THE EXPLANATION of Isaiah Chapter 5

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

PARABLES: THE WASTED VINEYARD

1. I WILL now sing to my Beloved, a song of my Beloved concerning His vineyard. My Beloved had a vineyard on a high and fruitful hill:

VERSES 1, 2. By "the vineyard which belonged to the Beloved in the horn of a son of oil", is signified the spiritual church, which is principled in truths originating in the good of love, thus which is most excellent, for a "vineyard" signifies the spiritual church, or the church which is principled in truths from good; the inauguration thereof is understood by the "horn of oil", forasmuch as inaugurations were performed by oil out of a horn; and a "son of oil" denotes truth derived from good.

By the "Beloved" is signified the Lord, because the churches are established by Him; wherefore it is said that "He fenced it, and gathered out the stones, and planted a noble vine"; the "noble vine" denoting spiritual truth from a celestial origin, or truth derived from the good of love; by the "grapes" which He expected that it should bring forth, are signified the goods of charity, which are goods of life; and by the "wild grapes" which it brought forth, are signified the evils which are opposed to the goods of charity, or evils of life. Apocalypse Explained 375.

In these words there still lies concealed such an arcanum as cannot be expressed by any forms of speech; for by these words is fully described the conjunction of the Lord's spiritual kingdom with His celestial kingdom, that is, the conjunction of the second heaven with the third, consequently the conjunction of the good of faith in the Lord, which is of the spiritual kingdom, with the good of love to the Lord, which is of the celestial kingdom.

A "vineyard" denotes the spiritual kingdom; "in a horn" denotes in power; thus "a son 'of oil" therein, denotes the external good of love in the celestial kingdom; for this kingdom, which is the inmost heaven of the Lord, is called "oil or olive-yard", because "oil" denotes the good of celestial love. Arcana Coelestia 9139.

2. And He fenced it round, and He cleared it of stones, and He planted it with a noble vine; and He built a tower in the midst of it, and He hewed out also a wine-press therein: and He expected that it should bring forth grapes, but it brought forth wild grapes.

Verses 2, 4. He built a tower in the midst of it, and He hewed out also a wine-press therein: and He expected that it should bring forth grapes, but it brought forth wild grapes, etc. "He built a tower in the midst of it", signifies the interior things .which receive influx, and by which there is a communication with heaven; He also "hewed out a wine-press in it", signifies the production of truth from good; and "He expected it to bring forth grapes, but it brought forth wild grapes", signifies the hope of the fructification of those things by virtue of the good of charity, but in vain, because there was iniquity in the place of good. Apocalypse Explained 918.

That "grapes" signify the good of the spiritual man, thus charity, may appear manifest from several passages in the Word, as in Isaiah, - "My Beloved had a vineyard in the horn of a son of oil; He expected that it "would bring forth grapes, but it produced wild grapes"; (Isaiah 5:1, 2, 4) where "vineyard" denotes the spiritual church; "He expected it to bring forth grapes", denotes the goods of charity; but "it produced wild grapes", denotes the evils of hatred and revenge. Apocalypse Explained 5117.

3. And now, O inhabitant of Jerusalem, and O man of Judah, judge, I pray you, between Me and My vineyard.

4. What could have been done more to My vineyard, than I have done unto it? why, then, when I expected that it should bring forth grapes, brought it forth wild grapes?

Verses 3-6. By "vineyard." is here understood the church with that nation; by "I expected that it should bring forth grapes, and it brought forth wild grapes", is signified that there appertained to it evils of the false instead of the goods of truth, which are of the church; by "removing the hedge thereof, and its being eaten up, and by breaking through the wall, and its being trodden down", is signified the destruction thereof as to goods and truths, and invasion by evils and falsities, which are signified by the "thorns and briers" which should come up; by "I will command the clouds that they rain no rain upon it", is signified that there is no longer with them any reception of truth and good, through the Word, out of heaven. Apocalypse Explained 433.

In this passage, in the sense of the letter, the perverse state of the Israelites and Jews is treated of; but in the internal sense the perverse state of the [Christian] church is treated of, as represented by "Israel and Judah"; the "inhabitant of Jerusalem" is the good of the church; "inhabitant" denotes good, or, what is the same thing, those who are principled in good; and "Jerusalem", the church. In like manner, "the house of Israel" is significative; that "house" denotes good, and "Israel" the church; in like manner the "man of Judah", for by "man" is signified truth, and by "Judah" good, but with this difference, that the "man of Judah" denotes truth grounded in the good of love to the Lord, which is called celestial truth, that is, it signifies those who are principled in such truth. Arcana Coelestia 3654.

5. But now, I will indeed make known unto you what I will do to My vineyard: I will remove its hedge, and it shall be devoured; I will destroy its wall, and it shall be trodden down:

Verse 5. By the "vineyard" is there signified the church of the Lord, which is called the spiritual church; by "removing the hedge", and "breaking through the wall", is signified to falsify and thus to destroy the truths that defend the church; the "wall" and the "hedge" about the vineyard denote the same as the wall and bulwarks of Jerusalem; by "devouring and treading under foot the vineyard" is signified to vastate the church, so that no good and truth can spring up therein, and thus to destroy it. Apocalypse Explained 632.

6. And I will make it a desolation: it shall not be pruned, neither shall it be weeded; but the brier and the thorn shall spring up in it : and I will command the clouds that they rain no rain upon it.

Verse 6. By these words is understood that there shall not be any understanding of divine Truth or the Word in the church; "vineyard" denotes the church, the "clouds", the Word in the letter, and by their "raining no rain" is signified no understanding of divine Truth, Apocalypse Explained 594.

Here likewise it is said of Jehovah, that "He makes the vineyard a desolation, and commands the clouds that they rain no rain upon it"; when notwithstanding this is not done by Jehovah, that is, by the Lord, for He always flows in as well with the evil as with the good, which is understood by His "sending His rain upon the just and upon the unjust." (Matthew 5:45)

But the cause hereof is in the man of the church, in that he does not receive any influx of divine Truth; for when this is the case with man, he shuts up the interiors of his mind which should receive, and these being shut up, the divine influx is rejected. By the "vineyard, which is made a desolation", is signified the church; by "not being pruned nor weeded", is signified that it cannot be cultivated, and so prepared to receive; by the "brier and thorn which shall come up", are signified the falsities of evil; by "commanding the clouds that they rain no rain", is signified the non-reception of any influx of divine Truth out of heaven. Apocalypse Explained 644.

The state of desolation and vastation with those who are not regenerated, is also treated of in the Word throughout; in this state are they who altogether deny truths, or turn truths into falsities; this is the state of the church towards the end, when there is no longer either faith or charity, as is described in Isaiah 5:5-7.Arcana Coelestia 5376.

7. For the vineyard of Jehovah of Hosts is the house of Israel, and the man of Judah the plant of His delights: and He looked for judgment, but behold bloodshed! and for justice, but behold an outcry!

