THE EXPLANATION of Isaiah Chapter 49

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

1. ATTEND, O islands, unto Me; and hearken, you peoples, from afar: Jehovah has called me from the womb; from the bowels of my mother has He made mention of my name.

VERSE 1. "Islands" signify those who are in Truths, and "peoples from afar" those who are in Goods, and, abstractedly, Truths and Goods, both in the natural man; "from afar" is predicated of Goods which are in the natural man, but what is "near" of Goods in the spiritual man. "Peoples" here signify Goods, because in the original it is a different term from that by which Truths are signified. Apocalypse Explained 406. See also Arcana Coelestia 1158, 2709.

Verses 1, 12. By the "islands", and by the "peoples from afar", and "from the north and from the sea", are understood the Gentiles or nations with whom the church was to be established. Hence it is evident that externals are distant from internals, and stand, as it were, afar off; hence it is that, in the Word, by "afar off" is signified the external, or what is removed from the internal, as in the above passage, and in the following:

"Hear, O you that are afar off, what I have done; and acknowledge, O you that are near, My power." (Isaiah 33:13)

By those who are "afar off" are there understood the nations or Gentiles, because remote from internal Truths; and by the "near" are understood those who are of the church, and in Truths from the Word. Apocalypse Explained 1133.

As to "islands", see Chapter 41:5, the Exposition.

Verses 1, 5. The Lord, in many parts of the Word, is called "Creator", "Maker", and " Former from the womb", and also "Redeemer", by reason that He creates man anew, reforms, regenerates; and redeems. It may be supposed that the Lord is so called because He created man, and forms him in the womb, but still it is a spiritual creation and formation which is here understood; for the Word is not only natural, but also spiritual, - natural for men, who are natural, and spiritual for the angels, who are spiritual, as may also appear from this consideration, that the things here said are said concerning Israel, and, in the supreme sense, concerning the Lord.

By "Israel" is understood the church, thus every man of the church; and inasmuch as the Lord knows the quality of every one as to the Good of love and the Truth of faith, therefore it is said "Jehovah has called me from the womb; from the bowels of my mother has He made mention of my name."

By "calling and knowing the name" of anyone, is signified to know his quality; "from the womb" denotes as to the Good of love, and "from the bowels of my mother", as to Truths from that Good. By "Jacob", who shall be brought back unto Him, and "Israel", who shall be gathered unto Him, is signified the church; by "Jacob" the external church, and by "Israel" the internal, - the latter being in the spiritual man, the former in the natural. Apocalypse Explained 710.

These words also treat of the Lord. To "make mention of His name" is to instruct as to His quality. Arcana Coelestia 2009.

2. And He has set my mouth like a sharp sword; in the shadow of His hand has He concealed me, and He has made me a polished shaft; in His quiver has He hid me;

Verse 2. Where by the "mouth" of the prophet is signified Divine Truth, wherefore it is compared to a "sharp sword", whereby is understood its penetrating power, and dispersing and destroying the false. Apocalypse Explained 908.

In the shadow of His hand has He concealed me, etc. - Treating also concerning the Lord. By the "sharp sword" is signified Truth dispersing the false; by the "polished shaft" is denoted Truth dispersing the evil; and by the "quiver" is signified the Word. Hence it is evident what is meant by "He has set my mouth like a sharp sword, and has made me a polished shaft, and in His quiver has He hid me", that is, that in Him and from Him is Divine Truth, by which falsities and evils are dispersed, and that in Him and from Him is the Word, where and whence those Truths are. Apocalypse Explained 357.

The "sharp sword" is Truth fighting; and the "polished shaft" is the Truth of doctrine. Arcana Coelestia 2799.

3. And He has said unto me, You art My servant, O Israel, in whom I will be glorified.

Verses 3, 6. Israel, in whom I will be glorified. - Meaning the Divine Human of the Lord. Arcana Coelestia 3441.

4. And I said, I have laboured in vain; for nought, and for vanity, I have spent my strength: nevertheless my judgment is with Jehovah, and the recompense of my work with my God.

5. And now [thus] says Jehovah, my Former from the womb to be His servant, to bring back Jacob unto Him, and that Israel unto Him may be gathered: then shall I be glorious in the eyes of Jehovah, and my God will be my strength:

Verse 4. Speaking of the establishment of the New Church from the Lord. That it could not be established with the Jewish nation, because Truths could not be received by that nation from any spiritual affection, is understood by "I said, I have laboured in vain; for nought [or emptiness], and for vanity, I have spent my strength." That still a spiritual church is provided by the Lord, that is, with the Gentiles, is signified by "My judgment is with Jehovah, and the recompense of my work with my God."

By "recompense" is here signified the church, which is in the spiritual affection of Truth; by "labour" and 'by "work" is understood the combat of the Lord against the hells; and the subjugation of them, whereby the Lord restored the equilibrium between heaven and hell, in which man can receive Truth and become spiritual; concerning which equilibrium, see the work on Heaven and Hell 589-603, and in the small work on the Last Judgrnent, n. 33, 34, 73, 74. Apocalypse Explained 695.

6. And He said, It is a light thing that You should be My Servant, to raise up the tribes of Jacob, and to restore the preserved of Israel: [but] I will also give You for a light to the nations, to be My salvation to the end of the earth.

7. Thus says Jehovah, the Redeemer of Israel, his Holy One; to Him who is despised in soul, whom the nation abhors; to the Servant of rulers: Kings shall see Him, and shall rise up; princes also, and they shall bow themselves down; for the sake of Jehovah, who is faithful; of the Holy One of Israel, for He has chosen You.

Verse 6. [These words seem to imply that the Lord, or Jehovah in His Humanity, would not only" raise up the tribes of Israel", etc., that is, establish the true church, but that from Him should come the "light" and "salvation" for all nations and peoples, and for the entire universe. That the tribes of Israel and the Jews will not again, in a literal sense, be gathered to their own land, as is supposed by many from not knowing the spiritual sense of the Word, can be abundantly proved. See the Exposition of Isaiah Chapter 66:20.]

My salvation to the end of the earth. - See above, Chapter 42:10-12, the Exposition.

