THE EXPLANATION of Isaiah Chapter 28

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

1. Woe to the crown of pride, to the drunkards of Ephraim, and to the fading flower of their glorious beauty! to those that are at the bead of the fat valley, that are overcome with wine!

VERSE 1. They are called "drunkards" in the Word, who believe nothing but what they comprehend [by the senses], and in this spirit inquire into the mysteries of faith; the consequence is, that they must needs fall into errors, inasmuch as they are under the guidance only of things sensual, scientific, or philosophical in their inquiries. The thinking principle of man is merely terrestrial, corporeal, and material, inasmuch as it is formed of things terrestrial, corporeal, and material, which continually adhere thereto, and in which the ideas of thought are founded and terminated; therefore to think and reason from those things concerning things divine, is to plunge into errors and perverse opinions, and it is as impossible for a man thence to obtain faith, as it is for "a camel to pass through the eye of a needle." The error and insanity thence derived are called, in the Word, "drunkenness"; nay, even souls or spirits in another life, who reason concerning the truths of faith, and against them, become like drunk persons, and behave in like manner; concerning whom, by the Divine Mercy of the Lord, more will be said hereafter. Spirits are manifestly discerned whether they be principled in a faith grounded in charity or not. They who are principled in faith grounded in charity, do not reason concerning the truths of faith, but say that they are so, and likewise confirm them, so much as they are able, by the things of sense, of science, and of analytical reasoning; but as soon as any thing obscure intervenes, which they do not clearly apprehend, this they lay aside, nor ever suffer such a thing to lead them into doubt, urging that there are very few things which they can comprehend; and, therefore, that it is a great folly to think a thing not to be true because they do not comprehend it; these are they who are principled in charity but they, on the other hand, who are not principled in faith grounded in charity, are disposed only to reason whether a thing be true, and to know how it is true, urging that unless they know how it is so, they cannot possibly believe that it is so.

By this circumstance alone they are instantly discovered to be principled in no faith, and the proof thereof is, because they not only doubt about all things, but even in their hearts deny them; and when they are instructed how the case is, still they continue obstinate and raise fresh scruples and objections, and would do so, if possible, to all eternity; and they who thus remain doubtful heap up errors upon errors. Arcana Coelestia 1072.

Verses 1, 3, 7. Woe to the crown of pride, to the drunkards of Ephraim, etc.

- These things are said of those who are insane in spiritual things, in consequence of believing that they are intelligent from themselves, and therein glorying; the state of such is described in this passage by mere correspondences. They who are insane with respect to things spiritual, or truths, are understood by "drunkards", and they who thence behave themselves intelligent by "Ephraim", and the glorying of their intelligence or erudition by the "crown of pride"; for they who are in falsities of doctrine, and have confirmed themselves therein, when they are enlightened, and see truths in the other life, become as it were "drunkards"; such is the case of the learned who have confirmed themselves in falsities, which is to confirm from self and not from the Lord; hence it is evident what is signified by " Woe to the crown of pride, to the drunkards of Ephraim." By "the fading flower of glorious beauty, of those that are at the head of the fat valley, that are overcome with wine", is signified the truth of the church perishing in its birth, from the glorying of self-derived intelligence, which is of the natural man separated from the spiritual, in which case man sees "the false in the place of truth; the "fading flower of glorious beauty denotes truth in its birth falling or perishing; the "head of the valley" denotes the intelligence of the natural man; their being "overcome with wine" signifies their seeing the false in the place of truth.

"The crown of pride, the drunkards of Ephraim shall be trodden under feet", signifies that that intelligence shall entirely perish.

"These also have erred through wine, and through strong drink they have reeled", signifies falsities and the things thence derived; by "the priest and the prophet who have erred through strong drink, and are swallowed up with wine, and have reeled through strong drink", is signified that they who ought to be in the doctrine of Good and Truth are of such a quality, and, abstractedly from persons, that then doctrine is of such a quality; and by their "erring in vision and stumbling in judgment", is signified their not seeing the truths of intelligence.

That such things are signified by these words, no one can see except from the spiritual sense, without which it could not be known, that the "crown" and the "head" signify intelligence, that "drunkards" signify those who are insane in things spiritual, that Ephraim signifies the understanding, - in the present case, self-derived, or originating in the proprium of man, that "valley" signifies the inferior or lower things of the mind, which are natural and sensual and that a "priest" and "prophet" signify the doctrine of Good and Truth. Apocalypse Explained 370.

Woe to the drunkards of Ephraim, and to the fading flower of their glorious beauty! etc.

- "Drunkards" stand for those who reason from falsities. see Arcana Coelestia 1072; "Ephraim" for the intellectual principle of the church, - in this case perverted, Arcana Coelestia 5354, 6222; (see also above, Chapter 7:2, the Exposition.) "glory" signifies Divine Truth, Arcana Coelestia 4809, 9222.

Hence it is evident that a "flower" or "blossom" is the scientific by which Truth [is acquired]. That "flowers" or "blossoms" signify such things, is because blossoms are the germinations which precede, and in their manner produce fruits and seeds. That trees and plants blossom before they bear fruit, is known. The case is similar with man as to intelligence and wisdom. The scientifics of Truth precede, and in their manner produce those things which are of wisdom with man; for they serve his rational mind with objects, and thus with the means of becoming wise. Hence it is that the scientifics of Truth are like blossoms, and the good of life, which is the good of wisdom, is like fruit.

Since all things in the spiritual world relate to such things as are with man, by reason that heaven resembles one man, and corresponds to all things, even to the most minute, which are with man, wherefore all things which are in the natural world, according to their agreement with such things as are with a man, correspond, represent, and signify. (Arcana Coelestia 9496)

Hence now it is evident whence it is that "blossoms" and "flowers" signify the scientifics of Truth, and, in general, truths; and "fruits" and "seeds", goods. Arcana Coelestia 9553.

Woe to the drunkards of Ephraim! they have erred through wine, and through strong drink they have reeled, etc.

- That to the "drunken with wine and with strong drink" signifies to be insane and infatuated in regard to spiritual things, may indeed be seen without being confirmed from other passages in the Word; but inasmuch as many people do not see this, by reason that they do not think spiritually but sensually, and thus materially, of everything in the Word, when they read it, I will adduce some passages from the Word to prove that being made "drunk" signifies to be insane or infatuated in regard to things of a spiritual, that is, of a theological nature, which are the following:

"They are drunken, but not with wine; they stagger, but not with strong drink." (Isaiah 29:9)

"Hear, you afflicted, you drunken, but not with wine." (Isaiah 51:21)

"Babylon is a cup of gold in the hand of Jehovah, making all the earth drunken: the nations have drunken of the wine thereof; therefore the nations are mad." (Jeremiah 51:7)

"Babylon shall be an hissing: when they are heated, I will make their feasts, and I will make them drunken, that they may exult, and sleep a perpetual sleep, and not awake", (Jeremiah 51:37, 39)

"Babylon is fallen, is fallen, because she made all nations drunk of the wine of her whoredom." (Revelation 14:8)

"Let every bottle be filled with wine; behold, I will fill all the inhabitants of this land, the priests and the prophets, with drunkenness." (Jeremiah 13:12, 13)

"You shalt be filled with drunkenness and sorrow, with the cup of devastation and desolation." (Ezekiel 23:32, 33)

"O daughter of Edom, unto you also the cup shall pass; you shalt be drunken, and shalt be uncovered." (Lamentations 4:21)

"You also shalt be made drunken. (Nahum 3:11)

"Drink you, and be drunken, and spue, and fall, to rise no more." (Jeremiah 25:27)

Apocalypse Revealed 721. See also above, Chap, Isaiah 5:11, 12, 21, 22, the Exposition.

As to the enormous sin of drunkenness, in a literal sense, see above Chap, Isaiah 19:14, the Exposition.

2. Behold, a mighty one, a strong one from the Lord! like a storm of hail, like a tempest of slaughter, like ta flood of mighty waters overflowing, He shall cast them to the earth with His hand.

3. The crown of pride, the drunkards of Ephraim, shall be trodden under feet:

4. And the fading flower of their glorious beauty, which is upon the head of the fat valley, shall be as the early fruit before the summer; which one looks at, and while it is yet in his hand, he swallows it.

Verses 2, 22 Speaking of the day of Judgment upon those who are of the said church. The day of Judgment, when the church is at its end, is understood by "I have heard a consummation and decision, from the Lord Jehovih of Hosts, upon the whole earth; "wherefore it is said, that "like a storm of hail, like a tempest of slaughter, like a flood of mighty waters overflowing. He shall cast them to the earth with His hand."

By "hail" and the "storm" thereof, are signified falsities which destroy the truths of the church; by "slaughter" and its "tempest", are signified evils which destroy the goods of the church; by "mighty waters" are signified the falsities of evil.

That an "inundation" and a "flood" signify immersions into evils and falsities, and hence the destruction of the church, may be seen in. Arcana Coelestia 660, 705; also above, Chapter 8:7, 8, the Exposition.

The same is signified by "casting down to the earth", or by a violent pouring down of rain. Apocalypse Explained 304.

5. In that day shall Jehovah of Hosts be for a crown of glory, and for a diadem of beauty, unto the remnant of His people:

Verse 5. A "crown of glory" [or of adornment] signifies wisdom which is of Good from the Divine; a "diadem of beauty" signifies intelligence which is of Truth from that Good. This crown and this diadem are predicated of the divine things which are with "the [residue of]people", or the church. Arcana Coelestia 9930. See also Apocalypse Explained 272.

That "residue" or "remnant" signifies the remains of what is Good and True, or of those who are in what is Good and True at the period of Judgment, see above, Chapter 1:9; 4:2, 3, the Exposition.

6. And for a spirit of judgment to him that sits in judgment; and for strength to them that turn the battle from the gate.

Verse 6. In that day shall Jehovah be for a spirit of judgment to him that sits in judgment; and for strength to them that turn the battle front the gate.

- These things are said concerning those who are not in the conceit of self-derived intelligence, which is treated of in this chapter, and is understood in verse 1 by " the crown of pride, the drunkards of Ephraim." That they who are not in that conceit shall be in intelligence from the Lord, is signified by "Jehovah shall be for a spirit of judgment to him that sits in judgment"; "judgment" denoting the understanding of Truth, thus intelligence.

"Jehovah shall be for strength to them that turn the battle from the gate" signifies that the Lord gives power to those who defend the Word and doctrine from the Word, and who endeavour to preserve them from being violated; a "city" denoting doctrine, and the "gate", that which gives entrance thereto, denoting natural truths. Hence it was that the elders "sat to judge in the gates of the city." Apocalypse Explained 734.

For strength to them that turn the battle from the gate. - As to the meaning of "gates", see Chapter 60:11, 18, the Exposition.

7. But these also have erred through wine, and through strong drink they have reeled; the priest and the prophet have erred through strong drink; they are swallowed up with wine; they have reeled through strong drink; they have erred in vision, they have stumbled in judgment:

8. For all tables are full of vomit and filthiness; no place [is clean].

Verses 7, 8. "Wine" and "strong drink", by which they err, signify truths mixed with falsities; the "priest" and the "prophet" signify those who teach goods and truths, and, in an abstract sense, the goods and truths of the church; the "seeing", amongst whom they err, signify those who are about to see truths: to "stumble in judgment" signifies insanity.

"Tables" signify all things which should nourish the spiritual life, for by "tables" is understood the food which is upon them, and "food" means all truths and goods, because they are what nourish the spiritual life; here, therefore, by "tables full of vomit", are signified the same things falsified and adulterated. Apocalypse Explained 235.

9. Whom should He teach knowledge? and whom should He make to understand doctrine? Those that are weaned from the milk, that are withdrawn from the breasts.

10. For it is precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

Verses 9, 10. [These words imply, in their literal sense, that children should be taught at the earliest period of life, and that they should be trained for heaven, as the end of their birth into the world. In the spiritual sense, to be "weaned" is to be separated, - in relation to the Lord, from His infirm Human, and in relation to man, from his proprium. (Arcana Coelestia 2647, 2649)

Such as are thus separated from their proprium, are capable of receiving instruction in spiritual and divine things, or in the Truths of the Word. "Precept upon precept, line upon line", etc., implies the successive and gradual process of instruction; as in the building of a house one line or layer of stones is laid upon another, so in the building up of the mind the knowledges of Truth and Good are acquired in successive order.]

11. Therefore with a stammering lip and in another tongue will He speak unto this people.

Verse 11. "Stammerers" signify those who with difficulty can apprehend [and pronounce] the Truth of the church. Arcana Coelestia 4551. See also the Exposition of Isaiah 32:4.

12. To whom He said, This is the rest which you shall give unto the weary; and this is the refreshment: but they would not hear.

Verse 12. To be "weary" denotes a state of temptation-combat. Arcana Coelestia 3318. See also 3321.

13. Therefore shall the Word of Jehovah be indeed unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: but they will go on, and fall backward; and be broken, and ensnared, and caught.

14. Wherefore hear you the word of Jehovah, you scornful men, who rule this people in Jerusalem:

Verse 13. But they will go on, and fall backward; and be broken, and ensnared, and caught. - To "fall backward", is to avert themselves from what is Good and True; to be "broken", signifies to dissipate Truths and Goods; to be "ensnared", is to be allured by the love of self and of the world; to be "caught", is to be carried away by those loves. Arcana Coelestia 9348.

As to the meaning of "going or falling backwards", see Chapter 1:4; of "snares", "nets", and "traps", see Chapter 24:17, the Exposition.

15. Because you have said, We have made a covenant with death; and with hell have we made a vision: the overflowing scourge, when it passes through, shall not reach us; for we have made a lie our refuge, and under falsehood have we hid ourselves.

Verse 15. In this passage "death" denotes damnation, since death is damnation, it is also hell; wherefore hell, in the Word, is commonly called "death", as in Isaiah:

"Hell will not confess You; nor will death praise You." (Isaiah 38:18, 19) Apocalypse Explained 186.

Verses 15, 18. "make a covenant with death", signifies conjunction with the false from hell, whence man dies spiritually; to "make a vision with hell", signifies divination, as it were, prophetic, from hell. Apocalypse Explained 701. See also Arcana Coelestia 8908.

The overflowing scourge. - As to what may be understood by this term, in a spiritual sense, see Chapter 8:7, 8, the Exposition.

16. Wherefore thus says the Lord Jehovih, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner [stone], a firm foundation: he that believes [in Him] shall not hasten [to flee].

Verse 16. And in Jeremiah:

"They shall not take of you a stone for a corner, or a stone of foundations"; (Jeremiah 51:26)

So in Zechariah:

"Out of Judah a corner, out of him the nail, out of him the bow of war." (Zechariah 10:4)

Again, in David:

"The stone which they rejected is become the head of the corner." (Psalm 118:22; Matthew 21:42; Mark 12:10, 11; Luke 20:17)

The "stone of the corner" signifies all Divine Truth upon which heaven and the church is founded, thus every foundation; and inasmuch as the "foundation" is the ultimate upon which a house or temple rests, therefore it signifies all things. It is on account of this signification of the "corner-stone", as denoting all Divine Truth upon which the church is founded, that it is said - "I will lay in Zion for a foundation, a stone, a tried stone, a precious corner [stone], a firm foundation"; and it is called " a stone for the corner", and "a stone of foundations"; and inasmuch as the "cornerstone" signifies all Divine Truth upon which the church is founded, therefore it also signifies the Lord as to His Divine Human, because all Divine Truth proceeds from that.

The "builders" or architects who "rejected that stone", as we read in the Evangelists, denote those who are of the church, in this case of the Jewish church, which rejected the Lord, and with Him all Divine Truth; for with them there remained nothing but vain traditions grounded in the literal sense of the Word, by which the essential truths of the Word were falsified and its goods adulterated. That "ultimates" signify all things, and what the ground of this signification is, may be seen in the Arcana Coelestia 634, 5897, 6239. Apocalypse Explained 417.

He that believes [in Him] shall not hasten [to flee]. - See the note, p. 296.

17. And I will lay judgment to the line, and justice to the plummet: and the hail shall sweep away the refuge of a lie; and the hiding-place the waters shall overwhelm.

18. And your covenant with death shall be abolished; and your vision with hell shall not stand: when the overflowing scourge passes through, by it shall you be trodden down;

19. As soon as it passes through, it shall take you; for morning by morning shall it pass through, by day and by night; and it shall be a terror to understand the report [thereof].

Verse 17. [This is another mode of expressing the process of exploration and of judgment which takes place after death, in the world of spirits, when "all refuges of lies shall be swept away", and every "hiding-place" of iniquity will be exposed and condemned.]

20. For the bed is shorter than that [one] can stretch himself [on it]; and the covering narrower than that he can wrap himself [in it].

Verse 20. A "bed" signifies doctrine. The ground and reason of this is from correspondences; for, as the body rests on its bed, so does the mind rest in its doctrine, But by a "bed" is signified the doctrine which everyone acquires to himself, either from the Word, or from his proper intelligence, for therein the mind reposes, and, as it were, sleeps. The beds in which they lie in the spiritual world are of no other origin. Everyone's bed there is conformable to the quality of his science and intelligence; - the wise have magnificent beds, the foolish have mean ones, and they who are in falsities have filthy ones. This is the signification of a "bed" in Luke:

"I tell you, in that night there shall be two in one bed; the one shall be taken, and the other shall be left." (Luke 17:34)

Speaking of the Last Judgment. "Two in one bed" means two in one doctrine, but not in similar life. In John:

"Jesus says unto the sick man, Rise, take up your bed, and walk; and he took up his bed, and walked." (John 5:8, 9)

And in Mark:

"Jesus said unto the sick of the palsy, Son, your sius be forgiven you; and He said unto the Scribes, Whether is it easier to say, Your sins be forgiven you; or to say, Arise, take up your bed, and walk? Then He said, Arise, take up your bed, and walk: and he took up his bed, and went forth from them." (Mark 2:5, 9, 11, 12)

That here something is signified by " bed", is evident, because Jesus said "Whether is it easier to say, Your sins be forgiven you; or to say, Take up your bed, and walk?" By "taking up his bed, and walking", is signified to meditate in doctrine; it is so understood in heaven. Doctrine is also signified by a "bed" in Amos:

"As the shepherd takes out of the mouth of the lion, so shall the children of Israel be taken out that dwell in Samaria, in the corner of a bed, and in the extremity of a couch." (Amos 3:12) "In the corner of a bed, and in the extremity of a couch", means what is more remote from the truths and goods of doctrine. "Bed", " couch", and "bedchamber" have a similar signification in other places, as in Isaiah 28:20; 57:2, 7, 8; Ezekiel 23:41; Amos 6:4; Micah 2:1; Psalms 4:4; 36:4; 41:3; Job 17:13; Leviticus 15:4, 5. Apocalypse Revealed 137.

[By "the bed being shorter than that one can stretch himself all it, and the covering narrower than that he can wrap himself in it", is implied that doctrines founded in fallacious reasonings find ill false principles, prevent the growth and extension of the rational mind, and obstruct the process of regeneration; and that they have no power to enlighten the mind with heavenly Truth, or to warm it with heavenly Love.]

21. For as in Mount Perazim, Jehovah will arise; as in the valley of Gibeon, shall He be wroth: that He may do His work, His strange work; and effect His operation, His strange operation.

Verse 21. [These events, representative of Judgment, are recorded in 2 Samuel 5:20, 21, where David defeated the Philistines, and executed, as it were, a judgment upon them. The term "Perazim", in Hebrew, means a tearing or breaking asunder, which involves the idea of Judgment. "As in the valley of Gibeon" refers to Josh. 10:10, when the Amorites were destroyed, which also represented the process of Judgment. The "destruction of the Philistines at Perazim " signifies judgment upon all who are in faith, or in the knowledges of Truth, separate from charity; (see above, Chapter 14:28, 29, the Exposition.) and the "slaughter of the Amorites" represented the judgment upon all who are in evils and falsities, and especially upon those who are in the falsities of evil. See Arcana Coelestia 1857, 6859.] ."

His strange work. - [Judgment is said to be the Lord's" strange work", to indicate that the process of Judgment, in the sense of condemnation, is not effected by the Lord, but by the evils and. falsities which proceed from the wicked themselves. "For the Lord has no pleasure in the death of the wicked." (Ezekiel 18:23, 32) "This is the condemnation, that light has come into the world, and men loved darkness rather than light, because their deeds were evil." ((John 3:19)

See above. Chapter 1:24, the Exposition.)

22. Wherefore, be you not mockers, lest your bonds be strengthened: for a consummation and decision have I heard, from the Lord Jehovih of Hosts, on the whole earth.

Verses 22, 24, 25, 26. These words, in their spiritual sense, describe the state of the church with the Jewish and Israelitish nation, that it was altogether destroyed, and that it was to no purpose to learn and to know the Word, but in order to apply the Good and Truth thereof to the use of life, and that by this menus, and no other, could intelligence be communicated from the Lord. That the church with that nation was altogether destroyed, is understood by "the consummation and decision being heard from the Lord Jehovih of Hosts upon the whole earth"; "consummation and decision" denoting plenary destruction, and the "whole earth" the entire church, that is, everything appertaining thereto. It being to no purpose merely to learn and know the Word, is signified by "Doth the ploughman plough the whole day that he may sow ? doth he open and harrow his ground?" to "plough for sowing" denoting to learn, and to "harrow the land" to deposit in the memory. That the Good and Truth of the Word should be applied to the use of life, is signified by "When he has made the face thereof even, doth not he cast abroad the fitches, and scatter the cummin, and sow the wheat in the principal [place], and the barley in its appointed [place], and the spelt in the border thereof?" The "making even the face of the earth, and scattering the cummin", denotes preparation by the Word; "the wheat in the principal [place], and the barley in its appointed[place], and the spelt in their border", denote the application of the Good and Truth of the Word to the use of life; "wheat" signifying Good, "barley" Truth, and "spelt" kuowledges. That by this means, and no other, can intelligence be communicated from the Lord, is signified by "For his God doth instruct him to judgment, and doth teach him." "Judgment " signifies intelligence; "his God teaching him" denotes that it is from the Lord. Apocalypse Explained 374.

23. Give you ear, and hear My voice; attend, and hearken unto My speech.

24. Doth the ploughman plough the whole day that he may sow? doth he open and harrow his ground?

25. When he has made the face thereof even, doth not he cast abroad the fitches, and scatter the cummin, and sow the "wheat in the principal [place], and the barley in its appointed [place], and the spelt in the border thereof?

26. For his God doth instruct him to judgment, and doth teach him.

Verses 23-26. These words appear as comparisons, but tbey are real correspondences, by which is described the reformation and regeneration of the man of the church; wherefore also it is said - "For his God doth instruct him to judgment, and doth teach him." To "instruct him to judgment", is to give him intelligence; for by "judgment" is signified the intelligence of Truth, n. 2235; and to "teach him", when from God, is to give him wisdom. Hence it may appear what is meant by "ploughing", "harrowing", "scattering abroad fitches", "sowing cummin", "storing up wheat, barley, and spelt", namely, that" ploughing" denotes implanting Truth in Good; "fitches" and "cummin " denote scientifics, since these are the first things which are learnt that a man may receive intelligence. That "'wheat" signifies the Good of love of the internal man , see n. 7005. That "ploughing" signifies, not from comparison, but from correspondences, the first thing of the church in general, and also in particular, with everyone who is regenerated, or who becomes a church, is evident from these words in Moses:

"You shalt not sow your vineyard intermixedly; you shalt not plough with an ox and an ass together; you shalt not wear a garment mixed with wool and linen together." (Deuteronomy 22:9-11)

These words involve that the states of Good and of Truth ought not to be coufounded: for a "vineyard" denotes: the church as to Truth, but a "field " the church as to Good; to "plough with an ox" denotes to prepare by Good; to "plough with an ass", to prepare by Truth.

"Wool" also denotes Good, but "linen" Truth. The case is this: all they are in a state of Good who are in the Lord's celestial kingdom; but they are in a state of Truth who are in the Lord's spiritual kingdom; he who is in the one cannot be in the other.

Who cannot see that the above words in Moses have a deeper signification than they appear to have; for otherwise what of evil could there have been in "sowing a vineyard intermixedly", in "ploughing with an ox and an ass together", and in "wearing a garment mixed with wool and linen together"? Arcana Coelestia 10669.

27. The fitches are not beaten out with the threshing-sledge, nor is the wheel of the cart made to turn about upon the cummin: but the fitches are beaten out with the staff: and the cummin with a rod;

28. Bread [corn] is bruised; but not for ever will he continue to thresh it, nor to break it with the wheel of his cart, nor to bruise it [with] his horsemen.

29. This also proceeds from Jehovah of Hosts, who is wonderful in counsel, and great in wisdom.

Verses 27-29. [It does not appear that Swedenborg has quoted these verses, but it is not difficult, from the doctrine of correspondences, to see the spiritual meaning of them. A "threshing-floor" denotes, as is evident from the passages in the Word where it is mentioned, something in relation to the church, and specifically the Good of Truth, and also the Truth of Good; (Arcana Coelestia 6537) and the mind where these things are prepared for the nourishment of the soul, is, as it were, a "threshing-floor." For, on a threshing-floor, wheat is in a state of preparation to become bread for the nourishment of the body. The various kinds of implements here mentioned were all used for threshing by the Jews, each implement being adapted to its specific purpose. The process of the understanding whilst meditating on the various scientifics and knowledges of what is Good and True from the Word, is here depicted. The various kinds of knowledge represented by the "fitches", "cummin", etc., require a specific process of the understanding to convert them into spiritual food, as the various kinds of grain require to be threshed by different implements. But this process of threshing is only a means to an end. It is not sufficient fully to understand the knowledge of what is True and Good; it must be loved and practised also; and the object of the divine Text is to teach the necessity of this in order to salvation, and in order to show that it is man's duty to acknowledge that the entire work is the Lord's. (Verse 29.) That "horsemen", in verse 28, have relation, by correspondence, to the understanding, see Chapter 31:1, the Exposition.]

---

Isaiah Chapter 28

1. Woe to the crown of pride, to the drunkards of Ephraim, and to the fading flower of their glorious beauty! to those that are at the bead of the fat valley, that are overcome with wine!

2. Behold, a mighty one, a strong one from the Lord! like a storm of hail, like a tempest of slaughter, like a flood of mighty waters overflowing, He shall cast them to the earth with His hand.

3. The crown of pride, the drunkards of Ephraim, shall be trodden under feet:

4. And the fading flower of their glorious beauty, which is upon the head of the fat valley, shall be as the early fruit before the summer; which one looks at, and while it is yet in his hand, he swallows it.

5. In that day shall Jehovah of Hosts be for a crown of glory, and for a diadem of beauty, unto the remnant of His people:

6. And for a spirit of judgment to him that sits in judgment; and for strength to them that turn the battle from the gate.

7. But these also have erred through wine, and through strong drink they have reeled; the priest and the prophet have erred through strong drink; they are swallowed up with wine; they have reeled through strong drink; they have erred in vision, they have stumbled in judgment:

8. For all tables are full of vomit and filthiness; no place [is clean].

9. Whom should He teach knowledge? and whom should He make to understand doctrine? Those that are weaned from the milk, that are withdrawn from the breasts.

10. For it is precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

11. Therefore with a stammering lip and in another tongue will He speak unto this people.

12. To whom He said, This is the rest which you shall give unto the weary; and this is the refreshment: but they would not hear.

13. Therefore shall the Word of Jehovah be indeed unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: but they will go on, and fall backward; and be broken, and ensnared, and caught.

14. Wherefore hear you the word of Jehovah, you scornful men, who rule this people in Jerusalem:

15. Because you have said, We have made a covenant with death; and with hell have we made a vision: the overflowing scourge, when it passes through, shall not reach us; for we have made a lie our refuge, and under falsehood have we hid ourselves.

16. Wherefore thus says the Lord Jehovih, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner [stone], a firm foundation: he that believes [in Him] shall not hasten [to flee].

17. And I will lay judgment to the line, and justice to the plummet: and the hail shall sweep away the refuge of a lie; and the hiding-place the waters shall overwhelm.

18. And your covenant with death shall be abolished; and your vision with hell shall not stand: when the overflowing scourge passes through, by it shall you be trodden down;

19. As soon as it passes through, it shall take you; for morning by morning shall it pass through, by day and by night; and it shall be a terror to understand the report [thereof].

20. For the bed is shorter than that [one] can stretch himself [on it]; and the covering narrower than that he can wrap himself [in it].

21. For as in Mount Perazim, Jehovah will arise; as in the valley of Gibeon, shall He be wroth: that He may do His work, His strange work; and effect His operation, His strange operation.

22. Wherefore, be you not mockers, lest your bonds be strengthened: for a consummation and decision have I heard, from the Lord Jehovih of Hosts, on the whole earth.

23. Give you ear, and hear My voice; attend, and hearken unto My speech.

24. Doth the ploughman plough the whole day that he may sow? doth he open and harrow his ground?

25. When he has made the face thereof even, doth not he cast abroad the fitches, and scatter the cummin, and sow the "wheat in the principal [place], and the barley in its appointed [place], and the spelt in the border thereof?

26. For his God doth instruct him to judgment, and doth teach him.

27. The fitches are not beaten out with the threshing-sledge, nor is the wheel of the cart made to turn about upon the cummin: but the fitches are beaten out with the staff: and the cummin with a rod;

28. Bread [corn] is bruised; but not for ever will he continue to thresh it, nor to break it with the wheel of his cart, nor to bruise it [with] his horsemen.

29. This also proceeds from Jehovah of Hosts, who is wonderful in counsel, and great in wisdom.

304. Verse 3. And no one was able, in heaven nor upon the earth, nor under the earth, to open the book, neither to look thereon, signifies manifestation that no one knows and perceives of himself anything whatever of the state of life of all in general, and of each one in particular. This is evident from the signification of "And no one was able to open the book, neither to look thereon," as being that no one of himself knows and perceives the states of the life of all in general and of each one in particular (of which see just above, n. 303); also from the signification of "in heaven nor upon the earth nor under the earth," being that no one anywhere has such knowledge, not even in the slightest degree; for "in heaven, upon the earth, and under the earth," means the three heavens; and by all who are there heaven in its entire complex is meant. And as heaven is heaven from the Divine truth that flows in from the Lord and is received by the angels, and not at all from any self-intelligence of the angels, for this is no intelligence, so the same words signify that no one has any knowledge or perception whatever from himself. That angels in heaven as well as men in the world have a selfhood [proprium], which regarded in itself is nothing but evil, see in the work on Heaven and Hell 592), and as evil receives nothing of intelligence and wisdom, it follows that angels equally with men understand nothing at all of truth from themselves, but solely from the Lord. Angels are such for the reason that all angels are from the human race, and every man retains after death what is his own [suum proprium], and angels are withheld from the evils that pertain to what is their own [proprii eorum] and are kept in goods by the Lord. (That all angels are from the human race, and not one is created such from the beginning, see in the small work on The Last Judgment 14-22; and that they are all withheld from evil, and kept in good by the Lord, see in The Doctrine of the New Jerusalem 166.)

[2] "In heaven," "upon the earth," and "under the earth," signify the three heavens, because the angels that are in the third or highest heaven dwell upon mountains; and those that are in the second or middle, upon hills; and those that are in the first or lowest, in plains and valleys below these. For in the spiritual world, where the spirits and angels are, it is just as it is in the natural world where men are, that is, there are lands, hills, and mountains; and in appearance the resemblance is such that there is no difference at all; therefore men after death scarcely know otherwise than that they are still living on the earth, and when the privilege is granted them to look into our world, they see nothing dissimilar. Moreover, the angels who are in the lowest heaven call that heaven where the angels of the third heaven dwell, because it is high above them, and where they themselves dwell they call earth; moreover, the third or highest heaven, which is upon the mountains, does not appear, to those who are below or upon that earth, otherwise than as the highest region of the atmosphere covered with a thin bright cloud appears before us, thus as the sky appears to us. From this it can be seen what is here meant, specifically, by "in heaven," "upon the earth," and "under the earth." (But more can be seen on this subject in the work on Heaven and Hell, where Appearances in Heaven are treated of, n 170-176; and The Habitations and Dwelling Places of Angels, n. 183-189)

[3] As men have not known that there is a like surface of the earth in both worlds, the natural and the spiritual, therefore they have not perceived otherwise when they have read the Word than that "heaven" and "earth" there mean the heaven visible before our eyes, and the earth inhabited by men; from this arose the belief in the destruction of heaven and earth, and the creation of a new heaven and a new earth at the day of the Last Judgment; when yet "heaven" and "earth" there mean the heaven and the earth where spirits and angels dwell, and in the spiritual sense the church with angels and with men (for there is a church with angels equally as with men, as may be seen in the work on Heaven and Hell 221-227). It is said, in the spiritual sense, for an angel is not an angel, nor is a man a man, from the human form, which both have, but because of heaven and the church with them. This is why "heaven" and "earth," where angels and men dwell, signify the church; "heaven" the internal church and also the church with angels, and "earth" the external church and also the church with men. But since it can only with difficulty be believed that "earth" in the Word means the church, because it is not yet known that in every particular of the Word there is a spiritual sense, whence a material idea adheres and keeps the thought fixed in the nearest meaning of the expression, I wish to illustrate and confirm it by a number of quotations.

[4] In Isaiah:

Behold, Jehovah maketh the earth empty and maketh it void, and He shall disfigure the faces thereof; in emptying the earth shall be emptied, and in spoiling it shall be spoiled; the habitable earth shall mourn and be confounded; the world shall be confounded; the earth shall be profaned under its inhabitants; therefore a malediction shall devour the earth, and the inhabitants of the earth shall be burnt up, and a man shall be rare. A shout over the wine in the streets; the gladness of the earth shall be banished; it shall be in the midst of the earth as the shaking of an olive tree, as the gleanings when the vintage is ended. From the uttermost part of the earth we have heard songs, Glory to the righteous. The floodgates from on high are opened, and the foundations of the earth quake; in breaking the earth is broken, in rending the earth is rent asunder, in moving the earth is moved; in tottering the earth shall totter as one drunken; and it shall be moved to and fro as a veil; but it shall be in that day that Jehovah will visit upon the host of the height in the height, and upon the kings of the earth who are upon the earth (Isaiah 24:1, 3-6, 11, 13, 16, 18-21).

Here it is very clear that "earth" does not mean the earth, but the church. Let the particulars be run over and considered. One who is in a spiritual idea does not think, when "earth" is mentioned, of the earth itself, but of the people on it and their quality; still more is this true of those who are in heaven; who, since they are spiritual, perceive that the church is meant. Here the church destroyed is treated of; its destruction in respect to the good of love and the truth of faith, which constitute it, is described by "Jehovah maketh the earth empty and maketh it void," "in emptying the earth shall be emptied, in spoiling it shall be spoiled," "it shall mourn and be confounded," "it shall be profaned," and "a malediction shall devour it;" "the floodgates from on high are opened, and the foundations of it quake;" "it is broken," "it is rent asunder," "it is moved," "it shall totter as one drunken." These things can be said neither of the earth, nor of any nation, but only of the church.

[5] In the same:

Behold, the day of Jehovah cometh, to lay the earth waste; and He shall destroy the sinners out of it. For the stars of the heavens and the constellations thereof do not cause their light to shine, the sun hath been darkened in its rising, and the moon maketh not bright her light. I will make a man more rare than fine gold; wherefore I will cause the heavens to tremble and the earth shall quake out of its place (Isaiah 13:9-10, 12-13).

It is clear from the particulars understood in the spiritual sense, that "earth" here means the church. The end of the church is here treated of, when truth and good, or faith and charity, are no more. For "the stars and constellations that do not cause their light to shine," signify the knowledges of truth and good; the "sun that has been darkened in its rising," signifies love; the "moon that maketh not bright her light," signifies faith; a "man made more rare than fine gold," signifies intelligence and wisdom: this makes clear what is signified by "Behold, the day of Jehovah cometh to lay the earth waste. I will cause the heavens to tremble and the earth shall quake out of its place;" "the day of Jehovah" is the last end of the church, when there is the judgment; the "earth" is the church. It can be seen that the earth itself does not quake out of its place, but that the church is removed when love and faith are not. "To quake out of its place" signifies to be removed from its former state.

[6] In the same:

Behold, the Lord, as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand. A consummation and decision I have heard from the Lord Jehovih of hosts upon the whole earth (Isaiah 28:2, 22).

This is said of the day of judgment upon those who are of the church. The day of judgment, when the church is at an end is meant by "a consummation and decision I have heard from the Lord Jehovih of Hosts upon the whole earth;" it is therefore said "as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand;" by "hail" and "a deluge of it" falsities that destroy the truths of the church are signified; by "slaughter," and "a storm of it," evils that destroy the goods of the church are signified; by "mighty waters" falsities of evil are signified. (That a "deluge" or "flood" signifies immersion into evils and falsities, and the consequent destruction of the church) see Arcana Coelestia (Arcana Coelestia 660, 705, 739, 756, 790, 5725, 6853 the like is meant by "casting down to the earth," or a violent rain.

[7] In the same:

The land shall become burning pitch; from generation to generation it shall be desolate (Isaiah 34:9-10).

"Burning pitch" signifies every evil springing from love of self, through which the church entirely perishes and is desolated; it is therefore said, "the land shall become burning pitch; from generation to generation it shall be desolate." Who does not see that such things are not said of the land itself?

[8] In the same:

The land mourneth and languisheth; Lebanon blusheth, and hath withered away (Isaiah 33:9).

Here also the "land" means the church, which is said "to mourn" and "to languish" when falsities begin to be accepted and acknowledged in place of truths; it is therefore said, "Lebanon blusheth and hath withered away;" "Lebanon" signifying the like as "cedar," namely, the truth of the church.

[9] In Jeremiah:

The lion is gone up from his thicket, and the destroyer of the nations hath gone forth from his place to make thy land a waste; thy cities shall be destroyed. I saw the earth, when lo, it was void and empty; and towards the heavens, and lo, they had no light. I saw the mountains, and lo, they quaked and all the hills are overturned. Jehovah said, The whole earth shall be a waste. For this shall the land mourn, and the heavens above be black (Jeremiah 4:7, 4:23-24, 27-28).

Here also the vastation of the church is treated of, which takes place when there are no longer truth and good, but falsity and evil in place of them. This vastation is described by "the lion going up from his thicket, and the destroyer of the nations going forth from his place;" "the lion" and "the destroyer of the nations" signifying falsity and evil, laying waste. The "mountains that quake," and the "hills that are overturned," signify love to the Lord and charity towards the neighbor. This is the signification of "mountains" and "hills," because those who are in love to the Lord dwell upon mountains in heaven, and those who are in charity towards the neighbor, upon hills (See what has been said above, also in the work on Heaven and Hell, 188, and in the notes there, letter c, original edition). "The heavens where there was no light, and that were black" signify the interiors of the men of the church, which, when closed by evils and falsities, do not admit light from heaven, but darkness from hell instead. From this it can be seen what is signified by "the lion and the destroyer of the nations making the land a waste;" so likewise by "I saw the earth, and lo, it was void and empty;" also by "the whole earth shall be a waste; for this shall the land mourn," namely, that the earth is not meant, but the church.

[10] In the same:

How long shall the land mourn, and the herb of every field [wither]? for the evil of them that dwell therein the beasts shall be carried off, and the fowl. The whole land is made waste because no man layeth it to heart. Wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat and have reaped thorns (Jeremiah 12:4, 11-13).

That the "land" here signifies the church is evident, from its being said that "the land shall mourn, and the herb of every field [wither]," and that "the beasts and the birds shall be carried off for the evil of them that dwell therein, and because no man layeth it to heart." "The herb of every field" signifies every truth and good of the church, and the "beasts and the fowl" signify the affections of good and truth; and since the church is signified by the "land," and it is here treated of as being vastated, it is said "wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat, and have reaped thorns." "The bare heights in the wilderness upon which the wasters came" signify the things that are of charity, "wilderness" meaning where there is no good because no truth; "the sword of Jehovah" signifies falsity destroying truth; "from one end of the land to the other end of the land" signifies all things of the church; "to sow wheat and reap thorns" signifies to take from the Word the truths of good and to turn them into the falsities of evil, "wheat" meaning the truths of good, and "thorns" the falsities of evil.

[11] In Isaiah:

Upon the ground of my people shall come up the thorn and briar; the palace shall be deserted; the multitude of the city shall be forsaken (Isaiah 32:13-14).

The "thorn and briar that shall come up upon the ground" signify falsity and evil; the "palace that shall be deserted" signifies where good dwells; and the "multitude of the city that shall be forsaken" signifies where there are truths; for "city" signifies the doctrine of truth.

[12] In the same:

All the land shall be a place of briars and brambles; but as to all the mountains that shall be hoed with the hoe, there shall not come thither the fear of the briar and bramble; but there shall be the sending-forth of the ox and the trampling of the sheep (Isaiah 7:24-25).

"Briars and brambles" signify falsity and evil; which makes evident what is signified by "all the land shall be a place of briars and brambles." "The mountains that shall be hoed with the hoe" signify those who from the love of good do goods, that with them there shall be no falsity and evil, but good, natural as well as spiritual, is signified by "there shall not come thither the fear of the briar and bramble, but there shall be the sending forth of the ox, and the trampling of sheep;" that is, thither shall oxen be sent, and there the sheep shall trample, "ox" signifying natural good, and "sheep" spiritual good.

[13] In Ezekiel:

Thy mother is a lioness; she couched among lions; one of her whelps went up; he desolated the cities; the land and the fullness thereof was made waste by the voice of his roaring (Ezekiel 19:2-3, 7).

"Mother" signifies the church; a "lioness" and "lions" signify the power of evil and falsity against good and truth; the "roaring of the lion" signifies the lust of destroying and desolating; the "cities that he desolated" signify doctrine with its truths, which makes evident what is signified by "the land and the fullness thereof was laid waste," namely, the whole church.

[14] In the same:

They shall eat their bread with carefulness, and drink their waters with astonishment, that the land may be laid waste from the fullness thereof, because of the violence of all them that dwell therein; and the cities that are inhabited shall be desolated, and the land shall be a waste (Ezekiel 12:19-20).

Here "the land and the cities that shall be desolated and shall be a waste" have the same signification as above, namely, "the land" signifies the church, and "cities" doctrine with its truths; it is therefore said, "because of the violence of all them that dwell therein." Since this is what is meant, it is first said that "they shall eat their bread with carefulness, and drink their waters with astonishment," "bread" and "water" in the Word signifying all the good of love and truth of faith (See Arcana Coelestia 9323), and "eating" and "drinking" signifying instruction and appropriation (n. 3168, 3513, 3832, 9412).

[15] In David:

I called upon Jehovah, and cried unto my God. Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered when He was wroth (Psalms 18:6-7).

Here the "earth" stands for the church, which is said to "totter and quake" when it is perverted by the falsification of truths; and then "the foundations of the mountains" are said "to tremble and totter," for the goods of love, which are founded upon the truths of faith, vanish; "mountains" meaning the goods of love (as above), and their "foundations" the truths of faith; which also shows that the "earth" is the church.

[16] In the same:

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

The "earth" and the "world" stand for the church, and "fullness" for all things thereof; the "seas upon which He hath founded it," mean the knowledges of truth in general; the "rivers" doctrinals; because the church is founded on both of these, it is said that "He hath founded it upon the seas, and established it upon the rivers." That this cannot be said of the earth and the world is clear to anyone.

[17] In the same:

We will not fear, when the earth shall be changed, and when the mountains shall be moved in the heart of the seas, when the waters thereof are in tumult and do foam. The nations are in tumult, the kingdoms are moved, when He giveth forth His voice the earth shall dissolve (Psalms 46:2-3, 6).

The "earth" evidently means the church, since it is said "to be changed" and "to dissolve," also that "the mountains shall be moved in the heart of the seas, and the waters thereof shall be in tumult," and "the nations are in tumult and the kingdoms are moved." "Mountains" signify (as above) the goods of love, which are said "to be moved in the heart of the seas" when the essential knowledges of truth are perverted; "waters" signify the truths of the church, which are said "to foam" when they are falsified; "nations" signify the goods of the church, and in a contrary sense, its evils; and "kingdoms" the truths of the church, and in a contrary sense, its falsities; and also those who are in the one and the other."

[18] In the same:

O God, Thou hast cast us off; Thou hast been angry; bring back rest to us. Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved (Psalms 60:1-2).

It can be seen that these things are said of the church, and not of the earth, for it is said, "Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved;" and as "the earth" signifies the church, and here the church vastated, it is said, "O God, Thou hast cast us off, Thou hast been angry; bring back rest to us."

[19] In the same:

When I shall receive the set time, I shall judge with uprightness. The earth and all the inhabitants thereof shall be dissolved; I will make firm the pillars of it (Psalms 75:2-3).

Here, likewise, the "earth" stands for the church, which is said to "dissolve" when the truths by which there is good fail; truths, because they support the church, are called its "pillars," which God will make firm; it is not the pillars of the earth evidently that are made firm. As the restoration of the church is here described, it is said, "When I shall receive the set time, I shall judge with uprightness." The truths of the church, here called the "pillars of the earth," are also called the "bases of the earth" (1 Samuel 2:8); and the "foundations of the earth," in Isaiah:

Do ye not understand the foundations of the earth? It is He that dwelleth upon the circle of the earth, that bringeth the princes to nothing; and maketh the judges of the earth as emptiness (Isaiah 40:21-23).

The "princes who will be brought to nothing," and the "judges of the earth, whom He will make as emptiness," signify the things that are from self-intelligence and from one's own judgment.

[20] In Jeremiah:

A tumult cometh even to the end of the earth. Thus said Jehovah, Behold, evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth. And the slain of Jehovah shall be in that day from the end of the earth even unto the end thereof (Jeremiah 25:31-33).

The "end of the earth" and the "sides of the earth" signify where the ultimates of the church are, and where evils and falsities begin; and "from the end of the earth to the end thereof" signifies all things of the church; from this it can be known what is signified by "a tumult shall come to the end of the earth," and "a great tempest shall be stirred up from the sides of the earth," also by "the slain of Jehovah in that day shall be from the end of the earth to the end thereof." The "slain" signify those in whom the truths and goods of the church are extinguished (See Arcana Coelestia 4503[1-11]).

[21] In Isaiah:

The isles saw, they feared; the ends of the earth trembled, they drew near, and came. I will make the wilderness into a pool of waters, and the dry land into a spring of waters (Isaiah 41:5, 18).

The establishment of the church among the Gentiles is thus described; they are signified by the "isles" and the "ends of the earth;" for "isles" and "the ends of the earth" in the Word signify those who are far removed from the truths and goods of the church because they do not have the Word, and consequently, are in ignorance. That a church is to be established with such is signified by "I will make the wilderness into a pool of waters, and the dry land into a spring of waters." That is called a "wilderness" where there is not yet good because there is not yet truth, and for the same reason it is called "dry land;" a "pool of waters" and a "spring of waters" signify good, because they signify truth; for all spiritual good, which is the good of the church, is acquired by means of truths.

[22] In the same:

Woe to the land shadowed with wings, which is beyond the rivers of Cush. Go, ye messengers, to a nation trodden down, whose land the rivers have despoiled (Isaiah 18:1-2).

No one knows what is meant by "a land shadowed with wings," and "a land that the rivers have despoiled," unless he knows that "land" means the church, and "rivers" falsities; "a land shadowed with wings" is a church that is in thick darkness in respect to Divine truths (that these are signified by "wings," see above, n. 283; "beyond the rivers of Cush" signifies in respect to the knowledges themselves from the sense of the letter of the Word, which have been falsified; "a nation trodden down, to which the messengers should go, whose land the rivers have despoiled," signifies those out of the church who are in falsities from ignorance; "rivers" meaning the truths of doctrine, and in a contrary sense falsities; that "the messengers should go to them" signifies that they should be invited to receive the church.

[23] In the same:

In the fury of Jehovah of Hosts the land is obscured (Isaiah 9:19).

A "land obscured" signifies the things of the church in thick darkness, that is, in falsities; for the falsities of evil are said to be in thick darkness, but truths in light.

[24] In the same:

Jehovah shall remove man, and forsaken places shall be multiplied in the midst of the land (Isaiah 6:12);

"man whom Jehovah shall remove," signifying him who is wise, and abstractly, wisdom (as may be seen above, n. 280; "forsaken places multiplied in the midst of the land" signifying that there shall be no good at all, because no truth; "the midst of the land" meaning where truth is in the highest light; consequently when there is no light there, thick darkness pervades the whole; thus there is nowhere any truth at all.

[25] In the same:

Jehovah shall smite the earth with the rod of His mouth, and with the breath of His lips shall He put to death the wicked (Isaiah 11:4).

"The rod of Jehovah's mouth which shall smite the earth," signifies truth in ultimates, which is the truth of the sense of the letter of the Word; "the breath of the lips which shall put to death the wicked," signifies truth in the spiritual sense of the Word; these truths are said "to smite the earth," and "to put to death the wicked," when such are condemned by truths; for by truths everyone is judged and is condemned.

[26] In the same:

The earth is at rest, and is quiet. Hell hath stirred up the Rephaim because of thee, all the powerful of the earth. They that see thee shall say, Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake; that hath made the world as a wilderness and threw down the cities thereof? Thou hast destroyed thy land, thou hast slain thy people. Prepare slaughter for his sons, that they rise not up and possess the land, and the faces of the world be filled with cities. I will break the Assyrian in My land, and upon My mountains I will tread him down (Isaiah 14:7, 9, 16-17, 20-21, 25).

These things are said of the king of Babylon, by whom is signified the destruction of truth by the love of ruling over heaven and earth; which love the truths of the Word or of the church are made to serve as means; here their damnation is treated of. The "Rephaim whom hell stirred up," mean those who are in the direful persuasion of what is false, who are therefore called the powerful of the earth; "to make the earth to tremble," "to make the kingdoms quake," "to make the world as a wilderness," and "to throw down the cities thereof," signifies to pervert all things of the church; "earth" and "world" mean the church, "kingdoms" the truths that constitute it; and "cities" all things of doctrine. From this it is clear what is signified by, "Thou hast destroyed thy land, thou hast slain thy people." The "Assyrian who shall be broken in the land and trodden down upon the mountains," signifies the reasonings from falsities against truths; "to be broken" means to be dispersed, and "to be trodden down" means to be wholly destroyed; "mountains upon which this is done," signify where the good of love and charity reigns, for there, or with such, all reasoning from falsities is dispersed or destroyed.

[27] In the same:

Howl, ye ships of Tarshish; from the land of Chittim it shall manifestly come to them. Pass through thy land as a river, O daughter of Tarshish; the girdle is no more. Behold the land of the Chaldean; Assyria hath founded it into heaps. Jehovah will visit Tyre, that she may return to the hire of whoredom and commit whoredom with all the kingdoms of the earth upon the faces of the ground (Isaiah 23:1, 10, 23:13, 17).

Neither ships of Tarshish, nor Tyre, nor the land of Chittim, nor the land of the Chaldeans, nor Assyria, are here meant, as can be seen from the particulars in this chapter; but "the ships of Tarshish" mean the knowledges of truth and good, "Tyre" the like; "the land of Chittim" what is idolatrous; "the land of the Chaldeans" the profanation and destruction of truth, and "Assyria" reasoning from falsities. From this it is clear that, "Howl, ye ships of Tarshish, for Tyre is desolated" signifies that there were no longer any knowledges of truth; "from the land of Chittim it shall manifestly come to them" signifies idolatry therefrom; "the girdle is no more" signifies that there is no longer any coherence of truth with good; "behold the land of the Chaldeans" signifies that thus there is profanation and destruction of truth; "Assyria hath founded it into heaps" signifies that reasonings from falsities have destroyed it; "to return to the hire of whoredom" and "to commit whoredom with all kingdoms upon the faces of the ground" signifies the falsification of all truths of the whole church.

[28] In the same:

The king of Assyria shall pass on through Judah, he shall overflow and pass through, he shall reach even to the neck; and the flappings of his wings ¹ shall be the fullness of the breadth of thy land, O Immanuel (Isaiah 8:8).

Here, too, "the king of Assyria" signifies the reasoning from falsities against truths; "he shall pass on through Judah, he shall overflow and pass through" signifies that this shall destroy the good of the church (to "overflow" is predicated of falsities, because they are signified by "waters"); "he shall reach even to the neck" signifies that thus there shall be no longer any communication of good and truth; and "the flappings of his wings shall be the fullness of the breadth of thy land, O Immanuel" signifies that falsities shall be opposed to all the truths of the Lord's church; "the breadth of the land" signifies the truths of the church (See Heaven and Hell 197), consequently, in a contrary sense, falsities; therefore the "flappings of his wings" signify reasonings from falsities against truths; "fullness" signifies all; thus "the fullness of the breadth of the land" signifies all the truths of the church.

[29] In the same:

In that day shall the bud of Jehovah be for adornment and glory, and the fruit of the earth for magnificence and splendor to those left of Israel (Isaiah 4:2).

The "bud of Jehovah," that shall be for adornment and glory, signifies the truth of the church; and the "fruit of the earth," that shall be for magnificence and splendor, signifies the good of the church; "Israel" signifies the spiritual church. Evidently it is the truth and good of the church, and not the bud and the fruit of the earth, that shall be for adornment, glory, magnificence, and splendor. When it is said the truth and good of the church, the truth of faith and the good of love are meant, for all truth is of faith, and all good is of love.

[30] In the same:

Thou hast added to the nation, O Jehovah; Thou hast been glorified; Thou hast removed all the ends of the earth (Isaiah 26:15).

The "nation to which Jehovah has added" signifies those who are in the good of love, whom He has claimed to Himself; "the ends of the earth which He has removed" signify the falsities and evils that infest the church, from which He has purified them.

[31] In the same:

Thine eyes shall behold the king in his beauty, they shall behold a land of far distances (Isaiah 33:17).

"To see the king in his beauty," means to see genuine truth, which is from the Lord alone; "to behold a land of far distances" signifies to behold the extension of intelligence and wisdom.

[32] In the same:

I have given thee for a covenant to the people, to restore the earth. Sing aloud O heavens, and exult O earth, and break forth O mountains with a song (Isaiah 49:8, 13).

This treats of the Lord and His coming; the establishment of the church by Him is described by "I have given thee for a covenant of the people, to restore the earth," to "restore the earth" being to reestablish the church; it is known that the Lord did not restore the earth to the Jewish people, but that He established a church among the Gentiles; the joy in consequence is described by, "Sing aloud O heavens, and exult O earth, and break forth O mountains with a song," "the heavens" being the heavens where angels are who are in the interior truths of the church, "the earth" the church among men, and "the mountains" those who are in the good of love to the Lord.

[33] In Jeremiah:

The land is full of adulterers; for because of malediction the land mourneth; the pastures of the wilderness are dried up (Jeremiah 23:10).

"Adulterers" signify those who adulterate the goods of the church; therefore it is said, "the land is full of adulterers, and because of the malediction the land mourneth;" the "pastures of the wilderness that are dried up" signify no spiritual nourishment in such a church; that is called "wilderness" where there is no truth.

[34] In the same:

A drought is upon her waters, so that they shall become dry; for it is a land of graven images (Jeremiah 50:38).

"A drought upon the waters, so that they shall become dry" signifies that there are no more truths, "waters" being truths; "for it is a land of graven images" signifies the church destroyed by falsities which are from self-intelligence, which they call truths, "graven images" signifying those falsities.

[35] In Ezekiel:

The end hath come upon the four quarters of the earth; the earth is full of the judgment of bloods, and the city is full of violence (Ezekiel 7:2, 23).

"The end hath come upon the four quarters of the earth" signifies the last time and the last state of the church, when its end is, the four quarters being all truths and goods of the church, and in a contrary sense, all its falsities and evils, thus all things of the church; "the earth full of the judgment of bloods" signifies that it is filled with evils of every kind, "bloods" being the evils that offer violence to the goods of love and charity and wholly destroy them; "the city full of violence" signifies the doctrine of that church likewise offering violence.

[36] In the same:

All the luminaries of light in heaven will I make black over thee, and will set darkness upon thy land (Ezekiel 32:8).

"The luminaries of light in the heavens" mean the sun, moon, and stars; the "sun" signifying love, the "moon" faith therefrom, and the "stars" the knowledges of good and truth; from this it is clear what is signified by "I will make them black over thee," namely, that these no longer exist; thence also it is clear what is signified by "I will set darkness upon thy land," namely, that there will be falsities in the church," "darkness" meaning falsities, and "land" the church.

[37] In the same:

Prophesy concerning the land of Israel, and say unto the mountains and to the hills and to the watercourses and to the valleys, Behold, I am for you, and I will turn unto you that ye may be tilled and sown (Ezekiel 36:6, 9).

"The land of Israel" means the church; "mountains, hills, watercourses, and valleys" signify all things of the church from the first to the last things thereof, "mountains" are the goods of love to the Lord, "hills" the goods of charity towards the neighbor-these are the first things of the church; "watercourses and valleys" are truths and goods that are the last things of the church. That this is the meaning can be seen from what was said at the beginning of this article, namely, that those in heaven who are in the good of love to the Lord dwell upon mountains, those who are in charity towards the neighbor upon hills, and those who are in goods and truths in the lowest heaven in plains and valleys; "watercourses" are the truths of doctrine there; to implant these is signified by "I will turn unto you that ye may be tilled and sown. "

[38] In Hosea:

In that day I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn and the new wine and the oil, and these shall hear Jezreel, ² and I will sow her unto me in the earth (Hosea 2:21-23).

Evidently these things are to be understood spiritually, and not naturally according to the sense of the letter, for it is said that "these shall hear Jezreel; and I will sow her unto me in the earth;" therefore the "heavens" mean the heavens where the Lord is; and the "earth" the church where also the Lord is; "corn, new wine, and oil" signify all the things of spiritual nourishment, which are the goods of love and charity and the truths of faith.

[39] In Malachi:

He shall not destroy for you the fruit of the ground, neither shall the vine in the field be barren to you; all nations shall proclaim you happy, and ye shall be a land of good pleasure (Malachi 3:11-12).

These things are said of those with whom is the church; and because "the fruit of the ground," and "the vine in the field" signify the goods and truths of the church ("fruit" goods, and "the vine" its truths), therefore they are called "a land of good pleasure."

[40] In David:

Let thy good spirit lead me into the land of uprightness; vivify me, O Jehovah, for Thy name's sake (Psalms 143:10-11).

"The land of uprightness" stands for the church in which is the right and the true; and because "the spirit of Jehovah" signifies Divine truth, and everyone receives spiritual life through that, therefore it is said, "Let Thy good spirit lead me," and "vivify me, O Jehovah."

[41] As the "earth" signifies the church, and where the church is there is heaven, therefore heaven is called "the land of the living," and "the land of life;" "the land of the living" in Isaiah:

I said, I shall not see Jah in the land of the living (Isaiah 38:11);

and in Ezekiel:

Who caused terror in the land of the living (Ezekiel 32:23-27).

"The land of life," in David:

Unless I had believed to see good in the land of life (Psalms 27:13).

[42] In Moses:

The stone shall be entire and just, the ephah shall be entire and just, that thy days may be prolonged upon the earth (Deuteronomy 25:15).

"Days to be prolonged upon the earth" does not mean a lengthening of life in the world, but the state of life in the church, thus in heaven; for "to be prolonged" is predicated of good and its increase, and "day" signifies the state of life; and as "a stone entire and just," which was a weight, and "an ephah entire and just," which was a measure, signify truth and good and their quality, and both together signify justice, "stone" signifying truth, and "measure" good, and as not to deceive by weight and measure is to be just, therefore such shall have the life of the church and afterwards life in heaven, which is meant by "their days upon the earth shall be prolonged."

[43] The like is signified by this precept in the Decalogue:

Honor thy father and thy mother, that thy days may be prolonged upon the earth (Exodus 20:12).

Those who honor father and mother have heaven and the happiness there, because in heaven no other father but the Lord is known, for all there have been generated anew from Him; and in heaven by "mother" the church is meant, and in general, the kingdom of the Lord. It is clear that those who worship the Lord and seek his kingdom will have life in heaven, also that many of those who honor father and mother in the world do not live there long.

[44] In Matthew:

Blessed are the meek, for they shall inherit the earth (Matthew 5:5).

"Inheriting the earth" signifies not possession of the earth, but possession of heaven and blessedness there; the "meek" mean those who are in the good of charity.

[45] In Isaiah:

Behold, a virgin shall conceive, and bear a Son, and shall call His name God-With-Us: butter and honey shall He eat, that He may know to reject the evil and to choose the good; for before the Lad knoweth to reject the evil and to choose the good, the land which thou abhorrest shall be forsaken of its two kings. It shall come to pass in that day, by reason of the abundance of milk they yield, He shall eat butter; for butter and honey shall everyone eat that is left in the midst of the land (Isaiah 7:14-16, 21-22).

It is known that these things were said respecting the Lord and His coming; "butter and honey," which He shall eat, signify the goods of love; "butter" the good of celestial and spiritual love, "honey" the good of natural love; this means that He would appropriate the Divine to Himself even in respect to the Human; "to eat" signifying to appropriate. That "the land shall be forsaken before He knoweth to reject the evil and to choose the good" signifies that when He should be born there would not be anything of the church remaining in the whole world; and because those where the church was, rejected every Divine truth and perverted all things of the Word, and explained it in favor of self, it is said of the land, that is, the church, "which thou abhorrest from the presence of its two kings; "king" signifying the truths of heaven and of the church; "two kings" the truth of the Word in the internal or spiritual sense, and the truth of the Word in the external or natural sense. "Milk" signifies truth through which good comes, and as "butter" signifies the good therefrom, "by reason of the abundance of yielding milk, butter shall everyone eat that is left in the midst of the land" signifies that every truth shall be from good.

[46] In Matthew:

In the consummation of the age, all the tribes of the earth shall lament (Matthew 24:30).

"The consummation of the age" which is treated of in that chapter, is the last time of the church, when judgment takes place; "all the tribes of the earth" signify all truths and goods of the church, which are said "to lament" when they are no more.

[47] In Luke:

Then shall there be signs in the sun, the moon, and the stars; and upon the earth distress of nations, the sea and the waves roaring; men expiring for fear and for expectation of the things coming upon the whole earth; for the powers of the heavens shall be shaken. That day as a snare shall come upon all that dwell upon the face of the whole earth (Luke 21:25-26, 35).

Here also the last time of the church is treated of, when judgment takes place, and the "earth" and the "world" here mean the church. "The distress of nations upon the earth," "the fear and expectation of the things coming upon the earth, and upon all who dwell upon the face of the whole earth" signifies upon those who are in the spiritual world, not upon those who are in the countries in the natural world. (That there are lands in the spiritual world also, see what is said at the beginning of this article; and that the Last Judgment was accomplished there, see in the small work on The Last Judgment.) It has been told before what "sun," "moon," and "stars" signify, in which are signs, namely, that "sun" signifies love, "moon" faith therefrom, and "stars" the knowledges of good and truth; the "sea and waves roaring" signify the reasonings and assaults of truth from the sense of the letter of the Word, wrongly and perversely applied. The "powers of the heavens that shall be shaken" signify the Word in the sense of the letter, since this sense is the foundation of the spiritual truths that are in the heavens. (See Heaven and Hell, in the article that treats of The Conjunction of Heaven with Man by the Word, n.303-310.)

[48] In Isaiah:

Sing aloud ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob. I am Jehovah, that maketh all things; that stretchest forth the heavens alone; that spreadeth abroad the earth by Myself (Isaiah 44:23-24).

"Sing aloud, ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein" signifies all things of heaven and of the church, both internal and external, all of which have reference to good and to truth. Things internal are signified by "the heavens," things external by "the lower parts of the earth;" "mountains" mean the good of love, the "forest" means natural truth, and the "trees" therein mean the knowledges of truth. Because such things are signified, it is said, "for Jehovah hath redeemed Jacob," "Jacob" in the Word signifying the external church, and "Israel" the internal church; "to stretch forth the heavens," and "to spread abroad the earth" signifies the church on all sides, which is spread forth and extended by the multiplication of truth and the fructification of good, with those who are of the church.

[49] In Zechariah:

Jehovah stretcheth out the heavens, and foundeth the earth, and formeth the spirit of man in the midst of him (Zechariah 12:1).

Here, too, in like manner "heavens" and "earth" signify the church everywhere, thus in respect to its interiors and as to its exteriors; therefore it is also said, "He formeth the spirit of man in the midst of him."

[50] In Jeremiah:

The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens. Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence. At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth (Jeremiah 10:11-13; 51:15-16).

Because the "heavens" and the "earth" signify the church (as above), it is said, "Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence;" and therefore also it is said, "At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth;" "the voice that Jehovah giveth forth" signifies Divine truth proceeding from Him; the "multitude of waters in the heavens" signifies truth in abundance, for "waters" signify truths; and "the vapors that He causeth to ascend from the end of the earth" signify the ultimate truths of the church, "vapors" are those truths; and "the end of the earth" is the ultimate of the church; and as "gods" signify the falsities of doctrine and of worship, which destroy the church, it is said, "The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens."

[51] In David:

Jehovah, who by intelligence maketh the heavens, and spreadeth out the earth above the waters (Psalms 136:5-6).

Because "heaven" and "earth" signify the church, and the church is formed by truths, and the truths of the church constitute intelligence, it is said, "Jehovah maketh the heavens by intelligence, and spreadeth out the earth above the waters," "waters" meaning the truths of the church.

[52] In Isaiah:

Thus saith Jehovah God, that createth the heavens, and stretcheth them out, that spreadeth forth the earth and the products thereof, that giveth breath to the people upon it, and spirit to them that walk therein (Isaiah 42:5).

"To create the heavens" and "to spread forth the earth and the products thereof" signifies to form the church and to reform those who are in it, "products" meaning all things of the church; therefore it is said, "that giveth breath to the people upon it, and spirit to them that walk therein." That "to create" is to reform, see above n. 294.

[53] In the same:

Drop down, ye heavens, from above, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation. I have made the earth, and created man upon it. Thus said Jehovah who created the heavens; God Himself who formeth the earth and maketh it and prepareth it: I have not spoken in secret, in a place of the land of darkness (Isaiah 45:8, 12, 18-19).

"Heavens" and "earth" here plainly mean all things of the church, both its internals and externals; for it is said, "Drop down, ye heavens, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation." "Heavens" signify the interiors of the church, because the interiors that are of man's spiritual mind are the heavens with him. (That with the man with whom the church is there is a heaven, see in the work on Heaven and Hell 30-57.) "To create the heavens and to form the earth, and make and prepare it," signifies to fully establish the church.

[54] In the same:

Behold, I create new heavens and a new earth, and the former shall not be remembered (Isaiah 65:17).

"To create new heavens and a new earth" signifies to establish a new church in respect to its interiors and exteriors, both in the heavens and on earth (as above).

[55] In the same:

Who hath heard a thing like this? shall the earth bring forth in one day? shall a nation be begotten at one time? For as the new heavens and the new earth which I am about to make shall stand before Me, so shall your seed and your name stand (Isaiah 66:8, 22).

Because the "earth" signifies the church, it is said, "shall the earth bring forth in one day? shall a nation be begotten at one time?" "To bring forth," and "birth," and "to beget," and "begetting," in the Word, signify spiritual birth and begetting, which are of faith and love, thus reformation and regeneration. What the "new heavens" and the "new earth" signify has been told above.

[56] In Jeremiah:

I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes (Jeremiah 27:5).

"Man and beast that are upon the faces of the earth" signify the affections of truth and good in the spiritual and the natural man (See n. 280; and Arcana Coelestia 7424, 7523, 7872); and since these affections with men constitute the church in them it is said, "I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes." Everyone knows that God gives the earth not alone to those who are right in His eyes, but also to those who are not right, while the church He gives to those only who are right; "right" signifying truth and its affection.

[57] In Isaiah:

The heavens shall vanish away like smoke, and the earth shall wax old like a garment, and the dwellers therein shall die in like manner (Isaiah 51:6).

The "heavens that shall vanish away," and the "earth that shall wax old like a garment" signify the church; this step by step falls, and at length is desolated; but not so the visible heaven and the habitable earth; therefore it is said, "and the dwellers therein shall die in like manner," "to die" signifying to die spiritually:

The heavens and earth shall pass away (Matthew 24:35; Mark 13:31; Luke 16:17);

has a like signification.

[58] In Revelation:

Four angels standing upon the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth (Revelation 7:1).

"The four corners of the earth," and "the four winds of the earth" signify all truths and goods of the church in the complex; for they have the like signification as the four quarters of heaven (that these have this signification, see Heaven and Hell, On the Four Quarters in Heaven, n141-153). To "hold the four winds" signifies that truths and goods do not flow in because they are not received; therefore it is said that "the wind should not blow upon the earth." "The earth" signifies the church elsewhere in Revelation (as Revelation 10:2, 5-6, 8; 12:16; 13:13; 16:2, 14; 20:8-9, 11; 21:1), as well as in many other places in the Word, too numerous to be cited.

[59] As the church was signified by the "earth" and especially by the "land of Canaan," because the church was there, and as the church which was there was a representative church, so all things there were representative, and all that was said to them by the Lord signified the spiritual or interior things of the church, and this even to the land itself and its products; as in these words in Moses:

If thou wilt keep the commandments, Jehovah will lead thee into a good land, into a land of brooks of waters, of fountains, of depths coming forth out of valley and mountain; a land of wheat, of barley, of vine, of fig, of pomegranate; a land of the olive, of oil, of honey; a land where thou shalt eat bread without scarceness; it shall lack nothing; a land where the stones are iron and out of the mountains is digged copper; and thou shalt eat, and shalt be satisfied in this good land (Deuteronomy 8:6-10).

This is a description of all things of the church, both its interiors and its exteriors; but to explain what the particulars signify would be tedious and not to the present purpose.

[60] Because the "land" signifies the church it was among the blessings, that if they lived according to the commandments:

The land would yield its increase, evil beasts would cease out of the land, nor would the sword pass through the land (Leviticus 26:3-4, 6).

That "the land would yield its increase" signifies that there would be good and truth in the church; that "evil beasts would cease" signifies that there would not be evil affections and lusts, which destroy the church; that "the sword would not pass through the land" signifies that falsity would not cast out truth.

[61] Again, as the "land" signifies the church, it was also decreed that:

The seventh year should be a sabbath of the land, and that there should be no labor upon it (Leviticus 25:1-8).

It is therefore said also that:

The land was defiled on account of their evils, and would vomit them out because of their abominations (Leviticus 18:25-28).

Because the "land" [or ground] signified the church:

The Lord spat on the earth, and made clay of the spittle, and anointed the eyes of the blind man, and said, Go wash thee in the pool of Siloam (John 9:6-7, 11, 15);

So the Lord, when the Scribes and Pharisees questioned Him respecting the woman taken in adultery, stooping down, wrote twice on the earth (John 8:6, 8);

which signified that the church was full of adulteries, that is, full of the adulteration of good and the falsification of truth; therefore the Lord said to them:

He that is without sin among you, let him first cast a stone at her; but they went out one by one, beginning from the elders, even unto the last (John 8:7, 9).

[62] As most things in the Word have also a contrary sense, so has the "earth," which in that sense signifies the church vastated; it is vastated when the good of love and the truth of faith are no more, but instead thereof evil and falsity; as these damn man, the "earth" in that sense signifies damnation, as in the following places: Isaiah 14:12; 21:9; 25:12; 26:19, 21; 29:4; 47:1; 63:6; Lamentations 2:2, 10; Ezekiel 26:20; 32:24; Numbers 16:29-33; 26:10; and elsewhere.

Footnotes: