THE EXPLANATION of Isaiah Chapter 42

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

1. BEHOLD My Servant, whom I uphold; Mine Elect, in whom My soul delights: I will put My spirit upon Him; and He shall bring forth judgment to the nations.

VERSE 1. Treating of the Lord, who is understood by "the Elect of Jehovah"; and whereas by "the Spirit of Jehovah which was put upon Him" is signified the proceeding Divine, therefore by "the soul of Jehovah which was delighted in Him" is signified the Divine Truth; for in this Divine the Lord was as to His Humanity in the world. Apocalypse Explained 750.

I will put [or give] My spirit upon Him. - The "Spirit of Jehovah upon Him [the Lord]" is the Divine Truth, consequently Divine Wisdom and Intelligence. The Divine Truth is also called "Judgment which He will bring forth to the nations." Arcana Coelestia 9818.

For the meaning of "Spirit" in its various senses, see Chapter 11:2, the Exposition.

2. He shall not cry, nor lift up His voice, nor cause it to be heard in the street:

Verse 2. [It does not appear that Swedenborg bas quoted this verse, but viewed in connection with the following, of which he has given full interpretation, it would seem to imply that the Lord in His Divine Human would teach the Truth from infinite Divine Love, thus most gently and softly, without compelling, or in any sense constraining, the freedom and rationality of the human mind, which, in all the operations of His Providence, are kept inviolate. Divine Providence 96.]

3. The bruised reed He shall not break; and the smoking flax He shall not quench: He shall bring forth judgment into truth.

Verse 3. Treating concerning the Lord. By His "not breaking the bruised reed" is signified that He will not hurt the divine Truth sensual with the simple and with children; by "not quenching the smoking flax" is signified that He will not destroy the divine Truth which begins to live from a little Good of love with the simple and with children; "flax" denoting Truth, and "smoking" its living from some little degree of love. Inasmuch as both, that is, the "reed" and the "flax", are significative of Truth, therefore it is also said concerning the Lord, that He shall bring forth judgment into truth", by which is understood that He will produce in them intelligence; "judgment" denoting intelligence. "Reed " also signifies sensual or ultimate Truth, such as has place also with natural men, even the evil, as in the same Prophet:

"The parched ground shall become a pool; and there shall be grass instead of the reed and the rush." (Isaiah 35:7) Apocalypse Explained 627.

4. He shall not extinguish, nor break it, until He has established judgment in the earth: and the islands shall wait for His law.

Verse 4. These words also treat concerning the Lord, and the New Church to be established by Him. By the "islands" are understood those who are only in Truths from the natural man, and consequently who are as yet remote from true worship; hence by its being said "until He has established judgment in the earth, and the islands shall wait for His law", is signified until He has given intelligence to those who are of the church, and knowledges of Truth to those who are more remote from the church; to "establish judgment." is to give intelligence, and to "wait for the law" is to give the knowledges of Truth; for the "earth" signifies those who are in the church, and, abstractedly, the church itself as to intelligence from spiritual Truths; and the "isiands " signify those who are remote from the church, and, abstractedly, the church as to the knowledges of Truth and Good, or the church as to the Truths of the natural man corresponding with spiritual Truths. Apocalypse Explained 406. See also Arcana Coelestia 1158; Apocalypse Revealed 84.

5. Thus says the God, [even] Jehovah, who created the heavens, and stretched them out; who spread forth the earth, and the productions thereof; who giveth breath to the people upon it, and spirit to them that walk thereon:

Verse 5. By "creating the heavens, and stretching them out", and by "spreading forth the earth ", is signified to reform; by the "heavens" are signified both the heavens and the internals of the church; the internals of the church also are the "heavens" with the men who are therein. The "earth" signifies the externals of the church, which are said to be "spread forth and extended" when there is a multiplication of Truths derived from Good. That reformation by Truths is hereby signified, is evident, for it is said, "Who giveth soul [or breath] to the people upon it, and spirit to them that walk thereon." Apocalypse Explained 294.

By "creating the heavens" and by" spreading forth the earth and its productions", is signified to form the church, and to reform those who are therein; its "productions" are all things of the church. Apocalypse Explained 304.

To "give breath [or soul, animam] to the people", is to give the life of faith. Arcana Coelestia 9818.

6. I Jehovah have called You in justice; and I will hold Your hand, and will preserve You; and I will give You for a covenant to the people, for a light to the nations:

7. To open the blind eyes; to bring the bound out of prison; and from the prison-house those that dwell in darkness.

8. I am Jehovah, that is My name; and My glory will I not give to another, nor My praise to graven images.

9. The former things, behold! they are come to pass; and new things do I declare: before they spring forth, I cause you to hear them.

Verse 6. These words are said of the Lord, who is called "the Covenant of the people, and the Light of the nations", because a "covenant" signifies conjunction, and "light" Divine Truth; by "peoples" are understood those who are in Truths, and by "nations" those who are in Goods, as may be seen, Apocalypse Explained 175, 331. To "call Him in justice" signifies that He may do justice by separating the evil from the good, and by saving these and condemning those; to "hold by the hand" and to "preserve [or guard] You" signifies to sustain by Divine Omnipotence, which the hells cannot resist; and by Jehovah "doing this" is signified the Divine in the Lord. Apocalypse Explained 701.

A "covenant", when mentioned in the Word, has the following significations. I. The Lord Himself is called a "Covenant", because conjunction [which is signified by a "covenant"] is from Him with Himself, by the Divine which proceeds from Him. II. The Divine Proceeding, which is the Divine Truth, thus the Word, is the covenant, because that conjoins. III. The precepts, judgments, and statutes given to the sons of Israel, were to them a covenant, because by them there was then conjunction with the Lord. IV. Moreover, whatsoever coujoins is called a covenant. All these significations of a "covenant" may be seen explained and confirmed in Apocalypse Explained 701.

Verses 6-8. These words treat concerning the Lord, that He is Jehovah, and that from Him is all wisdom, and nothing from man. That the Lord is Jehovah, is evident, for it is said that "Jehovah called Him in Justice", and also "I am Jehovah, that is My name; and My glory will I not give to another." That from Him is all wisdom which is of the life, is signified by "opening the blind eyes", and by " bringing the bound out of prison, and from the prison-house those that dwell [or sit] in darkness"; that nothing of wisdom is from man, is signified by "nor My praise to graven images." Arcana Coelestia 8869

These things are said concerning the Lord, and concerning the establishment of a church from Him amongst the nations. That they who were before in ignorance should then understand Truths, is signified by the "blind eyes" which He shall open; and that they should be led out from ignorance and from falsities, is denoted by "He shall bring the bound out of prison." That the Divine Itself would assume the Human, is understood by these words:

"I am Jehovah, that is My name; and My glory will I not give to another." Apocalypse Explained 239.

