THE EXPLANATION of Isaiah Chapter 43

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

1. BUT now, thus says Jehovah, your Creator, O Jacob, and your Former, O Israel, Fear not: for I have redeemed you, I have called you by your name; you art Mine.

VERSE 1. That to "redeem" signifies to liberate from hell, and to claim and conjoin to Himself so that they may be His, is evident, for it is said, "I have redeemed you, I have called you by your name : you art Mine"; and inasmuch as this is effected by reformation and regeneration from the Lord, it is therefore said "Jehovah your Creator, O Jacob, and your Former, O Israel." He is here called "Creator", because to "create" in the Word signifies to reqenerate, as may be seen above. n. 294. "Jacob" and " Israel" signify those who are of the church and who are in Truths from Good. Apocalypse Explained 328.

As to the signification of "fear", as predicated both of the spiritual and of the natural man, see Chapter 11:3, the Exposition.

Verses 1, 6, 7. I have redeemed you, I have called you by your name; you art Mine. Bring My sons from afar, and My daughters from the ends of the earth, etc. - The subject here treated of is concerning the establishment of the church among the nations. From their reformation Jehovah is called "Creator and Former", wherefore it is said "I have redeemed you, I have called you by your name: you art Mine." "Bring My sons from afar, and My daughters from the ends of the earth", signifies the nations which are out of the church, which receive the Truths and Goods of the church from the Lord; "afar off" and the "ends of the earth" denoting those who are out of the church; the "earth" is the church; "sons" are those who receive Truths, and "daughters" those who receive Goods. These are said to he "created, formed, and made to glory"; "glory" is the divine Truth which they receive. Apocalypse Explained 294.

Verses 1, 7. Jehovah your Creator; - whom I have created for My glory, etc. - The very end of the creation of the universe was that an angelic heaven might be formed out of mankind, where all who believe in God might live in eternal blessedness; for the Divine Love, which is in God, and which essentially is God, can intend nothing else; and the Divine Wisdom, which is also in God, and which is God, can produce nothing else. Since, then, the creation of the universe had for its end an angelic heaven, to be formed out of the human race, and at the same time a church on earth, man's passage into heaven lying through the church; and since the salvation of mankind, being effected upon men that are born in the world, is thus a continuation of creation, therefore we so frequently meet in the Word with the term "to create", the meaning of which is to form for heaven; as in the following passages:

"Create in me a clean heart, O God; and renew a right spirit within me." (Psalm 51:10) "You openest Your hand, they are filled with good; You sendest forth Your spirit, they are created." (Psalm 104:28, 30) "The people that shall be created, shall praise Jehovah." (Psalm 102:18)

Hence will appear the meaning of "to create" in the following passages:

"Thus says Jehovah, He that creates the heavens, He that spreads forth the earth"; etc. (Isaiah 42:5; 45:12, 18)

"Behold, I create a new heaven and a new earth. Be glad and rejoice for ever in that which I create; for, behold, I create Jerusalem a rejoicing." (Isaiah 65:17, 18). True Christian Religion 773. See also 573.

2. When you passest through the waters, I will be with you; and through the rivers, they shall not overflow you: when you walkest through the fire, you shalt not be burnt; and the flame shall not kindle upon you.

Verse 2. By "passing through the waters and through the rivers, and their not overflowing", is signified that falsities and ratiocinations from falsities against Truths shall not enter and corrupt; "waters" denoting falsities, and the "rivers" ratiocinations from falsities against Truths. By "walking through the fire, and not being burned, and the flame not kindling upon you", is signified that evils and cupidities arising from them shall not hurt; "fire" signifying evils, and the "flame" cupidities thence derived. Apocalypse Explained 504. See also Arcana Coelestia 739, 790.

By "rivers overflowing" are also signified temptations, because temptations are inundations of falsest Apocalypse Revealed 409.

[As spiritual temptations are here treated of, the following extract will elucidate this important subject.]

They alone who are being regenerated, undergo spiritual temptations; such temptations being pains of mind induced by evil spirits, in those who are in Good and Truth. While those spirits excite the evils of such persons, there arises in the mind an anxiety, which is temptation. Man does not know whence this anxiety comes, because he is unacquainted with its origin. There are both evil and good spirits attendant on every man; the evil spirits are in his evils, and the good spirits in his goods. When the evil spirits approach they draw forth his evils, while the good spirits, on the contrary, draw forth his goods; whence arise collision and combat, causing in the man an interior anxiety, which is temptation. Hence it is plain that temptations are not induced by heaven, but by hell; as is in accordance with the faith of the church, which teaches that God tempts no man." Interior anxieties are also experienced by those who are not in Goods and Truths; but natural, not spiritual anxieties; the two are distinguished by this, that natural anxieties have worldly things for their objects, but spiritual anxieties heavenly things.

The object contended for during temptations, is the dominion of Good over evil, or of evil over Good. The evil which is desirous of obtaining the dominion resides in the natural or external man, and the Good in the spiritual or internal man. If evil prevails, the natural man obtains the dominion; but if Good prevails, the spiritual conquers. These combats are carried on by the Truths of faith derived from the Word. By these man must contend against evils and falsities; for if he combats from any other principles, he cannot conquer, because in these alone the Lord is present. And as this warfare is carried on by the Truths of faith, man is not permitted to enter on it until he has been instructed in the knowledge of Good and Truth, and has thence obtained some degree of spiritual life; such combats, therefore, do not take place till men arrive at years of maturity. If man falls in temptation, his state after it becomes worse than before, because evil has thereby acquired power over Good, and falsity over Truth. Since at this day faith is rare, because there is no charity, the church being at its end, there are but few who are admitted into anv spiritual temptations; hence it is scarcely known what they are, and to what salutary purpose they are conducive.

