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Isaiah 21:1

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1 The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land.

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Explanation of Isaiah 21

By Rev. John H. Smithson

THE EXPLANATION of Isaiah Chapter 21

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

1. THE burden of the desert of the sea. Like the whirlwinds of the south rushing along; from the desert he cometh, from the terrible land.

2. A grievous vision is revealed unto me: the treacherous deals treacherously, and the spoiler spoils! Go up, O Elam; besiege,

O Media! I have made all her sighing to cease.

VERSE 1. As to the meaning of "burden", see Chapter 13:1, the Exposition.

The desert of the sea:The "sea" signifies a gathering together, or a collection of scientifics from which come reasonings concerning Truth; the "sea" also 'signifies the natural and sensual principles, for these are the things which contain. Truth in the natural or external man is Truth in science, and the knowledges of Truth in the external or natural man are called scientifics; whereas Truth in the spiritual or internal man is Truth in faith. For by virtue of Truth, science is made truth in faith, when it is elevated out of the natural or external into the spiritual or internal. Hence it is that truths appertaining to a man in childhood, are truths in science; but in adult age, if he suffers himself to be regenerated, they become truths in faith, for the internal man is successively opened even to that age. The ground and reason 'why" sea" denotes the gathering together of scientifics, is, because" waters", "fountains", and "rivers" signify truths, 'hence their being gathered together denotes "seas." That this is the case, is also manifest from the passages ill the Word where mention is made of the "sea" or "seas", as in David :

"The earth is Jehovah's, and the fulness thereof; the world, and they that dwell therein. He has founded it upon the seas, and upon the rivers He has established it." (Psalm 24:1, 2)

Where the "earth" and the "world" denote the church; the "seas" upon which He has founded the world, are cientific truths; the "rivers" upon which He has established it, are the truths of faith. That the earth, world, seas, and rivers are not there meant, is evident; for the world is not founded upon the seas, nor established upon rivers. Many passages might be adduced in proof of the spiritual signification of "sea", when mentioned in the Word; but there is space only for one from Jeremiah:

"The sea came up over Babel; by the multitude of the waves thereof she was covered. The cities thereof are reduced to desolation." (Jeremiah 51:42, 43) "Babel" denotes worship which in externals appears holy, but in internals is profane. (See above, Chapter 13 and 14, the Exposition.) The "sea coming over Babel" denotes the false grounded in scientifics, and hence denials; the "cities which are reduced to desolation" are doctrinals. Arcana Coelestia 9755.

As to the spiritual signification of "sea", see above, Chapter 11:9 and 15, the Exposition; also below, Chapter 57:20.

Like the whirlwinds of the south rushing alonq, etc. - the winds which exist in the spiritual world appear to arise there from different quarters, some from the south, some from the north, and some from the east. Those which are from the south disperse truths with those who are in falsities, and those which are from the east disperse goods with those who are in evils. The reason of the winds dispersing them, is, because winds exist from a strong and powerful influx of the Divine through the heavens into the lower parts of the spiritual world, and here the influx comes, it fills truths and goods, that is the minds; both, internal [mentes] and external [animos] of those who are in Truths and Goods, with the Divine; wherefore they, in whom the interiors of the mind [mens] and of the animus are merely falsities, and outwardly truths mixed with falsities and goods mixed with evils, cannot sustain such influx from the Divine, whence they betake themselves into their own falsities and evils which they love, and reject the truths and goods which they do not love, except for the sake of self and, for the sake of appearances. Apocalypse Explained 419. See also above, Chap, Isaiah 17:13, the Exposition.

From the desert, from the terrible land. - [These words depict the church as devastated by Babylon, or by dominion grounded in self-love. (See Chap, xiii. and xiv., the Exposition.) The church is a desert when its truths are falsified and perverted, and a terrible land when its goods are adulterated and profaned. The "vision" of such a land is, indeed, grievous.]

Verses 1, 6, 7, 9. The burden of the desert of the sea, etc. - The "desert of the sea "signifies the vanity of those scientific things [or more knowledges], which are acquired not for the purposes of use [to the spiritual life]. The "chariot of asses" signifies a heap of particular scientifics, and a "chariot of camels" a heap of general scieutifics, which are in the natural man. The vain reasonings which are with those who are signified .by "Babel", (verse 9.) are thus described. Arcana Coelestia 3048.

Verse 2. A grievous vision is revealed unto me, etc. - See Chap, Isaiah 1:1, the Exposition, as to the true nature of the "visions" of the prophets.

The treacherous dealetlh treacherously, etc. - To act "treacherously", or perfidiously, is to act against revealed. Truths; [and to "spoil" is to act against what is Good.] Apocalypse Explained 710.

Go up, O Elam; besiege, O Media! - That by "Elam" is signified the science which is of the natural man, is evident from those passages in the Word where "Elam" is named, as in Jeremiah "Behold, I will break the bow of Elam; the chief of their might." (Jeremiah 49:35)

By "Elam" is understood the science which is of the natural man, and hence his trust; by his "bow" is signified his science, from which, as from doctrine, he fights; by "the chief of his might" is signified his trust. For science is of no avail [to salvation] unless it serve the rational and spiritual man. Apocalypse Explained 357.

By "Elam", in a good sense [when the science or knowledge of Truth is made to serve the spiritual man], is signified faith from charity, as is evident from the essence of the internal church. The internal church is that with which charity is the principle from which it thinks and acts. The first offspring of charity is faith, for from this, and from no other source is faith. Thus it is said "I will set My throne in Elam, and will destroy from thence the king and the princes, says the Lord; and I will bring again the captivity of Elam:" (Jeremiah 49:38, 39)

And in Isaiah:

"Go up, O Elam; besiege, O Media!" (Isaiah 21:2)

In which passage the devastation of the church by Babel, is treated of, which: devastation is signified by "the treacherous dealing treacherously, and the spoiler spoiling. ". "Elam" there is the internal church, and "Media" the external, or external worship in which is internal. That" Media." [or Madai] is such a church, or such a worship, is evident from Genesis 10:2, where he is called "the son of Japheth." Arcana Coelestia 1228.

3. Therefore are my loins filled with pain; pangs have seized me, as the pangs of a woman ill travail: I am so bent down, that I cannot hear; I am so dismayed, that I cannot see.

Verse 3. Speaking of the last state of the church; when the Truths and Goods thereof cannot be received, except with much painful effort, by reason of the evils and falsities which then hinder. The "loins", which are said to be "filled with pain", signify the marriage of Good and Truth, from which is heaven and the church; which are said to be "filled with pain" when Truth cannot be conjoined with Good. Those hindrances therefore are signified by "the pangs, as of a woman in travail, which have seized her." Apocalypse Explained 721. See also above, Chapter 13:6-8, the Exposition.

4. My heart is bewildered; terror has affrighted me: the night of my pleasure has he turned into horror unto me.

Verse 4. [These words depict the consternation of those who, at the time of judgment, are in merely natural or external good, without an internal spiritual principle. This merely natural good they had assumed for selfish purposes in the world, and for the sake of appearance; but at the judgment it is taken away, and they are left to the horror of their own states.]

5. The table is prepared, the watch is set; they eat, they drink: arise, O you princes; anoint the shield!

Verse 5. Arise, O you princes; anoint the shield!- The reason why the "weapons of warfare" were anointed, was, because they signified truths fighting against falsities; and as truths from good are what prevail against falsities, and not truths without good, wherefore the weapons were "anointed with oil", which signifies good. On which account the "arms of war" represented the truths by which the Lord combats with man against falsities from evil, which are from hell.

Apocalypse Explained 315. See also Arcana Coelestia 9954; Apocalypse Revealed 779.

6. For thus has the Lord said unto me, Go, station a watchman; whatever he shall see, let him declare.

7. And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he observed diligently with extreme diligence:

Verses 6-9. The subject here treated of is concerning the advent of the Lord, and concerning a New Church on the occasion. By "a lion upon the watch-tower", is signified the guard and providence of the Lord; wherefore it is said "I stand continually upon the watch-tower, and on my ward have I continued whole nights." By "a chariot with a couple of horsemen", is signified the doctrine of Truth from the Word; and by "hearkening" [or observing], is signified a life according thereto. That a "chariot" signifies the doctrine of Truth, may be seen, Arcana Coelestia 2760, 2762, 5321.

That "horseman" signifies the Word as to understanding, may be seen, Arcana Coelestia 2760, 6401, 6534. Apocalypse Explained 278.

8. And he cried out, A Lion! O my lord, I stand continually upon the watch-tower, and on my ward have I continued whole nights:

Verse 8. That a "lion" signifies the Good of celestial love, and hence Truth in its power, and that, in the opposite sense, it signifies the evil of self-love in its power, may be demonstrated from those passages in the Word where a "lion" is mentioned. Arcana Coelestia 6367.

9. And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen! is fallen! and all the graven images of her gods he has broken to the ground.

Verse 9. Babylon is fallen! is fallen! and all the graven imaqes of her gods he has broken to the ground-As to the signification of "Babylon", see above, Chapter xiii. and xiv., the Exposition.

By "graven images" are signified the doctrines which are formed from man's own intelligence, and not from the Word. Arcana Coelestia 8869. See below, Chapter 40:19, 20, the Exposition; also above, Chapter 2:20.

It ought to be known that the church becomes a Babylon when charity and faith cease, and the love of self begins to rule in theirstead; for this love, in proportion as it is unchecked, rushed on, aiming to domineer not only over all which it can subject to itself on earth, but even over heaven; nor does it rest there, but it chmbs the very throne of God, and transfers to itself His Divine Power. That it did this even before the Lord's coming, appears from chapters xiii, and xiv., explained above. But the "Babylon" there treated of was destroyed by the Lord when He was in the world, as well by those who constituted it being reduced to mere idolators, as by a last Judgment upon them in the spiritual world, which is understood by the prophetic sayings that "Lucifer", who there is Babylon, "was cast into hell", and that "Babylon has fallen"; and moreover by "the writing on the wall", and "the death of Belshazzar"; and also by "the stone hewn from the rock", which destroyed the statue of which Nebuchadnezzar dreamed. But the "Babylon" treated of in the Apocalypse is the Babylon of this day, which arose after the Lord's coming, and is known to be amongst the Papists. This Babylon is more pernicious and more abominable than that whlch existed before the Lord's coming, because it profanes the interior truths and goods of the church, which the Lord revealed to the world when He revealed Himself. How pernicious, and how inwardly abominable modern Babylon is, may appear from the description given of It above, P. 163. L. J. 54, 55.

10. O my threshing, and the son of my floor! what I have heard from Jehovah of Hosts, the God of Israel, that I have declared unto you.

Verse 10. "Threshing" signifies [when predicated of Judgment] to dissipate evils, Apocalypse Explained 316.

["The son [or chaff] of my floor" denotes the falsities in connection with the evils to be dissipated. Hence the process of Judgment is described by "the winnower's fan", and by "purging the threshing-floor." Matthew 3:12. See Chapter 5:1, note.]

Jehovah of Hosts, the God of Israel. - That "the God of Israel" is the Lord as to the Divine Human, is, because they who are of the spiritual church have natural ideas concerning. everything spiritual and celestial, and also concerning the Divne Being Himself; wherefore unless they thought of the Divine Being as of a Natural Man, they could not be conjoined to Him by anything of affection. For if they did not think of the Divine Being as of a Natural Man, they would either have no ideas or enormous ideas concerning Him, and would thus defile what is Divine. Hence it is that by "the God of Israel" is understood the Lord as to the Divine Human, and indeed as to the Divine Natural. Arcana Coelestia 7091.

11. The burden of Dumah. He calls unto me from Seir, Watchman, what of the night?Watchman, what of the night?

Verse 11. The sons of Ishmael were Nebajoth, the first-born, Kedar, Abdeel, Mibsam, Mishma, Dumah, Massa, Hadar, Tema, Jetur, Naphish, and Kedemah. (See Genesis 25:13, 14)

That these signify all things of the spiritual church, especially among the Gentiles, is evident from this representatlon of those who are here named; some of them are mentioned In the Word, especially in the Prophets, as Nebajoth, Kedar, Dumah, and Tema, and there they signify such things as are of the spiritual church, especially among the Gentiles. This also "appears from this, that there were twelve of them; and by "twelve are signified all things of faith, thus of the church. The reason why by those nations are signified the things which are of the spiritual church, is, because the ancient church, which was amongst them, was the spiritual church. (See Arcana Coelestia 1238, 2385)

But although their doctrinals and rituals were various, nevertheless, they formed one church, because they did not make faith but charity the essential. But in process of time, as charity ceased, that of the church which was arnongst them became nothing; there remained, however, a representative of the church from them, with a variety [of signification] according to that of the church which had been amongst them. Hence it is that when these people are named in the Word, [as in Isaiah 21:11, 14; 60:6, 7.] they themselves are not meant, but only that of the church which had been amongst them is signified by them. Arcana Coelestia 3268.

[By "Dumah", therefore, are signified all such in the church as are in simple good, or, well-disposed, but who are without truths; and they are here exhorted "to inquire and to come" to the church, and thus to be instructed in truths.]

Verses 11, 12. By a "watchman", in an internal sense, is meant one who observes the internal states of the church and its changes, thus every prophet is a watchman. By "night" is understood the last state of the church; by "morning", its first state. By "Seir", from which the watchman cried, is signified the illumination of the Gentiles who are in darkness; that "Seir" has this signification, may be seen demonstrated in Arcana Coelestia 4240; and that "night" is the last state of the church, see above, Chapter 15:1, the Exposition. "The morning cometh, and also the night", signifies that the men of the New Church have illumination, whilst those of the Old have night. .Arcana Coelestia 10134. See also Apocalypse Explained 179.

12. The watchman said, The morning cometh, and also the night. If you will inquire, inquire you: return, come.

Verse 12. The morning cometh, and also the night, etc. - When the light of Truth does not appear, and the Truth is not received, there is a state of. the church like evening and night; but when the light of Truth appears, and the Truth is received, there is a state of the church in the world like morning and day. Hence it is that these two states of the church are called "evening" and "morning", and "night" and "day" in the Word, as might be proved from many passages. Since such things are understood by "evening" find "morning", therefore the Lord, in order to fulfil the Word, was also buried in the evening, and rose again in the morning. Con. L. J. 13.

13. The burden of Arabia. In the forest at night shall you lodge, O you [travelling] companies of Dedanim.

14. To meet the thirsty bring you forth water, O you inhabitants of the land of Tema; with bread come before the fugitive.

Verses 13, 14. To "lodge at night in the forest", is, as said of Arabia, to be desolate as to good; for "Arabia", in a good sense, signifies those who are in celestial things, that is, who are in the, goods of faith; but to "spend the night in a forest" there, signifies to be no longer in these goods. Hence the desolation which is also described by "fleeing from the face of swords, and from the face of the drawn sword", etc. (Verse 15.) The celestial things that is, the goods of faith, or what is the same thing, the works of charity which they have [or ought to have], are signified by "bringing forth water to the thirsty, and coming with bread before the fugitive." Arcana Coelestia 3240.

Verses 13-15. To "spend the night in the forest", when predicated of the "companies of Dedanim", who are those that are in knowledges, (see Arcana Coelestia 3240, 3241) is to be devastated as to Truth. The "inhabitants of the land of Tema" signify those who are in simple Good, as is the case with the well-disposed Gentiles, who, as is evident, were from Tema the soil of Ishmael. "Kedar" stands for those who are in simple Truth, of whom it is said that " they shall flee from the face of swords, and from the face of the grievous war", by which is signified that they will not sustain the combats of temptations, because no longer in Good. Arcana Coelestia 3268.

15. For from the face of swords shall they flee: from the face of the drawn sword; and from the face of the bended bow; and from the face of the grievous war.

16. For thus has the Lord said unto me, Within a year, as the years of a hireling, shall all the glory of Kedar be consumed;

17. And the remainder of the number of the bows of the mighty sons of Kedar shall be diminished: for Jehovah the God of Israel has spoken it.

Verse 15. By a "sword", in the above passage, is signified Truth combating and destroying; this destruction appears especially in the spiritual world, where they who are in falsities cannot sustain the Truth, but are in a state of anguish, as if they struggled with death, when they come into the sphere of light, that is, into the sphere of Divine Truth; and thus also they are deprived of truths, and devastated. As most expressions in the Word have also an opposite sense, so likewise has the "sword", and in that sense it signifies the false combating against Truth, and destroying it. Apocalypse Explained 131.

Verses 15-17. The subject here treated of, in the spiritual sense, is concerning the knowledges of Good, that they would perish, and that few would remain. By " Kedar", or Arabia, are signified those who are in the knowledges of Good, and, abstractedly, those knowledges themselves. That the knowledges of Truth would perish by falsities and by the doctrine of the false, is signified by "they shall flee from the face of swords, from the face of the drawn sword; and from the face of the bended bow"; the "sword" is the false combating and destroying, and the "bow" is the doctrine of the false. That the knowledges of Good would perish, is signified by these words:

"Because of the grievousness of the war, shall all the glory of Kedar be cousumed"; "the grievousness of war" denoting the state of assault [or temptation], and "all the glory of Kedar being consumed" denotes devastation. And that few knowledges would remain, is described by "the remainder of the number of the bows of the mighty sons of Kedar shall be diminished"; the "bow of the mighty" denoting the doctrine of Truth, derived from knowledges which prevail against falsities. Apocalypse Explained 357.

Verse 16. As the years of a hireling. - See above, Chap, xvi, l4, the Exposition.

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Isaiah Chapter 21

1. THE burden of the desert of the sea. Like the whirlwinds of the south rushing along; from the desert he cometh, from the terrible land.

2. A grievous vision is revealed unto me: the treacherous deals treacherously, and the spoiler spoils! Go up, O Elam; besiege,

O Media! I have made all her sighing to cease.

3. Therefore are my loins filled with pain; pangs have seized me, as the pangs of a woman in travail: I am so bent down, that I cannot hear; I am so dismayed, that I cannot see.

4. My heart is bewildered; terror has frightened me: the night of my pleasure has he turned into horror unto me.

5. The table is prepared, the watch is set; they eat, they drink: arise, O you princes; anoint the shield!

6. For thus has the Lord said unto me, Go, station a watchman; whatever he shall see, let him declare.

7. And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he observed diligently with extreme diligence:

8. And he cried out, A Lion! O my lord, I stand continually upon the watch-tower, and on my ward have I continued whole nights:

9. And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen! is fallen! and all the graven images of her gods he has broken to the ground.

10. O my threshing, and the son of my floor! what I have heard from Jehovah of Hosts, the God of Israel, that I have declared unto you.

11. The burden of Dumah. He calls unto me from Seir, Watchman, what of the night?Watchman, what of the night?

12. The watchman said, The morning cometh, and also the night. If you will inquire, inquire you: return, come.

13. The burden of Arabia. In the forest at night shall you lodge, O you [travelling] companies of Dedanim.

14. To meet the thirsty bring you forth water, O you inhabitants of the land of Tema; with bread come before the fugitive.

15. For from the face of swords shall they flee: from the face of the drawn sword; and from the face of the bended bow; and from the face of the grievous war.

16. For thus has the Lord said unto me, Within a year, as the years of a hireling, shall all the glory of Kedar be consumed;

17. And the remainder of the number of the bows of the mighty sons of Kedar shall be diminished: for Jehovah the God of Israel has spoken it.

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Apocalypse Explained #131

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131. These things saith He that hath the sharp two-edged sword, signifies the Lord, who alone combats in temptation. This is evident from the signification of "long sword" or "sword [romphaeae seu gladii]," as meaning truth combating against falsity, and in the opposite sense, falsity combating against truth. It is said to be "sharp two-edged," because it pierces on both sides. Because this is signified by "the long sword," dispersion of falsities is also signified by it, and also temptation. That it signifies dispersion of falsities, see above (n. 73). It signifies temptation, because in what is written to the angel of this church temptations are treated of. Moreover, "the long sword" also signifies temptation, because temptation is a combat of truth against falsity and of falsity against truth. (That spiritual temptation is such combat, see in The Doctrine of the New Jerusalem 187-201) By "these things saith He that hath the sharp long sword with two edges" is meant that the Lord alone combats in temptations, because in the preceding chapter (verse 16) it was said that:

Out of the mouth of the Son of man, walking in the midst of the seven lampstands, a sharp two-edged long sword was seen going forth (Revelation 1:16).

and by the "Son of man" is meant the Lord in respect to Divine truth (as may be seen above, n. 63. That the Lord alone combats in temptations, and not man at all, see in The Doctrine of the New Jerusalem 195-200.) By "long sword" or by "sword [romphaeam seu gladium]" is signified the combat of truth against falsity, and of falsity against truth, because by "wars" in the Word are signified spiritual wars, and spiritual wars are wars of truths against falsities and of falsities against truths; and as "wars" in the Word have such a signification, all weapons of war, as "sword," "spear," "bow," "arrows," "shield," and many others, signify each some special thing pertaining to spiritual combat; especially the "sword," because in wars they fight with swords. (That "wars" signify spiritual combats, see Arcana Coelestia 1659, 1664, 8295, 10455; consequently that each weapon of war signifies something pertaining to spiritual combat, see n. 1788, 2686)

[2] That "sword" in the Word signifies truth combating against falsity, and falsity against truth, and therefore the dispersion of falsities, and also spiritual temptation, can be seen from very many passages, of which I will introduce here only a few by way of confirmation. Thus in Matthew:

Jesus said that He came not to send peace on earth, but a sword (Matthew 10:34).

Here by "sword" is meant the combat of temptation. It was so said, because men at that time were in falsities, and the Lord uncovered interior truths, and only by combats from such truths can falsities be cast out.

[3] In Luke:

Jesus said to His disciples, Now he that hath a purse let him take it, likewise a wallet; and he that hath no sword let him sell his garments and buy one (Luke 22:35-38).

By "purse" and "wallet" spiritual knowledges, thus truths, are signified; "garments" signify what is their own; and by "sword" combat is signified.

[4] In Jeremiah:

A sword against the Chaldeans, and against the inhabitants of Babylon, and against her chiefs, and against her wise men. A sword against liars that they may become foolish; a sword against her mighty men that they may be dismayed; a sword against her horses and against her chariots; a sword against her treasures that they may be spoiled; a drought upon her waters that they may be dried up (Jeremiah 50:35-38).

By "sword" here dispersion and vastation of truth are signified; by each in particular against which the sword shall be, as the "Chaldeans," the "inhabitants of Babylon," her "chiefs" and "her wise men," "liars," "mighty men," "horses," "chariots," and "treasures," are signified the persons or things that will be vastated: as by "horses," things intellectual; by "chariots," doctrinals; and by "treasures," knowledges; it is said, therefore, "a drought upon her waters, that they may be dried up," for "waters" are the truths of the church, and "a drought that they may be dried up" is vastation. (That "drought" and "drying up" are where there is no truth, see Arcana Coelestia 8185; that "waters" are truths of the church, see above, n. 71; that "treasures" are knowledges, Arcana Coelestia, 1694, 4508, 10227; that "horses" are things intellectual, and "chariots" doctrinals, see White Horse 2-5.)

[5] In Isaiah:

Jehovah will plead, and with His sword with all flesh, and the slain of Jehovah shall be multiplied (Isaiah 66:16).

In Jeremiah:

Upon all the heights in the desert the devastators are come, because the sword of Jehovah devoureth from the end of the land even to the end of the land (Jeremiah 12:12).

In Ezekiel:

Prophesy and say, a sword sharpened and also furbished, it is sharpened to slay a slaughter, it is furbished that it may have luster; let the sword be doubled for the third time; the sword of the slain, the sword of great slaughter entering into the secret chambers that the heart may melt, and stumblings be multiplied; against all their gates will I set the point of the sword: Ah! It is made into lightning (Ezekiel 21:9-15, 28).

In Isaiah:

Bring waters to meet him that is thirsty, with bread prevent him that wandereth; for before the sword shall they wander, before the drawn sword, and before the bended bow, and for the grievousness of war (Isaiah 21:14, 15).

In Ezekiel:

They shall quake with fear when I shall make my sword to fly before their faces, that they may tremble every moment, a man for his own soul; by the swords of the mighty casting down their multitude (Ezekiel 32:10-12).

In David:

Let the saints exult in glory; let them sing upon their beds. Let the exaltations of God be in their throat, and a two-edged sword in their hand (Psalms 149:5, 6).

In the same:

Gird thy sword upon the thigh, O mighty one, in thy honor ascend the chariot, ride on the Word of truth, thy right hand shall teach thee wonderful things. Thine arrows are sharp (Psalms 45:3-5).

In Revelation:

There was given unto him that sat on the red horse a great sword (Revelation 6:4).

In another place:

Out of the mouth of him that sat on the white horse went forth a sharp sword, that with it he should smite the nations. The rest were killed with the sword of him that sat upon the horse (Revelation 19:15, 21).

By "sword" in these passages is signified truth combating and destroying; this destruction is especially apparent in the spiritual world; there those that are in falsities cannot sustain the truth; when they come into the sphere of light, that is, where Divine truth is, they are in anguish, like those who are struggling with death; and thus also they are deprived of truths and are vastated.

[6] As most expressions in the Word have also a contrary sense, so also has "sword;" in that sense it signifies falsity combating against truth and destroying it. The vastations of the church, which take place when there are no longer any truths, but only falsities, are described in the Word by a "sword," as in the following passages:

They shall fall by the edge of the sword, and shall be led captive into all nations; Jerusalem shall finally be trodden down by all nations, until the times of the nations shall be fulfilled (Luke 21:24).

The consummation of the age, which is here treated of, is the last time of the church, when falsities are to prevail. "To fall by the edge of the sword" denotes that truth will be destroyed by falsity; "nations" here are evils and "Jerusalem" is the church.

[7] In Isaiah:

I will make a man more rare than fine gold. Everyone that is found shall be thrust through; and everyone gathered in shall fall by the sword (Isaiah 13:12, 15).

"A man who is rare" for those that are in truths; "to be thrust through" and "to fall by the sword" means to be consumed by falsity.

[8] In the same:

In that day they shall cast away every man the idols of his silver and the idols of his gold, which your own hands have made unto you. Then shall Asshur fall by the sword, not of a man [viri]; and the sword not of a man [hominis] shall devour him; but he who fleeth for himself before the sword, his young man shall be for tribute (Isaiah 31:7, 8).

"The idols which the hands have made" are falsities from self-intelligence; "Asshur" is the rational by which [per quod]. "To fall by the sword not of a man" [viri], and "not of a man" [hominis], is not to be destroyed by any combat of truth against falsity. "He who fleeth for himself before the sword, his young man shall be for tribute," means that the truth which is not destroyed shall be subservient to falsities. That this is the meaning of these words does not appear in the sense of the letter, which shows how far distant the spiritual sense is from the sense of the letter.

[9] In Jeremiah:

In vain I have smitten your sons; they accepted not correction; your own sword hath devoured your prophets (Jeremiah 2:30).

Behold, the prophet say, Ye shall not see the sword, neither shall ye have famine. By sword and by famine shall the prophets be consumed. If I go forth into the field, behold the slain with the sword; and if I enter into the city, then behold the sickness of famine (Jeremiah 14:13-18).

Both these passages treat of the vastation of the church in respect to truth; "prophets" are those who teach truths; and "the sword that consumes them" is falsity combating and destroying; "the field" is the church; "the city" is doctrine; "the slain with the sword in the field" are those in the church with whom truths are destroyed; "the famine" that is in the city is dearth of all truth in doctrine.

[10] In the same:

They have denied Jehovah when they have said, It is not He; neither shall evil come upon us; neither shall we see sword and famine (Jeremiah 5:12).

In the same:

The young men shall die by the sword; and their sons and their daughters shall die by famine (Jeremiah 11:22).

"Young men" are those who are in truths, and in the abstract, truths themselves; "to die by the sword" is to be destroyed by falsities; "sons and daughters" are the knowledges of truth and good; "famine" is a dearth of these.

[11] In Lamentations:

We get our bread with peril of our souls, because of the sword of the wilderness (Lamentations 5:9).

"The wilderness" is where there is no good because there is no truth; its "sword" is the destruction of truth; "bread" is good, which is got with "peril of souls," because all good is implanted in man by means of truth.

[12] In Ezekiel:

The sword is without, and pestilence and famine within; he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him (Ezekiel 7:15).

"The sword" is the destruction of truth; "pestilence" consequent extermination; and "famine" complete dearth. Similarly in other places (as in Jeremiah 21:7; 29:17, 18; 34:17).

[13] In Zechariah:

Woe to the shepherd of nought forsaking the flock; a sword upon his arm, and upon his right eye; his arm in drying up shall dry up, and his right eye in growing dim shall grow dim (Jeremiah 11:17).

"A sword upon the arm" is the destruction of the voluntary in respect to good; "a sword upon the right eye" is the destruction of the intellectual in respect to truth; that all good and all truth are to perish is signified by "the arm in drying up shall dry up; and the right eye in growing dim shall grow dim."

[14] In Isaiah:

Thus shall ye say to your lord, Fear not for the words that thou hast heard, wherewith the lads of the king of Asshur have blasphemed Jehovah. Behold, I will cause him to fall by the sword in his own land. And Senacherib, king of Asshur, returned; and it came to pass, when he bowed himself in the house of Nisroch his god, his two sons smote him with the sword (Isaiah 37:6, 7, 37, 38).

As it is the rational that acknowledges and that denies the Divine, and when it denies seizes upon every falsity instead of truth, and thus perishes, there was this representative occurrence, namely, that the king of Asshur, because he blasphemed Jehovah, was smitten with the sword by his sons, in the house of Nisroch his god. "Asshur" signifies the rational in either sense (Arcana Coelestia, n. 119, 1186); the "sons" of that king signify falsities, and the "sword" signifies destruction by falsities.

[15] In Moses:

[It was commanded that] the city that worshiped other gods should be smitten with the sword, and burned up with fire (Deuteronomy 13:12-16).

This was decreed because at that time all things were representative; "to worship other gods" is to worship from falsities; "to be smitten with the sword" is to perish by falsity; and "to be burned up with fire" is to perish by the evil of falsity.

[16] In the same:

Whosoever in the field toucheth one that is slain with the sword shall be unclean (Numbers 19:16, 18, 19).

"One in the field slain with the sword" represented those within the church who destroyed truths with themselves; "the field" here is the church.

[17] That "sword" signifies falsity destroying truth is manifest in David:

The sons of man are set on fire; their teeth are spears and arrows, and their tongue a sharp sword (Psalms 57:4).

Behold, they belch out with their mouth, swords are in their lips (Psalms 59:7).

Workers of iniquity sharpen their tongues like a sword; they hurl their arrow with a bitter word (Psalms 64:3).

From this it is clear what is signified by the Lord's words to Peter:

All they that take the sword shall perish by the sword (Matthew 26:51-52);

namely, that those who believe falsities will perish by falsities.

[18] From this it is now evident what is signified in the Word by "the long sword," "the short sword," or the "sword" [romphaea, macharera, seu gladius] in both senses. Such things are signified by "sword" by reason also of appearance in the spiritual world. When spiritual combats take place there, which are combats of truth against falsity and of falsity against truth, various weapons of war, as swords, spears, shields, and the like are seen; not that the combats are maintained by these, but they are mere appearances, representative of spiritual combats. When falsities are fiercely combating truths, there sometimes appears from heaven the brightness or flashing of a sword vibrating every way, and causing great terror, by which those who are combating from falsities are dispersed.

[19] This makes clear what is meant by these words in Ezekiel:

They shall be horribly afraid when I shall brandish My sword before their faces, that they may tremble every moment for their soul (Ezekiel 32:10-12).

And in the same:

Prophesy and say, a sword, it is sharpened and also furbished, that it may have luster, that the heart may melt. Ah! It is made into lightning (Ezekiel 21:9-10, 15).

The sword causes so great terror because "iron," of which a sword is made, signifies truth in ultimates, and the brightness and flashing are from the light of heaven and from vibration of this light upon the sword. The light of heaven is Divine truth proceeding from the Lord. Divine truth thus falling upon those who are in falsities strikes terror.

[20] This also makes clear what is signified by this, that:

Cherubim, after Adam had been driven out, were made to dwell at the east of Eden, and the flame of a sword turning and vibrating every way, to guard the way to the tree of life (Genesis 3:24).

By the "tree of life" is signified celestial love, which is love to the Lord; by "cherubim" a guard; by the "flame of a sword turning every way" the terrific driving off and rejecting of all who are in falsities; the "east of Eden" is where the Lord's presence is in celestial love; by these words, therefore, is signified that every approach to the acknowledgement of the Lord alone is closed to him who does not live a life of love. That "sword" signifies falsity is clearly evident in Ezekiel, where it is said of the prince of Tyre:

They shall unsheathe the swords upon the beauty of thy wisdom (Ezekiel 28:7).

"The prince of Tyre" signifies intelligence from the knowledges of truth; because that is extinguished by falsities it is said that they should unsheathe their swords "upon wisdom," which could not have been said unless by "swords" falsities were meant.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.