8. Thus says Jehovah, In the time of acceptance have I answered You, and in the day of salvation have I helped You; and I will preserve You, and give You for a covenant of the people; to restore the land, to give possession of the desolate heritages:

Verse 8. I will give You for a covenant of the people, etc. - To "give for a covenant of the people", signifies that conjunction may be with the Lord and by Him; to "restore the land", is to restore the church; and to "give possession of the desolate heritages", signifies to restore the Goods and Truths of the church which were destroyed. Apocalypse Explained 701.

As to the "Covenant", see above, Chapter 42:6, the Exposition.

Verses 8, 13. I will give You for a covenant of the people, to restore the land. Sing, O you heavens; and rejoice, O earth; you mountains, break forth into song, etc.

- Treating of the Lord and of His advent. The establishment of the church by Him is signified by "I will give You for a covenant of the people, to restore the land"; to "restore the land" denoting to re-establish the church. It is well known that the Lord did not restore the land to the Jewish people, but that He established the church amongst the Gentiles. The joy in consequence thereof is described by "Sing, O you heavens; rejoice, O earth; you mountains, break forth into song." By the "heavens" are understood the heavens where are the angels who are in the interior Truths of the church; by the "earth" is understood the church with men; and by the "mountains", those who are in the Good of love to the Lord. Apocalypse Explained 304.

9. Saying to the prisoners, Go forth; to those that are in darkness, Show yourselves. They shall feed in the ways, and on all the eminences shall be their pasture.

Verse 9. These words treat manifestly of the Lord. The "prisoners" [or the bound] are, in particular, those who were detained in the lower earth until the advent of the Lord, and who were then elevated into heaven; and, in general, those who are in Good, and kept, as it were, bound by falsities, from which, however, they endeavour to come forth. To "feed in the ways" is to be instructed in Truths; that "ways" are Truths, see Arcana Coelestia 627, 2333; and that to "feed" is to be instructed, n. 5201. "On all eminences shall be their pasture", signifies to be nourished in Good; for "eminences", like mountains, are the Goods of love. Arcana Coelestia 6854. See also 6078.

By "the bound [or prisoners], to whom He shall say, Go forth", and by "those that are in darkness, to whom He shall say, Show yourselves", are signified the Gentiles who have lived in Good according to their religion, and yet were in falsities from ignorance, who are called "bound" when they are in temptations; "darkness" denotes falsities from ignorance. Apocalypse Explained 481.

As to the "lower earth" in the world of spirits, and the "prisoners", or the "bound", who are detained there until they are devastated of their false principles, see Chapter 24:22, the Exposition.

10. They shall not hunger, neither shall they thirst; neither shall, the heat nor the sun smite them: for He that has mercy on them shall lead them, and, shall guide them to springs of water.

Verse 10. Any one who thinks deeply may see that hunger and thirst for natural meat and drink are not here meant, neither the natural sun and heat which shall not smite them, nor natural springs of water to which they shall be led; by "hunger" and "thirst", therefore, is signified to hunger and thirst for such things as belong to eternal life, or which communicate that life, which, in general, have reference to the Good of love and the Truth of faith", hunger" relating to the former, and "thirst" to the latter. The "heat" and the "sun" signify the heat derived from false principles and the love of evil; for these take away all spiritual hunger and thirst. The "springs of water, to which the Lord will lead them", signify illustration in all Truth; a "spring" or "fountain" denoting the Word and doctrine from the Word; "water" denoting Truth; and to "lead", when predicated of the Lord, denoting to illustrate. From these considerations it may appear what is signified by the words of the Lord in John:

"I am the Bread of Life: He who cometh to Me shall never hunger; and he who believes on Me shall never thirst"; (John 6:35) where that to "hunger" is to come to the Lord; and that to "thirst" is to believe on Him, is evident; to "come to the Lord" is to do His commandments, Apocalypse Explained 386.

That "the heat shall not smite them", signifies that the false originating in concupiscence shall not affect them. Apocalypse Explained 481.

11. And I will make all My mountains a way, and My highways shall be exalted.

Verse 11, 13. By "mountains", in the plural number, are understood both mountains and hills, thus both the Good of love and the Good of charity. The "mountains and hills being made into a way, and the highways being exalted", signifies that they who are in those Goods shall be in genuine Truths, - to be "made or set into a way" signifying to be in Truths; and for "the highways to be exalted", is meant to be in genuine Truths, for "ways" and "highways" signify Truths, which are said to be "exalted" by Good; and Truths derived from Good are genuine Truths. Their joy of heart in consequence thereof is signified by "Sing, O you heavens; and rejoice, O earth; "internal joy by "Sing, O you heavens", and external joy by "Rejoice, O earth." Confessions from joy originating in the Good of love, are signified by "You mountains, break forth into song." That this was on account of reformation and regeneration, is signified by "for Jehovah has comforted His people." That the mountains in the world are not here understood, is evident, for to what purpose would it be for "mountains to be made into a way", for "the highways to be exalted", and likewise for" the mountains to break forth into singing"? Apocalypse Explained 405.

12. Lo! these shall come from afar; and lo! these from the north and from the sea; and these from the land of Sinim.

Verse 12. The "north" signifies those who are in obscurity as to Truth; the "west" [or the sea], those who are in obscurity as to Good; and they are said to "come from afar" who are remote from the light which is from the Lord. Arcana Coelestia 3708 Arcana Coelestia 3708[1-23].

As to the "east", "west", "north", and "south", see Chapter 43:5, 6, the Exposition.

From the land of Sinim. - [It is not known what country "Sinim" designated, but it is probable that it was adopted as an appellation for the south, as the "sea" in this verse, and frequently elsewhere, is for the west. In this way the four quarters are designated, - "from afar" denoting the east, or those who are remote from the acknowledgement and love of the Lord; and "Sinim", those who are remote from the light or intelligence of Truth proceeding from that love.]

13. Sing, O you heavens; and rejoice, O earth; you mountains, break forth into song: for Jehovah has comforted His people, and will have mercy on His afflicted.

Verse 13. See the Exposition of Isaiah Chapter 44:23.