The ends to which temptations are conducive are these. They acquire for Good dominion over evil, and for Truth dominion over the false; they confirm Truths in the mind, and conjoin them to Good; and they disperse evils and the falsities thence derived. They serve also to open the internal spiritual man, and to bring the natural man into subjection to it; to destroy the loves of self and of the world, and to subdue the concupiscences which proceed from them. When these things are effected, man acquires enlightenment and perception respecting the nature of Good and its Truth, and of falsity and its evil; whence he obtains intelligence and wisdom, which afterwards increase continually. The Lord alone combats for man in temptations; and unless he believes that the Lord alone combats and conquers for him, he undergoes only an external temptation, which is in no respect conducive to his salvation. The New Jerusalem and its Heavenly Doctrine 187-195.

3. For I am Jehovah your God, the Holy One of Israel, your Saviour: I have given Egypt for your ransom, Ethiopia and Seba in your stead.

4. Because you have been precious in My eyes, you have been honoured, and I have loved you: therefore will I give men instead of you, and peoples instead of your soul.

Verses 3, 4. These things also are said concerning the Lord, and concerning the redemption of those who acknowledge Him, and from affection receive Truths from Him. Redemption is signified by "a ransom [or an expiation]", and by "instead of you", and "for your soul"; the natural affection of knowing Truths derived from spiritual affection is signified by "Egypt, Ethiopia, and Seba"; their intelligence thence derived is signified by "man" [adam], and the church from them receive people." Inasmuch as by "Egypt" is signified the natural man, and all the intelligence of the spiritual man is terminated and has its foundation in the natural man, and in his knowledges and scientifics, therefore: man without them is not intelligent or wise, nor indeed rational, for the spiritual man must act as one by correspondences. Hence it is that, in ancient times, when the representative church was also in Egypt, the King of Egypt, or Pharaoh, was called "the son of the wise, and the son of the kings of antiquity"; (Isaiah 19:11) also "Egypt, the corner-stone of the tribes"; (verse 13.) for by the tribes are signified all the Truths and Goods of the church in one complex, and by the "corner-stone" is signified the foundation thereof. Hence also it is said of Solomon: by whom the Lord was represented as to His celestial and spiritual kingdoms, that his wisdom was above the sons of the East, and above all the wisdom of the Egyptians." (1 Kings 4:30)

By "the sons of the East" are understood all who at that time were in the knowledges of Truth and Good, and thereby were made wise; and by the "Egyptians" are understood all who were skilled in sciences, especially in the science of correspondences, and in intelligence thence derived; wherefore also it is that the sciences of the Egyptians are called "the hidden things of gold and of silver and desirable things" in Daniel 11:42, 43. Apocalypse Explained 654.

"Ethiopia" [Cush] and "Seba" are the knowledges of spiritual things, which serve those who believe in the Lord. Arcana Coelestia 1171. See also the Exposition of Isaiah 45:14.

As to "Cush", or Ethiopia, and its spiritual meaning, see above, Chapter 18:1, 2, the Exposition.

5. Fear not, for I am with you: from the east I will bring your seed, and from the west I will gather you;

6. I will say to the north, Give up; and to the south, Withhold not: bring My sons from afar, and My daughters from the ends of the earth;

Verses 5, 6. These things are not said concerning the posterity of Jacob, but concerning the nations or Gentiles of whom the church is to be formed, By "Jacob and his seed" are understood those who will be of that church. That it is to be formed of those who are in falsities from ignorance, and thence in obscurity as to Truths, is signified by "from the west I will gather you, and I will say to the north, Give up"; and that these are not to be repelled by those who are in the Good of love and in Truths of doctrine from a clear [principle], but to be accepted, is signified by "from the east I will bring your seed, and I will say to the south, Withhold not"; for the "east" signifies the Good of love in clearness, the "south" the Truth of doctrine in clearness, and the "west" the Good of love in obscurity, and the "north" the Truth of doctrine in obscurity, such as it exists with those who, from ignorance of Truth, are in falsities, and yet desire Truths. The reason why those quarters have such a signification is, because in the spiritual world all dwell distinctly in those quarters according to the light of Truth and the affection of Good in which they are principled. Similar things are signified in Matthew, where it is said that "the elect are to be gathered together from the four winds, from the boundaries of heaven even to their boundaries." (Matthew 24:31)

That all who are in falsities from ignorance, and yet in the desire of Truth, are to be brought into that church, is signified by "Bring My sons from afar, and My daughters from the ends of the earth"; "sons" denoting those who are in Truths, and "daughters" those who are in the affection thereof, and hence also, abstractedly from persons, they signify Truths and their affections; and "afar off" and the "ends of the earth" signify removal from the light of Truth, because in falsities from ignorance, by reason of their not having the Word, or not understanding the sense thereof. Apocalypse Explained 724.

Verses 5-8. To "bring seed from the east, the west, the north, and the south", denotes all of whatsoever religion they be; for the "east" and "west" signify where the Good of love is in clearness and in obscurity, and the "north" and the "south" where the Truth of faith is in obscurity and in clearness.

In this place they are understood who are in obscurity from ignorance, for it is said "Bring My sons from afar, and My daughters from the ends of the earth." "Sons" are predicated of those who receive Truths, and "daughters" of those who receive Goods; "from afar" and "from the ends of the earth " signify those who are remote from the Truths and Goods of the church.

That all will be received and reformed by the Lord, who acknowledge Him, is signified by "I have created, I have formed, and I have made everyone called by My name." These, then, are they who are understood by "the blind who have eyes, and the deaf who have ears." Apocalypse Explained 239.

As to the "blind" and the "deaf", see Chapter 42:18, the Exposition.

The subject here treated of is concerning "Jacob" and "Israel", and unless it be known that the above spiritual things are understood by the quarters there mentioned, it may be supposed that nothing further is implied than that the sons of Israel and Jacob are to be collected from all parts; but by "Jacob" and "Israel" is understood the church which consists of those who are in the Good of love and in Truths from that Good; and by "their seed" are understood all who are of that church. The bringing and gathering together of those who are in the Good of love, is understood by "I will bring your seed from the east, and I will gather you from the west"; and the same with respect to those who are in Truths from that Good, is understood by "I will say to the north, Give up; and to the south Withhold not." That all who are in those Truths and Goods even to those who are in the ultimates, shall be brought, is signified by "Bring My sons from afar, and My daughters from the ends of the earth." Apocalypse Explained 422. See also Arcana Coelestia 1458, 9642.