To "open the blind eyes" is to instruct those who as yet are ignorant of Truths but who, nevertheless, desire them; such persons are signified by the "nations." Apocalypse Explained 152.

Verses 6, 8. The "covenant of the people" and the "light of the nations" is the Lord with respect to the Human; and because this was from Jehovah, and made a One with Him, it is said, "I am Jehovah, that is My name; and My glory will I not gIve to another"; that is, to no other than to Himself. To "give glory" is to glorify, or to unite to Himself. Doct. of Lord, 30.

10. Sing unto Jehovah a new song; His praise from the end of the earth: you that go down upon the sea, and the fulness thereof; you islands, and the inhabitants thereof.

Verses 10, 11. Treating concerning the advent of the Lord and concerning the establishment of the church with those who were out of the church, or with those who had not the Word, and to whom the Lord was not before known. To "sing a new song" signifies confession from joy of heart; and for "the end of the earth to sing His praise" signifies the confession of those who are remote from the church, - the "earth" denoting the church, and the "end of the earth" denoting where what appertains to the church terminates. By "the desert and the cities thereof, which shall lift up their voice", are signified those with whom there is not Good, because there is not Truth, which nevertheless they desire; "the inhabitants of the rock" signify the Good of faith, and "the head of the mountains "the Good of love appertaining to them; to "sing" and to "shout" signify consequent confession from joy of the mind and the heart. Apocalypse Explained 320.

Verses 10, 12. These words signify the worship of the Lord by those who are remote from the church, and, in an abstract sense, the worship of the natural man from Truths and Goods. To "sing a song" and to "praise" signifies worship from a glad mind: the "end of the earth" denotes those who are in the ultimates of the church, and, in an abstract sense, the ultimates of the church; "the sea, and the fulness thereof", signify the natural man and all things which are therein; "the islands, and the inhabitants ithereof", are the Truths and Goods of the natural man, - the "islands" the Truths thereof, and "inhabitants" the Goods thereof. By "let them give glory to Jehovah, and declare His praise in the islands", is signified worship from internals and externals; to "give glory" denotes worship from internals, and to " declare praise" worship from externals, for externals" declare", and "islands" are the Truths of the natural man from which such worship is performed. Apocalypse Explained 406.

It should be known that by the "end" [or the extremity] of heaven is not understood the extremity of space, but the state of what is Good and True; for in heaven there is no space, but the appearance thereof according to the state of what is Good and True. Arcana Coelestia 9666.

11. Let the desert lift up [its voice], and the cities thereof; the villages which Arabia doth inhabit: let the inhabitants of the rock sing; let them shout from the head of the mountains.

12. Let them give glory to Jehovah; and declare His praise in the islands.

Verse 11: By the "desert" is signified an obscure principle of Truth; by "the cities thereof" are understood doctrinals: and by the "villages", natural knowledges and scientifics. By "Arabia" is signified the natural man, for "an Arabian in the desert" is the natural man; by the "inhabitants of the rock" are meant the Goods of faith, or those who are in the Goods of faith: and by "the head of the mountains" is signified the Good of love to the Lord. Hence it is manifest that confession and glad worship originating in the Good of love in such things as are mentioned, are here signified by every single thing in its order; for to "shout from the head of the mountains" denotes worship from the Good of love.Apocalypse Explained 405.

These things are said concerning the church with those who are remote from the Truths of the church, because they are natural and sensual; their state of ignorance is understood by the "desert", and their joy from the preaching and knowledge of the Truth is meant by their " lifting up their voice", etc. Arcana Coelestia 730.

13. Jehovah shall go forth like a Hero; like a Man of wars shall He stir up zeal: He shall cry, yea, He shall shout; He shall prevail against His enemies.

Verse 13. The Lord is called a "Man of war" chiefly from this circumstance, that whilst in the world, He alone, that is, from Himself fought against the hells, which then, for the most part, were opened, and which attacked and endeavoured to subdue all that came into the other life. The reason why the diabolic crew, that is, the hells, were then raging about in this manner [in the world of spirits] was, because the Divine passing through heaven, which before the coming of the Lord was the Divine Human, did not prevail against evils and falsities, which had so immensely increased; wherefore it pleased the Divine to assume the Human and to make it Divine, and then, at the same time, by combats admitted into Himself, to cast down that diabolic crew into the hells, to shut them up therein, and to subject them to the heavens; and at the same time also to reduce the heavens into order. From these combats the Lord was first called a "Man of war"; and afterwards, because He had thus conquered the hells, and had been made "Justice", He from His divine power protects men, and this continually, and. especially in the combats of temptations. Arcana Coelestia 8273.

As to "wars", when mentioned in the Word, see Chapter 7:1, and especially below, Chapter 63:1-5, the Exposition.

Concerning "the zeal of Jehovah", see Chapter 9:7, the Exposition.

In respect to "ternptations", and their necessity in effecting man's regeneration, see Chapter 43:2, the Exposition.

14. I have long been silent; I have been still, and refrained Myself: now I will cry out like a woman in travail; I will destroy and swallow up at once.

Verse 14. [These words imply the Lord's divine forbearance and long-suffering until the period of Judgment comes, when its effects are denoted by "I will destroy and swallow up at once"; and the pain which those will suffer on being deprived of the possession in their external man of those Goods and Truths which they had assumed for the purpose of selfish ends, as of honour and gain, is denoted by "the crying out as of a woman in travail." As to this latter clause, see-Chapter 13:8, the Exposition.]

15. I will lay waste the mountains and the hills, and dry up all their herbs: I will make the rivers islands; and I will dry up the pools.

Verse 15. By "laying waste or devastating the mountains and the hills" is signified to destroy all the Good of love to the Lord, and of love to the neighbour; by "drying up all the herbs" is meant thence to destroy all Truths, - "herb" denoting Truth springing from Good. By "making the rivers into islands, and drying up the pools", is signified to annihilate all the understanding and perception of Truth; "rivers" signifying intelligence which is of Truth, "islands" where there is no intelligence, and "pools" the perception of Truth. The understanding of Truth is from the light of Truth, but the perception of Truth is from the heat or Love of Truth. Apocalypse Explained 405.

Inasmuch as most things in the Word have an opposite sense, so "islands", in that sense, signify the falsities opposite to the Truths which are in the natural man. In this sense "islands" are mentioned in the above passage. Apocalypse Explained 406.

16. And I will lead the blind in a way which they have not known; and through paths which they have not known will I make them go: I will make darkness light before them; and crooked things into straightness. These things will I do unto them, and will not forsake them,

Verse 16. In this passage "darkness" signifies the falsities of ignorance, such as formerly existed, and at this day exists with the upright nations or Gentiles. These falsities are altogether distinct from the falsities of evil, for the latter contain in themselves evil, because they are from evil, whereas the former contain in themselves Good, for they have Good for an end; wherefore they who are principled in these falsities can be instructed in Truths, and also when they are instructed they receive Truth in the heart, by reason that the Good, which is in their falsities, loves the Truth, and also conjoins itself with the Truth, when it is heard. The case is otherwise with the falsities of evil; these are averse from, and spit out, all Truth, and this for no other reason than because it is Truth, and thus does not agree with evil. "Darkness" also signifies in the Word mere ignorance arising from the deprivation or Truth, as in David. (Psalm 18:28; 139:11, 12) "Darkness" also signifies natural lumen, for this, in respect to spiritual light, is as darkness; wherefore also the angels, when they look down into the natural lumen of man, such as is in the natural thought of rnen, regard it as darkness, and the things which are in it as in darkness. This lumen is signified by the "darkness" in Genesis 1:2-5; and inasmuch as the literal sense of the Word is natural, therefore this also in the Word is called a "cloud", and also "darkness", in respect to the internal sense, which is the light of heaven, and is called "glory." Apocalypse Explained 526.

17. They shall be turned backward, they shall be greatly ashamed who trust in the graven image, who say unto the molten image, You are our gods!

Verse 17. What is meant by "going backward", see Chapter 1:4, the Exposition. ln respect to "graven and molten images", or "idols", see Chapter 2:20; 40:18-20; 41:7, the Exposition.

18. Hear, O you deaf! and look, you blind, that you may see!

Verse 18. The "deaf" are those who do not perceive what is True, and who hence do not obey it; thus, abstractedly, "deafness" signifies the non-perception of Truth, and hence non-obedience. Thus to be "deaf" signifies these things, is because the "hearing" corresponds both to perception and to obedience, to perception, because those things which are heard are inwardly perceived; and to obedience, because hence it is known what should be done. That this is the correspondence of "hearing" and also of the "ear", may be seen, Arcana Coelestia 3809, 4052-4660; hence it is evident what is signified by the "deaf." In the Word, by the "deaf" are also understood the Gentiles, who do not know the Truths of faith, because they have not the Word, and therefore cannot live according to them; when, however, they are instructed, they receive these Truths, and live according to them. These are understood in Isaiah:

"Then shall the eyes of the blind be opened; and the ears of the deaf unstopped." (Isaiah 35:5)

Again,

"Hear, O you deaf! and look, you blind, that you may see!" (Isaiah 42:18)

"In that day shall the deaf hear the words of the book", etc. (Isaiah 29:18)

Again,

"Bring forth the blind people that have eyes, and the deaf that have ears", etc. (Isaiah 43:8, 9)

Here by the "deaf" are understood those who, by the coming of the Lord, could come into a state of receiving the Truths of Faith, that is, of perceiving them and of obeying them. The same are understood by the "deaf" whom the Lord cured. (Mark 7:31-37; 9:25)

Because the "deaf" in a good sense] signify such persons, it was forbidden those, with whom the representative church was established, to "curse the deaf", and to "cast a stumbling-block before the blind.' (Leviticus 19:14) Arcana Coelestia 6989.

19. Who is blind, but My Servant? or deaf, as My Angel whom I have sent? who is blind as He who is perfect, and blind as the Servant of Jehovah ?

20. Seeing many things, but You observest not; opening the ears, He hears not.

Verses 19, 20. These words are spoken of the Lord, who is treated of in the whole of this chapter, and is here called a "Servant" as to His Divine Human, because He served His Father by "doing His will", as He frequently declared, whereby is understood that He reduced to order all things in the spiritual world, and, at the same time, taught mankind the way to heaven. It is therefore the Divine Human which is understood by "My Servant, whom I uphold; and Mine Elect, in whom My soul delights"; and it is called "Servant" from Divine Truth, whereby those things were effected, and "Elect" from Divine Good. That He had Divine Truth whereby He effected all things, is understood by "I will put My spirit upon Him, and He shall bring forth judgment to the nations; the "spirit of Jehovah" is the Divine Truth, and to "bring forth judgment to the nations" is to instruct. The reason of His being called "blind" and "deaf" is, because the Lord is as if He did not see and perceive the sins of men, for He leads men gently, "bending and not breaking", and so withdrawing them from evils and leading them to Good; wherefore neither does He chastise nor punish, as if He saw and perceived. This is what is understood by "Who is blind, but My Servant? or deaf, as My Angel?" "Blind" and "Servant" being mentioned with relation to Divine Truth, and "deaf" and "Angel" with relation to Divine Good; for "blind" has relation to the understanding, and thence to perception, and "deaf" has relation to perception, and thence to the will. By these words, therefore, is understood that the Lord appears not to see, although the Divine Truth is His from which He understands all things, and that He appears not to will according to what He perceives, although the Divine Good is His from which all things are possible to Him. Apocalypse Explained 409.

21. But Jehovah was well pleased on account of His justice; He has magnified the law, and made it honourable.

Verse 21. He has magnified the law, and made it honourable [or rather illustriousJ. - [It does not appear that Swedenborg has quoted this verse, but it implies, we apprehend, that the Lord, by the glorification of His Humanity, has filled the "Law", that is, the Word, with a greater abundance of His divine "spirit and life." See John 10:10; also Isaiah 30:25, 26, the Exposition.]

22. But this is a people spoiled and plundered; all their young men are taken in the snare, and are hidden in the prison-houses: they are become a prey, and there was none to deliver; a spoil, and no one said, Restore.

23. Who is there among you that will give ear to this; that will hearken, and attend to it, for the aftertime?

Verse 22. All their young men are hidden in the prison-houses, etc. "Young men", in the internal sense, are the Truths of faith, which are said to be "hidden" and to "become a prey", when they are no longer acknowledged. Arcana Coelestia 5037 Arcana Coelestia 5037[1-6].

As to "young men", both in a good and in a bad sense, see above, Chapter 31:8, the Exposition.

24. Who has given Jacob for a spoil, and Israel to the plunderers? Is it not Jehovah; He against whom we have sinned; in whose ways they would not walk, and whose law' they would not obey?

25. Therefore poured He out upon them the burning of His angel, and the violence of war: and it kindled a flame round about Him, yet He did not regard it; and it burned Him, yet He did not lay it to heart.

Verse 24. That to "walk" signifies to live, and, when predicated of the Lord, Life itself, is from appearances in the spiritual world, where all walk according to their life, the evil in no other ways than such as lead to hell, but the good in no other ways than in such as lead to heaven; wherefore all spirits are known there from the ways wherein they walk. There actually appear also ways, but to the evil no other than ways to hell, and to the good no other than ways to heaven, by which means everyone is brought to his own society. From this circumstance it is, that to "walk" signifies to live. Concerning these "ways" and "walking" therein, in the spiritual world, see what is said in the work on Heaven and Hell 195, 479; and in the small work on the Last Judgment 48. Apocalypse Explained 97.

Verses 2, 1, 25. "The heat [or burning] of His anger" signifies repugnance against the false of evil. "Jacob" here [meaning those "who have sinned against Jehovah"] stands for those who are in evil, and "Israel" for those who are in the false of evil. "Wrath" [or burning, excandescentia] and "anger" [ira] are often mentioned in the Word, but in the internal sense they do not signify wrath and anger, but that which is repugnant; and this because whatsoever is repugnant to any affection produces wrath or anger, so that in the internal sense these things are only repugnances; it is called "wrath" because it is repugnant to Truth, and "anger" because it is repugnant to Good. But, in the opposite sense, "wrath" is that which is repugnant to the false and its affection, that is, to the principles of the false; and "anger" that which is repugnant to evil and its cupidity, that is, to the love of self and of the world, and in this sense "wrath" is properly wrath, and "anger" is properly anger; but, when they are predicated of Good and Truth, "wrath" and "anger" are then properly zeal, which, because in the external form it appears similar to "wrath" and "anger" in a bad sense, it is hence, in the literal sense, also so called. Arcana Coelestia 3614.

In respect to "anger", when ascribed to Jehovah, see above, Chapter 1:24; 9:12, 17, 21, the Exposition.

That "fire" is anger from the affection of evil, is because anger is thence derived: for when that which a man loves is impugned, a fiery principle bursts forth, and as it were burns. Hence it is that anger is described in the Word by "fire", and it is said to burn, as in Isaiah 42:25; Psalm 18:8. Arcana Coelestia 9143.

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Isaiah Chapter 42

1. BEHOLD My Servant, whom I uphold; Mine Elect, in whom My soul delights: I will put My spirit upon Him; and He shall bring forth judgment to the nations.

2. He shall not cry, nor lift up His voice, nor cause it to be heard in the street:

3. The bruised reed He shall not break; and the smoking flax He shall not quench: He shall bring forth judgment into truth.

4. He shall not extinguish, nor break it, until He has established judgment in the earth: and the islands shall wait for His law.

5. Thus says the God, [even] Jehovah, who created the heavens, and stretched them out; who spread forth the earth, and the productions thereof; who giveth breath to the people upon it, and spirit to them that walk thereon:

6. I Jehovah have called You in justice; and I will hold Your hand, and will preserve You; and I will give You for a covenant to the people, for a light to the nations:

7. To open the blind eyes; to bring the bound out of prison; and from the prison-house those that dwell in darkness.

8. I am Jehovah, that is My name; and My glory will I not give to another, nor My praise to graven images.

9. The former things, behold! they are come to pass; and new things do I declare: before they spring forth, I cause you to hear them.

10. Sing unto Jehovah a new song; His praise from the end of the earth: you that go down upon the sea, and the fulness thereof; you islands, and the inhabitants thereof.

11. Let the desert lift up [its voice], and the cities thereof; the villages which Arabia doth inhabit: let the inhabitants of the rock sing; let them shout from the head of the mountains.

12. Let them give glory to Jehovah; and declare His praise in the islands.

13. Jehovah shall go forth like a Hero; like a Man of wars shall He stir up zeal: He shall cry, yea, He shall shout; He shall prevail against His enemies.

14. I have long been silent; I have been still, and refrained Myself: now I will cry out like a woman in travail; I will destroy and swallow up at once.

15. I will lay waste the mountains and the hills, and dry up all their herbs: I will make the rivers islands; and I will dry up the pools.

16. And I will lead the blind in a way which they have not known; and through paths which they have not known will I make them go: I will make darkness light before them; and crooked things into straightness. These things will I do unto them, and will not forsake them,

17. They shall be turned backward, they shall be greatly ashamed who trust in the graven image, who say unto the molten image, You are our gods!

18. Hear, O you deaf! and look, you blind, that you may see!

19. Who is blind, but My Servant? or deaf, as My Angel whom I have sent? who is blind as He who is perfect, and blind as the Servant of Jehovah ?

20. Seeing many things, but You observest not; opening the ears, He hears not.

21. But Jehovah was well pleased on account of His justice; He has magnified the law, and made it honourable.

22. But this is a people spoiled and plundered; all their young men are taken in the snare, and are hidden in the prison-houses: they are become a prey, and there was none to deliver; a spoil, and no one said, Restore.

23. Who is there among you that will give ear to this; that will hearken, and attend to it, for the aftertime?

24. Who has given Jacob for a spoil, and Israel to the plunderers? Is it not Jehovah; He against whom we have sinned; in whose ways they would not walk, and whose law' they would not obey?

25. Therefore poured He out upon them the burning of His angel, and the violence of war: and it kindled a flame round about Him, yet He did not regard it; and it burned Him, yet He did not lay it to heart.

644. Verse 6. These have power to shut heaven that it rain no rain in the days of their prophecy, signifies that those who reject the goods and truths of heaven and the church that proceed from the Lord, receive no influx out of heaven. This is evident from the signification of "shutting heaven," as being lest any influx out of heaven be received (of which presently); also from the signification of "rain," as being truth fertilizing, which is truth from which there is good that flows down out of heaven (of which also presently); also from the signification of "their prophecy," as being prediction respecting the Lord and His coming, and respecting the good of love to Him and the truths of faith in Him. This revelation and the proclamation of this revelation at the end of the church is what is chiefly meant by "the days of the prophecy of the two witnesses." It is the Lord that is chiefly proclaimed at the end of the church by "the two witnesses," because "the two witnesses," which are the good of love to the Lord and the truth of faith in Him, are what chiefly bear witness of Him, therefore it is afterwards said that:

The testimony of Jesus is the spirit of prophecy (Revelation 19:10).

[2] "To shut heaven" means to prevent the reception of any influx out of heaven, because it is added, "that it rain no rain," which signifies influx of Divine truth out of heaven. For it is well known that every good of love and every truth of faith flows in out of heaven, that is, from the Lord through heaven, with man, and that it flows in continually; from which it follows that neither the good of love nor the truth of faith is in anywise man's, but is the Lord's with him. These both flow in so far as evil and falsity do not obstruct; it is these that shut heaven so that there is no influx; for evil and good, and falsity and truth, are opposites, consequently where the one is the other cannot be; for evil with man prevents the entrance of good, and falsity the entrance of truth; while good causes evil to be removed, and truth falsity; for these are opposites, as heaven and hell are opposites; therefore the one acts against the other with an unceasing endeavor to destroy, and the one that prevails destroys the other.

[3] Moreover, there are in every man two minds, an interior which is called the spiritual mind, and another, the exterior which is called the natural mind. The spiritual mind is created for the reception of light from heaven, but the natural mind for the reception of light from the world. The spiritual mind, therefore, which is man's interior mind, is heaven with him, and the natural mind, which is man's exterior mind, is the world with him. The interior mind, which is heaven with man, is opened so far as man acknowledges the Divine of the Lord, and man so far acknowledges this as he is in the good of love and charity and in the truths of doctrine and faith. But this interior mind, which is heaven with man, is unopened so far as man does not acknowledge the Divine of the Lord, and does not live the life of love and faith; and that mind is shut so far as man is in evils and in falsities therefrom; and when it is shut then the natural mind with man becomes a hell; for in the natural mind are evil and its falsity, consequently when the spiritual mind which is heaven with man is shut, the natural mind which is hell rules. From this it can be seen what is meant by "heaven is shut that it rain no rain. "

[4] It is said that the two witnesses have power "to shut heaven," but still these do not shut it, but the evil and falsity shut it that rule with the men of the church at its end. This is said of "the two witnesses," as was said above that "fire shall go forth out of their mouth and shall devour their enemies," and yet no fire goes forth from them and devours (as has been said in the two articles above). "That it rain no rain" signifies no influx of Divine truth out of heaven, because "water," which makes rain, signifies the truth of the Word, and the truth of doctrine and faith therefrom (See above, n. 71, 483, 518, 537, 538); and as rain water descends out of the clouds in heaven, so "to rain rain" signifies the influx of Divine truth from the Lord in heaven, and as rain fertilizes the earth, so "rain" signifies Divine truth fertilizing and making fruitful the church, for which reason "rain" signifies also spiritual blessing.

[5] That "rain" in the Word does not mean rain, but the inflowing Divine, which causes intelligence and wisdom, and also the good of love and the truth of faith in man, to grow and become fruitful, and that "to rain" signifies influx can be seen from the following passages. In Moses:

My doctrine shall flow down as the rain, My word shall distill as the dew, as the drops on the grass, and as the showers on the herb (Deuteronomy 32:2).

Doctrine is here compared to rain, because "rain" signifies the Divine truth proceeding, from which is everything of doctrine; for all comparisons in the Word are also from correspondences. Because "rain" signifies the Divine truth flowing down it is said, "My doctrine shall flow down as the rain." "Dew" signifies good, and since "word" has the same signification, therefore it is said, "My word shall distill as the dew." So intelligence and wisdom therefrom are signified by "the drops on the grass," and by "the showers on the herbs," for as the grass and herb of the field grow from the waters of the rain and dew, so do intelligence and wisdom by the influx of Divine truth from the Lord. This is first said by Moses, because in this chapter he is speaking of the twelve tribes of Israel, which signify in the spiritual sense all truths and goods of the church, and thus doctrine in the whole complex.

[6] In the same:

The land which ye shall pass over to possess it is a land of mountains and valleys, of the rain of heaven it drinketh waters. And I will give the rain of your land in its time, the former rain and the latter rain, that thou mayest gather in thy corn, and thy new wine, and thine oil. But if ye shall serve other gods, and shall not walk in my statutes, the anger of Jehovah shall glow against you; He will shut heaven that there be no rain, and the land shall not yield her produce (Deuteronomy 11:11, 14, 16, 17).

This describes the land of Canaan and its fruitfulness; but as that land means in the spiritual sense the church, it follows that all things of this description signify such things as belong to the church, as "mountains," "valleys," "corn," "new wine," "oil," "produce," and "rain." "A land of mountains and valleys" signifies the higher and lower, or internal and external things of the church; the internal things of the church are with the internal man, which is also called the spiritual man, and the external things of the church are with the external man, which is called the natural man; that both these are such as to receive the influx of Divine truth is signified by "of the rain of heaven it drinketh waters." That Divine truth inflows in both states, that is, when the man of the church is in his spiritual state and when he is in his natural state, is signified by "the rain given in its time, the former rain and the latter rain;" for the man of the church is by turns in a spiritual state and in a natural state, and the influx and reception of Divine truth in a spiritual state is meant by "the former or morning rain," and in a natural state by "the latter or evening rain;" spiritual and celestial good and truth which the man of the church has therefrom is meant by the "corn," "new wine," and "oil," which they shall gather in; that the falsities of doctrine and of worship will prevent the influx and reception of Divine truth, and in consequence, the increase of spiritual life, is signified by "if ye shall serve other gods there shall be no rain, and the land will not yield her produce," "other gods" signifying the falsities of doctrine and of worship.

[7] In the same:

If ye walk in My statutes and keep My commandments and do them, the land shall yield its produce, and the tree of the field shall yield its fruit (Leviticus 26:3, 4).

Here "the rain that shall be given in its time, and the produce of the land," have a similar signification as above; and as the church was at that time an external church, representative of interior spiritual things, so when they walked in the statutes, and kept the commandments and did them, it came about that they had rain in its time, and the earth yielded its produce, and the tree of the field its fruit; and yet the rain and the produce thence were representative and significative, "rain" represented the Divine flowing in, "the produce," the truth of doctrine and the understanding of truth, and "the fruit of the tree," the good of love and the will of good.

[8] This can be seen from its being said:

That the rain was withheld, and consequently there was a famine in the land of Israel for three years and a half, under Ahab, because they served other gods and killed the prophets (1 Kings 17:1; (1_Kings 1 Kings 18:1);Luke 4:25).

This was a representative, and thus a significative, that no Divine truth flowing in out of heaven could be received because of the falsities of evil, which were signified by "other gods" and by "Baal," whom they worshiped. "Killing the prophets" signified also the destruction of the Divine, for a "prophet" signifies in the Word the doctrine of truth from the Word.

[9] In Isaiah:

I will lay waste My vineyard; it shall not be pruned nor hoed, that the briar and the bramble may come up; and I will command the clouds that they rain no rain upon it (Isaiah 5:6).

Here, too, it is said of Jehovah that He layeth waste His vineyard, "and commandeth the clouds that they rain no rain upon it;" and yet this is not done by Jehovah, that is, the Lord, for He always flows in both with the evil and with the good, which is meant by His "sending His rain upon the just and upon the unjust" (Matthew 5:45); but the cause is with the man of the church, that he does not receive any influx of Divine truth, for the man who does not receive closes up with himself the interiors of his mind, which receive; and when these are shut the inflowing Divine is rejected. The "vineyard" which is laid waste signifies the church; "it is not pruned nor hoed" signifies no ability to be cultivated and so prepared to receive; "the briar and bramble" which shall come up signify the falsities of evil; "to command the clouds that they rain no rain" signifies that no influx of Divine truth from heaven is received.

[10] In Jeremiah:

The showers have been withholden, and there hath been no latter rain; and still the forehead of a harlot woman remained to thee, thou didst refuse to be ashamed (Jeremiah 3:3).

They said not in their heart, Come, let us fear Jehovah our God; that giveth the rain, and the former and the latter rain in its time. He keepeth unto us the weeks, the stated times of harvest; your iniquities make these things to turn away (Jeremiah 5:24, 25).

In Amos:

I have withholden the rain from you, when there were yet three months to the harvest, so that I might cause it to rain upon one city, and not cause it to rain upon another city; one field received the rain, but the field upon which it did not rain dried up; therefore two, three cities wandered unto one city to drink waters, yet they were not satisfied; nevertheless ye have not returned unto Me (Amos 4:7, 8).

In Ezekiel:

Son of man, say, thou art a land that is not cleansed, that hath no rain in the day of anger; there is a conspiracy of her prophets in the midst of her (Ezekiel 22:24, 25).

In Zechariah:

Whosoever of the families of the land shall not go up to Jerusalem to worship Jehovah of Hosts, upon them there shall be no rain (Zechariah 14:17).

In these passages also "rain" signifies the reception of the influx of Divine truth, which is the source of spiritual intelligence; and that there is "no rain" signifies that no such intelligence is given by any influx because of the evils and falsities that refuse to receive and that reject it.

[11] In Jeremiah:

The nobles sent their little ones for water; they came to the pits and found no waters, because the land was broken, for there had been no rain upon the earth; the husbandmen were ashamed, they covered up the head (Jeremiah 14:3, 4).

"Nobles" mean those who teach and lead, and "little ones" those who are taught and led; "waters" signify the truths of doctrine; "pits in which there are no waters" signify doctrinals in which there are no truths; "there had been no rain upon the earth" signifies that no influx of Divine truth is received by reason of the falsities in the church; "the husbandmen were ashamed and covered up the head" signifies those who teach, and their grief.

[12] In Isaiah:

Then Jehovah shall give rain to thy seed with which thou sowest the land; and the bread of the increase of the land, and it shall be fat and rich; thy cattle shall feed in that day in a broad meadow (Isaiah 30:23).

This would be when the Lord should come. The influx of Divine truth proceeding from Him is signified by "the rain" which the Lord will then give to the seed, "rain" meaning Divine influx, and "seed" the truth of the Word; "to sow the land" signifies to plant and form the church in oneself; "the bread of the increase which Jehovah will give" signifies the good of love and charity, which is produced by the truths of the Word vivified by Divine influx; "fat and rich" signifies full of the good of love and truths therefrom, for "fat" is predicated of good, and "rich" of truths; "the cattle shall feed in that day in a broad meadow" signifies the extension and multiplication of good and truth by Divine influx, and consequent spiritual nourishment, "cattle" meaning the goods and truths in man, "that day" the Lord's coming, and "a broad meadow" the Word, through which is Divine influx and spiritual nourishment; "breadth" is predicated of the extension and multiplication of truth.

[13] In the same:

As the rain cometh down and the snow from heaven, and returneth not thither but irrigateth the earth, and maketh it to bring forth and to bud, that it may give seed to the sower and bread to the eater, so shall My Word be that goeth forth out of My mouth; it shall not return unto Me empty, but it shall do what I will, and it shall prosper in that to which I sent it (Isaiah 55:10, 11).

Here "the Word" which goeth forth out of the mouth of God is compared to the rain and snow from heaven, because "the Word" means Divine truth proceeding from the Lord, which with us flows in through the Word; "rain and snow coming down out of heaven" have a similar meaning, "rain" signifying spiritual truth, which has been appropriated to man, and "snow" natural truth, which is like snow when it is in the memory only; but it is made spiritual by love, as snow is made rain water by heat. "To irrigate the earth and to make it to bring forth and to bud" signifies to vivify the church that it may bring forth the truth of doctrine and of faith, and the good of love and of charity; the truth of doctrine and of faith is signified by "the seed that it gives to the sower," and the good of love and of charity by "the bread that it gives to the eater;" "it shall not return to Me empty, but it shall do what I will," signifies that it shall be received, and that by it man shall be led to look to the Lord.

[14] In Ezekiel:

I will give them and the circuits of My hill a blessing, and I will send down the rain in its time, they shall be rains of blessing; then the tree of the field shall give its fruit, and the land shall give its produce (Ezekiel 34:26, 27).

"The circuits of the hill of Jehovah" mean all who are in the truths of doctrine and thence in the good of charity; "to send down the rain in its time" signifies the influx of Divine truth adapted to the affection and will of the one receiving; and as the fructification of good and the multiplication of truth are therefrom, they are called "the rains of blessing," and it is said that "the tree of the field shall give its fruit, and the land shall give its produce;" "the tree of the field" and "the land" signifying the church and the man of the church, and "the fruit of the tree of the field" the fructification of good, and "the produce of the earth" the multiplication of its truth.

[15] In Joel:

Rejoice, ye sons of Zion, and be glad in Jehovah your God, for He shall give you the former rain in righteousness, yea, He shall cause to come down for you the rain, the former rain and the latter rain, in the first, that the floors may be full of pure grain, and the vats overflow with new wine and oil (Joel 2:23, 24).

"The sons of Zion" signify those who are in genuine truths through which they have the good of love, for "Zion" signifies the celestial church which is in the good of love to the Lord through genuine truths. That the Lord with such flows in with the good of love, and from that good into truths, is signified by "He shall give them the former rain in righteousness;" "righteousness" is predicated in the Word of the good of love, and "the righteous" mean those who are in that good (See above, n. 204). That the Lord continually flows into truths with the good of love is signified by "He shall cause to come down the former rain and the latter rain, in the first;" that from this they have the good of love towards a brother and companion is signified by "their floors are full of pure grain;" and that from this they have the truth and the good of love to the Lord is signified by "the vats overflow with new wine and oil." Those who are of the Lord's celestial church have the good of love towards a brother and companion; and this love, with those who are of the Lord's spiritual church, is called charity towards the neighbor.

[16] In Zechariah:

Ask of Jehovah the rain in its time; ¹ Jehovah will make mists and will give to them the shower of rain, to a man the herb in the field (Zechariah 10:1).

Here, too, "rain" signifies the influx of Divine truth from the Lord, from which man has spiritual intelligence; "the shower of rain" signifies Divine truth flowing in abundantly, and "to give the herb in the field" signifies the knowledge of truth and good from the Word and intelligence therefrom.

[17] In David:

Thou dost visit the earth and gladden it, thou greatly enrichest it; the stream of God is full of waters, thou preparest their grain, and so thou dost establish it. Water its furrows; settle its ridges; dissolve it with showers; bless its budding (Psalms 65:9, 10).

The "earth" signifies here the church; "the stream full of waters" signifies the doctrine full of truths; "to water its furrows, to settle its ridges, and to dissolve it with showers" signifies to fill with the knowledges of good and truth; "to prepare grain" signifies everything that nourishes the soul; therefore it is added, "so thou dost establish the earth," that is, the church; "to bless the budding" signifies to produce continually anew and to cause truths to spring forth.

[18] In the same:

O God, thou makest the rain of good will to drop down (Psalms 68:9).

In the same:

He shall come down like rain upon the herb of the meadow, like drops in the fissure of the earth; in his days shall the righteous flourish (Psalms 72:6, 7).

In these passages "rain" does not mean rain, but the influx of Divine truth with man, from which he has spiritual life. In Job:

My word they will not repeat, and my speech will drop upon them, and they will wait for me as for the rain, and they will open their mouth for the latter rain (Job 29:22, 23).

Evidently "rain" here means truth spoken by anyone, and flowing into another, for "word," "speech," and "opening the mouth" signify truth going forth from anyone by speech; this is why it is called "rain," and "latter rain," and is said "to drop," which here means to speak.

[19] In Jeremiah:

The Maker of the earth by His power prepareth the world, by His wisdom and by His understanding He stretcheth out the heavens; at the voice that He giveth forth there is a multitude of waters in the heavens; and He maketh the vapors to go up from the end of the earth; He maketh lightnings for the showers, and bringeth forth the wind out of His treasuries (Jeremiah 10:12, 13; 51:16; Psalms 135:7).

"The world which the Maker of the earth prepares by His power" signifies the church in the whole globe, "power" signifying the potency of Divine truth; "the heavens which He stretcheth out by wisdom and understanding" signify the church in the heavens corresponding to the church on earth, "wisdom and understanding" signifying the Divine proceeding, from which angels and men have the wisdom of good and the understanding of truth, and "to stretch out" signifying the formation and extension of the heavens in general, and the extension of understanding and wisdom with everyone who receives; "at the voice that He giveth forth there is a multitude of waters in the heavens" signifies that from the Divine proceeding there are spiritual truths in immeasurable abundance, "voice" signifying the Divine proceeding, "waters" truths, and "multitude" abundance; "He maketh the vapors to go up from the end of the earth" signifies truths in ultimates, such as the truths of the Word are in the sense of the letter, in which are spiritual truths, "the end of the earth" signifying the ultimates of the church, "vapors" truths for those who are in ultimates, and "to make them to go up" meaning to give spiritual truths from ultimates because they are in ultimates, for spiritual truths are what especially make the church fruitful; "He maketh lightning for the showers" signifies enlightenment from influx of Divine truth with them; "and bringeth forth the wind out of His treasuries" signifies spiritual things in the Word from heaven.

[20] In Luke:

When ye see a cloud rising in the west straightway it is said, There cometh a shower, and so it cometh to pass; and when ye see the south wind blowing it is said, There will be a scorching heat, and it cometh to pass. Ye hypocrites, ye know how to discern the face of the earth and of heaven, how is it that ye do not discern this time? (Luke 12:54-56)

By this comparison the Lord teaches that they see earthly things but not heavenly things; and the comparison itself, like all other comparisons in the Word, is derived from correspondences; for "a cloud rising in the west" signifies the Lord's coming at the end of the church predicted in the Word, "cloud" signifying the Word in the letter, "rising" the Lord's coming, and the "west" the end of the church; "straightway it is said, There cometh a shower" signifies that then there will be an influx of Divine truth; "and when ye see the south wind blowing" signifies the proclamation of His coming; "it is said, There will be a scorching heat" signifies that then there will be an influx of Divine good. The same words signify also contentions and combats of truth from good with falsities from evil, "shower and scorching heat" signifying also such contentions and combats; for this comparison follows the words of the Lord:

That He came not to give peace on the earth, but division, and that the father shall be divided against the son, and the son against the father, the mother against the daughter, and the daughter against the mother (Luke 12:51-53);

and these words signify such contention and combat; that "shower" also has this signification may be seen below. Because this comparison, regarded in its spiritual sense, implies the coming of the Lord, and because from blindness induced by falsities they did not acknowledge Him, although they might have known Him from the Word, it therefore follows:

Ye hypocrites, ye know how to discern the face of the earth and of heaven, but ye do not discern this time (verse 56);

that is, the time of His coming, and the conflict of the falsity of evil with the truth of good that then took place.

[21] In Hosea:

Let us know, and let us follow on to know Jehovah; His going forth is prepared as the clouds; and He shall come to us as the rain, as the latter rain that irrigateth the earth (Hosea 6:3).

This is said of the Lord and His coming; and as all Divine truth proceeds from Him, from which angels and men have life and salvation, it is said "He shall come to us as the rain, as the latter rain that irrigateth the earth," "to irrigate the earth" signifying to render fertile the church, which is said to be rendered fertile when truths are multiplied and thence intelligence increases, and when goods are made fruitful, and thence celestial love increases.

[22] In the second book of Samuel:

The rock of Israel spake to me; as the light of morning the sun riseth, of a morning without clouds; from the brightness after rain there is grass out of the earth (2 Samuel 23:3, 4).

This is said of the Lord, who from the Divine truth that proceeds from Him is called "the Rock of Israel." That Divine truth proceeds from His Divine good is meant by "as the light of the morning the sun riseth." There is a comparison with light because "light" signifies the Divine truth proceeding, and with the morning because "morning" signifies the Divine good, and with the rising sun because "rising" and the "sun" signify the Divine love; that these are without obscurity is signified by "the light of a morning without clouds;" the enlightenment of the man of the church by the reception and after the reception of Divine truth from the Lord's Divine good is signified by "from the brightness after rain," "brightness" signifying enlightenment, and "rain" influx and consequent reception. That those who are of the church have therefrom knowledge [scientia], intelligence, and wisdom, is signified by "the grass out of the earth," "grass," like "pasture," signifying spiritual nourishment, and thence knowledge [scientia], intelligence, and wisdom, which are spiritual food, and the "earth" signifying the church and the man of the church.

[23] In Matthew:

Love your enemies, bless ² them that curse you, bless them that hate you, and pray for them that hurt and persecute you; that ye may be sons of your Father who is in the heavens; who maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust (Matthew 5:44, 45).

Here first charity towards the neighbor, which is to wish good and do good even to enemies, is described by "loving them, blessing them, and praying for them," for genuine charity regards only the good of another. Here "to love" signifies charity, "to bless" instruction, and "to pray" intercession, and for the reason that inwardly in charity there is the end to do good. That this is the Divine itself with man, such as it is with regenerate men, is signified by "that ye may be sons of your Father in the heavens," "Father in the heavens" means the Divine proceeding, for all who receive this are called "sons of the Father," that is, of the Lord; "the sun that He maketh to rise on the evil and on the good" signifies the Divine good flowing in; and "the rain that He sendeth on the just and on the unjust" signifies the Divine truth flowing in; for the Divine proceeding which is "the Father in the heavens," flows in with the evil equally as with the good, but the reception of it must be on man's part, yet not on man's part as from man, but as if from man, for the ability to receive is given to man continually, and it also flows in to the extent that man removes the evils that oppose, and does this also from the ability that is continually given, the ability itself appearing to be man's, although it is of the Lord.

[24] From this it can now be seen that "rain" signifies in the Word the influx of the Divine truth from the Lord, from which man has spiritual life, and this because "waters," of which rain consists, signify the truth of doctrine and the truth of faith. But as "waters," in the contrary sense, signify the falsities of doctrine and of faith, so "showers of rain" or "a shower," as well as "inundations of waters" and a "flood," signify not only falsities destroying truths, but also temptations in which man either yields or conquers. This is the signification of shower [imber] in Matthew:

Everyone that heareth My words and doeth them I will liken to a prudent man who built his house upon a rock; and the shower descended, and the rivers came, and the winds blew, and beat upon that house, yet it fell not. But everyone that heareth My words and doeth them not shall be likened unto a foolish man who built his house upon the sand; and the shower descended, and the rivers came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it (Matthew 7:24-27).

Here "shower" and "rivers" mean temptations, in which man conquers or in which he yields; "waters" mean the falsities that usually inflow in temptations; and "rivers," which here are inundations of water from a shower, signify temptations; "the winds that blow and beat" signify the thoughts that arise therefrom, for temptations arise through the breaking in of falsities injected by evil spirits into the thoughts. The "house" they beat upon signifies man, strictly his mind, which consists of understanding or thought and of will or affection; he that receives the words of the Lord, that is, Divine truths, in one part of the mind only, which is that of the thought or understanding, and not at the same time in the other part, which is that of the affection or will, yields in temptations, and falls into grievous falsities, which are the falsities of evil; therefore it is said, "great was the fall of it;" but he who receives Divine truths in both parts, that is, both in the understanding and in the will, conquers in temptations. The "rock" upon which that house is founded signifies the Lord as to Divine truth, or Divine truth received by the soul and heart, that is, by faith and love, in other words, by the understanding and will; while the "sand" signifies Divine truth received only in the memory, and somewhat therefrom in the thought, and thus in a scattered and disconnected way, because intermixed with falsities, and falsified by notions. This makes clear what is meant by "hearing the words and not doing them." That this is the sense of these words can be seen more clearly from what precedes them.

[25] An "overflowing rain" or "shower" signifies an inundation of falsities also in Ezekiel:

Say unto them that daub on what is unfit that it shall fall, because an overflowing rain, because ³ ye, O hailstones, shall fall, and a wind of tempests shall break through. Thus said the Lord Jehovih, I will make a wind of tempest to break through in My wrath, and an overflowing rain in Mine anger, and hailstones in wrath for a consummation, and I will throw down the wall that ye have daubed with what is unfit (Ezekiel 13:11, 13, 14).

"Daubing with what is unfit" signifies the confirmation of falsity by fallacies, whereby falsity appears as truth; "hailstones" signify truths without good, thus without any spiritual life, which are all inwardly falsities, for ideas that are dead cause them to be merely shells, and like pictures in which there is nothing living; such truths merely known belong to the natural man, into which nothing from the spiritual flows. "The overflowing rain and the wind of tempests" signify falsities rushing in copiously, and things imaginary, and disputes about truths, which make it impossible for anything of truth to be seen, and which thus destroy man.

[26] In the same:

I will plead with Gog with pestilence and with blood, and I will rain an overflowing rain and hailstones, fire and brimstone, upon him and upon his troops, and upon the many people who are with him (Ezekiel 38:22).

"Gog" means such as are in external worship without any internal worship; and as such worship consists of what are like shells, the kernels of which are either rotten or have been eaten out by worms, these things are called "overflowing rain and hailstones," which signify falsities rushing in copiously and things imaginary which destroy man. The evils of falsity and the falsities of evil are signified by "fire and brimstone."

[27] The "flood of waters," of which it is said:

That it overflowed the whole earth and destroyed all except Noah and his sons (Genesis 7, Genesis 8),

also signifies the flood of falsities by which the Most Ancient Church was finally destroyed; "Noah and his sons" signify a new church, which is to be called the Ancient Church, and the establishment of that church after the Most Ancient Church had been devastated. (But the particulars of the description in these chapters of the flood and of the salvation of the family of Noah, may be seen explained in the Arcana Coelestia. That "waters" signify truths, and in the contrary sense, falsities, may be seen above, n.71, 483, 518, 537, 538; and that "the overflowings of waters" signify the overflowings of falsities and temptations, see also above, n. 518 .)

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