Verse 7. And He looked for judgment, but behold bloodshed! and for justice, but behold an outcry! - Speaking also of the vastation of Goodness and Truth. In this passage there occurs a species of reciprocation, as is common with the Prophets, which is such that evil is found in the place of Truth, signified by "bloodshed, or a scab, instead of judgment", and the false principle in the place of Good, signified by "an outcry, instead of justice"; for "judgment" is Truth, and "justice" is Good. That an" outcry" [clamor] signifies, in a bad sense, the false principle, cannot appear unless from the internal sense of the Word. The expression" outcry" sometimes occurs in the Prophets, when treating of vastation and desolation, on which occasion they speak of "howling" and "crying", signifying thereby that what is Good and True is vastated, and in such case by "howling and crying", in the internal sense, is described the false principle, as in Jeremiah, "A voice of the outcry of shepherds, and a howling of the powerful of the flock, because Jehovah lays waste their pasture;"(Jeremiah 25:36) where an "outcry of shepherds" denotes that they were principled in what is false, whence comes desolation. See also in the same Prophet, 47:2, 4; and in Zephaniah, 1:10, 14; and. other passages which might be adduced. Arcana Coelestia 2240.

An intense supplication is expressed in the Word by an "outcry", and this because the supplication, although tacit, of those who supplicate from the heart, is heard as an outcry in heaven. This occurs when men only think, and more if they deeply sigh from a sincere heart. This was represented by an "outcry" [or clamour] in the representative church; and hence it became a ritual among the Jews. It occurs in like manner with those who teach; they are heard in heaven as though they were crying out. Not only the thoughts but, especially the affections, which are of Goodness and Truth, speak in heaven; that they speak, and if ardent, cry out, has been granted me to know from experience, concerning which, of the Lord's Divine Mercy, I shall speak elsewhere. But the affections of what is evil and false are by no means heard in heaven, although a man who makes supplication from such affections, were to cry aloud, at the same tlme pressing his hands closely together [as in prayer], and praising, up his eyes to heaven; such affections are heard in hell and also as an outcry, if they are ardent. Arcana Coelestia 9202.

To "wait [or look] for judgment", is to wait for intelligence from divine Truth, and a life according to the precepts. Arcana Coelestia 9857.

8. Woe unto you who join house to house, who lay field unto field, until there be no place, and you dwell alone in the midst of the land!

9. To Mine ears [says] Jehovah of Hosts: Surely, [these] many houses shall become a desolation; the great and the good ones, without an inhabitant,

Verses 8, 9. In this passage it signifies the man in whom is evil. The house of man's mind is built up of scientifics, knowledges, and truths united with good. For to collect scientifics, and thereby to raise and to build up the external man; is, in its circumstances, not unlike the building of a house; wherefore the like is signified throughout the Word by "building", and by "erecting houses", as in Isaiah 65:21, 22. "House", in this passage, signifies where there is wisdom and intelligence, consequently where there are the knowledges of Good and of Truth. But in Isaiah 5:8, 9, "house" is used in the opposite sense, and denotes scientifics, by which come falsities. Arcana Coelestia 1488.

"House" signifies various things, as the church, good therein, also a man, and likewise his mind both natural and rational. Arcana Coelestia 9150.

Good pertaining to man is, in the Word, compared to a "house", and on this account 'a man who is principled in good is called the "house of God", but internal good is called the "father's house", whereas good which is in the same, degree is called the "house of brethren", but external good, which is the same as natural good, is called the "mother's house"; all good and truth also is thus born namely, -by an influx of internal good as a father into external good as a mother. Arcana Coelestia 3128.

10. For ten acres of vineyard shall yield [scarcely] one bath [of wine], and a homer of seed shall yield [scarcely] one ephah [of corn].

Verses 9, 10. By "ten" is signified all and much, as in the following passage in Isaiah:

"Many houses shall be a devastation, great and fair, without inhabitant; for ten acres of vineyard shall yield [scarcely] one bath"; treating of the desolation of truth with those who are of the church.

By "many houses which shall be a devastation", are signified the men of the church, specially as to truths from good.

By "great and fair", namely, houses, is signified the affection of good and intelligence of truth; for "great is predicated of good and the affection thereof, and "fair" is predicated of truth and the intelligence thereof; but here in the opposite sense.

By "ten acres of vineyard shall yield one bath", is signified that in all things appertaining to the church with man, there is scarcely any truth from good; for by the "bath" is signified the same us by "wine", namely, truth derived from good; wherefore, by "ten acres of vineyard", are signified all things of the church with man. Apocalypse Explained 675.

That the number "ten", and also" tenths", signify remains, may appear from the following passage in Isaiah, Isaiah 5:9, 10; speaking of the vastation of things spiritual and celestial.

"Ten acres of vineyard making one bath", signifies that the remains of things spiritual were so few; and "a homer of seed yielding [scarcely] one ephah [of corn]", signifies that there were so few remains of things celestial. Arcana Coelestia 576.

"Ten acres" denote what is full, and also much; in like manner, a "homer"; but a "bath" and an "ephah" signify few', for when ten denote much, a tenth part means a few. Arcana Coelestia 8468.

11. Woe unto them who rise early in the morning, that they may run after strong drink; who continue late in the evening, that wine may inflame them!

Verses 11, 12, 21, 22. These things are said of those who make to themselves doctrinals from self-derived intelligence, and not from the Lord or from the Word, which is from Him, whence they are in mere falsities; wherefore the perverted state of such persons who believe themselves to be enlightened, in consequence whereof they are in falsities of doctrine, and care not for the Word, from which alone the goods and truths of doctrine and of life can be known, is here described; to "rise early, or at the dawn of morning, and continue to evening", signifies their state of illustration; to "run after strong drink", and to be "inflamed with wine", signifies the fabrication of doctrinals from themselves:

"not to regard the work of Jehovah, nor see the operation of His hands", signifies not to attend to the Word and the goods of life and truths of doctrine there discovered; the "work of Jehovah" being predicated of the goods of life, and the "operation of His hands" of the truths of doctrine, each -from the Word; inasmuch as such persons are understood, therefore it is said, "Woe to them that are wise in their own eyes, and intelligent before their own faces"; and to be "wise in their own eyes", signifies from self-derived intelligence, and to be "intelligent before their own faces", signifies from self-derived affection; the "eyes" signifying understanding, and the "faces" affection; "woe to them that are mighty to drink wine, and men of strength to mingle strong drink", signifies to, such as aspire after great things, and are ingenious in confirming the falsities which favour the loves of self and their own principles; the "mighty" denoting those who aspire to great things, and "men of strength" those who are ingenious and seem to themselves to be intelligent; "to drink wine" [in a bad sense], is to imbibe falsities, and "to mingle strong drink", is to confirm them; such are all they who are in the love of self, and who seek after the fame of erudition, for such are in their proprium, and cannot be elevated therefrom, wherefore their thought is in the sensual corporeal principle, wherein no truth can, appear, nor spiritual good be perceived; whereas they who are not in the love of self, and seek intelligence for the use of life, are elevated by the Lord from the proprium into the light of heaven, whilst they are ignorant of it, and are thereby enlightened. Apocalypse Explained 376 Apocalypse Explained 376[1-40].

12. And the harp, and the viol, the tabret, and the pipe, and wine, are their feasts: but the work of Jehovah they regard not; and the operation of His hands they do not behold.

Verse 12. The "harp", the "viol", the "tabret", the "pipe", and also" wine", are to be here understood in the opposite sense, in which they signify exultations and boastings from the falsities of evil; that such things are here signified, is evident from its being said, "Woe unto them, they regard not the works of Jehovah, nor behold the operation of His hands." A.. Apocalypse Explained 323.

Inasmuch as "wine" signifies the good of love and of faith, therefore in the supreme sense it signifies the Divine Truth from the Divine Good of the Lord, for from this, by influx, man, who receives, has the good of love and of faith. Whereas several expressions in the Word have also a contrary sense, so also has "'wine", in which sense it signifies the false principle derived from evil [as in this passage]. Arcana Coelestia 6877.

13. Wherefore My people goes into captivity for want of knowledge; and their glory are men [dying] of hunger, and their multitude are dried up with thirst.

14. Therefore hell has enlarged itself, and has stretched open its mouth without measure: her glory, and her multitude, and her throng, and all who exult in her, shall descend into it.

Verse 13. The desolation or destruction of the church for want of the knowledges of good and truth, is signified by "My, people goes into captivity for want of knowledge"; the Divine Truth which constitutes the church, is signified by "glory"; and that this is not in the church, and consequently neither is good, is signified by the "glory thereof being men [dying] of famine"; "men of famine" denoting those who are in no perception of good, and in no knowledges of truth; and that hence they have no truth, is signified by "the multitude thereof being dry with thirst"; "to be dry with thirst" denoting the defect of truth, and "multitude", in the Word, being predicated of truths. Apocalypse Explained 386.

"Thirst" denotes a defect of truth, and hence a privation of spiritual life. Apocalypse Explained 8568.

"Men of famine", signify a scarcity of celestial knowledges; "a multitude dried up with thirst", signifies a scarcity of spiritual knowledges. Arcana Coelestia 1460.

15. And the [mean] man shall be bowed down, and the [great] man shall be humbled, and the eyes of the haughty shall be cast down:

16. And Jehovah of Hosts shall be exalted in judgment, and God the Holy [One] shall be sanctified in justice.

17. Then shall the lambs feed as on their pastures, and the deserted places of the fat ones shall the [flocks of] strangers consume.

Verse 16. Jehovah shall be exalted in judgment, etc. - Inasmuch as the Lord is Divine Good and Divine Truth, and since by "judgment" is signified Divine Truth, and by "justice" or righteousness Divine Good; therefore, in many places where the Lord is spoken of, "justice and judgment" are mentioned, and in other places that men ought to do "justice and judgment." Apocalypse Revealed 668.

18. Woe unto them who draw iniquity with cords of vanity; and sin, as with the thick traces of a waggon:

19. Who say, Let Him make speed, and let Him hasten His work, that we may see it: and let the counsel of the Holy One of Israel draw near, and come to pass, that we may know it !

20. Woe unto them who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter!

Verse 18. "Vanity" denotes falsity, and indeed the falsity of doctrine and religion. Arcana Coelestia 2248.

"Cords "of variously twisted appearance and thickness are seen in the other life, and by them are represented various modes of conjunction; hence it is that in the Word "cords" and "ropes" signify, conjoining mediums, thus "cords of vanity" denote conjunctions of falsities, which are productive of iniquity or evil of life. Many passages might be adduced in proof of this, of which the following may suffice, as in Hosea, -

"I have drawn them with the cords of a man, with the thick cords of love"; (Hosea 11:4)

Here "cords" evidently signify conjoining mediums, for "love" is spiritual conjunction,

Again, in Jeremiah,

"My tabernacle is spoiled, and all my cords are broken"; (Jeremiah 10:20)

Here, too, "cords" are used to signify conjoining find confirming mediums; the "tabernacle" is the church; which is the Lord's heaven upon earth. Arcana Coelestia 9854.

Verse 19. By the "Holy One of Israel" is meant the Lord as to His divine Human and indeed as to the divine Natural; by Israel and Jacob, in the supreme sense, is meant the Lord as to the divine Natural, by "Israel", as to the internal divine Natural, and by "Jacob", as to the external divine Natural. Arcana Coelestia 7091.

Verse 20. To "put darkness for light, and light for darkness, signifies to call the false truth and truth the false; that "darkness" denotes the false and "light" the truth, is evident, for good and evil are first mentioned; therefore, afterwards, mention is made of truth and the false. Apocalypse Explained 526.

Verses 20, 22. That good and truth adulterated is here signified by "bitter", is evident, for it is said, "Woe unto them, that call evil good, and good evil, that put darkness for light, and light for darkness, by which is, signified the adulteration of good and the falsification of truth; for good is adulterated when good is called evil and evil good, and truth is falsified when darkness is put for light and light for darkness, "darkness" denoting falsities, and "light" denotIng truths; hence it is evident that similar things are signified by "putting sweet for bitter, and bitter for sweet"; also by its being said, "woe unto them that are mighty to drink wine, and men of strength to mingle strong drink; by "mighty to drink wine", are signified those who adulterate the truths of the Word, and by "men of strength to mingle strong drink", are signified those who falsify it; "wine and strong drink" denoting the truths of the Word, and "heroes, or the mighty, and men of strength", those who excel in ingenuity and subtlety In adulterating them. Apocalypse Explained 618.

21. Woe unto them who are wise in their own eyes, and intelligent before their own faces!

Verse 21. That the proprium is nothing but mere evil and the false, was made evident to me from this circumstance, that whatever any spirits spoke at any time from themselves was evil and false, insomuch that whenever it was only given me to know that they did speak from themselves, I knew instantly that what they said was false, notwithstanding the power of persuasion in themselves that what they said was true beyond all possible doubt. The case is the same with men also who speak from themselves. In like manner, whenever any have begun to reason concerning the things which respect spiritual and celestial life, or which relate to faith, it was given me to perceive that they were in a state of doubt, yea, of denial touching such things; for to reason about faith is to doubt and deny it. And whereas this proceeds from themselves, or from the proprium, they are mere falsities into which they fall, consequently into an abyss of darknesses, that is, of falsities; and when they are in this abyss, the least scruple prevails over a thousand truths, which scruple is like a small particle of dust falling on the pupil of the eye, and blindlng it in such a manner that it cannot see the universe, or anything contained therein. Concerning such persons the Lord thus speaks in Isaiah, - "Woe unto them that are wise in their own eyes, and prudent in their own sight [or faces]." (Isaiah 5:21) Arcana Coelestia 215. .

22. Woe unto them who are mighty to drink wine, and men of strength to mingle strong drink:

23. Who justify the guilty for a reward, and take away the justice of the just from him!

Verse 22. They who believe nothing but what they comprehend by things sensual and scientific, were also called mighty to drink, as in Isaiah, "Woe unto them that are wise in their own eyes, and intelligent in their own sight, Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink." They are called "wise in their own eyes, and intelligent in their own sight", because they who reason against the truths of faith think themselves wiser than others. Arcana Coelestia 1072 Arcana Coelestia 1072[1-6].

24. Therefore as the tongue of fire devours the stubble, and, as the flame consumes the chaff, so shall their root become like rottenness, and their blossom shall go up like the dust: because they have rejected the law of Jehovah of Hosts, and despised the Word of the Holy One of Israel.

Verse 24. That hereby are signified the scientifics of truth, appears from the signification of "blossoms and flowers" as denoting the scientifics of truth: the reason why "blossoms" have this signification is, because they are germinations which precede, and in their manner produce fruits and seeds; for it is known that trees and plants bear blossoms before they bear fruit; the case is the same with man, as to intelligence and wisdom : the scientifics of truth precede, and in their manner produce those things which are of wisdom with man; for they serve his rational principle for objects, and thus for means of growing wise; hence it is that the scientifics of truth are as "blossoms", and the good of life, which is the good of wisdom, as "fruit." Inasmuch as all things which are in the spiritual world have reference to such things as appertain to man, by reason that heaven resembles one man, and corresponds to all the things, even the. most minute, appertaining to man, therefore also all things which are in the natural world, according to their agreement with such things as appertain to man, correspond, represent, and signify. Hence now it may be manifest from what ground it is that "blossoms" signify the scientifics of truth, and in general, truths, and that "fruit", and likewise "seeds", signify goods. That "blossoms" denote the scientifics of truth, and in general, truths, is manifest from the following passage :

"Their root shall be as corruption, and their blossoms as dust, because they have refused the law of Jehovah of Hosts, and have despised the Word of the Holy One of Israel." Arcana Coelestia 9553

25. Wherefore the anger of Jehovah is kindled against His people, and He has stretched out His hand against them, and has smitten them: and the mountains tremble, and their carcases are as the dung in the midst of the streets. For all this His anger is not turned back, but His hand is stretched out still.

Verse 25. Inasmuch as "a street" signifies the truth of doctrine leading and, in the opposite sense, the false, therefore by "the mud, the mire and the dung of the streets", is signified the false originating in the love of evil; these things are also said from appearances in the spiritual world, for in the cities in that world where falsities from evil reign, the streets appear full of dung, mire, and mud. Apocalypse Explained 652.

The reason why the "stretching out the hand" denotes the dominion of power, is, because the hand or arm has power when it is stretched out; therefore, when it is said of Jehovah, that "He stretched out the hand or arm", it signifies unlimited or infinite power in act. In very many passages also omnipotence is described by "Jehovah stretching out the hand", also by "His stretched out hand", and by "His stretched out arm"; as in Isaiah, - "The anger of Jehovah is kindled against His people, and He has stretched out His hand over them, and has smote them, and the mountains trembled." Arcana Coelestia 7673.

26. And He will erect a standard for the nations afar off, and He will hiss unto them from the end of the earth; and, behold, with speed shall they come swiftly:

27. None among them is faint, and none stumbles: none shall slumber or sleep; neither shall the girdle of their loins be loosed; nor shall the latchet of their shoes be unbound:

Verses 26. That by a "standard", or sign, is signified a calling together to 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. Arcana Coelestia 8624.

The subject here treated of is concerning those who are in ultimates or lowest things as to the understanding of truth, and as to perception of good; those ultimates are called things sensual, which are the ultimates of the natural man; from these, when separated from the spiritual man, stream forth all the evils and falsities which are in the church and in its doctrines. The evils thence derived are signified by the "nations which shall come from afar", and the falsities by "him who cometh from the end of the earth"; "afar off" and the "end of the earth" signifying those things which are remote from the goods and truths of the church; by the "arrows which are sharp", and by the "bows which are bent", are signified falsities of doctrine prepared to destroy truths; and by the "hoofs of the horses which are accounted as the rock", and by "his wheels which are as the whirlwind", are signified the ultimates of truth, such as are the things in the sense of the letter of the Word, and arguments and confirmations of the false thereby; the "hoofs of horses" denote the ultimates or lowest [principles] of the understanding, in this case of the understanding perverted, because separated from the understanding of the spiritual man; which ultimates being nevertheless from the sense of the letter of the Word, it is said "they are accounted as the rock"; and the "wheels" denote argumentations and confirmations thereby, which, because they appear strong, it is said are" as a whirlwind."Apocalypse Explained 355.

[As to the signification of "horses", see below, Chapter 31:1, 3, the Exposition.]

28. Whose arrows are sharpened, and all their bows are bent; the hoofs of their horses shall be accounted as a rock, and their wheels as a whirlwind:

Verse 28. The reason why hardness is expressed by a "rock", is also from the correspondence of a "rock" with truth from good, for to truth from good appertains all power, but when truth acts against the false from evil, then good is blunted, and the remaining truth acts hardly; truth without good is also hard, but still brittle. Apocalypse Explained 411.

"Arrows" [in a good sense] denote spiritual truths, "bow" doctrine, "horses' hoofs" natural truths, "wheels" the doctrine thereof; which things, having such a signification, are therefore sometimes attributed to Jehovah, to whom they can only be ascribed in a spiritual sense, otherwise they would be empty and improper expressions. Arcana Coelestia 2680.

But in this passage the destroyer of truth is meant, where" arrows" denote falsities, and "bows" the doctrine of the false; the "hoofs of the horses" signify sensual scientifics derived from a perverse intellectual principle; "wheels", the powers of perverting and destroying truths, as "a storm or whirlwind." Arcana Coelestia 8215.

29. Their roaring is like the roaring of a lion; like young lions shall they roar: they shall roar, and shall seize the prey; and they shall bear it away, and none shall deliver.

Verses 29, 30. Here also the "roaring as of a lion, and as of young lions", signifies grief and lamentation over the vastation of divine Truth in the church by the falsities of evil; by "seizing the prey, and none taking it from him", is signified the liberation and salvation of those who are in truths from good. The vastation itself is described by "Lo! darkness, anxiety [or distress], and the light being darkened in the ruins thereof"; "darkness" denotes falsities, "anxiety" denotes evil, the "darkening of the light", the evanescence of divine Truth, and "ruins" signify total subversion. Apocalypse Explained 601.