7. Everyone that is called by My name, whom I have created for My glory, whom I have formed; yea, whom I have made.

8. Bring forth the blind people that have eyes, and the deaf that have ears.

Verse 7. Everyone that is called by My name, etc. - What is meant by being "called by the Lord's name", see Chapter 4:1, and especially Chapter 26:8, the Exposition.

9. Let all the nations be gathered together, and let the peoples be assembled: who among them will declare this, and will show us former things? let them bring forth their witnesses, that they may be justified; or let them hear, and say, It is truth.

Verse 9. Let all the nations be gathered together, and let the peoples be assembled, etc.

- As to "nations" and "peoples", see Chapter 9:2, 3, the Exposition.

10. You are My witnesses, says Jehovah; even My servant, whom I have chosen: that you may know and believe Me, and understand that I am He: before Me no God was formed, and after Me there shall be none.

Verse 10. Where by "Servant" is understood the Lord as to His Divine Human, that the Lord calls Himself a "minister" by reason of His serving, is evident in the Evangelists:

"Whosoever will become great among you, ought to be your minister; and whosoever would be first, ought to be your servant; as the Son of Man came not to be ministered unto, but to minister:" (Matthew 20:25-28; Mark 10:42-44; Luke 22:27) Apocalypse Explained 409.

11. I, [even] I, am Jehovah; and beside Me there is no Saviour.

Verse 11. The idea of a Son born from eternity [which is a prevalent idea in the present Theology], descending and assuming the Humanity, must be found to be altogether erroneous, and will therefore fall to the ground and vanish when those passages in the Word are attended to where Jehovah Himself asserts that He Himself is the Saviour and Redeemer of the world, as He does in the following passages :

"I, [even] I, am Jehovah; and beside Me there is no Saviour." [Isaiah 43:11) "Is it not I, Jehovah, than whom there is no other God? a just God, and a Saviour; there is none beside Me." (Isaiah 45:21, 22; 44:6, 24; 47:4; 48:17; 49:26; 60:16; Hosea 13:4)

From these and many other passages it must be evident to every man who has the use of his eyes, and whose mind is opened by such use, that God, who is One, descended, and was made Man for the purpose of effecting the work of Redemption. How plainly is this seen, as in morning light, by attending to the divine declarations here quoted. Such men, however, as walk in the shadows of night, from a firm persuasion in their minds of the birth of another God from eternity, and of His descent and redeeming labours, close their eyes against the light of these divine declarations, and in that state consider how they may apply and pervert them to the confirmation of their own falsities. True Christian Religion 83. See also True Christian Religion 188, 294.

12. I have declared, and I have saved: I have made it known; nor was it any strange [god] among you: and you are My witnesses, says Jehovah, that I am God.

13. Yea, before the day was, I am He; and there is none that can deliver out of My hand: I work; and who shall hinder it?

Verse 12. You are My witnesses, says Jehovah, that I am God [El]. In the Word, Jehovah, or the Lord, in many places is named El in the singular, also Eloah, and likewise Elohim in the plural, - each sometimes in one verse or in one series. The reason why He is so named cannot be known, unless the internal sense of the Word be known. That El involves one thing, and Eloah another, and Elohim another, every one may judge from this, that the Word is divine, that is, derives its origin from the Divine, and that it is hence inspired as to all expressions, yea, as to the smallest apex. What is involved in El, when it is named, and what in Elohim, may appear from what has been abundantly shown above, that is, that El and Elohim or "God" is mentioned when Truth is treated of, see n. Arcana Coelestia 709, 2580, 2769; hence it is that by "El" and "Elohim"; in the supreme sense, is signified, the Divine-Spiritual, for this is the same with Divine Truth, but with the difference that by "El" is signified Truth in the will and act, which is the same thing with the Good of Truth, see Arcana Coelestia 4337, 4353, 4390. "Elohim" in the plural is used, because by the Divine Truth are meant all Truths which are from the Lord; hence also the angels in the Word are sometimes called Elohim or "gods", Arcana Coelestia 4295, as will likewise appear from the passages below adduced from the Word.

Inasmuch now as "El" and "Elohim", in the supreme sense, signify the Lord as to Truth, they also signify Him as to power, for it is Truth of which power is predicated, for Good acts by Truth when it exercises power, Arcana Coelestia 3091, 4015; therefore wheresoever power derived from Truth is treated of in the Word, the Lord is called El and Elohim, or "God"; hence also it is that "El", in the original tongue, likewise signifies one who is powerful. That the names El and Elohim, or "God", are used in the Word where the Divine-Spiritual is treated of, or, what is the same thing, the Divine Truth, and thence the Divine power, may further appear from these passages:

"God said to Israel in the visions of the night, I am the God of the gods [El elohe] of your father: be not afraid of descending into Egypt; because I will place you there into a great nation." (Genesis 46:2, 3)

Inasmuch as these words were spoken to Israel, whom He would place into a great nation, and thereby Truth and the power thereof are treated of, it is said "El Elohe", which in the proximate sense signifies God of gods. That "Elohim" in the proximate sense are gods, because they are predicated of Truths and the power thence derived, is evident also from the following passage:

"There Jacob built an altar, and called the place El-beth-el, because there the Elohim were revealed to him, in his flying before his brother." (Genesis 35:7)

And in another place:

"Jehovah our God, Himself the God of gods, and Lord of lords, the God [El] great, powerful, and formidable"; (Deuteronomy 10:17) where "God of gods" is expressed by Elohe elohim, and afterwards "God" by El, to whom is attributed greatness and power.

So in David:

"God [El] the great Jehovah, and the great King over all gods [Elohim], in whose hand are the tracings out [pervestigationes] of the earth; and the strengths of the mountains are His"; (Psalm 95:3, 4) where the name "God", or El, is used, because the subject treated of is concerning the Divine Truth, and the power thence derived; also mention is made of "gods", because Truths thence derived are treated of; for "king" in the internal sense signifies Truth, see Arcana Coelestia 1672, 2015, 2069, 3009, 3670.

Hence it is evident what is involved in the expression, "a great King above all gods"; the "tracings out of the earth" are also the Truths of the church, which are called "strengths of the mountains" from power grounded in Good. Arcana Coelestia 1402.

14. Thus says Jehovah, your Redeemer, the Holy One of Israel: For your sake have I sent to Babylon, and I will cast down all her bars; and the Chaldeans, whose shouting is in their ships:

15. I am Jehovah, your Holy One; the Creator of Israel, your King.

Verse 14. The subject here treated of is concerning the liberation of the faithful from the oppression of those who, devastate the church, and who are understood by "Babylon"; and they devastate it by this, that they withhold all from the knowledges of Truth and of Good, saying that they themselves know, and that they are to be believed, when notwithstanding they know nothing of Truth, thus keeping others, together with themselves, in dense ignorance, and turning them away from the worship of the Lord, in order that they themselves may be worshipped. To "cast down their bars" signifies to destroy their principles of the false, and the false devastating Truths; "bars" here denoting principles of the false, and the "Chaldeans" those who devastate by falsities: for by "Babylon", in the Word, are signified those who by evils destroy Goods, and by the "Chaldeans" those who by falsities destroy Truths; a "shouting in their ships" denotes the destruction of their doctrinals, Apocalypse Explained 514.

As to the signification of "bars", see Chapter 45:2, the Exposition.

16. Thus says Jehovah, who made a way in the sea, and a path in the mighty waters;

Verse 16. That by "sea,", in this passage, is not understood the sea, nor by "waters" are understood waters, is evident, forasmuch as it is said that "therein is the way and the path of Jehovah"; wherefore by "sea" and by "waters" are understood such things as Jehovah or the Lord is in, which are the knowledges of Truth in general from the Word, and Truths therein; the "sea" denoting those knowledges, and the "waters" Truths. Knowledges and Truths differ in this, that knowledges are of the natural man, and Truths of the spiritual man. Apocalypse Explained 275.

As to the further meaning of the "sea", when mentioned in the Word, see Chapter 21:1, the Exposition.

17. Who brought forth the chariot and the horse, the army and the power; together they lie down, they rise up no more: they are extinguished, they are quenched like tow.

18. Remember not the former things; and the things of old do not consider:

Verse 17. As to the spiritual meaning of "horses" and "chariots", see Chapter 31:1, the Exposition.

They are quenched like tow. - As to the meaning of "tow", see Chapter 1:30, 31, the Exposition, and verse 31, note.

19. Behold, I make a new thing; even now shall it spring. forth: will you not acknowledge it? yea, I will make in the wilderness a way, and rivers in the desert.

Verses 19, 20. Treating of the Lord, and of the New Church from Him, which is understood by "Behold, I make a new thing; even now shall it spring forth."

By "making a way in the wilderness, and rivers in the desert", is signified to give Truths and the intelligence of Truths where they were not before; "way" denotes Truth leading to heaven, and "rivers" intelligence.

By "giving drink to the people" is signified to instruct those who desire to be instructed.

By "the beast of the field, the dragons, and the daughters of the owl", are signified those who know Truths and Goods from the memory only, and do not understand and perceive them; such are they who speak Truth without any idea of it, depending only upon others. Apocalypse Explained 518.

20. The beast of the field shall honour Me; the dragons, and the daughters of the owl: because I have given waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen.

21. The people, whom I have formed for Myself, shall show forth My praise.

Verse 20. That "the beast of the field, dragons, and daughters of the owl", are not here understood, is evident, for these cannot " honour Jehovah"; but that the men of the church are understood, is manifest from its being said in what follows, "to give drink to My people, My chosen"; wherefore by the "beast of the field " are signified the affections of the knowledges of Truth, by "dragons " natural ideas, and by the "daughters of the owl" sensual affections, for the sensual principle is affected with Truths, and sees them in darkness, as owls see objects in the night. Hence it is also evident that the nations or Gentiles are hereby understood, with whom the New Church was to be established, for before reformation they were in such an obscure affection and natural thought.

By "giving waters in the wilderness, and rivers in the desert", is signified to imbue with Truths and thence with intelligence, those who were before in ignorance. "Waters" denoting Truths, "rivers" intelligence, and "wilderness" and "desert" signify ignorance. To "Give drink to the people of Jehovah, and to His chosen", signifies to instruct those who are in the Truths of faith and In the Good of charity; they are called "people" who are principled in the Truths of faith, and they "chosen" who are in the Good of charity. Apocalypse Explained 650.

As to the "daughters of the owl", in a bad sense, or the sensual perceptions of the mind entirely perverted, see Chapter 13:19-22, the Exposition. "Dragons" in this verse, as in Chapter 35:7, signify those who, although sensual, can nevertheless receive the Truth and be saved.

22. But you have not called upon Me, O Jacob; but you have been weary of Me, O Israel!

Verse 22. That to "call upon the name of Jehovah" is a frequent and common form of expression for all the worship of the Lord, is well-known. The Lord cannot be worshipped except from charity; if from faith which is not from charity, there is no worship, because it is only from the mouth and not from the heart. "You have not brought to Me the lamb of your burnt-offering, neither have you honoured Me with your sacrifices", etc. In these words, in a summary form, all representative worship is involved. Arcana Coelestia 440.

23. You have not brought to Me the lamb of your burnt-offering: neither have you honoured Me with your sacrifices. I have not caused you to serve with an offering, nor wearied you with incense.

Verse 23. I have not caused you to serve with an offering; nor wearied you with incense. - Inasmuch as all worship of the Lord is effected from spiritual Good, which is derived from celestial Good, therefore both the "meat-offering" and the "incense" are mentioned in the letter separately, which, notwithstanding, in the internal or spiritual sense, are understood conjointly, but the one from the other. Apocalypse Explained 324. See also 491.

24. You have not bought for Me with silver the sweet cane; neither have you filled Me with the fat of your sacrifices: but you have made Me to serve with your sins, you have wearied Me with thine iniquities.

Verse 24. These words stand for-you have not acquired for yourself the Truths of faith. "Neither have you filled Me with the fat of your sacrifices", for-you have not acquired the Good of love. Burnt-offerings and sacrifices were the principal things of divine worship among the Jews; wherefore by " burnt-offerings" and "sacrifices" in general is signified worship, and by the things which were sacrificed, also by all the process of the sacrifice, is signified the quality of worship, and by the "fat" and the "burning" thereof, the very celestial divine principle, which is the Good of love from the Lord. Arcana Coelestia 5943.

25. I, [even] I, am He that blots out your transgressions for Mine own sake; and your sins I will not remember.

Verse 25. As to the "remission of sins", and what are the signs that sins are remitted or removed, see Chapter 33:24, the Exposition.

26. Put Me in remembrance; let us plead together: declare you, that you mayest be justified.

Verse 26. It is said in the Word concerning Jehovah, that is, the Lord, that He "remembers", and that He "does not remember", by which is signified that whatsoever then happens, whether it be preservation or deliverance, is from Mercy; in like manner as when it is said of Him that He "sees", "hears", and "knows", and that He "does not see", "does not hear", and "does not know", by which also commiserations and non-commiserations are understood. That it is so said is from similitude with man, and from appearance, for when a man turns himself away from the Lord, which is the case when he does evil, then because the Lord is at his back, it appears as though the Lord did not see him, did not hear him, and did not know him, nor remember him; whereas all this is with man, Hence from the appearance it is so said in the Word; whereas, when a man turns himself to the Lord, which is the case when he does well, the contrary is the case. Every one may know that "remembrance" and "remembering" cannot be predicated of the Lord, since things past and future in Him are eternal, that is, are present to Him from eternity to eternity. Arcana Coelestia 9849.

As to "pleading [or reasoning] together", see Chapter 1:18, the Exposition.

27. Your first, father has sinned, and your teachers have transgressed against Me.

Verse 27. See the Exposition of Isaiah Chapter 1:28.

28. Therefore I will profane the princes of the sanctuary; and will give Jacob to the curse, and Israel to reproaches.

Verse 28. To "profane the princes of the sanctuary " signifies holy Truths; the extirpation of the Truth of the external and of the internal church is signified by "giving Jacob to the curse, and Israel to reproaches." Arcana Coelestia 5044 Arcana Coelestia 5044[1-13].

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Isaiah Chapter 43

1. BUT now, thus says Jehovah, your Creator, O Jacob, and your Former, O Israel, Fear not: for I have redeemed you, I have called you by your name; you art Mine.

2. When you passest through the waters, I will be with you; and through the rivers, they shall not overflow you: when you walkest through the fire, you shalt not be burnt; and the flame shall not kindle upon you.

3. For I am Jehovah your God, the Holy One of Israel, your Saviour: I have given Egypt for your ransom, Ethiopia and Seba in your stead.

4. Because you have been precious in My eyes, you have been honoured, and I have loved you: therefore will I give men instead of you, and peoples instead of your soul.

5. Fear not, for I am with you: from the east I will bring your seed, and from the west I will gather you;

6. I will say to the north, Give up; and to the south, Withhold not: bring My sons from afar, and My daughters from the ends of the earth;

7. Everyone that is called by My name, whom I have created for My glory, whom I have formed; yea, whom I have made.

8. Bring forth the blind people that have eyes, and the deaf that have ears.

9. Let all the nations be gathered together, and let the peoples be assembled: who among them will declare this, and will show us former things? let them bring forth their witnesses, that they may be justified; or let them hear, and say, It is truth.

10. You are My witnesses, says Jehovah; even My servant, whom I have chosen: that you may know and believe Me, and understand that I am He: before Me no God was formed, and after Me there shall be none.

11. I, [even] I, am Jehovah; and beside Me there is no Saviour.

12. I have declared, and I have saved: I have made it known; nor was it any strange [god] among you: and you are My witnesses, says Jehovah, that I am God.

13. Yea, before the day was, I am He; and there is none that can deliver out of My hand: I work; and who shall hinder it?

14. Thus says Jehovah, your Redeemer, the Holy One of Israel: For your sake have I sent to Babylon, and I will cast down all her bars; and the Chaldeans, whose shouting is in their ships:

15. I am Jehovah, your Holy One; the Creator of Israel, your King.

16. Thus says Jehovah, who made a way in the sea, and a path in the mighty waters;

17. Who brought forth the chariot and the horse, the army and the power; together they lie down, they rise up no more: they are extinguished, they are quenched like tow.

18. Remember not the former things; and the things of old do not consider:

19. Behold, I make a new thing; even now shall it spring. forth: will you not acknowledge it? yea, I will make in the.wilderness a way, and rivers in the desert.

20. The beast of the field shall honour Me; the dragons, and the daughters of the owl: because I have given waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen.

21. The people, whom I have formed for Myself, shall show forth My praise.

22. But you have not called upon Me, O Jacob; but you have been weary of Me, O Israel!

23. You have not brought to Me the lamb of your burnt-offering: neither have you honoured Me with your sacrifices. I have not caused you to serve with an offering, nor wearied you with incense.

24. You have not bought for Me with silver the sweet cane; neither have you filled Me with the fat of your sacrifices: but you have made Me to serve with your sins, you have wearied Me with thine iniquities.

25. I, [even] I, am He that blotts out your transgressions for Mine own sake; and your sins I will not remember.

26. Put Me in remembrance; let us plead together: declare you, that you mayest be justified.

27. Your first, father has sinned, and your teachers have transgressed against Me.

28. Therefore I will profane the princes of the sanctuary; and will give Jacob to the curse, and Israel to reproaches.

538. The "abyss" signifies the hells where and from which are falsities, because those hells where the falsities of evil have rule appear like seas, in the depths of which is the infernal crew, which is in the falsities of evil. These hells appear like seas because falsities continually flow out from them, and falsities appear like waters; this is why "waters" in the Word also signify falsities. Moreover, from the waters themselves the quality of the falsity there is known, for falsities are of many kinds, as many as there are evils. Falsities that are from grievous evils appear over those hells like dense and black waters, and falsities from the evil of the love of self like ruddy waters, the density and color making evident the kind of falsity. It must be remembered that in the spiritual world truths also appear like waters, but like limpid and pure waters. This is because there are three degrees of man's life, as there are three heavens. Those in whom the third degree is opened are in an atmosphere pure like ether; those who are in the third or inmost heaven are in such an atmosphere; those in whom only the second degree is opened are in an atmosphere as it were aerial; those who are in the second or middle heaven are in such an atmosphere: but those in whom the first degree only is opened are in a kind of watery, rare, and pure atmosphere; those who are in the first or ultimate heaven are in such an atmosphere. This is because interior perceptions and thoughts, as being more perfect, correspond to a purity of atmosphere like that in which they are, for they pour themselves forth from every angel and still more from every angelic society, and present a corresponding sphere, which sphere is manifested in a purity like that of the perceptions and thoughts of the angels, that is, of their intelligence and wisdom. This sphere appears, as has been said, like an atmosphere, like an ethereal atmosphere in the inmost heaven, like an aerial atmosphere in the middle heaven, and like a rare watery atmosphere in the ultimate heaven. This makes evident that a kind of watery atmosphere corresponds to natural thought and perception, but a rare watery atmosphere corresponds to spiritual-natural thought and perception in which are the angels of the ultimate heaven; but a dense watery atmosphere, approaching either to black or ruddy, corresponds to natural thought in which there is nothing spiritual, and natural thought in which there is nothing spiritual those have who are in the hells where falsities prevail, for all who are there are merely natural and sensual. (That man has three degrees of life, like the three heavens, and that they differ in purity, see in the work on Heaven and Hell 33, 34, 208, 209, 211.) This makes evident why such hells are called in the Word "seas" and "abysses," "seas" because they appear like seas, and "abysses" from their depth.

[2] That "seas," "depths," and "abysses" signify the hells where and from which are the falsities of evil, can be seen in the following passages of the Word. In Moses:

Pharaoh's chariots and his army hath He cast into the sea. The abysses have covered them; they went down into the depths like a stone. From the wind of Thy nostrils the waters were piled up, the floods stood upright as a heap, and the abysses were congealed in the heart of the sea (Exodus 15:4, 5, 8).

This is from the song of Moses respecting Pharaoh and his army after they were drowned in the Sea Suph. "Pharaoh and his army" signifying those who are in falsities from evil, and the "Sea Suph" the hell where those falsities are; from which it is evident that "the abysses covered them" signifies that the hells covered them. (What the rest signifies in the spiritual sense, see Arcana Coelestia 8272-8279, and 8286-8289, where it is explained.)

[3] These things have a like signification in David:

He rebuked the Sea Suph that it might be dried up, and He led them through the abysses as in the wilderness. The waters covered his ¹ adversaries (Psalms 106:9, 11).

In Isaiah:

Art Thou not He who dried up the sea, the waters of the great abyss; who made the depths of the sea for a way that the redeemed might pass over? (Isaiah 51:10, 15).

Who divided the waters before them, who led them through the abysses like a horse in the wilderness; they stumbled not (Isaiah 63:12, 13).

The "sons of Israel" before whom the Sea Suph was dried up, and through which, when dried up, they passed safely, mean all who are in truths from good, whom the Lord protects, lest the falsities of evil that continually rise up from the hells should harm them; this is the meaning of "He dried up the sea, the waters of the great abyss," and of "He made its depths for way that the redeemed might pass over," also of "He led them through the abysses;" for falsities that are exhaled from the hells, consequently the hells, continually surround man (for it is the same whether you say falsities from the hells, or the hells), but the Lord continually disperses them with those who are in truths from good from Him; so this is what is signified by "drying up the sea," and "leading them through the abysses." Those who are in truths from good from the Lord are meant by the "redeemed."

[4] "To dry up the abyss" and "to make dry the rivers" have the same signification in Isaiah:

Jehovah saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the waste places thereof; saying to the abyss, Be dry; and I will make dry thy rivers (Isaiah 44:26, 27).

"Jerusalem" signifies the Lord's church, and "the cities of Judah" signify the goods and truths of doctrine; the restoration of the church and of doctrine is signified by "to be inhabited" and "to be built;" the dispersion of evils and falsities that are from the hells and protection from them, are signified by "drying up the abyss and making dry the rivers" (as above).

[5] The same is signified in Zechariah:

Israel shall pass through the sea of distress, and shall smite the waves in the sea, and all the depths of the river shall be dried up; and the pride of Assyria shall be cast down, and the staff of Egypt shall depart (Zechariah 10:11).

That those who are protected by the Lord in truths from good shall live, although falsities from the hells encompass them, is signified by "Israel shall pass through the sea and shall smite the waves in the sea, and all the depths of the river shall be dried up," for "Israel" means those who are in truths from good; the "sea" signifies hell and all falsity therefrom; the "waves of the sea" signify reasonings from falsities against truths; "to dry up all the depths of the river" signifies to disperse all the falsities of evil, even the deeper, the "river Nile" signifying false knowledge [scientificum]; therefore it follows "the pride of Assyria shall be cast down, and the staff of Egypt shall depart," "Assyria" signifying reasoning from falsities against truths, and "Egypt" knowledge [scientificum] applied to confirm falsities; "the pride of Assyria which shall be cast down" signifies self-intelligence from which comes reasoning; and "the staff of Egypt which shall depart" signifies the power that is added to reasoning by knowledges that are applied for confirmation.

[6] In Ezekiel:

In the day when he shall go down into hell, I will cause to mourn, I will cover the abyss over him (Ezekiel 31:15).

This is said of Pharaoh and Assyria; and "Pharaoh" has a similar signification as "Egypt," namely, knowledge destroying the truth of the church by application to falsities, and "Assyria" signifies reasoning from falsities; that those who are such are cast down into hell, where such falsities and reasonings from falsities are, is signified by "he shall go down into hell, and shall be covered with the abyss;" from which it is evident that the "abyss" means the hell where and from which are the falsities of evil.

[7] In Micah:

God will turn back, He will have compassion upon us, He will subdue our iniquities, and He will cast all our sins into the depths of the sea (Micah 7:19).

Because "the depths of the sea," the same as "abysses," mean the hells where and from which are evils and falsities, it is said, "He will cast all our sins into the depths of the sea."

[8] In Ezekiel:

When I shall make thee a desolate city like the cities that are not inhabited; when I shall make the abyss to come up against thee, and many waters shall cover thee; then will I make thee to go down with them that go down into the pit, to the people of an age, and I will make thee to dwell in the land of the lower parts, in the desolations from an age, with them that go down into the pit, that thou have no habitation (Ezekiel 26:19, 20).

This is said of Tyre, which signifies the church in respect to the knowledges of truth and good, or in respect to the truths of the natural man, for the truths of the natural man are the knowledges of truth and good; this treats of the vastation of the church in respect to these; to make Tyre "a desolate city, like the cities that are not inhabited," signifies its doctrine without truths, and like the doctrines that are without good, for the truths of doctrine without good are not truths, since all truths are of good; "to make the abyss to come up against Tyre, that many waters may cover her," signifies immersion in falsities from hell in great abundance, the "abyss" meaning hell, and "many waters" falsities in great abundance; "with them that go down into the pit, to the people of an age," signifies to those in hell who were there from the most ancient church just before the flood; these are called "the people of an age, because they were from ancient time, and were, above others, in direful falsities. This shows what is signified by "making to dwell in the land of the lower parts, in the desolations from an age, with them that go down into the pit, that thou have no habitation," "to have no habitation" signifying here not to be in any truths, because not in good, for such do not dwell in houses but in pits.

[9] Like things are signified in Zechariah:

Behold, Jehovah ² will impoverish Tyre, and smite her wealth in the sea; and she herself shall be devoured by fire (Zechariah 9:4).

"To smite her wealth in the sea" signifies to cast falsities into hell, "the sea" meaning the hell in which are the falsities of evil, and "wealth" meaning the falsities themselves.

[10] In Ezekiel:

Those that despise thee have brought thee into many waters; the east wind hath broken thee in the heart of the seas. Thy riches, thy tradings, thy merchandise, thy mariners, and thy pilots, they that caulked thy chinks, and they who trade thy trading, and all thy men of war that are in thee, and in all thine assembly which is in the midst of thee, shall fall into the heart of the seas in the day of thy fall (Ezekiel 27:26, 27).

This treats of Tyre, and is said of her ships, which signify the knowledges of good and truth, or the truths of the natural man that they acquire and trade in, but here they mean falsities; "the heart of the seas in which the east wind hath broken her, and into which they shall fall in the day of her fall," has a similar signification as the "abyss," namely, the hell from which are the falsities of doctrine; "the east wind" meaning influx out of heaven, and the "day of her fall" the Last Judgment. "Riches" signify falsities; "tradings and merchandise" the acquisition and communication of falsities; "mariners" signify those who minister, and "pilots" the religious leaders who lead and teach; "men of war" those who defend, and "the assembly" false doctrinals.

[11] In Jonah:

Out of the belly of hell have I cried; Thou hast heard my voice. Thou hadst cast me into the depth, even into the heart of the seas; and the river was round about me; all Thy billows and Thy waves passed over me. The waters enclosed me about even to the soul; the abyss encompassed me round about, the sedge was wrapped about my head. I went down to the cuttings off of the mountains; the bars of the earth are upon me forever; yet Thou hast made my life to come up out of the pit (Jonah 2:2, 3, 5, 6).

The Lord teaches in Matthew (Matthew 12:39, 40; 16:4; Luke 11:29, 30), that Jonah's being in the whale three days and three nights represented that the Lord would thus be in the heart of the earth; and these words of Jonah describe the Lord's direful temptations. And because it is by the overflow of evils and falsities that come up out of hell, and as it were overwhelm, that temptations exist, it is said that "out of the belly of hell he cried," and that "he was cast into the depth, even into the heart of the seas," which signifies hell; "the river and the waters that enclosed him," and "the billows and waves that passed over," signify the evils and falsities from hell; "the abyss that encompassed round about," signifies the hells where and from which are the falsities; "the cuttings off of the mountains to which he went down," signify the hells where and from which are evils; that the Lord was as it were bound by these is signified by "the sedge wrapped about the head," and "the bars of the earth that were upon him," "wrapped by sedge" signifying to be bound as it were by falsities, and "the bars of the earth" signifying to be bound as it were by evils; victory over these from His own power is signified by "yet hast Thou made my life to come up out of the pit." It is said, "Thou hast made to come up," but in reference to the Lord this means that He made Himself to come up by His Divine, that is, by His own power.

[12] The following passages in David have a like signification:

Abyss calleth unto abyss at the voice of Thy waterspouts; all Thy breakers and Thy waves have passed over me (Psalms 42:7).

The waters are come even to my soul. I have sunk in mire of depths, there is no standing; I have come into depths of waters, and the billow overwhelms me. Deliver me out of the mire, and let me not sink; let me be delivered from them that hate me, and out of the depths of waters. Let not the flood of waters overwhelm me, and let not the pit shut her mouth upon me (Psalms 69:1, 2, 14, 15).