14. But Zion says, Jehovah has forsaken me, and the Lord has forgotten me,

15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget; but I will not forget you.

Verses 14, 15. Can a woman forget her sucking child, that she should not have compassion. on the son of her womb?-This is said because in the spiritual sense regeneration is understood, wherefore comparison is made with a "woman" and "her love towards her infant." The case is the same with those who are regenerated by the Lord. Apocalypse Explained 710.

16. Behold, on the palms of My hands have I graven you; your walls are continually before Me.

Verse 16. To "engrave" or to "write on stone", also on the "palms of the hands", signifies perpetual remembrance. "Your walls are continually before Me;"-"walls" are the Truths of faith. (Arcana Coelestia 6419, 9841)

See, as to the meaning of a "city", "walls", "bulwarks", etc., Chapter 26:1, the Exposition.

17. They shall hasten your sons; your destroyers and your devastators shall depart from you.

Verses 17, 18. These things are said of "Zion", by which is signified the celestial church. By "the sons who shall make haste" are understood the Truths of that church. That "sons" are Truths has been frequently shown above; hence it is said that "she [Zion] should clothe herself with them all, as with an ornament; and should bind them about her, as a bride [her jewels]", -which words can be said of, the Truths of the church, but not of the "sons" of Zion. Arcana Coelestia 10540.

Verses 17, 22. They shall hasten your sons; your destroyers and your devastators shall depart from you, etc. - The establishment of a New Church by the Lord is treated of in these words. By "the sons whom they shall hasten, and whom they shall bring in their bosom", and by "the daughters whom they shall carry upon their shoulder", are understood all who are in Truths and in the affection thereof and abstractedly from persons, Truths themselves, and their affections, with those who will be of the New Church. "Your destroyers and your devastators" signify the falsities of evil; that these will be removed is signified: by "they shall depart from you." Apocalypse Explained 724.

18. Lift up thine eyes round about, and see: all these gather themselves together, they come to you. As I live, says Jehovah, surely you shalt clothe yourself with them all, as with an ornament; and shalt bind them on you, as a bride [her jewels],

19. For your wastes and your desolate places, and the land of your destruction, shall even now be too narrow for the inhabitants; and they that swallowed you up shall be far away.

20. The sons, of whom you wast bereaved, shall yet say in thine ears, This place is too narrow for me; make room for me that I may dwell.

21. And you shalt say in thine heart, Who has begotten me these? I was bereaved [of my sons], and solitary; an exile, and an outcast; and these, who has nourished them up? Lo! I was forsaken, and alone; these, where were they?

Verses 18, 20, 21. These words treat of "Zion", or of the celestial church and of its fructification after vastation. The "sons of bereavement." stand for Truths, of which in vastation she was deprived, but which were afterwards restored and immensely increased. (Arcana Coelestia 5536 Arcana Coelestia 5536[1-5])

In the whole of this chapter the desolation of those who are regenerated is treated of, and of their regeneration and fructification after desolation and at length, [in verse 26] of the punishment of those who desolate or oppress. Arcana Coelestia 5376.

22. Thus says the Lord Jehovih, Behold, I will lift up My hand to the nations, and to the peoples will I exalt My standard: and they shall bring your sons in their bosom, and your daughters shall be borne on their shoulder.

Verses 22, 23. These words treat of the Lord, and of those who worship and adore Him. To "lift up the hand to the nations and to the peoples a standard", is to bring to Himself all who are in the Goods of love and in Truths hence derived; of them it is said that "they should bring their sons in the bosom, and their daughters on the shoulder"; "sons" are the affections of Truth, and "daughters" are affections of Good; of them it is also said that "kings should be their nursing fathers [or nourishers], and their queens [or princesses]their nursing mothers"; "kings" are the veriest Truths and "queens" their Goods; and because man is regenerated and also nourished by these Truths and Goods, it is said they shall be your nourishers and your nurses [giving suck]. This is the internal sense of these words; who, without that sense, could understand them? That man is regenerated by Truths, and by a life according to them, see Chapter 1:2; 8:3, the Exposition. Apocalypse Explained 175.

The whole of this chapter treats of the advent of the Lord and of the salvation of those who receive Him, as is evident from verses 6-9; consequently it is not the salvation of the Jews which is here treated of much less their restoration to the land of Canaan. That the Jewish nation was not understood in the passages here adduced, may also appear from this circumstance, that it was the worst, of all nations, and idolatrous in heart; and that they were not introduced into the land of Canaan on account of any goodness and justice of heart, but on account of the promise made to their fathers; likewise that there were no Truths and Goods of the church with them, but falsities and evils; and that they were therefore rejected and expelled from the land of Canaan, as may appear from all those passages in the Word wherever that nation is described. Apocalypse Explained 433. See Chapter 66:20, 22, the Exposition.

Verse 22. For the meaning of a "standard", see Chapter 13:2, the Exposition.

23. And kings shall be your nursing fathers, and their queens your nursing mothers: with their faces to the earth they shall bow down unto you, and shall lick the dust of your feet; and you shalt know that I am Jehovah, and that they who trust in Me shall not be ashamed.

Verse 23. Because "kings" signify those who are in Truths derived from the Good of love to the Lord, therefore it became a custom from ancient times that "kings", when they were crowned; should be distinguished by certain insignia, which signify Truths derived from Good, as that a "king" should be anointed with oil, that he should wear a crown of gold, that he should hold a sceptre in his right hand, that he should be clothed with a purple robe, that he should sit upon a throne of silver, and that he should ride with his insignia upon a white horse; for "oil" signifies Good, from which is Truth, see Arcana Coelestia 886 Arcana Coelestia 886[1-2], 4638; a "crown of gold" upon the head [is wisdom, and] has a similar signification, n. 9930; a "sceptre", which is a staff, is the power of Truth from Good, Arcana Coelestia 4581, 4876; the "robe", divine Truths in the spiritual kingdom, 9825; and "purple", the spiritual love of Good, 9467 ; a "throne", the kingdom of Truth derived from Good, 5315, 6397; "silver", that Truth itself, 1551, 1552; and a "white horse", the understanding illustrated therefrom, as may be seen in the work concerning the White Horse 1-5. (See also above, Chapter 31:1, the Exposition.) That rituals about the coronation of "kings" involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia 4581, 4966. Apocalypse Explained 31.

