]"; and by "man" [vir, ish], in the internal sense, is signified that which is of the understanding, which is Truth; and by "wife", "woman", "inhabitant", and "man" [homo, adam], that which is of the will, which is Good, as in Isaiah:

"I looked, and there was no man [vir], and no counsellor", etc. (Isaiah 41:28)

Again,

"I came, and there was no man", etc. (Isaiah 1:2)

See also Isaiah 59:14-16; (Jeremiah 5:1; Zephaniah 3:6. Arcana Coelestia 3134.

29. Behold, they are all iniquity; their works are nothing: wind and emptiness are their molten images.

Verse 29. "Wind and emptiness" denote the falsities of evil and the evils of the false; "wind" the falsities of evil, and "emptiness" the evils of the false; for where there is emptiness and vacuity, that is, where there is no Good and no Truth, there is evil and the false. That falsities are here signified by "wind", is evident from its being said, "They are all iniquity; their works are nothing"; likewise by its being said, "Wind and emptiness are their molten images"; for by "molten images " are signified the things which man hatches from self derived intelligence, all which are evils and falsities. Apocalypse Explained 419.

As to "molten and graven images" and "idols", see Chapter 2:20; 40:18-20, the Exposition.

---

Isaiah Chapter 41

1. KEEP silence before Me, O islands; and let the peoples renew their strength: let them come near; then let them speak: let us come near together to judgment.

2. Who has raised up [One in] justice from the East, has called Him to His foot? has subdued nations before His face, and given Him dominion over kings? has made them like the dust to His sword, and like the driven stubble to His bow?

3. He pursued them; He passed in peace; by a way He had not gone with His feet.

4. Who has performed and done it, calling the generations from the beginning? I Jehovah, the first; and with the last, I am He.

5. The islands saw, and were afraid; the ends of the earth trembled: they drew near; and they came.

6. Everyone helped his neighbour; and said to his brother, Be strong.

7. And the carpenter encouraged the founder; he that smooths with the hammer, him that smote the anvil, saying of the soldering, It is good: and he fixes it with nails, that it may not be moved.

8. But you, O Israel, My servant; you, O Jacob, whom I have chosen; the seed of Abraham, My friend:

9. You whom I have taken from the ends of the earth, and have called you from the sides thereof: and I said unto you, You art My servant; I have chosen you, and have not rejected you:

10. Fear not, for I am with you; be not dismayed, for I am your God: I have strengthened you, I have also helped you; yea, I have supported you with the right hand of My justice.

11. Behold, all they that were incensed against you shall be ashamed and confounded; the men that contended with you shall become as nothing, and shall perish.

12. You shalt seek them, and shalt not find them, even the men that strove with you: they shall become as nothing, and as a thing of nought, even the men that warred against you.

13. For I am Jehovah your God, holding your right hand; saying unto you, Fear not; I will help you.

14. Fear not, you worm Jacob; you mortals of Israel: I will help you, says Jehovah, and your Redeemer, the Holy One of Israel.

15. Behold, I will make you a new sharp threshing instrument having teeth: you shalt thresh the mountains, and beat them small and shalt make the hills as chaff.

16. You shalt winnow them, and the wind shall bear them away; and the tempest shall scatter them: but you shalt rejoice in Jehovah; in the Holy One of Israel shalt you glory.

17. The poor and the needy seek waters, and there are none; their tongue is parched with thirst: I Jehovah will hear them; the God of Israel, I will not forsake them.

18. I will open in the high places rivers, and in the midst of the valleys fountains: I will make the desert into a pool of waters, and the dry ground in to springs of waters,

19. In the desert I will give the cedar of Shittah, the myrtle, and the oil-tree: I will set the fir-tree in the wilderness; the pine, and the box together:

20. That they may see, and may know, and may consider, and understand together, that the hand of Jehovah has done this, and that the Holy One of Israel bath created it.

21. Produce your cause, says Jehovah: bring forth your strong [reasons], says the King of Jacob.

22. Let them bring them forth, and tell us what shall happen: I let them show the former things, what they are; and we will lay them to heart, and we shall know the event thereof: or declare to us things to come hereafter.

23. Show us the signs of what will be the future, that we may know that you are gods: yea, do good, or do evil; that we may be dismayed, and behold. it together.

24. But, behold, you are less than nothing; and your work is less than nought: an abomination is he that chooses you!

25. I will raise up one from the north, and he shall come; from the rising of the sun shall he call upon My name: and he shall trample on princes as upon mire, even as the potter treads down the clay.

26. Who has declared this from the beginning, that we, should know it? and beforehand that we might say, It is just? There was not one that showed it; not one that declared it. there was not one that heard your words.

27. [I] first [said] to Zion, Behold, behold them! and I gave to Jerusalem the messenger of good tidings.

28. But I looked, and there was no man; and from among them, and there was no counsellor, that, when I inquired of them, could return a word.

29. Behold, they are all iniquity; their works are nothing: wind and emptiness are their molten images.

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

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

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

In the same:

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

In the same:

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

In David:

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

In the same:

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

In the same:

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

In Jeremiah:

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

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

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

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

[3] In Moses:

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

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

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

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

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

[5] In the same:

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

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

[6] In the Gospels:

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

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

[7] In Matthew:

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

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

[8] So again in Mark:

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

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

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

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

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

[10] In John:

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

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

[11] In John:

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

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

[12] In Luke:

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

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

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

[13] In the Gospels:

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

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

As in Luke:

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

In Matthew:

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

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

[14] In Mark:

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

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

[15] In Isaiah:

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

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

[16] In the same:

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

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

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

[17] In the same:

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

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

[18] In the same:

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

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

[19] In the same:

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

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

[20] In Ezekiel:

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

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

[21] In David:

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

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

[22] In the same:

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

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

[23] In the same:

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

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

[24] In Jeremiah:

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

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

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

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

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

In the book of Judges:

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

In the first book of Samuel:

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

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

Nearly the same is signified by:

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

namely, attestations respecting conjunction.

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

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

In Jeremiah:

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

In Revelation:

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

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

And again:

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

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

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

In Jeremiah:

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

In the same:

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

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

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

Notas a pie de página: