THE EXPLANATION of Isaiah Chapter 15

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

1. THE burden of Moab. Surely in the night Ar is laid waste: Moab is cut off! surely in the night Kir of Moab is laid waste, and cut off!

Verse 1. The burden of Moab, etc. - [As "Babylon" signifies the church as was shown above, when its members are chiefly situated by the love of power and dominion, by employing the holy things of the Word and of the church for this purpose, and thus profaning them, as "Moab" signifies those members of the church who are in merely natural or external good, without a spiritual principle. Such members, or such Moabites, are always numerous in the church, and the Judgment upon them is of the greatest moment to all who desire to escape from their condemnation. In the following Exposition, Swedenborg clearly shows the nature of the Moabites in the church, and thus opens the various prophecies respecting Moab, which are otherwise, as is indeed confessed by nearly all commentators, most obscure.]

The nature and quality of that religious principle which is signified by "Moab" and the "sons of Ammon", may appear from their origin, which is described in Genesis 19, and also from several passages both in the historical and prophetical parts of the Word where they are named. They in general denote those who are principled in external worship, which appears in some respects holy, but not in internal worship, and they who eagerly embrace as Good and True whatever relates to external worship, but reject and despise what relates to internal worship. Such worship, and such a religious principle, takes especial root in those who are principled in natural good, but who despise others in comparison with themselves. Persons of this complexion are not unlike fruits, whose external form is not unpleasing to the sight, but which are inwardly musty or decayed; they are also not unlike marble vases, which contain things impure, and sometimes things filthy; or they are not unlike women, who as to the face, and body, and gestures, are not unhandsome, but who are inwardly diseased, and full of defilements: for there is a common or general good appertaining to such persons, which appears not altogether void of beauty, but the particulars which enter into the composition thereof, are filthy and abominable. This is not indeed the case in the beginning, but by successive degrees, inasmuch as they suffer themselves easily to be tainted with any principles whatsoever which are called good, and thereby with all sorts of false persuasions, which they conceive to be true in consequence of confirming them, and this because they despise the interior things of worship, and all because they are principled in self-love. Such persons have their existence and derivation from those who are in external worship only, and who are represented by "Lot" in this chapter, (Genesis 19) and this when the good of truth is desolated.

They are described in the Word, as well as to their nature and quality in the beginning, when their good is not as yet so much defiled, as afterwards when it is defiled, and when they reject the interior things of worship and of doctrine. Their nature and quality in the beginning, when their good is not, as yet, so much defiled, is thus described in Daniel:

"In the time of the end the king of the south shall strive with him; and the king of the north shall rush upon him, with chariot, and with horsemen, and with many ships; and he shall come into the lands, and shall overflow, and pass over; and shall come into the land of honourableness, and many shall fall together: these shall be snatched out of his hand, Edom, and Moab, and the first-fruits of the sons of Ammon." (Daniel 11:40, 4.)

The "king of the south" denotes those who are principled in goodnesses and truths; the "king of the north", those who are principled In evils and falsities; "the king of the north, with chariot, - with horsemen, with ships, coming into the lands, overflowing and passing over"; denotes that evils and falsities, signified by "chariots, horsemen, and ships", would prevail; "Edom, Moab and the first-fruits of the sons of Ammon, to be snatched out of his hand", denote those who are principled in such good not as yet so much defiled with falsities, wherefore they are called "the first-fruits of the sons of Ammon."

So in Moses,

"We passed by the war of the wilderness; and Jehovah said unto Moses, Do not straiten Moab, nor mix yourself with them in war, because I will not give you inheritance of his land, for I have given Ar for an inheritance to the sons of Lot"; (Deuteronomy 2:8, 9),

and concerning the sons of Ammon,

"Jehovah spake to Moses, You art to pass Ar this day, the border of Moab;: and shalt come nigh over against the sons of Ammon: neither straiten them, nor mix yourself with them, because I will not give you inheritance of the land of the sons of Ammon, for I have given it for an inheritance to the sons of Lot." (Deuteronomy 2:18, 18)

"Ar" denotes good of such a quality; "Moab and the sons of Ammon" denote those who are principled in such good, but in the beginning, wherefore it is commanded that, "they should not be straitened."

Hence, it is that "Moab drove out the Emims and Rephaims, who were as the Enakims, and that the sons of Ammon drove out also the Rephaims, whom they called Zamzummims." (Deuteronomy 2:10, 11, 20, 21)

By the "Emims, Rephaims, Enakims, and Zamzummims", are signified those who were tainted with persuasions of evil and the falsities see n. 581, 1673; by "Moab and the "sons of Ammon" are here signified those who were not as yet so much tainted with such persuasions; but these also, when they became tainted, that is, when their good was defiled with falsities, were likewise driven out. (See Numbers 21:21-31; Ezekiel 25:8 - 15)

Their nature and quality, when their good is defiled, are thus described in Jeremiah:

"Thus says Jehovah to Moab: Woe upon Nebo! because it is vastated: Kiriathaim is ashamed, is taken; Misgab is ashamed and dismayed; the praise of Moab is no more. Give a wing to Moab, because in flying he shall flyaway; and his cities shall be a desolation, none shall dwell in them. Leave the cities, and dwell in the rock, you inhabitants of Moab; and be as a dove, she makes her nest in the passages of the mouth of the pit, I know, says Jehovah, his anger; and he is not firm; his false principles, they have not done what is right. Therefore I will howl over Moab, and will cry for all Moab. From the weeping of Jazer I will weep for you, you vine of Sibmah; your young shoots have passed the sea, they have reached even to the sea of Jazer: the waster has fallen on your summer fruits, and on your vintage. Therefore My heart is moved upon Moab, like pipes. Woe to you, Moab! the people of Chemosh perishes: for your sons are taken into captivity, and your daughters into captivity. And l will bring back the captivity of Moab in the latter days." (Jeremiah 48:1, 9, 28, 30, 31, 32, 36, 46, 47)

The subject treated of in this chapter throughout is concerning Moab, and by him concerning those who are principled in such good, how they suffer themselves to be tainted with false principles; wherefore it is said, "Give a wing to Moab, that he may flyaway", and that "his cities shall be for a desolation", but that "they should leave the cities, and should dwell in the rock, and as a dove should make their nest in the passages of the mouth of the pit", and several things, besides, whereby they are admonished to remain in their common goodnesses and truths; and if in such case they should be seduced by false principles arising from ignorance, they should be brought back from captivity in the latter days.

But of those who do not follow such admonition, it is said "I will howl over Moab, and I will cry to all Moab; and My heart is moved over Moab." The false principles wherewith they are tainted, are signified by Nebo, Kiriathaim, Misgab, Sibmah, Jazer, Chemosh, and several other names which occur in that chapter.

But what their nature and quality become, when their good is altogether defiled by false principles, is thus described in David:

"God spake in His holiness: Gilead is Mine, and Manasses is Mine; and Ephraim is the strength of My head; Judah is My lawgiver; Moab washpot"; (Psalm 60:7, 8),

and in like manner in Psalm 108:7-9; where "washpot" denotes good defiled with false principles."

So in Jeremiah,

"The praise of Moab is no more: in Heshbon they have devised evil upon him; go, let us cut him off from a nation. Moab has been at ease from his youth, and has rested in its dregs, neither was he emptied from vessel to vessel, and has not gone away into captivity; therefore his taste stood in him; and his scent was not changed. On all the house-tops of Moab shall be weeping altogether; because I have broken Moab as a vessel wherein is no pleasure." (Jeremiah 48:2, 50:38)

The false principles wherewith the good, which is Moab, is defiled, are here called "dregs", in which stands "taste and scent", if he is not, reformed, which reformation is here signified by being "emptied from vessel to vessel"; the good itself is called "a vessel "Therein is no pleasure", as in David it is called "washpot."

So in Isaiah,

"The hand of Jehovah rests in this mountain, and Moab shall be threshed under it, as straw is trodden down in the dunghill." (Isaiah 25:10) Arcana Coelestia 2468.

Surely in the night Ar is laid waste, etc. - "Night", in the Word, signifies what is false from evil, for those who are in the false from evil are in the darkness of night; hence it is that all who are in hell, are said to be "in the night." In hell there is indeed a kind of light or lumen, in which they see each other, but that light is as the lumen proceeding from a coal-fire, which is turned into darkness, and into thick darkness when heavenly light [lux] flows into it. Hence it is that they who are in hell are said to be "in the night", and are called "angels of night and of darkness", and, on the contrary, they who are in heaven are called "angels of light and of the day." That "night" denotes what is obscure and also what is false, may be manifest from many passages of the Word:

"Jesus said, Are there not twelve hours of the day? If anyone walk in the day, he stumbles not; but if he walk in the night, he stumbles, because there is no light in him." (John 11:9, 10)

"Twelve hours" denote all the states of Truth; to "walk in the day" denotes to live in the Truth; to "walk in the night", to live in the false. Arcana Coelestia 6000. See also below, Chapter 21:11, 12, the Exposition.

2. He goes up to Bajith and to Dibon, to the high places, to weep: over Nebo, and over Medeba, shall Moab howl: on all heads there is baldness; every beard is cut off.

Verses 2, 3. On all the heads of Moab there is baldness; every beard is cut off. In her streets they shall gird themselves with sackcloth, etc. By "Moab" are signified those who are in natural good [that is, good in which there is nothing spiritual], and who adulterate the goods of the church; that they have no understanding of Truth, nor science or knowledge of Truth, is signified by "baldness on all the heads of Moab, and every beard cut off", likewise by "howling and mourning on the house-tops, and in the streets"; "incisions upon all hands", (as in (Jeremiah 48:37) signify things falsified; mourning on account thereof is signified by "girding on sackcloth", likewise by "howling and flowing down with weeping." Apocalypse Explained 637.

In this passage, and in others, by "cutting off the hair of the head, and of the beard", and inducing" baldness", is signified to deprive of all Good and Truth, inasmuch as he who is deprived of the ultimates, is also deprived of the things prior; for prior things exist and subsist in ultimates, as was said above. In the world of spirits also there appear those who are bald, and I was instructed that they are those who were abusers of the Word, and had applied the sense of the letter, which is Divine Truth in the ultimates, to wicked purposes and had thence become deprived of all Truth; they are also most malicious; many are from the Babylonish [Romish] people: but on the contrary the angels appear with becoming hair. Apocalypse Explained 66.

As to the "hair" and "beard", see above, Chapter 7:20, the Exposition.

From this we can see the reason why the boys who called the prophet "Bald-head" were cursed, (2 Kings 2:23-25) for thereby was represented the mockery and profanation of the Word, Apocalypse Explained 781.

3. In her streets they shall gird themselves with sackcloth: on her house-tops, and in her streets, everyone shall howl; he shall flow down with weeping.

Verse 3. In her streets they shall gird themselves with sackcloth, etc. - Speaking of the city "Ar", in the land of Moab, whereby is signified the doctrine of those who are in truths from the natural man; grief over the falsities of their doctrine, from the first to the last, is signified by "girding on sackcloth", and by "howling in the streets, and on the house-tops"; "house-tops" denoting things interior, and "streets" things exterior with them. Apocalypse Explained 652.

They shall gird themselves with sackcloth, etc. - To "put sackcloth on the loins" signifies lamentation on account of good destroyed, for this was a representative of good destroyed.

The "loins" signify conjugial love, and hence all celestial and spiritual love, n. 3021; and this from correspondence, for as all the organs, members, and viscera of the human body correspond to the Grand Man (as shown at the end of the chapters on Genesis), thus "loins" correspond to those in the Grand Man, or heaven, who have been in genuine conjugial love.

And because conjugial love is the fundamental of all loves, therefore by the "loins" in general is signified every kind of celestial and spiritual love; hence the ritual custom of "placing sackcloth on the loins" when they lamented over good destroyed, for all good is of love.

That they "put sackcloth on their loins" when they testified that lamentation, is evident from the historical as well as from the prophetical parts of the Word, as in Amos 8:10; Jonah 3:5, 8; 2 Kings 19:1; and in Isaiah 15:2, 3; in which passage "Moab" signifies those who adulterate goods, as may be seen in n. 2468; lamentation over the adulteration which is signified by "Moab", is described by such things as correspond to evil of that kind, wherefore similar things are said concerning Moab in Jeremiah 48:37. Arcana Coelestia 4779.

[This lamentation is further described by "howling", by "flowing down with weeping", and by "crying out aloud", etc. For when judgment is executed upon those in the church who, in this instance, are represented by Moab, as is the case after death in the world of spirits, their anguish of soul is signified by "howling, lamentation, and weeping", etc.

To adulterate the goods of the Word and of the church, is to assume in the external form a profession of religion and of what is good from the Word, as justice, sincerity, purity, humility, charity, etc., whilst in the heart or the internal nothing but selfish motives and evils prevail, and consequently nothing of love to the Lord and the neighbour exists. Verily, there are many Moabites in the church! (See above, Chapter 11:14, the Exposition.)

Thus hypocrisy, or the assumption of what is good in the external, whilst the internal, or "the inside of the cup and the platter is full of defilement", (Matthew 23:25) is the aggregate of adulterated good.]

4. And Heshbon and Elealeh shall, cry out aloud; unto Jahaz is their voice heard: wherefore the armed of Moab shall cry out; his soul shall be grievous unto him.

Verses 4, 5, 8. Heshbon and Elealah shall cry out aloud; unto Jahaz is their voice heard, etc. - From the signification of an "outcry" is the common expression of "crying un to God", when the mind is in a state of grief, as in Isaiah 19:20; 30:19; 65:19; Jeremiah 14:2; and elsewhere. Concerning the further significations of the word "outcry" [clamor], as predicated of various affections, such as of interior lamentation, of imploration, and supplication from anguish, of contesting, and indignation, of confession, etc., see what is said in the Arcana Coelestia 2240, 2821. Apocalypse Explained 393. See also above, respecting an "outcry", Chapter 5:7, the Exposition.

5. My heart cries out over Moab; her fugitives, [flee] to Zoar, [like a lowing] heifer of three years; yea, the ascent of Luhith with weeping shall they ascend yea, in the way of Horonaim they raise an outcry of destruction.

Verse 5. Her fugitives [flee] to Zoar, etc. - Zoar was a city not far from Sodom, whither Lot [the father of Moab] fled, when delivered by angels from the burning of Sodom. (See Genesis 19:20, 22, 30)

Zoar is also mentioned in Genesis 14:2; Deuteronomy 34:3; Isaiah 15:5; Jeremiah 48:34. The term "Zoar", in Hebrew, signifies little or small; and it denotes affection, either the affection of good, or, in the opposite sense, the afjection of evil. Those who are in the affection of Truth have little of Truth because little of Good, as compared with those who are in the affection of Good. (See Arcana Coelestia 2429) Arcana Coelestia 1589-2439.

[Hence the "fugitives to Zoar" would signify those of Moab who, at the time of Judgment, have some little affection of Truth, and who are consequently saved, as Lot was saved from the destruction of Sodom by fleeing to Zoar. These "fugitives" may be called the "remains of Moab.]

An heifer of three years. - That "three years" involve all things of the church as to times and states, is evident from the signification of the number "three" in the Word; for "three" signifies a full time [or state] of the church from its origin to its end, thus its entire state. The last time of the Church is therefore signified by the the "third day", the "third week", the "third month", the "third year", and the "third century" [or age], which are the same [in the spiritual sense].

As the states of the church are signified by the number "three", thus also are the states of everyone who is a church, yea, of everything which is of the church, as is evident from the signification of that number as explained from different passages of the Word, (See Arcana Coelestia 720, 901)

That "an heifer of three years" thus signifies the time or state of the church to its last or end, namely, when it is devastated or desolated, may be evident from Isaiah, "My heart cries out over Moab: her fugitives flee to Zoar, [like a lowing] heifer of three years", etc.; (Isaiah 15:5) and also in Jeremiah 48:33, 34.

No one could ever understand what these things mean, unless he knew what is signified by "Moab", by " oar", by "the ascent of Luhith", by "the outcry of Heshbon and Elealeh", by "Jahaz", 'by "Horonaim", by "the waters of Nimrim", and by "an heifer of three years." That all these things, and what is said of them, signify the ultimate devastation [of those in the church signified by Moab] is evident. Arcana Coelestia 1825.

6. For the waters of Nimrim shall be desolations: for the grass is dried up; the herb is consumed; there is no green [thing].

Verses 6, 9. The waters of Nimrim shall be desolations; yea, the waters of Dimon are full of blood, etc. - From this passage it appears what "blood" signifies in the opposite sense, for " blood", in the genuine sense, signifies the Divine Truth, and with the recipients thereof Truth from Good; hence, in an opposite sense, it signifies violence done to the Divine Truth, and with those who do it, the false from evil. This opposite signification may appear from this circumstance, that it is predicated of "the waters of the sea, of the rivers, and of the fountains", that they are turned into blood, for "waters" signify truths; wherefore by "blood" are here signified falsities which destroy truths. Apocalypse Explained 329.

Verse 6. The grass is dried up, the herb is consumed, there is no green [thing]. - That hereby is signified scientific truth appears from the signification of "grass" as denoting the scientific principle; and from the signification of "green" as denoting what is true and living from Truth; because, as green grass serves for food to animals, so scientific truth serves for spiritual nourishment to men; for what is produced in fields, in gardens, and in plains, and serves for nourishment either to man or beast, has a correspondence with such things as serve for the nourishment of the spirit and mind, which is called spiritual nourishment. By scientific truth is meant everything scientific by which spiritual truth is confirmed, and which has life from spiritual good. Apocalypse Explained 507.

By what is "green" is signified the sensitive principle of Truth, because by "herb", "glass" and the "foliage" of trees, are signified truths [of various kinds]; hence it is that by the "green" of these things is signified the sensitive principle of Truth, by which is meant the principle of perception. This sensitive principle of Truth is also signified in Isaiah 15:6-"The grass is dried up, there is no green thing, Arcana Coelestia 7691.

[When, therefore, it is said of Moab. - that the "grass is dried up, the herb is consumed, and that there is no green thing", the entire destitution of all know!edge and truth, as having a spiritual and living principle within it, is thereby represented.]

7. Wherefore the abundance which they have made, and what they have laid up, shall they carry over the brook of the willows.

8. For the outcry encompasses the border of Moab: to Eglaim reaches her howling; and to Beer-elim her howling.

Verse. 7. And what they have laid up, shall they carryover the brook of the willows. - The "willows of the brook" signify the lowest goods and truths of the natural man which appertain to the external sensual principles, This will appear from the following passage. Inasmuch as by "the feast of tabernacles" was signified the implantation of good by truths, therefore it was commanded that they should, on the occasion of that feast, "take the fruit of goodly trees, branches of palm-trees, and the boughs of thick trees, and the willows of the brook; and that they should rejoice before the Lord seven days." (Leviticus 23:40)

By "the fruit of the goodly trees" is signified celestial good; by "the branches of palm-trees", spiritual good, or the Good of Truth; by "the branches of the thick trees", scientific Truth with its Good; and by "the willows of the brook", the lowest good and truths of the natural man which are of his external sensual principles. Thus by these four kinds of "trees" are signified all goods and truths from first principles to last with man. Apocalypse Explained 458.

[Hence when it is said of Moab that, at the period of judgment, they shall carry their abundance, or their riches, and what they have laid up, to the brook of the willows", is signified that the treasures of knowledge which they have "laid up" in their memory from the Word, willl be found to be only in the lowest sensual principles of their minds, denoted by "the brook of the willows." Similar things are denoted by the Jews, when in captivity, "hanging their harps on the willows", (Psalm 137:2) to signify that the affections of what is true and good, represented by the "harp", had become merely sensual.]

9. Yea, the waters of Dimon are full of blood: yet will I bring additional [evils] upon Dimon; -a lion upon the escaped of Moab, and upon the remnant of the land.

Verse 9. The waters of Dimon are full of blood. - That "blood" in a good sense signifies what is holy, and in the opposite sense, as in this passage, what is profane, see above, Chapter 4:4, the Exposition.

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Isaiah Chapter 15

1. THE burden of Moab. Surely in the night Ar is laid waste: Moab is cut off! surely in the night Kir of Moab is laid waste, and cut off!

2. He goes up to Bajith and to Dibon, to the high places, to weep: over Nebo, and over Medeba, shall Moab howl: on all heads there is baldness; every beard is cut off.

3. In her streets they shall gird themselves with sackcloth: on her house-tops, and in her streets, everyone shall howl; he shall flow down with weeping.

4. And Heshbon and Elealeh shall, cry out aloud; unto Jahaz is their voice heard: wherefore the armed of Moab shall cry out; his soul shall be grievous unto him.

5. My heart cries out over Moab; her fugitives, [flee] to Zoar, [like a lowing] heifer of three years; yea, the ascent of Luhith with weeping shall they ascend; yea, in the way of Horonaim they raise an outcry of destruction.

6. For the waters of Nimrim shall be desolations: for the grass is dried up; the herb is consumed; there is no green [thing].

7. Wherefore the abundance which they have made, and what they have laid up, shall they carry over the brook of the willows.

8. For the outcry encompasses the border of Moab: to Eglaim reaches her howling; and to Beer-elim her howling.

9. Yea, the waters of Dimon are full of blood: yet will I bring additional [evils] upon Dimon; - a lion upon the escaped of Moab, and upon the remnant of the land.

637. Clothed in sackcloth, signifies in mourning because of the non-reception of Divine good and Divine truth. This is evident from the signification of "clothed in sackcloth," as being mourning because of the vastation and desolation of Divine good and Divine truth, here because of their non-reception; for the witnesses were seen clothed in sackcloth, and they signify the Divine good, from which is every good of love and charity, and the Divine truth, from which is every truth of doctrine and faith; these appear to be in mourning when they are not received, but in joy when they are received.

[2] Likewise it is said of the sun and moon, which also signify the good of love and the truth of faith, that:

The sun became black as sackcloth of hair, and the moon became as blood (Revelation 6:12),

which signifies that every good of love was separated, and every truth of faith falsified (See above, n. 401); not that the sun in the angelic heaven, which is the Lord, ever becomes black, but that it so appears to those who receive no light from it.

[3] In ancient times, when the externals of the church consisted of mere correspondences and thence of representatives of things spiritual, mourning was represented by many things that are significative; as by sitting and lying on the ground, rolling themselves in the dust, by putting ashes on the head, rending the garments, and putting on sackcloth. "Rending the garments and putting on sackcloth" signified mourning because of the desolation of truth and good in the church, and because of the nonreception of them; for "garments" in general signified the truths of the church (See above, n. 64, 65, 195, 271, 395, 475, 476); therefore "rending the garments" signified grief because the truths of the church are hurt and as it were rent asunder by falsities; and "to be clothed in sackcloth" signifies mourning because of the deprivation of good and truth, and the consequent vastation of the church.

[4] For this reason:

When Hezekiah the king heard the words of Tartan the captain of the king of Assyria, he rent his clothes and covered himself with sackcloth, and came to the house of Jehovah; and he sent Eliakim who was over the house, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah (2 Kings 19:1, 2; Isaiah 37:1, 2).

This was done because the "king of Assyria" here signifies the perverted rational, or the rational that perverts the truths and goods of the church and destroys them by falsities; all the words of Tartan the captain of the king of Assyria, involve such things; and because the desolation and vastation of the church was seen to be imminent, to exhibit mourning and grief on this account they rent their garments and covered themselves with sackcloth.

[5] Likewise:

When Benhadad the king of Syria besieged Samaria, and there came a great famine, the king rent his clothes, and as he passed by upon the wall the people saw that, behold, sackcloth was upon his flesh within (2 Kings 6:30).

This has a similar signification as above, namely, the imminent desolation and devastation of the church; for this reason the king rent his garments and had sackcloth upon his flesh, which was a representative sign of mourning and grief.

[6] Mourning for like reasons is signified also by the following:

Jacob, when he believed that Joseph was torn to pieces, rent his clothes, and put sackcloth upon his loins, and mourned for his son many days (Genesis 37:34).

So when Ahab, by the advice of Jezebel his wife, had taken away the vineyard of Naboth, and had heard the hard words of the prophet respecting that matter, he rent his clothes and put sackcloth upon his flesh, and fasted, yea, he lay in sackcloth, and went softly (1 Kings 21:27).

The king of Nineveh also, when he heard the words of Jonah, arose up from his throne, and laid his robe from him and covered him with sackcloth, and sat upon ashes, and proclaimed a fast, and that man and beast should be covered with sackcloth (Jonah 3:5, 6, 8).

So also Daniel set his face to the Lord God, to seek by supplication and prayer in fasting, sackcloth, and ashes (Daniel 9:3).

When Abner was slain, David said to Joab and to all the people that were with him, that they should rend their clothes and gird them with sackcloth, and mourn before Abner; and David himself walked behind the bier (2 Samuel 3:31).

This makes clear that in the Jewish and Israelitish church mourning was represented by "rending the clothes and being clothed in sackcloth;" and this because grief of mind and mourning of heart, which were interior things, were represented at that time by external things, which because of their correspondences with spiritual things were significative.

[7] That the representation of mourning by sackcloth signified especially mourning because of the desolation of truth and vastation of good in the church, and also, in particular, repentance, with mourning of heart on account of evils, can be seen further from the following passages. In Isaiah:

In that day will the Lord Jehovih of hosts call to weeping and to lamenting, and to baldness, and to girding on sackcloth (Isaiah 22:12).

This chapter treats of the vastation of the church in respect to Divine truth; its mourning is described by "baldness" and by "putting on sackcloth."

[8] In Jeremiah:

The lion is gone up from the thicket, and the destroyer of nations journeyeth; he hath gone forth out of his place to make the land a waste; thy cities shall be destroyed, that there shall be no inhabitant; for this gird ye with sackcloth, lament, howl (Jeremiah 4:7, 8).

"The lion from the thicket" signifies the falsity of evil destroying the truths of the church; and "the destroyer of nations" signifies the evil of falsity destroying the good of the church; the "land that they will make a waste" signifies the church, and the "cities that shall be destroyed" signify the truths of doctrine; "to gird with sackcloth" signifies mourning on this account, therefore it is added "lament and howl."

[9] In the same:

O daughter of My people, gird thee with sackcloth and roll thee in ashes; make thee mourning for an only one, a lamentation of bitterness, for the waster shall suddenly come upon us (Jeremiah 6:26).

"Daughter of the people" means the church; "to gird herself with sackcloth and roll herself in ashes" signifies mourning because of the destruction of the good and truth of the church; the destruction of these or the vastation of the church is meant by "the waster shall suddenly come." Evidently grievous mourning and grief because of the destruction of good and truth is signified by "gird thee with sackcloth and roll thee in ashes," for it is added "make thee mourning for an only one, a lamentation of bitterness."

[10] In the same:

Howl, O Heshbon, for Ai is devastated; cry out, ye daughters of Rabbah; gird ye with sackcloth, lament, and wander among the walls; for their king is gone into exile, his priests and princes together (Jeremiah 49:3).

This is said of the sons of Ammon, who signify such as are in natural good and falsify the truths of the church; those who are such in the church are meant by "the daughters of Rabbah;" mourning because of the destruction of truth by falsifications is signified by "Gird ye with sackcloth, lament, wander among the walls," "walls" signifying truths falsified; that the truth of the church perished in consequence is signified by "their king is gone into exile," "king" signifying the truth of the church, and "to go into exile" signifying to be destroyed. That the goods of the church and all truths therefrom likewise perished, is signified by "priests and princes together," "priests" signifying the goods of the church, and "princes" the truths therefrom.

[11] In Lamentations:

The elders of the daughter of Zion sit upon the earth, they keep silence, they have cast up dust upon their head, they have girded themselves with sackcloth; the virgins of Jerusalem bend their head down to the earth (Lamentations 2:10).

"To sit upon the earth," "to keep silence," "to cast up dust upon the head," and "to make the head to bend down to the earth," were all signs representative of mourning and grief because of the vastation of the church by evils and falsities. "The elders of the daughter of Zion" signify those that are wise and intelligent in the church, and in an abstract sense wisdom and intelligence; "daughters of Zion and the virgins of Jerusalem" signify those in the church who are in the affection of good and truth, and in an abstract sense these affections themselves.

[12] In Ezekiel:

The shipmasters shall make themselves bald for thee, and gird them with sackcloth, and they shall weep over thee in bitterness of soul, with bitter lamentation (Ezekiel 27:31).

This is said of Tyre, which signifies the church in respect to the knowledges of truth and good, and therefore also the knowledges of truth and good which belong to the church; here mourning on account of the destruction of these is described. "Shipmasters" signify all who bring and communicate these knowledges; "to make bald" signifies mourning on account of the destruction of all things of intelligence; "to gird with sackcloth" signifies mourning because the ability to know truth is also destroyed. Because mourning is what is described, it is added, "they shall weep over thee in bitterness of soul, with bitter lamentation. "

[13] In the Gospels:

Woe unto thee Chorazin, woe unto thee Bethsaida, for if the mighty works had been done in Tyre and Sidon which have been done in you, they would have repented long ago in sackcloth and ashes (Matthew 11:21; Luke 10:13).

"To repent in sackcloth and ashes" means to grieve and mourn because of the nonreception of Divine truth, and because of the falsities and evils that obstruct.

[14] In Joel:

Howl as a virgin girded with sackcloth for the bridegroom of her youth; gird ye and lament, ye priests; howl, ye ministers of the altar; come, pass the night in sackcloth, ye ministers of my God, for the meal offering and the drink offering are withholden from the house of your God (Joel 1:8, 13).

Here "to be girded with sackcloth" and "to pass the night in sackcloth" signify mourning because the good and truth of the church are destroyed, for the "meal offering" signifies the good of the church, and the "drink offering" its truth.

[15] In Amos:

I will bring up sackcloth upon all loins, and baldness upon every head, and I will make it as a mourning for an only one, and its latter end as a bitter day (Amos 8:10).

"Sackcloth upon the loins" signifies mourning because the good of love is destroyed, for this is signified by the "loins;" and "baldness upon the head" signifies mourning because the understanding of truth is destroyed.

[16] In Isaiah:

Upon all the heads of Moab is baldness, every beard shaven; in its streets they have girded themselves with sackcloth; upon its roofs and in its streets he shall howl, flowing down in weeping (Isaiah 15:2, 3).

In Jeremiah:

Every head baldness, and every beard shaven; upon all hands gashes, and upon the loins sackcloth; upon all the roofs of Moab and in its streets mourning everywhere (Jeremiah 48:37, 38).

"Moab" signifies those who are in natural good and who adulterate the goods of the church; that such have no understanding of truth or knowledge [scientia] of truth is signified by "upon all the heads of Moab baldness, and every beard shaven," also by "upon its roofs and in its streets he shall howl" and "there shall be mourning;" "upon all hands gashes" signifies things falsified; mourning because of these things is signified by "to gird with sackcloth," and "to howl," and "to flow down in weeping."

[17] In Isaiah:

It shall come to pass in place of spices there shall be rottenness, and in place of a girdle tatters, and in place of braided work baldness, and in place of a robe a girding of sackcloth, in place of beauty burning; thy men shall fall by the sword, and thy might in the war (Isaiah 3:24, 25).

This is said of "the daughters of Zion," by whom the church in respect to the affections of celestial good is signified, therefore "the daughters of Zion" signify the affections of good that belong to the celestial church. The loss and dissipation of these through the pride of self-intelligence is here described by the various things with which these daughters adorn themselves; the change of these affections into opposite and unbeautiful affections is signified by "in place of spices there shall be rottenness, in place of a girdle tatters, in place of braided work baldness, in place of a robe a girding of sackcloth, and in place of beauty burning;" "rottenness" signifies the vital perishing; "in place of a girdle tatters" signifies the dissipation of perceptions of truth instead of their union; "in place of braided work baldness" signifies imbecility instead of knowledge [scientia]; "in place of beauty burning" signifies foolishness instead of intelligence, "burning" signifying insanity from the pride of self-intelligence, which is foolishness, and "beauty" signifying intelligence. That the truths of the understanding will perish by falsities, even till there is no resistance against evils, is signified by "thy men shall fall by the sword and thy might in the war," "sword" meaning falsity destroying the truth.

[18] "Sackcloth" has a similar meaning in the following passages. In Ezekiel:

All hands are relaxed, all knees go into waters, whence they shall gird themselves with sackcloth, and terror shall cover them, and upon all faces shall be shame, and upon all heads baldness (Ezekiel 7:17, 18).

In David:

I, when they were sick, made sackcloth my vesture, I afflicted my soul with hunger (Psalms 35:13).

When I wept in the fast of my soul it became to me a reproach; when I made sackcloth my garment I became a byword to them (Psalms 69:10, 11).

In Job:

I have sewed sackcloth upon my skin, and have put my horn in the dust; my face has been soiled by weeping (Job 16:15, 16).

In Isaiah:

I clothe the heavens with blackness, and I make sackcloth their covering (Isaiah 50:3).

And in David:

Thou hast turned for me my mourning into dancing, thou hast loosed my sackcloth and hast girded me with joy (Psalms 30:11).

In these passages, too, "sackcloth" signifies mourning; and "to gird sackcloth over the body instead of the vesture" signifies mourning because of the destruction of the truth of the church; and "to gird sackcloth upon the loins and upon the flesh" signifies mourning because of the destruction of the good of the church; for "the vesture" signifies the truth of the church, and "loins and flesh" signify the good of the church.

[19] That "girding with sackcloth" was merely representative and thus significative of mourning and repentance, but was not in itself mourning and repentance, is evident in Isaiah:

Is such the fast that I shall choose, the day for a man to afflict his soul, to bow down his head as a rush, and to lie down in sackcloth and ashes; wilt thou call this a fast, and the day of Jehovah's good pleasure? Is not this the fast that I choose, to loose the bonds of wickedness, to break thy bread to the hungry, and to bring the afflicted exiles to the home, and when thou seest the naked that thou cover him? (Isaiah 58:5-7)

And in Joel:

Turn ye back unto me with your whole heart, and in fasting and in weeping and in lamentation, and rend your heart and not your garments (Joel 2:12, 13).