In the same:

Return, quicken me; return and make me to come up out of the depths of the earth (Psalms 71:20).

In the same:

I have been counted with them that go down into the pit; neglected among the dead, like the slain that lie down in the grave, whom Thou rememberest no more; and from Thy hand they are cut off. Thou hast laid me in the pit of the lower parts, in dark places, in the depths (Psalms 88:4-6).

These passages in David describe the Lord's temptations when He was in the world, by which He subjugated the hells and glorified His Human; "waves" and "billows" signify evils and falsities; and "abysses" and "depths of the sea," likewise "the pit" signify the hells where and from which are evils and falsities; for as was said above, temptations are like immersions in the hells and obsessions by evils and falsities. This is signified by the lamentations in David in many places, and also in the Prophets; for in the spiritual sense of the Word there is much that treats of the Lord's temptations by which He subjugated the hells and arranged all things in order in the heavens and in the hells, and by which He glorified His Human; these things are especially meant in Luke (Luke 24:44) by the things predicted "in the Prophets and in the Psalms of David," respecting the Lord, and fulfilled by Him.

[13] "The abyss" and "the sea" and "its depths" also signify the hells in the following passages. In Jeremiah:

Flee ye, they have turned themselves away, they have cast themselves down into the deep, the inhabitants of Dedan, and of Hazor (Jeremiah 49:8, 30).

In the same:

The sea has come up upon Babylon; she is covered with the multitude of the waves thereof (Jeremiah 51:42).

In Amos:

The Lord Jehovih hath made me to see; and behold, the Lord Jehovih calleth to devour ³ by fire; it hath devoured the great abyss (Amos 7:4).

In David:

The waters saw Thee, O God, the waters saw Thee, they were afraid; the abysses also trembled (Psalms 77:16).

In the same:

We will not fear when the earth shall be changed, and when the mountains shall be moved in the heart of the sea; the waters thereof shall be in tumult, shall be made turbid (Psalms 46:2, 3).

In Moses:

On the same day were all the fountains of the great abyss broken up, and the floodgates of heaven were opened (Genesis 7:11).

And again:

The fountains also of the abyss and the flood gates of heaven were stopped (Genesis 8:2).

In Job:

Where shall wisdom be found? and where is the place of intelligence? Man knoweth not the price thereof. The abyss saith, It is not in me; and the sea saith, It is not with me (Job 28:12-14).

In the same:

Hast thou entered into the weepings of the sea, and hast thou walked in search of the abyss? Have the gates of death been revealed unto thee, and hast thou seen the gates of the shadow of death? (Job 38:16, 17).

In the Gospels:

Whoso shall cause one of these little ones that believe in Me to stumble, it is profitable for him that an ass-millstone be hanged about his neck, and that he be sunk in the depths of the sea (Matthew 18:6; Mark 9:42; Luke 17:2).

The demons that had possession of the man besought Jesus that He would not command them to depart into the abyss, therefore He suffered them to enter into the swine (Luke 8:31, 33; Matthew 8:31, 32).

And in the following passages of Revelation:

The beast that came up out of the abyss and made war (Revelation 11:7).

The beast that thou sawest was and is not, and is about to come up out of the abyss (Revelation 17:8).

I saw an angel coming down out of heaven, having the key of the abyss, and a great chain upon his hand. And he bound the dragon a thousand years, and cast him into the abyss (Revelation 20:1-3).

In these passages, also, "the abyss" and "the depth of the sea" signify the hell where and from which are the falsities of evil; for the reason that the evil spirits who are there, and who while they lived as men in the world were in the falsities of evil, seem to dwell as it were in the bottom of the seas, and this the more deeply according to the grievousness of the evil from which was their falsity.

[14] As "abysses" signify the hells, where and from which are falsities, so "abysses" signify also the ultimates of heaven, where and from which are the knowledges of truth, which are the truths of the natural man. This is because the ultimates of heaven appear to be in waters, but such as are limpid and clear; for, as was said above, the atmosphere of the highest heaven is like an ethereal atmosphere, that of the middle heaven like an aerial atmosphere, and that of the lowest heaven like a watery atmosphere; this is like a watery atmosphere because the truths with those who are in it are truths of the natural man, and the atmosphere of the natural man is as it were watery. This is what gives rise to the appearances of rivers, lakes, and seas, in the spiritual world; consequently "seas" signify also cognitions and knowledges [cognitiones et scientifica] in general, or in the whole complex (See above, n. 275, 342).

[15] "Abysses" also have a like signification in the following passages. In Moses:

Jehovah thy God bringeth thee to a good land, a land of rivers of waters, of fountains and abysses going forth from valley and mountain (Deuteronomy 8:7).

(This may be seen explained above, n. 518.) In the same:

God will bless Joseph with the blessings of heaven from above, with the blessings of the abyss that coucheth below (Genesis 49:25; Deuteronomy 33:13). (This, too, is explained above, n. 448.)

In David:

By the word of Jehovah were the heavens made; and all the hosts ⁴ of them by the breath of His mouth. He gathered the waters of the sea together as a heap; He giveth the abysses in storehouses (Psalms 33:6, 7). (See above, n. 275), where this is explained.)

In the same:

Thou hast covered the earth with the abyss as with a garment (Psalms 104:6). (See above, n. 275.)

In the same:

Praise Jehovah from the earth, ye whales and all abysses (Psalms 148:7).

"Abysses" in these passages signify the ultimates of heaven, in which are spiritual-natural angels.

In Ezekiel:

The waters made thee ⁵ to grow, the abyss made it high (Ezekiel 31:4). (See also above, n. 518.)

[16] Furthermore "abysses" signify Divine truths in abundance and the arcana of Divine wisdom. Thus in David:

He clave the rock in the desert, and made them to drink out of great abysses (Psalms 78:15).

In the same:

Jehovah, Thy righteousness is like a great abyss (Psalms 36:6; also elsewhere).

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