"Seizing", "rapine", "spoil", and "prey." are predicated of the Lord in the Word, from the circumstance of snatching away and delivering the good. Arcana Coelestia 644:1.

30. In that day shall they roar against them "like the roaring of the sea; and if one look into the land, lo ! darkness, distress, and the light is darkened in the ruins thereof.

Verse 30. This passage relates to the last time of the church, when the Lord shall come in to the world, and judgment be accomplished: inasmuch as at that time there is no longer any good of love or truth of faith, but evil of the false, and the false of evil, it is called a "day of darkness, and of thick darkness." Apocalypse Explained 526.

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Isaiah Chapter 5

1. I will now sing to my Beloved, a song of my Beloved concerning His vineyard. My Beloved had a vineyard on a high and fruitful hill:

2. And He fenced it round, and He cleared it of stones, and He planted it with a noble vine; and He built a tower in the midst of it, and He hewed out also a wine-press therein: and He expected that it should bring forth grapes, but it brought forth wild grapes.

3. And now, O inhabitant of Jerusalem, and O man of Judah, judge, I pray you, between Me and My vineyard.

4. What could have been done more to My vineyard, than I have done unto it? why, then, when I expected that it should bring forth grapes, brought it forth wild grapes?

5. But now, I will indeed make known unto you what I will do to My vineyard: I will remove its hedge, and it shall be devoured; I will destroy its wall, and it shall be trodden down:

6. And I will make it a desolation: it shall not be pruned, neither shall it be weeded; but the brier and the thorn shall spring up in it : and I will command the clouds that they rain no rain upon it.

7. For the vineyard of Jehovah of Hosts is the house of Israel, and the man of Judah the plant of His delights: and He looked for judgment, but behold bloodshed! and for justice, but behold an outcry!

8. Woe unto you who join house to house, who lay field unto field, until there be no place, and you dwell alone in the midst of the land!

9. To Mine ears [says] Jehovah of Hosts: Surely, [these] many houses shall become a desolation; the great and the good ones, without an inhabitant,

10. For ten acres of vineyard shall yield [scarcely] one bath [of wine], and a homer of seed shall yield [scarcely] one ephah [of corn].

11. Woe unto them who rise early in the morning, that they may run after strong drink; who continue late in the evening, that wine may inflame them!

12. And the harp, and the viol, the tabret, and the pipe, and wine, are their feasts: but the work of Jehovah they regard not; and the operation of His hands they do not behold.

13. Wherefore My people goes into captivity for want of knowledge; and their glory are men [dying] of hunger, and their multitude are dried up with thirst.

14. Therefore hell has enlarged itself, and has stretched open its mouth without measure: her glory, and her multitude, and her throng, and all who exult in her, shall descend into it.

15. And the [mean] man shall be bowed down, and the [great] man shall be humbled, and the eyes of the haughty shall be cast down:

16. And Jehovah of Hosts shall be exalted in judgment, and God the Holy [One] shall be sanctified in justice.

17. Then shall the lambs feed as on their pastures, and the deserted places of the fat ones shall the [flocks of] strangers consume.

18. Woe unto them who draw iniquity with cords of vanity; and sin, as with the thick traces of a waggon:

19. Who say, Let Him make speed, and let Him hasten His work, that we may see it: and let the counsel of the Holy One of Israel draw near, and come to pass., that we may know it !

20. Woe unto them who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter!

21. Woe unto them who are wise in their own eyes, and intelligent before their own faces!

22. Woe unto them who are mighty to drink wine, and men of strength to mingle strong drink:

23. Who justify the guilty for a reward, and take away the justice of the just from him!

24. Therefore as the tongue of fire devours the stubble, and, as the flame consumes the chaff, so shall their root become like rottenness, and their blossom shall go up like the dust: because they have rejected the law of Jehovah of Hosts, and despised the Word of the Holy One of Israel.

25. Wherefore the anger of Jehovah is kindled against His people, and He has stretched out His hand against them, and has smitten them: and the mountains tremble, and their carcases are as the dung in the midst of the streets. For all this His anger is not turned back, but His hand is stretched out still.

26. And He will erect a standard for the nations afar off, and He will hiss unto them from the end of the earth; and, behold, with speed shall they come swiftly:

27. None among them is faint, and none stumbles: none shall slumber or sleep; neither shall the girdle of their loins be loosed; nor shall the latchet of their shoes be unbound:

28. Whose arrows are sharpened, and all their bows are bent; the hoofs of their horses shall be accounted as a rock, and their wheels as a whirlwind:

29. Their roaring is like the roaring of a lion; like young lions shall they roar: they shall roar, and shall seize the prey; and they shall bear it away, and none shall deliver.

30. In that day shall they roar against them "like the roaring of the sea; and if one look into the land, lo ! darkness, distress, and the light is darkened in the ruins thereof.

195. Verse 4. Thou hast a few names even in Sardis that have not defiled their garments, signifies those who live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to the uses of their life. This is evident from the signification of "name," as being the quality of the state of man's life (See above, n. 148); here, therefore, "names" signify men who are such. It is evident also from the signification of "the church in Sardis," as being those who live a moral life but not a spiritual life, because they have little regard for the knowledges of truth and good from the Word (See also above, n. 148, 182); but here those are meant who live a moral life from a spiritual origin, for it is said, "that have not defiled their garments." It is evident also from the signification of "garments," as being knowledges [scientifica] and cognitions in the natural man (of which presently). "Not defiling their garments," therefore, signifies living as a moral man not for the sake of self and the world, which is for the sake of the body and its life only, but for the sake of the Lord and of heaven, which is for the sake of the soul and its life. From this it is clear that "Thou hast a few names even in Sardis that have not defiled their garments," signifies such as live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to their life.

[2] But as few know what it is to live a moral life from a spiritual origin, and what it is to apply the knowledges of truth and good from the Word to the uses of their life, it shall be told. Man lives a moral life from a spiritual origin when he lives it from religion; that is, when he thinks, when anything evil, insincere, or unjust presents itself: that this must not be done because it is contrary to the Divine laws. When one abstains from doing such things in deference to Divine laws he acquires for himself spiritual life, and his moral life is then from the spiritual; for by such thoughts and faith man communicates with the angels of heaven, and by communication with heaven his internal spiritual man is opened, the mind of which is a higher mind, such as the angels of heaven have, and he is thereby imbued with heavenly intelligence and wisdom. From this it can be seen that to live a moral life from a spiritual origin is to live from religion, and within the church, to live from the Word; for those who live a moral life from religion and from the Word are elevated above their natural man, thus above what is their own [proprium], and are led by the Lord through heaven; consequently they have faith, the fear of God, and conscience, and also the spiritual affection of truth, which is the affection of the knowledges of truth and good from the Word, for to such men these are Divine laws, according to which they live. Many of the heathen live such a moral life, for they think that evil must not be done because it is contrary to their religion; this is why so many of them are saved.

[3] But on the other hand, to live a moral life not from religion, but only from the fear of the law in the world, and of the loss of fame, honor, and gain, is to live a moral life not from a spiritual but from a natural origin; therefore to such there is no communication with heaven. And as they think insincerely and unjustly regarding the neighbor, although they speak and act otherwise, their internal spiritual man is closed, and the internal natural man only is opened; and when this is open they are in the light of the world, but not in the light of heaven. For this reason such persons have in them little regard for Divine and heavenly things, and some deny them, believing nature and the world to be everything. (From this it can now be seen what it is to live a moral life from a spiritual origin, and what it is to live it from a natural origin; but these things may be seen set forth in clearer light in the work on Heaven and Hell 528-535.) Of those who live a moral life from a natural origin only, it may be said that they "defile their garments," for "garments" mean that which is outside the man himself and which clothes him, thus his natural man with the things that are in it, which are knowledges [scientifica] and cognitions; and when these are from the Word they are defiled by the fact that he learns and holds them only for the sake of reputation, that he may be thought learned or well informed, or that he may thereby acquire honors and gain wealth; and except for such ends he has no regard for them. Thus it is that the knowledges from the Word are polluted and defiled by the loves of self and the world, for these knowledges dwell in the same place with the evils and falsities that gush out from those loves as from their fountains.

[4] It was said above, that man becomes spiritual by means of the knowledges of truth and good from the Word applied to the uses of life. Why men become spiritual by means of knowledges from the Word, and not by means of other knowledges, shall now be told. All things that are in the Word are Divine, and they are Divine for the reason that they have in them a spiritual sense, and by that sense communicate with heaven and with the angels there. When, therefore, man has knowledges from the Word and applies them to life, then through these he has communication with heaven and by that communication becomes spiritual; for man becomes spiritual by his being in like or in corresponding truths with the angels of heaven. It is said in "corresponding" truths, because each and all things in the sense of the letter of the Word are correspondences, for they correspond to the truths that angels have. But the knowledges derived from other books, which set forth and by various means establish the doctrines of the church, do not effect communication with heaven except by the knowledges from the Word they contain; such knowledges do give communication if they are rightly understood and are applied to life, and not to faith alone. Everyone can see that this is so from this, that the Word in itself is Divine, and what is Divine in itself can become Divine with man by his applying it to life. "Becoming Divine with man" means that the Lord can have His abode with man (John 14:23), thus dwelling with him in what is His own (that the Lord dwells in His own with man and angel, and not in what is their own [proprio illorum], see in the work on Heaven and Hell 12). The Lord dwells in His own when He dwells in those things with man that are from the Word, for the Lord is the Word (John 1:1, 2, 14); and the words that He spoke, that is, that are in the Word:

Are spirit and life (John 6:63, 68; 12:50).

[5] That "garments" signify the things that are in the natural man, which are knowledges [scientifica], ¹ true or false, or cognitions, is from the spiritual world; for in the spiritual world all, however many, appear clothed according to their moral life; consequently those who have lived a moral life from a spiritual origin appear clothed in shining white garments, like fine linen; but those who have lived a moral life from a natural origin only, appear according to the nature of that life, those who have polluted their life by evils and falsities appearing in dark garments, mean, torn, and hideous to behold (See the work on Heaven and Hell 177-182). From this now it is that "garments" in the Word signify truths from good, and in the contrary sense falsities from evil, both of them in the natural man; truths and falsities in the natural man are called knowledges [scientifica] and cognitions.

[6] That "garments" in the Word signify truths or falsities can be clearly seen from the following passages. In Isaiah:

Awake, awake, put on thy strength, O Zion, put on the garments of thy splendor, O Jerusalem; for henceforth there shall no more come to thee the uncircumcised and the unclean (Isaiah 52:1).

"Zion" in the Word signifies the Lord's celestial kingdom, thus also the celestial church, and "Jerusalem" the spiritual kingdom and the spiritual church (what the celestial kingdom is, and the spiritual kingdom, see in the work on Heaven and Hell 20-28). The "garments of splendor that Jerusalem must put on" are Divine truths; the "uncircumcised and the unclean that shall not come to them" are those who are in evils and falsities.

[7] In Ezekiel:

Jerusalem, I clothed thee with broidered work, I shod thee with badger's skin, I girded thee about with fine linen. I adorned thee with ornament, and I put bracelets upon thy hands, and a chain on thy throat, and a jewel upon thy nose, and earrings upon thine ears, yea, a crown of ornament upon thy head. Thus wast thou decked with gold and silver, and thy garments were fine linen, silk, and broidered work, whence thou becamest exceeding beautiful, and didst prosper even unto the kingdom. But thou didst take of thy garments, and didst make to thee high places with divers colors, that thou mightest commit whoredom upon them; thou also didst take garments of thy broidered work, and didst cover the images of a male, with which thou didst commit whoredom (Ezekiel 16:10-13, 16-18).

Here what the church was when it was first established by the Lord is described; the "garments" that are mentioned are truths from good; "broidered work" is true knowledge [scientificum]; "fine linen and silk" are truths from a celestial source; the "bracelets," "chain," "jewel," "earrings," and "crown," are decorations signifying things spiritual of various kinds; the "gold and silver" with which she was decked are the good of love and its truth. Then the same church when perverted is described, by this, that "she took of the garments, and did make to herself high places with divers colors," signifying truths falsified; and that "she took the garments of broidered work, and covered the images of a male," signifies that they applied the truths of the sense of the letter of the Word to so confirm falsities even so as to make them appear like truths; "committing whoredom with them" and "under them" signifies making doctrine and worship out of falsities (that this is to "commit whoredom," see above, n. 141, 161).

(That "Jerusalem" is the church where there is true doctrine, see Arcana Coelestia 402, 3654, 9166. That "broidered work" is knowledges [scientificum], n. Arcana Coelestia 9688. That "fine linen" is truth from a celestial origin, n. 5319, 9469. That "bracelets" are truths and goods of the church, n. 3103, 3105. That "a chain [for the neck]" is representative of the conjunction of interior and exterior things, n . 5320; that "jewels [for the nose]" and "earrings" are representatives of perception and obedience, n. Arcana Coelestia 4551. That "a crown" means wisdom, see above, n. 126. That "gold" is the good of love, see Arcana Coelestia 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881; that "silver" is truth from that good, n. 1551, 1552, 2954, 5658. That "high places with divers colors" are truths falsified, n. 796, 4005. That the "male" or "masculine" is truth, n. 749, 2046, 4005, 7838; therefore "images of a male" are appearances of truth.)

[8] In the same:

Fine linen in broidered work from Egypt was thy spreading forth, blue and purple from the isles of Elishah was thy covering. Syria was thy merchant in purple, and broidered work, and fine linen, with chrysoprasus. Dedan was thy merchant with garments of liberty for the chariot; Asshur and Chilmad with bales of blue and of broidered work, and with treasures of precious garments (Ezekiel 27:7, 16, 20, 23-24).

Here Tyre and her wares are treated of, and "Tyre" signifies the knowledges of truth and good, and "trading" and "trafficking," signify acquiring for oneself and communicating such knowledges; "purple and blue" signify the celestial love of good and truth; "Egypt," the knowledge belonging to the natural man; by "broidered work from Egypt" the like; "Syria" the church in respect to the knowledges of truth and good; "Asshur" the rational of that church; "Dedan" those who are in the knowledges of celestial things. From this it can be seen that the "wares of Tyre," treated of in the whole of that chapter, do not mean wares, but each and all these things mean spiritual things, which man ought to acquire, be imbued with, and communicate. (That "Tyre" signifies the knowledges of good and truth, see Arcana Coelestia 1201. That "Egypt" signifies the knowledges [scientificum] belonging to the natural man, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391. That "Syria" is the church in respect to the knowledges of truth and good, n. 1232, 1234, 3664, 3680, 4112. That "Dedan" signifies those who are in the knowledges of celestial things, n. 3240, 3241. That "Asshur" is the rational therefrom, n. 119, 1186. That "purple" is the celestial love of good, n. Arcana Coelestia 9467. That "blue" is the celestial love of truth, n. 9466, 9687, 9833; likewise "chrysoprasus," n. Arcana Coelestia 9868. What "fine linen" and "broidered work" signify, see just above.)

[9] In David:

The king's daughter is all glorious within, her clothing is inwrought with gold. She shall be brought unto the king in broidered work (Psalms 45:13-14).

The "king's daughter" signifies the spiritual affection of truth, and therefore the church consisting of those who are in that affection; "king" signifies the Lord in respect to Divine truth; "clothing inwrought with gold," intelligence and wisdom from that truth; the "broidered work" in which she should "be brought to the king" signifies the knowledges of truth. (That "daughter" signifies the affection of truth, and the church therefrom, see Arcana Coelestia 2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807. That "king" signifies the Lord in respect to Divine truth, see above, n. 31.)

[10] In the second book of Samuel:

Daughters of Israel, weep over Saul, who clothed you in scarlet with dainty things, and who put an ornament of gold upon your apparel (2 Samuel 1:24).

This is in the lamentation of David over Saul, which he wrote:

To teach the sons of Judah the bow (2 Samuel 1:18);

by "bow" is signified truth combating against falsities (See Arcana Coelestia 2686[1-8] Arcana Coelestia 2686[1-8], 2709); "Saul" here, as a king, signifies such truth; the "sons of Judah" signify those who are in truths from good; "to clothe the daughters of Israel in scarlet," and "to put ornaments of gold upon the apparel," is to impart intelligence and wisdom to those who are in the spiritual affection of truth.

[11] In Matthew:

When the king came in to behold those reclining to eat, he saw there a man that had not on a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment? He was speechless. Then said the king, Bind him hand and foot, and cast him out into outer darkness (Matthew 22:11-13).

A "wedding garment" signifies the intelligence of the spiritual man, which is from the knowledges of truth and good; but "he that had not on a wedding garment" signifies a hypocrite, who by a moral life counterfeits the spiritual life when yet he is merely natural; "to bind him hand and foot" signifies the deprivation of the knowledges from the Word, by which he has put on the likeness of a spiritual man; "to be cast out into outer darkness" signifies among those who are in falsities from evil (for "outer darkness" signifies falsities from evil).

[12] In Zephaniah :

I will visit upon the princes, and upon the king's sons, and upon all that are clothed with the garments of the alien (Zephaniah 1:8). "Princes" and "king's sons" signify those who are in truths, and in a contrary sense, as here, those who are in falsities; these are said to be "clothed with the garment of the alien," because "garment" signifies falsity, and "alien" those who are out of the church and do not acknowledge the truths of the church.

[13] In Matthew:

Beware of false prophets, who come to you in sheep's clothing; inwardly they are ravening wolves (Mat. Matthew 7:15).

"False prophets in sheep's clothing, who inwardly are ravening wolves," are those who teach falsities as if they were truths, and who in appearance live a moral life, but who by themselves, when they think from their spirit, think of nothing but themselves and the world, and are eager to deprive all others of truths.

[14] In John:

Jesus said to Peter, When thou wast younger thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldest not (John 21:18).

What these words signify in the spiritual sense may be seen above n. 9; namely, that by "Peter" is meant the faith of the church; when he "was younger and girded himself and walked whither he would" means the faith of the church at the beginning, when men are in the good of charity, that they then think about the truths of the church from the spiritual man, which is to think from their spirit, thus from the spiritual affection of truth, that is, from freedom. But by "Peter when old, that he should stretch forth his hands and another should gird him," is meant the faith of the church at its end, when faith would be without charity, that they then would think nothing about the truths of the church from themselves, but from others, thus from doctrine only and not from the Word, which is relatively a servile state. For to believe what another says is servile, but to believe what one himself thinks from the Word is freedom; according to the Lord's words in John:

If ye abide in My Word, ye are truly My disciples; and ye shall know the truth, and the truth shall make you free (John 8:31-32).

[15] In Luke:

No man putteth a piece of a new garment on an old garment; else the new will rend the old, and the piece from the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and itself be spilt, and the bottles be destroyed (Luke 5:36-37; Matthew 9:16-17; Mark 2:21-22).

Because a "garment" signifies truth, the Lord compared the truths of the former church, which was a church representative of spiritual things, to a piece of an old garment, and the truths of the new church, which were spiritual truths themselves, to a piece of a new garment; He compared them likewise to bottles of wine, because "wine" in like manner signifies truth, and "bottles" mean the knowledges that contain truth. (That "wine" in the Word signifies truth, see The Doctrine of the New Jerusalem 219.)

[16] From this it can now be seen what is signified in the Word elsewhere by "garments," which are often mentioned there, as in the following passages. In Revelation:

And upon the thrones four and twenty elders sitting, arrayed in white garments (Revelation 4:4).

Again:

The armies of the One sitting upon the white horse followed Him, clothed in fine linen, white and clean (Revelation 19:14).

And:

They who stood before the throne in sight of the Lamb, were clothed in white robes (Revelation 7:9).

Again:

The seven angels from the temple were clothed in linen, clean and shining (Revelation 15:6).

Again:

White robes were given to everyone of those under the altar (Revelation 6:11).

Again:

Buy gold and white garments (Revelation 3:18).

In Ezekiel:

If he giveth his bread to the hungry, and covereth the naked with a garment (Ezekiel 18:16).

"To give bread to the hungry" signifies in the spiritual sense to instruct from the good of charity those who long for truths; "to cover the naked with a garment" signifies to instruct, in like manner, those who are not in truths.

[17] In the same:

The enemies shall strip thee of thy garments, and shall take away the jewels of thine adorning (Ezekiel 23:26).

In Zechariah:

Joshua was clothed with filthy garments, and thus stood before the angel. And he said to those that stood before him, Take away the filthy garments from off him. And he said, I have made thine iniquity to pass from off thee, in clothing thee with changed garments (Zechariah 3:3-5).

In Lamentations :

They have wandered blind in the streets, they have been polluted with blood; what they cannot pollute they touch with their clothes (Lamentations 4:14).

From the signification of "garments" it can be known what is meant by many statutes with the sons of Israel:

That they should not put on mixed garments (Leviticus 19:19; Deuteronomy 22:11);

That a woman should not wear the vessels of a man, nor a man be clothed with the garments of a woman (Deuteronomy 22:5);

That they should wash their garments that they might be purified, and thus sanctified (Exodus 19:14; Leviticus 11:25, 11:28, 11:40; 14:8; (Leviticus 14:8); Numbers 19:11-22);

and elsewhere:

That in mourning for transgression against Divine truths they should put off their garments and put on sackcloth (Isaiah 15:3; 22:12; 37:1-2; Jeremiah 4:8; 6:26; 48:37; 49:3; Lamentations 2:10; Ezekiel 27:31; Amos 8:10; Jonah 3:5-6, 3:8);

And that they should rend their garments (Isaiah 37:1 and elsewhere).

Also what this signifies:

That the disciples laid their garments upon the ass and the colt when the Lord was going to Jerusalem, and that the people then strewed their garments in the way (Matthew 21:7-9; Mark 11:7-8; Luke 19:35-36);

can be seen above n. 31.

[18] That "garments" signify truths has its origin in this, that the light of heaven is Divine truth proceeding from the Lord as a sun there, and all things that have existence in the heavens have existence from the light there, and this is true in like manner of the garments in which the angels appear clothed. It is from this:

That the angels who sat at the Lord's sepulchre had raiment white as snow (Matthew 28:3);

And that their garments were shining (Luke 24:4).

(That the garments in which the angels appear clothed correspond to their intelligence, and that they have intelligence according to their reception of Divine truth from the Lord, see in the work on Heaven and Hell 177-182;and that Divine truth proceeding from the Lord is light in heaven, n. 126-135.) From this it can be seen what "garments" signify in reference to the Lord, namely, Divine truth proceeding from Him; and as Divine truth is signified, the Word also is signified, for the Word is Divine truth from the Lord on earth and in the heavens. This was represented by the Lord's "garments" when He was transfigured before Peter, James, and John, which are thus described in the Evangelists:

When Jesus was transfigured, His face did shine as the sun, and His garments became white as the light (Matthew 17:2);

And white, dazzling (Luke 9:29);

And glistering white as snow, so as no fuller on earth can whiten them (Mark 9:3).

The like is said of the Ancient of Days in Daniel:

The Ancient of Days did sit, and His garment was like white snow (Daniel 7:9).

"The Ancient of Days" is the Lord from eternity. As "light" is Divine truth, and this in reference to the Lord is signified by "garments," therefore it is said in David:

Jehovah covereth Himself with light as with a garment (Psalms 104:2).

[19] From this it can be seen what the Lord's garments mentioned elsewhere in the Word signify. As in David:

He hath anointed all Thy garments with myrrh and aloes and cassia (Psalms 45:7-8);

where the Lord is treated of. In Moses:

He will wash His vesture in wine, and His covering in the blood of grapes (Genesis 49:11).

This is also said of the Lord. "Wine" and "the blood of grapes" signify Divine truth. Because the Lord's garments signified Divine truth, therefore also:

Those who touched the border of His garment were healed (Matthew 9:20-21; Mark 5:27-28, 30; 6:56; Luke 8:44).

In Isaiah:

Who is this that cometh from Edom, His garments bespattered from Bozrah; this that is honorable in His apparel? Wherefore art Thou red in Thine apparel, and Thy garments as of one treading in the wine-press? Their victory is sprinkled upon My garments, and I have stained all Mine apparel (Isaiah 63:1-3).

This also is said of the Lord; "garments" here signify the Word, which, as has been said, is Divine truth from the Lord on earth and in the heavens; the violence offered to Divine truth or to the Word by those who were then of the church, is described by this, that "He was red in apparel as one treading in the wine-press," and that "victory was sprinkled upon His garments," and that "He had stained all his raiment."

[20] In Revelation:

He that sat on the white horse was arrayed with a garment dipped in blood; and His name is called the Word of God (Revelation 19:13).

Here it is plainly declared that He who sat on the white horse was called "the Word of God;" and it is clear that this is the Lord, for it is immediately said of Him:

He hath on His garment and on His thigh a name written, King of kings and Lord of lords (Revelation 19:16).

It is therefore the Word in the letter that is signified by the "garment dipped in blood," since violence was done to it, but not to the Word in the spiritual sense; violence could not be done to this, because they knew nothing about it.

[21] That violence was done to the Word in the sense of the letter, but not to the Word in the spiritual sense, is signified also by the soldiers dividing the Lord's garments, but not His tunic, of which it is said in John:

The soldiers took His garments, and made four parts, to every soldier a part, also the tunic. Now the tunic was without seam, woven from the top throughout. They said therefore one to another, Let us not divide it, but let us cast lots for it, whose it shall be. These things therefore the soldiers did (John 19:23-24).

And in David:

They parted My garments, and cast the lot upon My vesture (Psalms 22:18).

"The garments of the Lord which they parted" signify the Word in the letter; His "tunic" the Word in the spiritual sense; "soldiers" signify those of the church who should fight in behalf of Divine truth; therefore it is said, "These things therefore the soldiers did." (That "tunic" signifies Divine truth, or the Word in the spiritual sense, see Arcan (Arcana Coelestia 9826, 9942) a Coelestia, n. 9826, 9942; that "soldiers" signify those who are of the church, and who should fight in behalf of Divine truth, see above, n. 64, at the end, where these things are more fully explained.) It should be known that each particular related in the Evangelists respecting the Lord's passion, involves and signifies how the church at that time, which was among the Jews, had treated Divine truth, thus the Word, for this was Divine truth with them; the Lord also was the Word, because He was Divine truth (John 1:1, 2, 14). But what each particular involves and signifies cannot be known except from the internal sense. Here it will be told only what "the Lord's garments" signified, because the meaning of "garments" is here treated of, namely, that they signify truths, and in reference to the Lord, Divine truths.

[22] "The garments of Aaron and of his sons" have a like signification, because Aaron with his sons represented the Lord in respect to Divine good, and their garments the Lord in respect to Divine truth. (But these things may be seen explained and shown in the Arcana Coelestia; as that Aaron represented the Lord in respect to Divine good, n.9806, 9946, 10017; also what each of their garments signified, the breastplate, the ephod, the cloak, the tunic wrought with checker work, the miter, and the belt, n. 9814, 9823-9828)

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