24. Shall the prey be taken away from the mighty? or shall the captivity of the just be delivered?

25. Yea, thus says Jehovah, Even the captivity of the mighty shall be taken away, and the spoil of the terrible shall be delivered: for with him that contends with you I will contend, and your sons I will save.

Verses 24, 25. These words treat of the Lord, and of the bringing back of the sons of Zion from captivity, but by the "sons of Zion" are meant those who are in love to the Lord, and thence in Truths. That they were secluded from Truths by those who strenuously confirmed falsities, and that still they were liberated by the Lord, is signified by " Shall the prey be taken away from the mighty? or shall the captivity of the just be delivered? Yea, thus says Jehovah, Even the captivity of the mighty shall be taken away, and the spoil of the terrible shall be delivered: for with him that contends with you I will contend, and your sons I will save." Apocalypse Explained 811.

[The "prey of the mighty", the "captivity of the just", and the "spoil of the terrible", would seem specifically to denote those who are held captive in the lower earth of the spiritual world, or in vastations, to whom the Lord, after His resurrection, "went to preach"; (1 Peter 3:19) and whom He delivered from those who are here called the "mighty" and the "terrible", that is, the evils and falsities by which they had been held captive. The "captivity of the just" denotes those who, although in false principles, were nevertheless in good intentions, of which "justice" is here predicated. See, as to the further meaning of "vastations", and the nature of those who undergo them, Chapter 24:22, the Exposition.]

26. And I will feed thine oppressors with their own flesh; and with their own blood, as with new wine, shall they be drunken: and all flesh shall know that I Jehovah am your Saviour, and your Redeemer, the Mighty One of Jacob.

Verse 26. That by "flesh", in a bad sense, is signified the proprium of man's will which, viewed in itself, is evil, may appear from the above and from the following passages:

"A man shall eat the flesh of his own arm." (Isaiah 9:20)

And in Jeremiah:

"I will feed you with the flesh of their sons, and with the flesh of their daughters; and they shall devour every man the flesh of his companion." (Jeremiah 19:9)

And in Zechariah: "The rest shall eat everyone the flesh of another." (Zechariah 11:9) Apocalypse Explained 1082. See Chapter 9:19-21, the Exposition.

To "feed oppressors with their own flesh" is to feed thrm with their own evil. Arcana Coelestia 8409.

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Isaiah Chapter 49.

1. ATTEND, O islands, unto Me; and hearken, you peoples, from afar: Jehovah has called me from the womb; from the bowels of my mother has He made mention of my name.

2. And He has set my mouth like a sharp sword; in the shadow of His hand has He concealed me, and He has made me a polished shaft; in His quiver has He hid me;

3. And He has said unto me, You art My servant, O Israel, in whom I will be glorified.

4. And I said, I have laboured in vain; for nought, and for vanity, I have spent my strength: nevertheless my judgment is with Jehovah, and the recompense of my work with my God.

5. And now [thus] says Jehovah, my Former from the womb to be His servant, to bring back Jacob unto Him, and that Israel unto Him may be gathered: then shall I be glorious in the eyes of Jehovah, and my God will be my strength:

6. And He said, It is a light thing that You should be My Servant, to raise up the tribes of Jacob, and to restore the preserved of Israel: [but] I will also give You for a light to the nations, to be My salvation to the end of the earth.

7. Thus says Jehovah, the Redeemer of Israel, his Holy One; to Him who is despised in soul, whom the nation abhorreth; to the Servant of rulers: Kings shall see Him, and shall rise up; princes also, and they shall bow themselves down; for the sake of Jehovah, who is faithful; of the Holy One of Israel, for He has chosen You.

8. Thus says Jehovah, In the time of acceptance have I answered You, and in the day of salvation have I helped You; and I will preserve You, and give You for a covenant of the people; to restore the land, to give possession of the desolate heritages:

9. Saying to the prisoners, Go forth; to those that are in darkness, Show yourselves. They shall feed in the ways, and on all the eminences shall be their pasture.

10. They shall not hunger, neither shall they thirst; neither shall, the heat nor the sun smite them: for He that has mercy on them shall lead them, and, shall guide them to springs of water.

11. And I will make all My mountains a way, and My highways shall be exalted.

12. Lo! these shall come from afar; and lo! these from the north and from the sea; and these from the land of Sinim.

13. Sing, O you heavens; and rejoice, O earth; you mountains, break forth into song: for Jehovah has comforted His people, and will have mercy on His afflicted.

14. But Zion says, Jehovah has forsaken me, and the Lord has forgotten me,

15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget; but I will not forget you.

16. Behold, on the palms of My hands have I graven you; your walls are continually before Me.

17. They shall hasten your sons; your destroyers and your devastators shall depart from you.

18. Lift up thine eyes round about, and see: all these gather themselves together, they come to you. As I live, says Jehovah, surely you shalt clothe yourself with them all, as with an ornament; and shalt bind them on you, as a bride [her jewels],

19. For your wastes and your desolate places, and the land of your destruction, shall even now be too narrow for the inhabitants; and they that swallowed you up shall be far away.

20. The sons, of whom you wast bereaved, shall yet say in thine ears, This place is too narrow for me; make room for me that I may dwell.

21. And you shalt say in thine heart, Who has begotten me these? I was bereaved [of my sons], and solitary; an exile, and an outcast; and these, who has nourished them up? Lo! I was forsaken, and alone; these, where were they?

22. Thus says the Lord Jehovih, Behold, I will lift up My hand to the nations, and to the peoples will I exalt My standard: and they shall bring your sons in their bosom, and your daughters shall be borne on their shoulder.

23. And kings shall be your nursing fathers, and their queens your nursing mothers: with their faces to the earth they shall bow down unto you, and shall lick the dust of your feet; and you shalt know that I am Jehovah, and that they who trust in Me shall not be ashamed.

24. Shall the prey be taken away from the mighty? or shall the captivity of the just be delivered?

25. Yea, thus says Jehovah, Even the captivity of the mighty shall be taken away, and the spoil of the terrible shall be delivered: for with him that contends with you I will contend, and your sons I will save.

26. And I will feed thine oppressors with their own flesh; and with their own blood, as with new wine, shall they be drunken: and all flesh shall know that I Jehovah am your Saviour, and your Redeemer, the Mighty One of Jacob.

406. Thus far it has been shown what "mountain" signifies; it remains to be shown what "island" signifies, for it is said, "Every mountain and island were moved out of their places;" and elsewhere:

Every island fled away, and the mountains were not found (Revelation 16:20).

"Islands" in the Word do not mean islands nor those who dwell upon islands, but the natural man in respect to the truths that are in it is meant, and thus, in an abstract sense, the truths of the natural man are signified. The truths of the natural man are true knowledges [scientifica], which are under the intuition of the rational man, and the cognitions of truth which are under the intuition of the spiritual man; the cognitions of truth are such as the natural man knows from the Word, while true knowledges [scientifica] are such as the natural man sees from the rational, and by which he is accustomed to confirm the truths of the church. There are with man two minds, one higher or interior, which is called the spiritual mind; and the other lower or exterior, which is called the natural mind. The natural mind is first opened and cultivated with men, because this most nearly stands forth in the world; and afterwards the spiritual mind is opened and cultivated, but only to the extent that man receives in the life the cognitions of truth from the Word, or from doctrine from the Word; consequently with those who do not apply knowledges to the life it is not opened. But when the spiritual mind is opened the light of heaven flows in through that mind into the natural mind and enlightens it, whereby the natural mind becomes spiritual-natural; for the spiritual mind then sees in the natural almost as a man sees his face in a mirror, and acknowledges the things that are in agreement with itself. But when the spiritual mind is not opened, as is the case with those who do not apply to their life the cognitions of truth and good that are in the Word, there is nevertheless formed in man a mind in the interior part of the natural; but this mind consists of mere falsities and evils; because the spiritual mind, by which the light of heaven is let into the natural by a direct way is not opened; but [light is let in] only through chinks round about; from this a man has the faculty to think, reason, and speak, and also the faculty to understand truths, but not the faculty to love them, or to do them from affection. For the faculty to love truths because they are truths is given only through an influx of the light of heaven through the spiritual mind; for the light of heaven through the spiritual mind is conjoined with the heat of heaven, which is love, which is comparatively like the light of the world in the time of spring; but the light of heaven flowing only through chinks into the natural is a light separated from the heat of heaven which is love, and this light is comparatively like the light of the world in the time of winter. This makes clear that a man in whom the spiritual mind is opened is like a garden and a paradise; but a man in whom the spiritual mind is not opened is like a wilderness, and like land covered with snow. Because the mind makes the man (the mind consisting of understanding and will) it is the same whether you say the mind or the man, thus whether you say the spiritual and natural mind or the spiritual and natural man.

The natural mind or natural man, in respect to its truths and its falsities, is signified by "islands" in the Word, in respect to truths with those in whom the spiritual mind is opened, and in respect to falsities with those in whom the spiritual mind is closed.

[2] That these are signified by "islands" can be seen from the following passages in the Word. In Ezekiel:

Thus said the Lord Jehovih to Tyre: Shall not the islands quake at the sound of thy fall, when the wounded shall groan, when the slaughter shall be accomplished in the midst of thee? And all the princes of the sea shall come down from ¹ their thrones. The islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted at thy departure. All the inhabitants of the islands were astonished at thee, and their kings shuddered shuddering, their faces were troubled (Ezekiel 26:15-16, 18; 27:35).

These two chapters treat of Tyre, which signifies the church in respect to the knowledges of truth and good, and in an abstract sense the knowledges of truth and good. In the first place the intelligence and wisdom of the men of the church through the knowledges of truth and good from the Word is treated of, and afterwards the church vastated in respect to these. The church vastated in respect to these, or where the knowledges of truth and good have perished is described by what is said by the prophet in these verses; the vastation of the knowledges of truth and good by "when the wounded shall groan, and when the slaughter shall be accomplished in the midst of thee," "the wounded" meaning those in whom truths are extinguished, and "slaughter" meaning the very extinction of truth and good.

That all knowledges that man from his infancy has imbibed from the Word, also all true knowledges by which he has confirmed them, are then disturbed, moved out of their place, and recede is signified by "the islands shall tremble, and all the princes of the sea shall come down from their thrones," also by "the islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted," "islands" meaning these cognitions and knowledges in the natural man; "the princes of the sea" primary things therein, "sea" signifying the natural man and all things therein in general. That all goods of truth of the natural man, because of the vastation of the knowledges of truth, shall be changed as to their state is signified by "all the inhabitants of the islands were astonished at thee, and their kings shuddered, their faces were troubled;" "the inhabitants of the islands" mean the goods of truth of the natural man, for "to inhabit," in the Word, signifies to live, and "inhabitants" the goods of life; "kings" mean all truths from good; "faces" signify the interiors and the affections; "to be astonished," "affrighted," and "troubled" signify to be entirely changed as to state. This makes clear what these things involve in the internal sense, namely, that all cognitions of truth and good and the confirming knowledges that man from infancy has imbibed from the Word and from teachers, will change their places and their state in the natural man and perish out of sight when falsities enter.

[3] In Isaiah:

The king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away; then shall they be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of this island shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from before the king of Assyria; and how shall we escape? (Isaiah 20:4-6).

No one can perceive anything about the church in these words, but only something obscurely historical, which is not known to have occurred, as that the king of Assyria will lead away Egypt and Cush into captivity, and that the dwellers of some island would grieve in heart over it; yet, here as elsewhere, some matter of the church is treated of, and this matter becomes manifest when it is known that "the king of Assyria" signifies the rational perverted, and thence the reasoning from false knowledges which favor the delight of natural loves, over which the natural man grieves because it is perverted thereby; for "the king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away" signifies that the perverted rational will claim to itself the knowledges of the natural man, and will confirm itself by these and by its delights, which these favor, "the king of Assyria" meaning the rational perverted, "to lead the captivity" and "to carry away the crowd" meaning to claim for itself and to confirm itself by reasonings, "Egypt" meaning the knowing faculty of the natural man, and "Cush" the delight which it favors.

That the goods of truth of the natural man grieve on this account, or that the natural man, in which are the goods of truth, grieves is signified by all the things that follow, namely, that "they shall be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of the island shall say in that day," and what follows; "the inhabitant of the island" meaning the good of truth, of the natural man, or the natural man in whom is the good of truth, "inhabitant" signifying good, and "island" truth, both in the natural man (as above). That there is such a sense in these words can hardly be believed, and yet it is there.

[4] In the same:

These shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea; therefore glorify Jehovah in Urim, the name of [Jehovah] the God of Israel in the islands of the sea (Isaiah 24:14-15).

This chapter treats of the vastation of the church, and in these verses of the establishment of a new church among the gentiles; the joy of these is described by "they shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea," or from the west; "the sea" when it means the west signifying the natural, for the reason that those who dwell in the western quarter in the spiritual world are in natural good, while those who dwell in the eastern quarter are in celestial good; and as the Gentiles of whom the church was constituted were in natural good it is said "glorify Jehovah in Urim, the name of the God of Israel in the islands of the sea," which signifies that they were to worship the Lord from the goods and truths in the natural man, for "Urim" means a fire and a hearth, and these signify the good of love of the natural man; "the islands of the sea" signify the knowledges of truth and good, which are the truths of the natural man; and "to glorify" signifies to worship and adore; "Jehovah" and "God of Israel" mean the Lord, who is called "Jehovah" where good is treated of, and "the God of Israel" where truth is treated of; it is therefore said "glorify Jehovah in Urim," that is, from good, "and the name of the God of Israel in the islands of the sea," that is, from truths. This makes clear that "islands of the sea" signify the truths of the natural man.

[5] In the same:

He shall not quench nor break till He have set judgment in the earth; and the islands shall hope in His law. Sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, its fullness, ye islands and the inhabitants thereof. Let the wilderness and its cities extol, the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains. Let them give glory unto Jehovah, and declare His praise in the islands (Isaiah 42:4, 10-12).

This, too, treats of the Lord and of a new church to be established by Him, and "islands" mean those who are merely in truths from the natural man, and are therefore as yet remote from true worship; so, "till He have set judgment in the earth, and the islands shall hope in His law," signifies until He shall have given intelligence to those who are of the church, and the knowledges of truth to those who are more remote from the church; "to set judgment" meaning to give intelligence; "to hope in the law" meaning to give the knowledges of truth, for "the earth" signifies those who are of the church, and in an abstract sense the church itself in respect to intelligence from spiritual truths, and "the islands" signify those who are remote from the church, and in an abstract sense the church in respect to the knowledges of truth and good, or the church in respect to the truths of the natural man that correspond to spiritual truths; "sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, and its fullness, ye islands and the inhabitants thereof," signifies the worship of the Lord by those who are remote from the church, and in an abstract sense, the worship of the natural man from truths and goods; "to sing a song" and "to praise" signify worship from a glad mind; "the end of the earth" signifies those who are in the ultimates of the church, and in an abstract sense its ultimates; "the sea and its fullness" signify the natural man and all things therein; "islands and inhabitants" signify the truths and goods of the natural man, "islands" its truths, and "inhabitants" its goods (as above). What is signified by "let the wilderness and its cities extol, and the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains," see above n. 405, where this is explained; "let them give glory unto Jehovah, and let the islands declare His praise," signifies worship from internals and externals; "to give glory" meaning worship from internals, and "to declare praise" worship from externals, for externals declare, and "islands" mean the truths of the natural man from which is worship.

[6] In the same:

Attend unto Me, My people, and give ears unto Me, O My nation; for the law shall go forth from Me, and I will arouse My judgment for a light of the peoples. My righteousness is near, My salvation is gone forth, and Mine arms shall judge the peoples; the islands shall hope in Me, and on Mine arm shall they trust (Isaiah 51:4-5).

This is said of the Lord; "Attend unto Me, My people, and give ears unto Me, O My nation," signifies all who are of the church who are in truths and goods, "people" meaning those who are in truths and "nation" those who are in goods. It is said "attend" and "give ears," in the plural, because all are meant; "the law shall go forth from Me, and I will arouse My judgment for a light of the peoples," signifies that from Him are Divine good and Divine truth, from which is illustration; "law" signifying the Divine good of the Word, and "judgment" the Divine truth of the Word, "for a light of the people" signifying illustration; "My righteousness is near, My salvation is gone forth," signifies the judgment, when those who are in the good of love and in truths therefrom are saved, "righteousness" having reference to the salvation of those who are in good at the day of judgment, and "salvation" of those who are in truths; "Mine arms shall judge the peoples" signifies judgment upon those of the church who are in falsities, "peoples" here having the contrary sense; "the islands shall hope in Me, and on Mine arm shall they trust," signifies the approach of those to the church who are remote from the truths of the church, and their trust in the Lord; "the islands" signifying those who are remote from the truths of the church because they are in natural light and not yet in spiritual light from the Word, and "to trust on His arm" signifies trust in the Lord who has all power, "arm" in reference to the Lord meaning omnipotence.

[7] In the same:

Hear, O islands, and attend ye peoples from afar (Isaiah 49:1).

"The islands" stand for those who are in truths, and "the peoples from afar" for those who are in goods, and in an abstract sense, truths and goods, both in the natural man; "from afar" is predicated of the goods that are in the natural man, while "near" is predicated of the goods that are in the spiritual man. "Peoples" here signify goods, because in the original a different word is used from that which signifies truths; for this word is also applied to nations, whereby goods are signified (as is evident from the same word in Genesis 25:23).

[8] In Jeremiah:

Hear the word of Jehovah, ye nations, and declare it in the islands afar off (Jeremiah 31:10).

"Nations" stand for those who are in goods, and in an abstract sense for goods; and "islands" for those who are in truths, and in an abstract sense, for truths in the natural man; "afar off" signifies remote from the truths of the church, which are spiritual (that "afar off" has this signification, see Arcana Coelestia 8918). But these words in a purely spiritual sense, signify that the internal man shall teach the external, or the spiritual the whole natural man, the truths of the Word, for it is this that "the nations declare in the islands afar off;" but this pure sense, which is for angels, is with difficulty perceived by men, for it is with difficulty that men can think abstractedly from persons and places, for the reason that the thought of men is natural, and natural thought differs from spiritual thought in this, that it is tied down to places and persons and is consequently more limited than the spiritual. And this is why many things that have been explained will perhaps with difficulty fall into the ideas of the thought of those who keep the sight of the mind fixed on the sense of the words.

[9] In David:

The kings of Tarshish and of the islands shall bring an offering; the kings of Sheba and Seba shall offer a gift (Psalms 72:10).

This is said of the Lord, and "to bring and offer a gift" means to worship; and "kings of Tarshish and of the islands" mean the interior and exterior truths of the natural man, "the kings of Tarshish" its interior truths, and "islands" its exterior truths; "the kings of Sheba and Seba" mean the interior and exterior goods of the natural man, "Sheba" its interior goods, and "Seba" its exterior goods. By the truths of the natural man the knowledges of truth are meant, and by the goods of the natural man the knowledges of good are meant. (That these are meant by "Sheba and Seba," see Arcana Coelestia, n. 1171, 3240; and that the interior truths of the natural man are meant by "Tarshish," see just below.) And because these are meant, those who are in the knowledges of truth and good are also meant.

[10] In Isaiah:

Who are these that fly as a cloud, and as doves to their windows? Because the islands shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far (Isaiah 60:8-9).

This, too, is said of the Lord, and it signifies that those will receive and acknowledge Him who are in simple truth and good, who are such as perceive the truths of the Word in a natural way, that is, according to the sense of the letter, and do them, "the islands" signifying those who perceive the Word in a natural way, that is, according to the sense of the letter, "the ships of Tarshish in the beginning" meaning the goods that they bring forth and do, for "Tarshish" signifies the natural man in respect to knowledges, and "Tarshish in the beginning" the natural man in respect to the knowledges of good, because Tarshish abounded in gold and silver, and these the ships brought away thence (1 Kings 10:22); at first, gold, which signifies good; and as truths are from good it is also said "to bring thy sons from far." And as "islands" and "ships of Tarshish" signify the knowledges of truth and good of the natural man, it is said, "Who are these that fly as a cloud and as doves to their windows?" "cloud" signifying the truths of the sense of the letter of the Word, "doves" the goods therein, and "windows" truths from good in light. (That "ships" signify the knowledges of truth and good from the Word, see Arcana Coelestia 1977, 6385; and that "windows" signify truths in light, and therefore the intellectual, n. 655, 658, 3391)

[11] In the same:

Howl, ye ships of Tarshish; for Tyre is laid waste, so that there is no house, nor doth anyone enter; from the land of Kittim it shall plainly come to them. The inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee. Be ashamed, O Zidon, for the sea saith, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins. When the report comes from Egypt they shall be in travail, as at the report respecting Tyre. Pass ye over into Tarshish; howl, ye inhabitants of the island (Isaiah 23:1-2, 4-6).

This describes the desolation of truth in the church; for "the ships of Tarshish" signify the knowledges of good from the Word, and "Tyre" the knowledges of truth therefrom. That there is no good because there are no truths is signified by "howl, ye ships of Tarshish, for Tyre is laid waste, so that there is no house, nor doth anyone enter," that falsities then enter until there are no longer any goods of truth and truths of good in the natural man, is signified by "from the land of Kittim it shall plainly come to them; the inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee;" "the land of Kittim" signifies falsities; "the inhabitants of the island" signify the goods of truth in the natural man (as above); "the merchant of Zidon" signifies the knowledges from the Word; "passeth over the sea" signifies which are in the natural man; "they have filled thee" (that is, the ships of Tarshish) signifies, they have enriched thee by them. The vastation of truth and good in the natural man is further described by "Be ashamed, O Zidon, for the sea said, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins;" "Zidon," as well as "Tyre," signifies the knowledges of truth and good in the church; "the sea, the stronghold of the sea," signifies the whole natural man; "I have not travailed, neither brought forth," signifies that there is nothing of the church conceived or generated; "young men" signify the affections of truth, and "virgins" the affections of good. This took place because cognitions from the Word and confirming knowledges [scientifica] were applied to falsities and evils which is signified by "when the report comes from Egypt they shall be in travail, as at the report respecting Tyre;" "Egypt" signifying knowledges [scientifica]; "Tyre," the cognitions from the Word, here those vastated by the falsities and evils to which they have been applied; and as there is lamentation on this account it is said "they shall be in travail." That all good in the natural man and all truth there would thus perish is signified by "pass ye over into Tarshish; howl, ye inhabitants of the island;" "Tarshish" signifying interior goods and truths in the natural man; "the inhabitants of the island" signifying exterior goods and truths therein (as above), "to howl" signifying grief on account of vastation.

[12] In Jeremiah:

I took the cup out of Jehovah's hand, and made all the nations to drink, unto whom Jehovah sent me, all the kings of Tyre, and all the kings of Zidon, and the kings of the island which is in the crossing (beyond) the sea (Jeremiah 25:17, 22).

Many nations are enumerated in this chapter that are not cited here, all of which signify the goods and truths of the church in general and in particular that are vastated; and "the kings of Tyre and Zidon" signify the knowledges of truth and good from the Word in the natural man; for all the knowledges of truth and good, so far as they are knowledges, are in the natural man; they become truths and goods when men live according to them, because it is by means of the life that they are received in the spiritual man; "the kings of the island which is in the crossing beyond the sea" signify the knowledges of truth in the ultimate of the natural man, which is called the natural-sensual, because through this there is a crossing into the interiors of the natural man, "sea" signifying the natural man in general (See above, n. 275, 342). The vastation of these things is meant by "the cup of Jehovah which the prophet made the nations to drink."

[13] In the same:

Because of the day that cometh to devastate all the Philistines, to cut off from Tyre and Zidon every residue that helpeth; for Jehovah devastates the Philistines, the remnant of the island of Caphtor (Jeremiah 47:4).

"The Philistines" mean those who are in faith alone, or in faith separate from charity, therefore they are also called "the uncircumcised," which signifies that they have no charity (See Arcana Coelestia 2049, 3412, 3413, 8093, 8313); "to cut off from Tyre and Zidon every residue that helpeth" signifies that they have no knowledge of truth and good; "the residue that helpeth" signifying that they are no longer concordant; "the remnant of the island of Caphtor" has a like signification.

[14] In the same:

Pass over into the islands of the Kittim and see; send into Arabia and consider well, and see whether there hath been such a thing, whether a nation hath changed gods (Jeremiah 2:10-11).

"To pass over and to send into the islands of the Kittim and into Arabia" does not signify to send to those places, but to all who live naturally in truths and goods according to their religious principle; "the islands of the Kittim" meaning where those are who live naturally in truths, and "Arabia" where those are who live naturally in goods, that is, according to their religious principle; "the Kittim" and "Arabia" signify such persons and things; for all who do not have the Word or any revelation from heaven, and live according to their religious principle, live naturally; for to live spiritually is to live solely in accordance with truths and goods from the Word and from revelation out of heaven.

[15] In Zephaniah:

Jehovah will be fearful upon them; for He will make lean all the gods of the earth, ² that they may worship Him, every man from his place, all the islands of the nations, ye Kushites also, slain by my sword shall they be (Zephaniah 2:11-12).

This, in the internal sense, signifies that the falsities of evil will be dispersed, and truths and goods given to those who are in falsities indeed, but not in the falsities of evil; "the gods of the nations that He will make lean" signify the falsities of evil, "gods" signifying falsities, "nations" evils, and "to make lean" to remove evils from falsities; "the islands of the nations" and "the Kushites" signify those who are in falsities indeed, but not in the falsities of evil; and in an abstract sense they signify falsities, but not falsities of evil; and as falsities not of evil are in the natural man, therefore "the islands of the nations" signify the natural man in respect to such falsities, or in respect to falsities in the natural man; these falsities are signified by "slain by my sword." (Respecting the falsities of evil, and the falsities not of evil, see The Doctrine of the New Jerusalem 21.)

[16] In David:

He shall have dominion from sea to sea, and from the river even unto the uttermost parts of the earth. The islands shall bow low before Him; and His enemies shall lick the dust (Psalms 72:8-9).

This is said respecting the Lord; and "to have dominion from sea to sea, and from the river even unto the uttermost parts of the earth," means His dominion over all things of heaven and the church; for the boundaries in the spiritual world are seas, and the intermediate regions are lands, where there are habitations for angels and spirits; therefore "from sea to sea" signifies all things of heaven, and because all things of heaven, it signifies also all things of the church; for the goods of love and the truths therefrom are what constitute both heaven and also the church, so "from sea to sea" signifies also all things of the church.

All things of heaven and of the church are signified by "from the river even unto the uttermost parts of the earth;" but this signifies all things of heaven and of the church in respect to truths, while "from sea to sea" signifies all things of heaven and of the church in respect to goods; for in the spiritual world the seas are the boundaries of the land east and west, and in the lands from the east to the west those dwell who are in the good of love; while "the river" means the first boundary, and "the uttermost parts of the earth" the last boundaries from south to north, where those dwell who are in truths from good; these boundaries were represented in respect to the land of Canaan by the rivers Jordan and Euphrates. Because the places that are about the last boundaries are meant by "islands," these signify truths in last things; and these, although they are not truths, are accepted as truths; for genuine truths are diminished from the midst towards the borders, since those who are about the borders are in natural light, and not so much in spiritual light. "Enemies" signify evils, of whom it is said that they "shall lick the dust," that is, that they are damned.

[17] In the same:

Jehovah reigneth; the earth shall exult; many islands shall be glad (Psalms 97:1).

This signifies that the church where the Word is and the church where the Word is not, consequently those who are in spiritual truths and those who are in truths not spiritual, shall rejoice on account of the Lord's kingdom. "The earth" signifies the church where the Word is, and "the islands" the church where the Word is not, consequently those who are far away from spiritual truths; for the truths of the Word only are spiritual, whereas those who are outside the church, as they do not have the truths of the Word, have only natural truths; this is why they are called "islands."

[18] By "islands" in the Word certain islands of the sea are not meant, but places in the spiritual world inhabited by those who have a natural knowledge of cognitions that in some measure agree with the cognitions of truth and good that are in the Word; and these places sometimes appear there as islands in a sea; so in an abstract sense "islands" signify the truths of the natural man. This is so called from a sea in which there are islands, for "the sea" signifies the generals of truth, or the truths of the natural man in general. This is the signification of "islands" in Genesis:

The sons of Javan were Elisha and Tarshish, Kittim, and Dodanim. From these were the islands of the nations separated in their lands; everyone after his tongue, after their families, in their nations (Genesis 10:4-5).

And in Isaiah:

He will come to gather all nations and tongues that they may come and see My glory; and I will set a sign among them, and I will send those of them that escape unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the islands afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isaiah 66:18-19; likewise Isaiah 11:10-11).

[19] As most things in the Word have also a contrary sense, so have islands; and in this sense "islands" signify the falsities opposed to the truths in the natural man. In this sense "islands" are mentioned in the following passages. In Isaiah:

I will make waste mountains and hills and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15-16).

This may be seen explained in the preceding article, n. 405. In Ezekiel:

I will send a fire upon Magog, and upon the secure inhabitants of the islands (Ezekiel 39:6).

In Isaiah:

[He will repay] wrath to His adversaries, retribution to His enemies; to the islands He will repay retribution (Isaiah 59:18).

Behold, the nations are as a drop from a bucket, and are reckoned as the dust of the balance; behold, He taketh up the islands as a very little thing (Isaiah 40:15).

"Nations" here stand for evils, and "the islands" for falsities. In the same:

Keep silence, O islands; let the peoples renew power; let them draw near, then let them speak; let us come near together for judgment. The islands saw and feared; the ends of the earth trembled (Isaiah 41:1, 5).

Footnotes: